Catena Aurea - LUKE

ThomasAquinas THECATENAAUREA GOSPELOFSAINTLUKE
TranslatedbyJohnHenryNewman exceptProoemiumandbracketedportionsbyJosephKenny,O.P. CONTENTS *1* *2* *3* *4* *5* *6* *7* *8* *9* *10* *11* *12*
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Prooemium Induam caelos tenebris, etsaccum ponam operimentum eorum. Dominus dedit mihi linguam eruditam, ut sciam sustentare eum qui lapsus est verbo. Erigitmane, mane erigit mihi aurem, utaudiam quasimagistrum.(Isaias50:3-4)
Prologue I will clothe the heavens with darkness,andplaceasackastheir covering. The Lord gave me an eruditetongue,sothatIcansustain thefallenbymyword.Heawakens me in the morning in themorning heawakensmyear,thatImayhear himasmyteacher.
Glossa: Inter cetera incarnationis Christi

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Gloss:Amongthemysteriesoftheincarnation
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mysteria, quae Isaias propheta diligenter et apertepraenuntiat,dicitinduamcaelostenebris etc., ex quibus verbis accipere possumus Evangelii secundum Lucam materiam,modum scribendi,finemetconditionemscriptoris.
of Christ, which Isaiah diligently and openly foretold,hesays:"Iwillclothetheheavens"etc. From these words we can gather, forthe Gospel according to Luke, the matter, the manner of writing, the purpose and the conditionofthewriter. Augustine, On the consistency of the Gospel:ForLukeseemspreoccupiedwiththe royallineageandpersonoftheLord.Therefore heistypifiedbythebull,becauseitisthechief victimofthepriest. Ambrose, onLuke: For the priestly booisis the victim therefore this Gospel bookfitsthe bull well, because it starts from priestsand vinishesinthebookwhotookthesinsofalland was sacrificed for the life of the world.And Luke gave a fuller treatment totheimmolation ofthebull. Gloss: Because Luke principally intendedto treatofthepassionofChrist,thematterofthis Gospelcanberepresentedbythestatement:"I will clothe the heavens with darkness, and place a sack as their covering," for in the passionofChristdarknessliterallytookpllace, andthefaithofthediscipleswasdarkened.
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Augustinus de Cons. Evang: Lucas enim circa sacerdotalem domini stirpem atque personam magis occupatus videtur, undeper vitulum significatus est, propter maximam victimamsacerdotis. Ambrosius in Luc: Vitulus enim sacerdotalis est victima, unde bene congruit vitulo hic Evangelii liber, qui a sacerdotibus inchoavitet consummavit in vitulo, qui omnium peccata suscipiensprototiusmundivitaestimmolatuset ipsam vituli immolationem Lucas styloquodam pleniorediffudit. Glossa: Quia igitur passionem Christi principaliter exponere Lucas intendit, huius Evangelii materia significari potest in eoquod dicitur induam caelos tenebris, et saccum ponam operimentum eorum nam ad litteramin passione Christi tenebrae factae sunt, et in discipulisfidesobscurataest.
Hieronymus super Isaiam: Et Christus despectus erat et ignobilis quandopendebatin cruce et absconditus est vultus eius atque despectus, ut humano corpore divina potentia celaretur. Hieronymus de viris illustribusSermo autem Lucae tam in Evangelio quam in actibus apostolorum comptior est et saeculari redolet eloquentia. Unde subditur dominus deditmihi linguameruditam. Ambrosius in Luc: Nam licet Scriptura divina mundanaeevacuetsapientiaedisciplinam,quod maiore fucata verborum ambitu quam rerum ratione subnixa sit tamen si quis inScripturis 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 docetetiam rationalia, cum lego quoniam qui fidelis est in
Jerome,onIsaiah: Christ was despisedand without honor when he hung on thecross.His face was hidden and despised, so thatthe divine power would be hidden by a human body. Jerome,onillustriousmen:Luke'snarration, both in the Gospel and in the Acts of the Apostles, is refined and full of secular eloquence. Therefore Isaiah adds: "The Lord gavemeaneloquenttongue." Ambrose, on Luke: Although Scripture defeatshumanwisdom,whichreliesmoreona rich vocabulary than on reality,nevertheless,if anyone looks in divine Scripture for whatthey thinkshouldbeimitated,hewillfindit.ForSt. Luke held to an historical order, andmade knowntousverymanymiraclesworkedbythe Lord.Atthesametimethehistoricalnarration of this Gospel embraces all the powers of wisdom. For what could surpass natural wisdommorethanthathebroughtintoplaythe 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 alsoteachesreasonablethings,aswhenIread that he who is faithful in little things, willbe
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minimo,etinmagnofidelisest. Eusebius in Eccles. HistIs ergo genere quidem Antiochenus, arte medicus, secundum hanc medicinam quam ex apostolorum vel societate vel traditione susceperat, duosnobis medicinales libros, quibus non corpora sed animaecurenturexplicuit.Undesequiturutsciam sustentareeumquilapsusestverbo.
faithfulingreatthings. Eusebius, Ecclesiastical History: From Antiochene stock, he was a medical practitioner,accordingtothemedicinethathe learned from the company of the apostlesor from tradtion. He left us two medicalbooks, where he explained how not bodies,butsouls arecured.Therefore,Isaiahcontinues:"sothatI cansustainthefallenbymyword." Jerome,onIsaiah: He says thathereceived fromtheLordhisaccountonhowtoraiseupa fallinganderringpeople,andcallthembackto salvation. A Greek expositor: Since Luke was well endowed and could work hard, he acquired Greek learning. He fully mastered grammar, poetry,rhetoricandtheabilitytopersuade,nor did he lack philosophical talent. Lastly, he acquiredmedicalscience,andsincebynatural precosityhetastedhisfullofhumanwisdom,he flewtoahigherlevel.SohehurredtoJudaea, andwenttoChrist,seeinghimandhearinghim. Since he knew the truth, he became a true discipleofChrist,stayingwithhisMasterfora longtime.
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Hieronymus super Isaiam: Dicit enim se a dominoaccepissesermonem,quomodolapsum errantemque populum sustentet, et revocetad salutem. Graecus expositor: Cum autem Lucas bonae indolisessetetcapacitatisstrenuae,Graecorum scientiam consecutus est. Grammaticam siquidem atque poesim adeptus perfecte, rethoricam autem et persuadendi leporem assecutus ad plenum, neque philosophiae muneribuscaruitdeniqueetmedicinamacquirit, et quoniam naturae velocitate satis dehumana gustaverat sapientia, ad altiorem convolat. AcceleratigituradIudaeam,etvisibiliteretverbo tenus Christum adit. Cumque veritatem cognosceret, verus efficitur Christi discipulus,
plurimummagistrocommoratus. Glossa: Unde subditur erigit mane, quasi a iuventuteadsaecularemsapientiammaneerigit mihi aurem ad divina, ut audiam quasi magistrum,scilicetipsumChristum. Gloss: There follows: "He awakens meinthe morning," that is, from his youth with secular wisdom. He awakens me to divine things, so thatImayhearhimasaMaster,thatis,Christ himself. Eusebius, Ecclesiastical History: The tradition is that he wrote his Gospelfromthe mouth of Paul, as Mark wrote what Peter preached. Chrysostom, on Matthew: Each of them imitated their master, Luke imitating Paul flowingontherivers,MarkimitatingPeterwho kepttobriefspeech. Augustine, on the consistency of the Gospels:Atthattimetheywrote,theyreceived theapprobationnoonlyoftheChurchofChrist, butalsooftheapostleswhowerestillliving. Andthissufficesasanintroduction.
EusebiusinEccles.Hist:Traduntautemquod Evangelium suum ex Pauli ore conscripserit, sicut et Marcus quae ex Petri ore fuerant praedicataconscripsit. Chrysostomus super Matthaeum: Uterque autemeorummagistrumimitatusesthicquidem Paulum super flumina fluentem, ille autem Petrumbreviloquiostudentem. Augustinus de Cons. Evang: Eo autem temporescripseruntquononsolumabEcclesia Christi, verum etiam ab ipsis adhuc in carne manentibusapostolisprobarimeruerunt. Ethaecprooemialiterdictasufficiant.
Caput1
CHAPTERI
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Lectio1 1 ,2 ' , 3 ,,4 . 1. Forasmuch as many have takenin handtosetforthinorderadeclaration of those things which are mostsurely believed among us, 2. Even as they delivered them to us, which fromthe beginning were eyewitnesses, and ministers of the word: 3. Itseemed good to me also, having hadperfect understanding of all things from the veryfirst,towritetoyouinorder,most excellentTheophilus,4.Thatyoumight know the certainty of those things, whereinyouhavebeeninstructed.
Eusebius Eccles. Hist: Lucas in initio Evangeliisui,causamcurscripseritindicavit, videlicet quoniam multi alii temere praesumpserantenarrareresquaesibimagis erantadliquidumcompertae:ethocestquod dicit quoniam quidem multi conati sunt ordinarenarrationemrerum.
EUSEBIUSSt.Lukeatthecommencementofhis Gospelhastoldusthereasonofhiswriting,which was, that many others had rashly takenupon themselves to give accounts of those thingsof whichhehadamorecertainknowledge.Andthis ishismeaningwhenhesays,Forasmuchasmany have taken in hand to set forth in order a declarationofthings.
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Ambrosius in prooem. in Lucam: Nam sicut multi in Iudaeorum populo divinoinfusi spiritu prophetaverunt, alii autem pseudoprophetae erant potius quam prophetae sic et nunc in novotestamento multi Evangelia scribere conati sunt, quae boni nummularii non probarunt: et aliud quidem fertur Evangelium quod duodecim scripsissedicuntur:aususestetiamBasilides Evangelium scribere: fertur aliud secundum Thomam,etaliudsecundumMatthiam. Beda:Multosergoeosnontamnumerositate quam haereseos multifariae diversitate connumerat, qui non spiritus sancti munere donati, sed vacuo labore conati, magis ordinaverunt narrationem, quam historiae texueruntveritatem. Ambrosius: Qui enim conatus est ordinare, suo labore conatus est, nec implevit suo conatu: sine conatu sunt enim donationeset gratia Dei, quae ubi se infuderit, rigare consuevit, ut non egeat, sed redundet scriptoris ingenium: et ideo benedicitrerum quae in nobis completae sunt, vel quae in nobis redundant: quod enim redundat,nulli deficit, et de completo nemo dubitat, cum fidemeffectusastruat,exitusprodat.
AMBROSE For as many among the Jewish people prophesied by inspiration of the Spiritof God, but others were false prophets ratherthan prophets, so now also travel many attemptedto write Gospels which the good moneychanger refuses to pass. One gospel ismentionedwhich the twelve Apostles are said to have written anotherBasilidespresumedtowriteandanother issaidtohavebeenbyMatthias.
BEDEThemanywhoarementioned,hereckons notsomuchbytheirnumber,asbythevarietyof theirmanifoldheresiesmenwhowerenotendued with the gift of the Holy Spirit, but engagingina vainwork,haverathersetforthinorderarelation ofevents,thanwovenatruehistory AMBROSENowtheywhohaveattemptedtoset forth these things in order have labored by themselves,andhavenotsucceededinwhatthey attempted. For without the assistance of man comethegiftsandthegraceofGod,which,when itisinfused,iswontsotoflow,thatthegeniusof thewriterisnotexhausted,buteverabounding.He wellsaystherefore,Ofthingswhichhavebeenfully accomplishedamongus,orwhichaboundamong us.Forthatwhichaboundsislackingtonone,and
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no one doubts about that which is fulfilled,since the accomplishment builds up our faith, andthe endmanifestsit. OrigenesinLucam:Dicitautemrerum,quia non secundum phantasiam, iuxtahaereticos, exercuitIesuscarnalemipsiusadventumsed cum veritas esset, revera negotium prosecutusest. Affectumautemsuumindicatexhocquodait quaeinnobiscompletaesuntidest,quaein nobismanifestissimaesuntostensae:idenim quod Graece legitur peplirophorimenonuno verboLatinussermononexplicat:certaenim fide et ratione cognoverat, neque in aliquo fluctuabat. TITUS BOSTRENSIS He says, of things, becausenotbyshadows,asthehereticssay,did Jesus accomplish His advent in the flesh, but being as He was the Truth, so in very truthHe performedHiswork. ORIGENTheeffectuponhisownmind,St.Luke explains by the expression,of the things which havebeenfullyaccomplishedamongus,i.e.have had their full manifestation among us, (as the Greek word signifies, which the Latin cannotnot expressinoneword,)forhehadbeenconvinced ofthembysurefaithandreason,andwaverednot in CHRYSOSTOMTheEvangelistwassofarfrom being content with his single testimony, thathe refers the whole to the Apostles, seeking from themaconfirmationofhiswordsandthereforehe adds,astheyhandedthemdowntous,whowere themselvesfromthebeginningeyewitnesses. EUSEBIUSLukeisasurewitness,becausehe obtainedhisknowledgeofthetrutheitherfromSt. Pauls instructions, or the instructions and
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Chrysostomus: Evangelista autem non solum testimonio contentus est proprio,sed ad apostolos totum refert, inderoburvenatur sermonietideosubditsicuttradideruntnobis quiabinitioipsividerunt.anything.
Eusebius Eccles. Hist: Certus est quod veritatem, vel Paulo exponente, vel aliis apostolis qui ab initio ipsi viderant, velsibi
tradiderant,consecutussit.
traditions of the other Apostles, who were themselveseyewitnessesfromthebeginning. CHRYS. He says,were eyewitnesses, because thisisourchiefgroundforbelievinginathing,that we derive it from those who were actually eyewitnesses. ORIGENItisplainthatofonekindofknowledge, theendisintheknowledgeitself,asingeometry butofanotherkind,theendiscountedtobeinthe work, as in medicine and so it is inthewordof God,andthereforehavingsignifiedtheknowledge by the wordswere themselves eyewitnesses, he points out the work by what follows, and were ministersoftheword. AMBROSEThisexpressionisused,notthatwe shouldsupposetheministryofthewordtoconsist ratherinseeingthanhearing,butthat,becauseby the word was meant not a word that can be spokenbythemouth,butoneofrealexistence,we mayunderstandthattohavebeennotacommon, but a Heavenly Word, to which theApostles ministered. CYRIL In what he says of the Apostles having been eyewitnesses of the word, he agreeswith
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Chrysostomus: Dicit autem viderunt, quia hoc maxime robur nanciscitur credulitatis, quod addiscitur ab his qui praesentialiter viderunt. Origenes: Palam est autem quodcuiusdam doctrinae finis est in ipsa doctrina, sicut geometriae alterius vero doctrinae finis in operecomputatur,sicutmedicinaeetitaest in sermone Dei. Et ideo postquam significaverat scientiam ex hoc quod dixerat ipsi viderunt, demonstrat opera ex hocquod sequitur:etministrifueruntsermonisvelverbi. Ambrosius: Nam congruit ista locutio, ut maius mysterium verbi quam auditumesse credamus sed quia non prolativumverbum, sed substantiale significatur, non vulgare verbum, sed caeleste intelligamus, cui apostoliministrarunt.
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 factumest. Ambrosius: Non solum autem secundum corpus viderunt dominum, sed etiam secundumverbum.Videruntenimverbum,qui cumMoyseetEliavideruntgloriamverbialii non viderunt, qui corpus tantummodovidere potuerunt. Origenes:EtinExodoquidemscriptumest: populus videbat vocem domini vox autem auditurpotiusquamvidetur.Sedproptereaita scriptumestutostendereturnobisaliisvideri oculis vocem domini, quibus illiaspiciuntqui merentur.PorroinEvangeliononvoxcernitur, sedsermoquivocepraestantiorest.
John, who says, The Word was madeflesh,and dwelt among us, and we saw His glory.Forthe Wordbymeansofthefleshwasmadevisible.
AMBROSENownotonlydidtheyseetheLordin the body, but also in theWord.Forthey sawthe Word,whowithMosesandEliassawthegloryof the Word. Others did not see it, whocouldonly seethebody.
ORIGENItiswritteninExodus,Thepeoplesaw thevoiceoftheLord.Nowavoiceisratherheard than seen. But it was so written, to showusthat men see the voice of the Lord with othereyes, which they only have who are worthy ofthem. Again in the Gospel, it is not the voice thatis perceived, but the Word, which ismoreexcellent thanthevoice. THEOPHYLACT By these words it isplainly implied, that Luke was not a disciple fromthe beginning but became one in course of time others were disciples from the beginning, as Peter,andthesonsofZebedee. BEDENeverthelessbothMatthewandJohnwere
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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. BedainLucam:EttamenMatthaeusquoque
et Ioannes in multis quae scriberent, abhis qui infantiam, pueritiam, genealogiamque eius scire et gestis interesse potuerant, audireopushabebant. Origenes: Deinde facultatem scribendi replicat: quoniam ea quae scripsit, non rumore cognoverit, sed ab initio fueritipse consecutus: unde sequitur visum est etmihi, assecuto a principio omnia diligenter, ex ordinetibiscribere,optimeTheophile.
obliged in many things that they wrote toconsult thosewhohadhadmeansofknowingtheinfancy, childhood, and genealogy of our Lord, and of seeingthethingswhichhedid. ORIGEN St. Luke hereby explains to us the source of his writing seeing that what things he wrote,hegainednotfromreport,buthadhimself traced them up from the beginning. Hence it follows, It seemed good to me also, having carefullyinvestigatedeverythingfromtheveryfirst, towritetoyouinorder,mostexcellentTheophilus. AMBROSE When he says, It seemed good to me,hedoesnotdenythatitseemedgoodtoGod for it is God who predisposes the wills ofmen. Now no one has doubted that this bookofthe Gospel is more full of details than theothersby these words then he claims to himself, notany thing that is false, but the truth and thereforehe says,Itseemedgoodtome,havinginvestigated everything,towrite.Nottowriteeverything,but from a review of every thing for if all thethings which Jesus did were written, I do not thinkthe worlditselfcouldcontainthem.Butpurposelyhas Lukepassedbythingsthatwerewrittenbyothers, in order that each book of the Gospelmightbe distinguished by certain mysteries and miracles peculiartoitself.
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Ambrosius:Cumdicitvisumestetmihi,non negat Deo visum: a Deo enimpraeparatur voluntas hominum. Prolixiorem autem hunc Evangelii librum quam ceteros esse nemo dubitaverit et ideo non ea quae falsasunt, sed quae vera, sibi vindicat: et ideo dicit assecuto quidem omnia visum estscribere: non omnia, sed ex omnibus: quia quaefecit Iesussiscribanturomnia,necipsummundum caperearbitror.Consultoautemquaeabaliis sunt scripta praeteriit, ut propriisquibusdam singuli Evangeliorum libri mysteriorum gestorumquemiraculiseminerent.
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 (hocestoptime velstrenue)Feste. Beda: Theophilus autem interpretaturamans DeumvelamatusaDeo.Quisquisergoamat Deum,siveaDeosedesideratamari,adse scriptum putet Evangelium, et ut sibidatum munus, sibique commendatum pignus conservet. Non autem novorum quorumlibet eidem Theophilo et velut ignotorum ratio pandendasedeorumdequibuseruditusest, verborumpromittiturveritasexprimenda,cum subditur ut cognoscas eorum verborum de quibus eruditus es, veritatem scilicet,utquo quid ordine a domino gestum dictumvesit, agnoscerequeas. Chrysostomus: Vel aliter. Ut certitudinem habeas, et securus existas, quae auditu perceperas,prospiciensinScriptura.
THEOPHYLACTHewritestoTheophilus,aman probably of some distinction, and agovernorfor theform,Mostexcellent, was not used exceptto rulersandgovernors.Asforexample,Paulsaysto Festus,MostexcellentFestus.
BEDETheophilusmeans,lovingGod,orbeing loved by God. Whoever then loses God, or desires to be loved by Him, let him thinkthis Gospeltohavebeenwrittentohim,andpreserve itasagiftpresentedtohim,apledgeentrustedto his care. The promise was not to explain the meaning of certain new and strange things to Theophilus,buttosetforththetruthofthosewords in which he had been instructed as it isadded, That you might know the truth of thosewordsin which you have beeninstructed that is, thatyou might be able to know in what ordereachthing wassaidordonebytheLord. CHRYSOSTOM Or it may be, That you might feel certain and satisfied as to the truthofthose thingswhichyouhaveheard,nowthatyoubehold thesameinwriting.
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TheophylactusinLucam:Plerumqueenim cum sine scripto aliquid dicitur,calumniantur illud quasi falsum cum vero quis quaedicit scripserit, tunc magis credimus: quia nisi putaretvera,nonscriberet.
THEOPHYLACT For frequently, when athingis assertedbyanyone,andnotexpressedinwriting, we suspect it of falsehood but when amanhas writtenwhatheasserts,wearethemoreinclined tobelieveit,asif,unlesshethoughtittobetrue, hewouldnotcommitittowriting. GREEK EX. The whole preface of in this Evangelistcontainstwothingsfirst,thecondition ofthosewhowroteGospelsbeforehim,(Matthew andMarkforexample)secondly,thereasonwhy he also himself proposed to write one. Having said, attempted, a word which may beapplied bothtothosewhopresumptuouslyengageupona subject, and those who reverently handle it, he determines the doubtful expression by two additionsfirst,bythewords,Ofthingswhichhave beenfullyaccomplishedamongusandsecondly, As they handed them down to us, whowere eyewitnesses from the beginning. The word handed down seems to show, that the eyewitnesses themselves had a commission to transmitthetruth.Forastheyhandeditdown,soit became others also receiving it in due order, in theirturntopublishit.Butfromthenotdepositing in writing what had been delivered, several difficultiesthroughlapseoftimesprangup.Rightly thendidthosewhohadreceivedthetraditionfrom thefirsteye-witnessesoftheWord,establishitin
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Chrysostomus: Vel aliter. Totum Evangelistae prooemium duo continet: conditionemeorumquianteeumEvangelium scripserant,putaMatthaeietMarcietrursum cur et ipse scribere proposuit. Cum vero dixissetconatisunt,vocabulumprotulitpotens applicari et ad praesumptuoseaggredientes materiam, et ad honeste pertractantesillam. Duabusenimadditionibusdubiamsententiam certificat. Primo quidem quia dixit quaein nobis completae sunt rerum secundo quia dixit sicut tradiderunt nobis qui ab initioipsi viderunt. Simul autem hoc quod dico tradiderunt indicare mihi videtur quod etipsi moneantur propagare velut enim illi tradiderunt, ipsos quoque oportebit accipientes seriatim ad invicempromulgare. Nondum autem commendantibus Scripturae quae tradita fuerint, contingebat inconvenientia plurima provenire diuturnitate temporis, unde merito quae de primis visoribus verbi et ministris verbiacceperant,
in scriptis universo mundo traditionem praestiterunt, et calumnias propellentes, et oblivionem destruentes, et ex ipsatraditione integritatemaccomodantes.
writing for the whole world thereby repelling falsehood, destroying forgetfulness, and making upfromtraditionitselfaperfectwhole.
Lectio2 5 , , . 6 , . 7 , , . 5.TherewasinthedaysofHerod,the kingofJudea,acertainpriestnamed Zacharias, of the course ofAbia:and hiswifewasofthedaughtersofAaron, and her name was Elizabeth. 6.And they were both righteous beforeGod, walking in all thecommandmentsand ordinances of the Lord blameless.7. And they had no child, because that Elizabeth was barren, and they both werenowwellstrickeninyears.
Chrysostomus: Evangelicae narrationis exordium a Zacharia sumit et nativitate

CHRYSOSTOMSt.Lukecommencesthehistory ofhisGospelwithZachariasandthebirthofJohn
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Ioannis,mirumantemirumedisserens,minus antemaius,namquoniamvirgoparituraerat, praeparavit gratia ut vetus priusconciperet. Declarat autem tempus, cum dicit fuit in diebus Herodis et adicit dignitatem, cum subdit regis Iudaeae. Alius autemHerodes fuitquiIoannemocciditsedilletetrarchafuit, hicautemrex.
relating one marvelous event before another,the less before the greater. For since a virginwas about to become a mother, it had been foreordained by grace that the old should previously conceive.Hefixesthetime,whenhesays,Inthe daysofHerod,andinthefollowingwordsaddshis rank, king of Judea. There was anotherHerod, whokilledJohnhewastetrarch,whereasthisone wasking. [Euthymius:Aking,thatis,whokilledtheinfants, thefatheroftheHerodwhokilledthePrecursor.]
Euthymius: Rex, inquam, ille qui infantes occidit,paterilliusHerodis,quipraecursorem interemit. Beda in Lucam: Tempus autem Herodis alienigenae regis dominico attestatur adventuipraedictumnamquefueratquianon deficiet princeps de Iuda, neque dux de femore eius, donec veniat quimittendusest. ExquoenimpatresexAegyptoexierunt,suae gentis iudicibus usque ad Samuelem prophetam, ac deinde regibus usque ad transmigrationem Babyloniae regebantur. Post reditum vero Babyloniae pontifices rerumsummamgerebantusqueadHircanum regem simul et pontificem, quo abHerode interempto, Iudaeae regnum ipsi Herodi alienigenae iussu Augusti Caesaris traditur gubernandum cuius trigesimo primo anno,
BEDE Now the time of Herod, i. c. ofaforeign king,bearswitnesstoourLordscoming,forithad been foretold, The scepter shall not departfrom Judah,noralawgiverfrombetweenhisfeet,until Shiloh come. For from the time that ourfathers cameoutofEgypt,theyweregovernedbyjudges oftheirownnation,untiltheProphetSamueland then by kings, until the carrying awaytoBabylon. ButafterthereturnfromBabylon,thechiefpower was in the hands of priests, until the time of Hyrcanus,whowasbothkingandhighpriest.He wasslainbyHerod,afterwhichthegovernmentof thekingdomwasdeliveredoverbythecommand of Augustus Caesar to this same Herod, a foreigner, in whose thirty-first year, according to
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iuxta prophetiam supradictam, quimittendus eratadvenit. 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 hisquos volumuslaudare,praecellat.Nonsolumigitur a parentibus, sed etiam a maioribussancti Ioannis nobilitas propagatur, non saeculari potestate sublimis, sed religionis successione venerabilis. Plena est igitur laudatio,quaegenus,mores,officium,factum, iudicium comprehendit. Officium in sacerdotio: unde dicit sacerdos quidam nomineZacharias. Beda:DesacerdotalienimprosapiaIoannes ortus est, ut eo potentius imitationem sacerdotii praeconizaret, quo ipsum ad sacerdotalegenuspertinereclaresceret. Ambrosius: Genus autem comprehendit in maioribus: unde sequitur de viceAbia,idest nobilisinterfamilias. Beda: Erant enim principes sanctuarii,idest
theprophecywehavementioned,Shilohcame.
AMBROSE Divine Scripture teaches us with respecttothosewhomwecommemorate,thatnot onlythecharactersofthementhemselves,butof their parents also, ought to be praised, thatthey might be distinguished by an inheritance, as it were, handed down to them of unspottedpurity. Now not only from his parents, but also fromhis ancestors,St.Johnderiveshisillustriousdescent, a descent not exalted by secular power, but venerable from its sanctity. Complete thenisthat praisewhichcomprehendsbirth,character,office, actions,andjudgments.Theofficewasthatofthe Priesthood, as it is said, A certain Priestofthe nameofZacharias. BEDEForJohnwasallottedaPriestlytribe,that he might with the more authority herald fortha changeofpriesthood.
AMBROSE His birth is implied in themention madeofhisancestors.OfthecourseofAbia,i.e. ofhighrankamongthenoblestfamilies. BEDE There were Princes of the Sanctuaryor
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summisacerdotes,tamdefiliisEleazarquam de filiis Ithamar, quorum vices, secundum ministeria sua, ut ingrederentur domumDei, vigintiquatuor sortibus David distinxit in quibusfamiliaeAbia,dequaZachariasortus est, sors contingit octava. Non autemfrustra primus novi testamenti praeco in octavae sortis iure nascitur: quia sicut septenario saepe numero propter sabbatum vetus testamentum, sic novum aliquoties per octonarium propter sacramentumdominicae velnostraeresurrectionisexprimitur.
HighPriests,bothofthesonsofEleazarandthe sonsofThamar,whosecoursesaccordingtotheir respective services when they entered intothe HouseofGodDaviddividedintotwenty-fourlots, ofwhichthefamilyofAbia(fromwhichZacharias wasdescended)obtainedtheeighthlot.Butitwas not without meaning that the first preacherofthe newcovenantwasbornwiththerightsoftheeighth lot because as the old Covenant is often expressed by the seventh number on account of theSabbath,sofrequentlyisthenewCovenantby theeighth,becauseofthesacramentofourLords orourresurrection. THEOPHYLACTWishingtoshowalsothatJohn waslegallyofPriestlydescent,Lukeadds,Andhis wifewasofthedaughtersofAaron,andhername wasElisabeth,foritwasnotpermittedtotheJews to take a wife from any other tribe buttheirown. Elisabeth by interpretation signifies rest, Zachariastheremembranceoftheland. BEDE John was born of just parents,thatsohe might the more boldly give precepts of justiceto the people, which he had not learntasnovelties, but had received by right of inheritance fromhis ancestors. Hence it follows, And they wereboth justbeforeGod.
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Theophylactus: Volens etiam ostendere quod ab utroque parente legaliter ex sacerdotali genere erat, subdit et uxorillius de filiabus Aaron, et nomen eiusElisabeth. Non enim permittebatur de aliatribuuxorem accipere,seddesua.Elisabethinterpretatur Deirequies.Zachariasveromemoriadomini. Beda: Iustis enim parentibus Ioannes est genitus,uteoconfidentiusiustitiaepraecepta populisdaret,quohaecipsanonquasinovitia didicisset, sed velut hereditario iure a progenitoribus accepta servaret. Unde sequiturerantautemamboiustianteDeum.
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. Perfectaigiturlaus 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 mandatiset iustificationibus domini. Cum enimmandatis caelestibus obedimus, in mandatis domini incedimus cum congrue iudicamus, tenere domini iustificationes videmur. Providere autem oportet bona non solum coramDeo, sed etiam coram hominibus. Unde sequitur sine querela. Nulla enim querela est ubi et mentis bonitas concordat et facti, et plerumque iustitia durior hominumquerelam excitat. Origenes in Lucam: Potest etiam aliquid iustuminiustefieri,utsiiactantiaecausaquis pauperielargiaturquodnonestsinequerela. Sequituretnoneratillisfilius,eoquodesset sterilis Elisabeth, et ambo processissent in diebussuis.
AMBROSE Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting apopular good-will might seem just to me, but notbejust beforeGod,ifthatjusticeinsteadofspringingfrom simplenessofheart,wasamerepresencecarried on by flattery. Perfect then is the praise, thata manisjustbeforeGodforheonlyisperfectwho isapprovedbyHimwhocannotbedeceived.St. Luke comprehends the action in the commandment, the doing justice in the justification. Hence it follows, walking in all the commandmentsandjustificationsoftheLord.For whenweobeythecommandofheavenwewalkin thecommandmentsoftheLord,whenweobserve justiceweseemtopossessthejustificationofthe Lord. But to be blameless we must provide things honest, not only before God, but also before men there is no blame whenbothmotive and action are alike good, but a too austere righteousnessoftenprovokescensure.
A righteous act may also be doneunrighteously, aswhenamanoutofostentationgiveslargelyto thepoor,whichisnotwithoutjustcauseofblame. Itfollows,Andtheyhadnoson,becauseElizabeth wasbarren.

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Chrysostomus:NonsolumautemElisabeth erat sterilis, sed et patriarcharumconiuges, Sara, Rebecca, Rachel quod dedecuserat antiquis: nec enim possumus dicere quod peccati effectus esset sterilitas, quiacuncti iusti,cunctivirtuosi.Haecautemfuitsterilitatis causa, ut cum videris virginem parientem dominum, non sis incredulus, exercitans mentemtuaminalvosterilium. Theophylactus: Et ut etiam tuaddisceres quod lex Dei multiplicationem filiorum non appetit corporalem, sed magis spiritualem. Processerant autem ambo, non secundum corpus,sedsecundumspiritum,ascensiones incordeponentes,etvitamsuamutdiemet nonutnoctemhabentes,quasiindiehoneste ambulantes.
CHRYSOSTOMNotonlyElisabeth,butthewives of the Patriarchs also, Sarah, Rebecca,Rachel, were barren, which was counted a disgrace amongtheancients.Notthattheirbarrennesswas the effect of sin, since all were just andvirtuous, but ordained rather for our benefit,thatwhenyou sawavirgingivingbirthtotheLord,youmightnot befaithless,orperplexingyourmindwithrespect tothewombofthebarren. THEOPHYLACTAndthatyoumightlearnthatthe lawofGodseeksnotabodilyincreaseofsonsbut aspiritual,bothwerefaradvanced,notonlyinthe body but in the Spirit, making ascents intheir heart,havingtheirlifeasthedaynotasthenight, andwalkinghonestlyasintheday.
Lectio3 8 ,9
8. And it came to pass, that while he executedthePriestsofficebeforeGod intheorderofhiscourse,9.According to the custom of the Priests office,his lot was to burn incense when hewent
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, 10 :
intothetempleoftheLord.10.Andthe whole multitude of the people were prayingwithoutatthetimeofincense.
Beda:PerMoysendominusunumconstituit summum sacerdotem, cui mortuo unum succedere iussit et hoc usque ad David tempora servatum est, a quo pluresfieri domino agente decretum est: unde nunc Zacharias in ordine vicis suaesacerdotio functusesseasseriturcumdiciturfactumest autemcumsacerdotiofungereturZacharias in ordine vicis suae anteDeum,secundum consuetudinem sacerdotalem, sorte exiitut incensum poneret ingressus in templum domini. Ambrosius: Videtur autem hic Zacharias summusdesignarisacerdos:quiasemelin anno solus summus sacerdos insecundo sanctuario intrabat, non sine sanguine, quemofferretprose,etpropopulidelictis. Beda: Non autem nunc nova sorteelectus
BEDE The Lord appointed by the handofMoses one High Priest, at whose death another wasto succeed in due order. This was observeduntilthe time of David, who by the command of the Lord increasedthenumberofthePriestsandsoatthis timeZachariasissaidtohavebeenperforminghis Priests office in the order of his course, as it follows: But it came to pass, when Zachariaswas performing the Priests office in the order ofhis coursebeforeGod,accordingtothecustomofthe Priesthood,hislotwas,&c.
AMBROSE Zacharias seems here to be designated High Priest, because into the second tabernacle went the High Priest alone onceevery year,notwithoutblood,whichheofferedforhimself andthesinsofthepeople. BEDEItwasnotbyanewlotthathewaschosen
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est cum incensum esset adolendum, sed priscasorte,cumexordinesuipontificatus invicemAbiasuccederet.Sequituretomnis multitudo populi erat orans foris hora incensi. Incensum in sancta sanctorum a pontifice deferri, expectante foris templum omnipopulo,decimodieseptimimensisest 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 praeforibusorantesexpectant. Ambrosius: Hic est autem ille summus sacerdos qui adhuc forte quaeritur, quia verus adhuc ignoratur: qui enim sorte eligitur,humanoiudiciononcomprehenditur. Ille igitur quaerebatur, et aliusfigurabatur, verus in aeternum sacerdos, qui non hostiarum cruore, sed proprio, patrem Deum generi reconciliaret humano: ettunc quidem vices erant, nunc autem est perpetuitas.
whentheincensewastobeburnt,butbytheoldlot, wherebyaccordingtotheorderofhisPriesthoodhe succeededinthecourseofAbia.Itfollows,Andall the multitude of the people, &c. Incense was orderedtobecarriedintotheHolyofHoliesbythe High Priest, the whole people waiting without the temple.Itwastobeonthetenthdayoftheseventh 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, pointsto JesusasthetrueHighPriest,whoinHisownblood has entered the secret places of heaven thathe might reconcile the Father to us, andintercedefor the sins of those who still wait prayingbeforethe doors. AMBROSEThisthenisthatHighPriestwhoisstill sought by lot, for as yet the true High Priest is unknownforhewhoischosenbylotisnotobtained bymansjudgment.ThatHighPriestthereforewas soughtfor,andanothertypified,thetrueHighPriest forever,whonotbythebloodofvictims,butbyHis own blood, was to reconcile God the Fatherto mankind. Then indeed there were changes inthe Priesthood,nowitisunchangeable.
Lectio4
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11 . 12, '. 13 , , , , , .14 , :
11.Andthereappearedtohimanangel oftheLordstandingontherightsideof the altar of incense. 12. And when Zachariassawhim,hewastroubled,and fearfelluponhim.13.Buttheangelsaid to him, Fear not, Zacharias: for your prayerisheardandyourwifeElisabeth shall bear you a son, and you shallcall his name John. 14. And youshallhave joyandgladnessandmanyshallrejoice athisbirth.
Chrysostomus: Ingressus Zacharias in templum ut preces ferret pro cunctisad Deum,etquasiDeiethominummediator, vidit Angelum intus stantem: unde dicitur apparuit autem illi Angelus doministansa dextrisaltarisincensi. Ambrosius:Beneapparuissedicitureiqui eum repente conspexit et hocspecialiter
CHRYSOSTOM When Zacharias entered intothe temple to offer up prayers to God for allmen, intercedingbetweenGodandman,hesawanangel standingwithin,asitissaid,Andthereappearedto himanangel.
AMBROSE It is well said that thereappearedan angel to Zacharias, who suddenly beheld him and
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autdeAngelisautdeDeoScripturadivina tenere consuevit ut quod non potest praevideri, apparere dicatur. Non enim similiter sensibilia videntur, et is cuiusin voluntate situm est videri, etcuiusnaturae estnonvideri. Origenes in Lucam: Et hoc tantum in praesentisaeculodicimus,sedetinfuturo cum migraverimus a mundo, nonomnibus vel Deus vel Angeli apparebunt: sed ille tantum videbit qui mundum habuit cor. Locus autem nec nocere poterit quemquam,neciuvare. Chrysostomus: Manifeste autem apparuit, non in somnis: eo quod nimis arduumannuntiabatur,undemanifestioriet mirabiliorivisioneegebat. DamascenusdefideOrth:TamenAngeli non ut sunt, hominibus patefiunt, sed transfigurati, prout possunt visores aspicereinquodcumqueiusseritdominus. Basilius: Dicit autem altaris incensi, eo quod alterum erat altare deputatum ad holocausta.
this is the expression especially used by Divine Scripture with respect to angels or God,thatwhat cannotbeseenbeforehandmaybesaidtoappear. For things which are the objects of oursensesare notseenasHeisseen,WhoisseenonlyasHewill, andWhosenatureisnottobeseen. ORIGENAndwespeakthusnotonlyofthepresent time, but also of the future. When we shall have passed from the world, God will not appear toall men, nor will the angels, but to him onlywhohasa clean heart. The place will neither hinder norserve anyone.
CHRYSOSTOMButtheangelevidentlycamenotin a dream, because the tidings he brought weretoo hardtobeunderstood,andneededthereforeamore visibleandmarvelousmanifestation. DAMASCENE Angels, however, are revealednot astheyreallyare,buttransformed(asmenareable tobeholdthem)intowhatevertheLordcommands.
THEOPHYLACT It is said the altar of incense, because the other altar was set apart forburnt offerings.
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Ambrosius: Non immerito autemAngelus 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:dominusenimadextrisestmihi, necommovear. Chrysostomus: Non potest autemhomo, quantumcumque sit iustus, absquetimore cernere Angelum: unde et nuncZacharias aspectumnontoleranspraesentiaeAngeli, necfulgoremillumvalenssufferre,turbatur: et hoc est quod subditur et Zacharias turbatus est videns. Sicut autem auriga perterrito,loraquedimittente,corruuntequi praecipites, totaque quadriga pervertitur sic accidere consuevit animae quotiesab aliquo stupore vel sollicitudine deprimitur: unde et hic subditur et timor irruit super eum. Origenes in Lucam: Nova quippe facies humanis se obtutibus praebens turbat mentem, animumque consternat: unde
AMBROSEItwasnotwithoutgoodreasonthatthe angelappearedinthetemple,forthecomingofthe true High Priest was now announced, and the Heavenly Sacrifice was preparing at whichangels weretominister.Foronecannotdoubtthatanangel stands by where Christ is sacrificed. But he appeared at the right hand of the altar of incense, becausehebroughtdownthetokenofDivinemercy. FortheLordisonmyrighthand,sothatIshouldnot bemoved. CHRYSOSTOMThejustestofmencannotwithout fear behold an angel Zacharias therefore, not sustainingthesightoftheangelspresence,norable to withstand his brightness, is troubled, as itis added, Zacharias was troubled. But as ithappens, whenacharioteerisfrightened,andhasletloosehis reins, the horses run headlong, and the chariot is overturnedsoisitwiththesoul,whenitistakenby any surprise or alarm as it is hereaddedandfear felluponhim.
ORIGEN A new face suddenly presenting itself to the human eye, troubles and startles themind.The angel knowing this to be the nature of man,first
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Angelus sciens hanc humanam esse naturam, primum perturbationi medetur: namsequituraitautemadillumAngelus:ne timeas,Zacharia. Athanasius in vita Antonii: Unde non difficilisestbonorumspirituummalorumque discretio:sienimposttimoremsuccesserit gaudium, a domino venisse sciamus auxilium,quiasecuritasanimaepraesentis maiestatis indicium est si autemincussa formidopermanserit,hostisestquividetur. Non solum autem trepidantem refocillat, sed etiam novo laetificat nuntio, subdens quoniam exaudita est deprecatio tua, et uxortuaElisabethpariettibifilium. Augustinusdequaest.Evang:Ubiprimo hoc attendendum est, quia non est verisimile ut cum pro peccatis populivel salute vel redemptione sacrificium ille offerret,potueritpublicisvotisrelictishomo senex, uxorem habens, pro accipiendis filiis orare praesertim nam nemo orat acciperequodaccepturumessedesperat. Usque adeo autem ille iam sehabiturum filiosdesperabat,uthocAngelopromittenti noncrederet.Ergoquodeidiciturexaudita
dispelsthealarm,asitfollows,Buttheangelsaidto him,Fearnot.
ATHANASIUSWherebyitisnotdifficulttodiscern between good and bad spirits, for if joy has succeeded to fear, we may know that reliefhas comefromGod,becausethepeaceofthesoulisa signoftheDivinePresencebutifthefearremains unshaken,itisanenemywhoisseen, ORIGEN The angel not only soothes hisfears,but gladdens him with good tidings, adding, Foryour prayerisheard,andyourwifeElizabethshallbeara son.
AUGUSTINENowherewemustfirstconsiderthatit isnotlikelythatZacharias,whenofferingsacrificefor the sins or for the salvation or redemption ofthe people, would neglect the public petitions, topray (though himself an old man, and his wife also old) that he might receive children and, next, aboveall that no one prays for what he despairs of ever obtaining.Andevenuptothistime,somuchhadhe despairedofeverhavingchildren,thathewouldnot believe,evenwhenanangelpromisedittohimThe words, Your prayer is heard, must beunderstood
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est deprecatio tua, pro populo intelligendum est cuius populi quoniam salus et redemptio et peccatorumabolitio per Christum futura erat, adhucnuntiatur Zachariaenasciturusfilius,quiapraecursor Christidestinabatur. Chrysostomus:Velquodexauditasiteius deprecatio,probatperhocquodgignendus erateifilius,clamans:ecceagnusDeiqui tollitpeccatamundi. Theophylactus:Quasiipsodicente:unde erit mihi hoc manifestum? Ait Angelus:ex hocquodElisabethpariettibifilium,credes quodpeccatapopulosuntremissa. Ambrosius: Vel aliter. Plena semperet redundantia sunt divina beneficia, non exiguo constricta munere, sed uberi bonorum coacervata congestu, ut hic,ubi primum precationis fructus promittitur, deinde sterilis partus uxoris: cuiusnomen praenuntiatsubdensetvocabisnomeneius Ioannem. Beda: Singularis meriti indicium datur, quoties hominibus a Deo vel imponitur
therefore to refer to the people and as salvation, redemption, and the putting away of thesinsofthe peoplewastobethroughChrist,itistoldZacharias thatasonshallbeborntohim,becausethatsonwas ordainedtobetheforerunnerofChrist.
CHRYSOSTOMOritmeans,thatthiswastobethe proofofhisprayerhavingbeenheard,namely,thata sonshouldbeborntohim,crying,BeholdtheLamb ofGod! THEOPHYLACT As if when Zacharias asks,How shall I know this? the angel answers,Because Elisabeth shall bring forth a son, you shallbelieve thatthesinsofyourpeopleareforgiven. AMBROSEOr,asfollowsDivinemercyiseverfull and overflowing, not narrowed to a single gift,but pouringinanabundantstoreofblessingsasinthis case,wherefirstthefruitofhisprayerispromised and next, that his barren wife shall bear a child, whosenameisannouncedasfollowsAndyoushall callhisnameJohn.
BEDE It is meant as a token of particular merit, when a man has a name given him orchangedby
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nomenvelnuntiatur. ChrysostomusinIoannem: Illudquoque oportet exprimere, quoniam in quibusab ipsa teneritate infantiae virtus refulgere debebat, a principio divinitus sumebant nomina his vero qui postea debebant excrescere,nomenposteaimponebatur. Beda:Ioannesergointerpretaturinquoest gratia, vel domini gratia: quo nomine declaratur primo parentibus eius gratiam, quibus decrepitis nasceretur filius, esse donatam deinde ipsi Ioanni, quimagnus coramdominoeratfuturuspostremoetiam filiis Israel, quos ad dominum erat conversurus:undesequitureteritgaudium tibietexultatio. Origenes: Quando enim iustus oritur in mundo, ministri nativitatis eius laetantur: quando vero ille nascitur qui quasi ad poenas et ergastulum relegatur, minister consternaturetconcidit. Ambrosius: Sanctus autem non solum parentum gratia, sed etiam salus est plurimorum: unde sequitur et multi in
God. CHRYSOSTOMWhichmustbethemeaninghere, forthosewhofromtheirearliestyearsweredestined to shine forth in virtue, received their names atthe veryfirstfromadivinesourcewhilethosewhowere to rise up in later years, had a name given them afterwards. BEDEJohnisthereforeinterpreted,oneinwhomis grace, or the grace of God by which name it is declared,first,thatgracewasgiventohisparents,to whomintheiroldageasonwastobeborn,next,to John himself, who was to become greatbeforethe Lord lastly, also to the children of Israel, whomhe wastoconverttotheLord.Henceitfollows,Andhe shallbeajoytoyou,andacauseofrejoicing.
ORIGENForwhenajustmanisbornintotheworld, theauthorsofhisbirthrejoicebutwhenoneisborn who is to be as it were an exile to laborand punishment,theyarestruckwithterroranddismay.
AMBROSEButasaintisnotonlytheblessingofhis parents,butalsothesalvationofmanyasitfollows, And many shall rejoice at his birth, Parents are
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nativitateeiusgaudebunt.Admonemurhoc loco, sanctorum generatione laetari, admonentur parentes gratias agere: non enim mediocre munus est Dei, dare liberos, propagatores generis, successionisheredes.
remindedheretorejoiceatthebirthofsaints,andto give thanks. For it is no slight gift of Godto vouchsafetouschildren,tobethetransmittersofour race,tobetheheirsofsuccession.
Lectio5 15 [], , , 16 . 17 , , . 15.Forheshallbegreatinthesightof theLord,andshalldrinkneitherwinenor strong drink and he shall be filledwith the Holy Ghost, even from hismothers womb. 16. And many of thechildrenof IsraelshallheturntotheLordtheirGod. 17. And he shall go before him inthe spirit and power of Elias, to turnthe heartsofthefatherstothechildren,and the disobedient to the wisdom of the just to make ready a peopleprepared fortheLord.
Ambrosius: Post laetitiam plurimorum,

AMBROSE Next to his becoming the rejoicingof

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magnitudovirtutispromittitur,cumdiciturerit enimmagnuscoramdomino.Noncorporis, sed animae magnitudinem declaravit: est coram domino magnitudo animae, magnitudovirtutis. Theophylactus: Multi namque magni dicuntur, sed coram hominibus, noncoram Deo,sicuthypocritae:itaetiametparentes Ioannisiusticoramdominodictisunt. Ambrosius: Deinde non fines alicuius propagavit imperii, non triumphos bellici certaminisreportavitsed,quodestamplius, praedicans in deserto, delicias hominum corporisque lasciviam magna animivirtute depressit:undesequituretvinumetsiceram nonbibet. Beda: Sicera interpretatur ebrietas quo vocabulo Hebraei omne quod inebriare potest populum, sive de frugibus seude qualibetaliamateriaconfectum,significant. Proprium vero in lege Nazaraeorum erat, vino et sicera tempore obsecrationis abstinere:undeIoannes,ceteriquetales,ut semper Nazaraei, idest sancti, manere possint,semperhisabstineresatagunt:non
many,thegreatnesshisvirtueisprophesiedasitis said,ForheshallbegreatinthesightoftheLord. Thegreatnesssignifiedisnotofthebody,butofthe soul.GreatnessinthesightoftheLordisgreatness ofsoul,greatnessofvirtue. THEOPHYLACTFormanyarecalledgreatbefore men,butnotbeforeGod,asthehypocrites.Andso inlikemannerwasJohncalledgreat,astheparents ofJohnwerecalledjust,beforetheLord. AMBROSEHeextendednottheboundariesofan empire, nor brought back in triumph the spoilsof war, (but, what is far greater,) preaching in the desertheovercamebyhisgreatvirtuethedelights of the world, and the lusts of the flesh. Henceit followsAndheshalldrinknowinenorstrongdrink.
BEDESiceraisinterpreteddrunkenness,andby thewordtheHebrewsunderstandanydrinkthatcan intoxicate, (whether made from fruits, corn,orany other thing.) But it was part of the law ofthe Nazarites to give up wine and strong drinkatthe timeoftheirconsecration.HenceJohn,andothers like him, that they might alwaysremainNazarites, (i.e.holy,)arecarefulalwaystoabstainfromthese things. For he ought not to be drunk with wine(in
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enimdecetvino,inquoestluxuria,inebriari eum qui musto spiritus sancti desiderat impleri: unde recte cui vini ebrietastollitur, spiritus gratia cumulatur. Sequiturautemet spiritu sancto replebitur adhuc ex utero matrissuae. Ambrosius: Cui spiritus sanctusinfunditur, magnarumestplenitudovirtutum.Siquidem sanctus Ioannes antequam nasceretur, matris adhuc in utero positus, spiritus accepti gratiam designavit, cum in utero parentis exiliens domini evangelizavit adventum.Aliusestspiritusvitaehuius,alius gratiae ille nascendo sumit exordium, moriendo defectum iste non aetatibus coercetur, non obitu extinguitur, non alvo matrisexcluditur. Graecus: Quod autem erit opus Ioannis, quidve per spiritum sanctum peraget, ostendit subdens et multos filiorumIsrael convertetaddominumDeumipsorum. Origenes in Lucam: Ioannes quidem plurimosconvertitdominiautemopusestut omnesadDeumpatremconvertat.
whichislicentiousness)whodesirestobefilledwith the new wine of the Holy Spirit rightly thenishe, from whom all drunkenness with wine isutterlyput away,filledwiththegraceoftheSpirit.Butitfollows, AndheshallbefilledwiththeHolySpirit.
AMBROSE On whomsoever the Holy Spirit is poured,inhimthereisfullnessofgreatvirtueasin St. John, who before he was born, whenyetinhis mothers womb, bore witness to the grace ofthe Spirit which he had received, when leaping in the wombofhisparenthehailedthegladtidingsofthe coming of the Lord. There is one spirit ofthislife, another of grace. The former has itsbeginningat birth,itsendatdeaththelatterisnottieddownto timesandseasons,isnotquenchedbydeath,isnot shutoutofthewomb. GREEKEXPOSITOR But what Johns work isto be, and what he will do through the Holy Spirit,is shownasfollowsAndmanyofthechildrenofIsrael shallheturn,&c. ORIGEN John indeed turned many, but it isthe LordsworktoturnalltoGodtheirFather.
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Beda: Cum autem Ioannes, qui Christo testimoniumperhibens,ineiusfidepopulos baptizabat, dicitur filios Israel ad dominum Deum ipsorum convertisse, patetChristum dominum Deum esse Israel:undedesinant Ariani Christum dominum Deum esse negare: erubescant Photiniani Christo ex virgine principium dare: cessentManichaei alium populi Israel, atque alium ChristianorumDeumcredere. Ambrosius: Non autem egemus testimonio, quod plurimorum sanctus Ioannes corda convertit, in quo nobis propheticae Scripturae et evangelicae suffragantur:voxenimclamantisindeserto: parate viam domino: non enim de se,sed dedominopraedicabatpraenuntiusChristi etideosequituretipsepraecedetanteillum in spiritu et virtute Eliae. Benepraecedet ante illum, qui praenuntius natus, praenuntius mortuus est. Bene etiam iungiturinspirituetvirtuteEliae. Origenes in Lucam: Non dicit in anima Eliae, sed in spiritu et in virtute:spiritus enimquifueratinElia,venitinIoannem,et similitervirtuseius.
BEDE Now since John (who, bearing witnessto Christ, baptized the people in His faith) is saidto have turned the children of Israel to the Lordtheir God, it is plain that Christ is theGodofIsrael.Let theAriansthenceasetodenythatChristourLordis God. Let the Photinians blush to ascribe Christs beginning to the Virgin. Let the Manichaeansno longerbelievethatthereisoneGodofthepeopleof Israel,anotheroftheChristians.
AMBROSEButweneednotestimonythatSt.John turnedtheheartsofmany,fortothispointwehave the express witness of both prophetic and evangelicalScriptures.Forthevoiceofonecryingin the wilderness, Prepare you the way of theLord, and make His paths straight and his baptisms throngedbythepeople,declaretherapidprogress ofconversion.FortheforerunnerofChristpreached, not himself, but the Lord and therefore itfollows, AndheshallgobeforeHim.Itwaswellsaid,thathe shallgobeforeHim,whobothinbirthandindeath wasHisforerunner. ORIGENInthespiritandpowerofElijah.-Hesays not,inthemindofElijah,butinthespiritandpower ForthespiritwhichwasinElijahcameuponJohn, andinlikemannerhispower.
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Ambrosius: Nunquam enim sine virtute spiritus, vel sine spiritu virtus: et ideoin spiritu et virtute, quia sanctus Elias et virtutem habuit magnam, et gratiam: virtutem, ut ad fidem animos populoruma perfidia retorqueret, virtutem abstinentiae atquepatientiae,etspiritumprophetandi.In desertoElias,indesertoIoannesilleAchab regis gratiam non quaesivit, hic sprevit Herodis ille Iordanem divisit, hic ad lavacrum salutare convertit hic prioris, ille sequentisdominipraecursoradventus. Beda:QuodautemdeEliaperMalachiam praedictumest,hocperAngelumdeIoanne 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 legisoperibus iustitiam praesumere, sed ex fidesalutem quaerere. Graecus: Vel aliter. Parentes Ioannis et apostolorum Iudaei fuerunt sed tamen contraEvangeliumexsuperbiaetinfidelitate saeviebant. Itaque tamquam benigni filii Ioannes prius et apostoli consequentereis veritatemmonstrabant,inpropriamiustitiam
AMBROSE For never is the spirit without power, norpowerwithoutthespirit.Andthereforeitissaid, in the spirit and power because holy Elijahhad great power and grace. Power, so that heturned backthefalseheartsofthepeopletofaithpowerof abstinence, and patience, and the spirit of prophecy. Elijah was in the wilderness, in the wilderness also was John. The one soughtnotthe favorofkingAhabtheotherdespisedthatofHerod. The one divided Jordan the other brought mento theSavingwatersJohn,theforerunnerofourLords firstcomingElijahofHislatter. BEDEButwhatwasforetoldofEliasbyMalachi,is nowspokenbytheangelofJohnasitfollows,That he should turn the hearts of the parents to the childrenpouringintothemindsofthepeople,byhis preaching, the spiritual knowledge of the ancient saints. And the disobedient to the wisdom ofthe just i.e. not laying claim to righteousnessfromthe worksofthelaw,butseekingsalvationbyfaith.
GREEKEX.OrelseTheJewsweretheparentsof JohnandtheApostlesbut,nevertheless,frompride and infidelity raged violently against theGospel. Therefore, like dutiful children, John first, andthe Apostles after him, declared to them the truth, winning them over to their own righteousness and
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et prudentiam eos attrahentes: sic etiam Elias reliquias Hebraeorum convertet ad apostolorumveritatem. Beda: Quia vero Zachariam pro plebe supplicantem dixerat exauditum, subiungit parare domino plebem perfectam: in quo docet quo ordine plebs eadem salvariet perfici debeat, ad praedicationem scilicet Ioannis poenitendo, et credendo in Christum. Theophylactus:Velaliter.Ioannesplebem paravit, non incredulam, sed perfectam, idest praeparatam ad suscipiendum Christum. Origenes: Sacramentum autem Ioannis usque nunc expletur in mundoquicumque enimcrediturusestinIesumChristum,antea spiritus et virtus Ioannis ad animam illius venit, et praeparat domino populum perfectum.
wisdom. So also will Elias convert the remnant of HebrewstothetruthoftheApostles.
BEDE But because he had said that Zacharias prayerforthepeoplewasheard,headds,Tomake readyapeoplepreparedfortheLordbywhichhe teaches in what manner the samepeoplemustbe healed and prepared namely, by repentingatthe preachingofJohnandbelievingonChrist.
THEOPHYL. Or, John made ready a people not disbelievingbutprepared,thatis,previouslyfittedto receiveChrist.
ORIGEN This sacrament of preparation is even nowfulfilledintheworld,forevennowthespiritand power of John must come upon the soul,beforeit believesinJesusChrist.
Lectio6 18
18.AndZachariassaidtotheangel,
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, .19 , , : 20 ,' , . 21 , . 22 , : ,.
WherebyshallIknowthis?forIaman oldman,andmywifewellstrickenin years. 19. And the angelanswering said to him, I am Gabriel,thatstand inthepresenceofGodandamsent to speak to you, and to show you these glad tidings. 20. And, behold, you shall be dumb, and not ableto speak,untilthedaythatthesethings shall be performed, because you believenotmywords,whichshallbe fulfilled in their season. 21. Andthe people waited for Zacharias, and marveledthathetarriedsolonginthe temple. 22. And when he cameout, hecouldnotspeaktothem:andthey perceived that he had seenavision in the temple: for he beckoned to them,andremainedspeechless.
Chrysostomus:HabitorespectuZachariasad propriam aetatem, quin etiam coniugis sterilitateconspecta,diffisusest:undedicituret dixitZachariasadAngelum:undehocsciam? Quasi dicat: quomodo hoc fiet? Etcausam
CHRYSOSTOMConsideringhisownage,and moreover the barrenness of his wife,Zacharias doubtedasitissaid,AndZachariassaidtothe angel, Whereby shall I know this? asifhesaid, Howshallthisbe?Andheaddsthereasonof
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dubitationis subdit ego enim sum senex,et uxormeaprocessitindiebussuisquasidicat: aetasintempesta,naturaineptaegogenerans debilis, terra sterilis. Non autem censetur propterhocdignusesseveniasacerdos,dum seriemrerumexpostulat:quandocumqueenim Deusaliquidindicat,oportetinfidesuscipere nam super huiusmodi disceptarecontumacis est animae: unde sequitur et respondens Angelusdixitei:egosumGabriel,quiastoante Deum. Beda: Quasi dicat: si homo talia signa promitteret, impune signum flagitareliceretat cumAngeluspromittat,iamdubitarenondecet. Sequituretmissussumloquiadte,ethaectibi evangelizare. Chrysostomus: Ut cum audias me a Deo missum fore, nihil humanum aestimes ex his quae tibi dicuntur: neque enim exmeloquor, sed mittentis relata denuntio haec estenim nuntiibonitas,utnihilexsereferat.
his doubting For I am an old man. An unseasonabletimeoflife,anill-suitednaturethe planterinfirm,thesoilbarren.Butitisthoughtby someathingunpardonable.inthepriest,thathe raisesacourseofobjectionsforwheneverGod declaresanything,itbecomesustoreceiveitin faith,andmoreover,disputesofthiskindarethe markofarebelliousspirit.HenceitfollowsAnd the angel answering said to him, I am Gabriel, whostandbeforeGod.
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 todoubt.Itfollows AndIamsenttospeaktoyou. CHRYS.ThatwhenyouhearthatIamsentfrom God,youshoulddeemnoneofthethingswhich aresaidtoyoutobeofman,forIspeaknotof myself, but declare the message of Him who sendsme.Andthisisthemeritandexcellenceof amessengertorelatenothingofhisown. BEDE Here we must remark, that theangel testifies,thathebothstandsbeforeGod,andis senttobringgoodtidingstoZacharias.
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Beda: Ubi notandum est, quod Angelusseet ante Deum stare, et ad evangelizandum Zachariaemissumessetestatur.
Gregorius in Evang: Quia et cum ad nos veniuntAngeli,sicexteriusimplentministerium, ut tamen nunquam interius desint per contemplationem: quia etsi circumscriptusest angelicusspiritus,summustamenspiritus,qui Deusest,circumscriptusnonest.Angeliitaque etiam missi ante ipsum sunt: quia quomodolibet missi veniant, intra ipsum currunt. Beda: Dat autem ei signum quod rogatur:ut qui discredendo locutus est, iam tacendo credere discat: unde sequitur et ecce eris tacens,etnonpoterisloqui. Chrysostomus:Utavigenerativaadorgana vocalia vincula transferantur. Nec intuitu sacerdotii ei parcitur sed ob hoc plectebatur amplius: quia circa fidem ceteris praeesse debebat.
GREG. For when angels come to us, they so outwardlyfulfilltheirministry,asatthesametime inwardlytobeneverabsentfromHissightsince, though the angelic spirit is circumscribed, the highest Spirit, which is God, is not circumscribed. The angels therefore evenwhen sent are before Him, because on whatever missiontheygo,theypasswithinHim.
BEDEButhegiveshimthesignwhichheasks for,thathewhospokeinunbelief,mightnowby silence learn to believe as it follows and, behold,youshallbedumb. CHRYS. That the bonds might be transferred from the powers of generation to thevocal organs.Fromnoregardtothepriesthoodwashe spared,butforthisreasonwasthemoresmitten, becauseinamatteroffaithheoughttohaveset anexampletoothers. THEOPHYL. Because the word in the Greek mayalsosignifydeaf,hewellsays,Becauseyou believe not, you shall be deaf, and shallnotbe abletospeak.Formostreasonablyhesuffered these two things as disobedient, he incurs the penaltyofdeafnessasanobjector,ofsilence.
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Theophylactus: Sed quia verbum kophos, quod etiam infra subiungitur, potest tam surdumquammutumsignificare,beneaiteris surdus,etnonpoterisloqui.Convenienterenim haec duo passus est: tamquam enim inobediens surditatem incurrit, et tamquam
contradictortaciturnitatem. Chrysostomus: Dicit autem et ecce, quasi dicat: in hoc instanti. Sed considera miserationem domini in hoc quod sequitur usqueindiemquohaecfientquasidicat: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 suonon attendens virtutem eius qui misit me, cuiego assisto. Si autem is qui erga nativitatem mortalem incredulus erat punitur qualiterqui caelestem, et ineffabilem calumniatur, vitabit ultionem? CHRYS. But the Angel says, And, behold in otherwords,Atthisinstant.Butmarkthemercy of God in what follows: Until the dayinwhich these things shall be performed. As if he said, WhenbytheissuesofeventsIshallhaveproved my words, and you shall perceive that youare lightly punished, I will remove the punishment from you. And he points out the cause ofthe punishment,adding,Becauseyoubelievenotmy words,whichshallbefulfilledintheirseasonnot consideringHispowerWhosentme,andbefore Whom I stand. But if he who wasincredulous about a mortal birth is punished how shallhe escape vengeance, who speaks falsely ofthe heavenlyandunspeakablebirth? GREEKEX.Nowwhilethesethingsweregoing on within the delay excited surprise among the multitudeswhowerewaitingwithout,asitfollows: And the people waited for Zacharias, an marveled that he tarried. And while varioussuspicions were going about, each man repeating them as it pleased him, Zacharias comingforthtoldbyhissilencewhathesecretly endured. Hence it follows, And when hecame out,hecouldnotspeak.
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Graecus: Dum autem haec intrinsecus agerentur, dilatio temporis admirari cogebat expectantem forinsecus multitudinem: unde sequitureteratplebsexpectansZachariam,et mirabatur quod tardaret ipse in templo. Cumque per diversa vagaretur suspicio, quilibet dictabat ad libitum, donecZacharias egrediens docuit silendo quod latendo perpessus est: unde sequitur egressusautem nonpoteratloquiadillos:etcognoveruntquod visionemvidissetintemplo.
Theophylactus: Innuebat autem populo Zacharias forte causam taciturnitatis interroganti,quamloquinonvalens,pernutum declarabat:undesequituretipseeratinnuens illis,etpermansitmutus.
THEOPHYL. But Zacharias beckoned to the people, who perhaps inquired the cause of his silence,which,ashewasnotabletospeak,he signified to them by nodding. Hence itfollows, And he beckoned to them, and remained speechless. AMBROSEButanodisacertainactionofthe body,withoutspeechendeavoringtodeclarethe will,yetnotexpressingit.
Ambrosius: Est autem nutus quidam sine verbo corporalis actus, indicare moliens,nec exprimensvoluntatem.
Lectio7 23 .24 : , 25 . 23. And it came to pass, that,assoon as the days of his ministrationwere accomplished, he departed to hisown house.24.Andafterthosedayshiswife Elisabethconceived,andhidherselffive months, saying, 25. Thus has theLord dealt with me in the days whereinhe lookedonme,totakeawaymyreproach amongmen.
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Beda:Vicissuaetemporepontificestempli tantum officiis mancipati, non solum a complexu uxorum, sed ab ipso quoque domorum suarum abstinebant ingressu undedicituretfactumestutimpletisuntdies officiieius,abiitindomumsuam.Quiaenim tuncsacerdotalisexstirpeAaronsuccessio quaerebatur, necessario tempus substituendae soboli procurabatur. Atquia nunc non carnalis successio, sedprofectio spiritualisinquiritur,sacerdotibus,utsemper altari queant assistere, semper castitas observanda praecipitur. Sequitur post hos autem dies concepit Elisabeth uxoreius: 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 essemaior quamdies:quiaChristumoportetcrescere, Ioannemautemminui.Necfrustratuncdies ieiuniorum erat, quia per Ioannem erat hominibus afflictio poenitentiae praedicanda. Sequitur et occultabat se mensibusquinque. Ambrosius: Quae causa occultationis nisi
BEDEDuringthetimeoftheircourse,thepriestsof the temple were so occupied by their office, that they kept themselves not only from the societyof theirwives,butevenfromtheverythresholdoftheir houses.Henceitissaid,Anditcametopass,that, assoonasthedayswereaccomplished,&c.Foras therewasthenrequiredapriestlysuccessionfrom the root of Aaron, of necessity then a timewas appointed for keeping up the inheritance. Butas nownotacarnalsuccession,butspiritualperfection, islookedfor,thepriestsareenjoined(inorderthat they might ever be able to serve the altar) the perpetualobservanceofchastity.Itfollows:Butafter thosedays,&c.thatis,afterthedaysofZachariass ministrationwerecompleted.Butthesethingswere doneinthemonthofSeptember,thetwenty-second dayofthemonth,uponwhichtheJewswerebound toobservethefeastoftheTabernacles,justbefore the equinox, at which the night begantobelonger than the day, because Christ must increase, but JohnmustdecreaseAndthosedaysoffastingwere notwithouttheirmeaningforbythemouthofJohn, repentance and mortification were to bepreached tomen.Itfollows:Andshehid,herself.
AMBROSE What reason then for concealment,

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pudor? Sunt enim quaedam tempora praescripta coniugio, quando dareoperam procreandis liberis sit decorum, dum anni vigent,dumsuscipiendorumliberorumspes est. At ubi et matura aevi senectus successerit, et aetas est regendisliberis habilior quam creandis, pudor est legitimi licet coitus gestare indicia, et gravari alienae aetatis onere, et tumescerealvum nonsuitemporisfructu.Pudebatergoeam propteraetatem:undeintelligipotestcausa, quia iam non conveniebant inter se concubitu coniugali: neque enim ea quae senilem non erubesceret coitum, erubesceret partum haec tamenerubescit onus parentis, quamdiu nescit mysterium religionis. Sed quae occultabat se quia conceperat filium, iactare se coepit, quia generabatprophetam.
exceptshame?Fortherearecertainallowedtimes 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 timeoldagehascomeon,andtheperiodoflifeis more fitted for governing children, thanbegetting them, it is a shame to bear about the signs of pregnancy,howeverlawful.Itisashametobeladen withtheburdenofanotherage,andforthewombto swellwiththefruitofnotonesowntimeoflife.Itwas a shame then to her on account of her ageand hencewemayunderstandthereasonwhytheydid not at this time come together, for surely shewho blushednotattheircomingtogetherintheiroldage, would not blush at her child-bearing and yetshe blushes at the parental burden, while she yet is unconscious of the religious mystery. But shewho hid herself because she had conceived ason, began to glory that she carried in her womba prophet. ORIGENAndthereforehesays,Fivemonths,that is,untilMaryshouldconceive,andherbabeleaping withjoyshouldprophesy.
Origenes in Lucam: Et ideo dicit mensibus quinque; idest, donec Maria conciperet, et fetus eius exultans cum gaudioprophetaret. Ambrosius: Et quamvis partus sui erubesceret aetatem, rursus caruisse se gaudebat opprobrio, dicens quia sicfecit
AMBROSEAndthoughshemightblushatthetime ofherchild-bearing,ontheotherhandsherejoiced that she was free from reproach, saying,Thushas

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mihidominus. Chrysostomus: Scilicet solvitsterilitatem, donum supra naturam concessit, et petra infructuosaspicasvirentesproduxit:abstulit dedecusdumgenitricemfecit:undesequitur in diebus quibus respexit auferre opprobriummeuminterhomines.
theLord,dealtwithme. CHRYS. Truly He has loosed her barrenness, a supernaturalgiftHehasbestoweduponher,andthe unfruitfulrockhasproducedthegreenblade.Hehas takenawayherdisgrace,inthatHehasmadeherto bringforth.Henceitfollows:Inthedayswhereinhe looked on me, to take away my reproachamong men. AMBROSEForitisashameamongwomennotto receive that reward of marriage, which is the only causeoftheirbeingmarried. 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, thecoming togetheroftheparentsonlyoccursthisbirthwasthe effectofheavenlygrace. BEDE Now mystically by Zacharias may be signified the Jewish Priesthood, by Elisabeththe law itself which, well administered bytheteaching ofthePriests,oughttohavebornespiritualchildren toGod,butwasnotable,becausetheLawmadeno one perfect. Both were just, because the law is good, and the Priesthood for that time holyboth
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Ambrosius: Pudor enim est feminis nuptiarumpraemianonhabere,quibushaec solaestcausanubendi. Chrysostomus: Dupliciter igitur gaudet, dum et a nota sterilitatis ipsam eripuit dominus,etquoniamillustrempartumenixa est.Nonenimutinceterisgignentiumsolus concubitus intervenit, sed gratia caelestis huiusortusfuitexordium. Beda: Mystice autem per Zachariam sacerdotium Iudaeorum, per Elisabeth potestlexipsadesignari,quaesacerdotum doctrinis exercitata spirituales Deo filios gignere debebat, sed non valebat quia neminemadperfectionemadduxitlex.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 mysteriorumcaelestiumforiseratmultitudo, quia mystica penetrare nequit. Dumaltari thymiama imponit, nasciturum Ioannem agnoscit:quiadumdoctoresflammadivinae lectionis ardent, gratiam Dei per Iesum prodituram reperiunt et hoc per Angelum, quialexperAngelosordinataest. Ambrosius: In uno autem voxtotiusplebis obmutuit, quia in uno totus ad Deum loquebatur populus: transivit enim ad nos Deiverbum,etinnobisnontacet.Mutusest quinonintelligitlegem.Curenimtibimagis videatur mutus esse qui sermonemquam qui mysterium nescit? Innuenti similisest populus Iudaeorum, qui actuum suorum praestarenonpotestrationem. Beda:EttamenElisabethconcipitIoannem, quia interiora legis sacramentis Christi abundant: conceptum quinque mensibus occultat, quia Moyses quinque libris mysteria Christi designat, seu quiaChristi dispensatioinquinquemundiaetatibusper
were well stricken in years, because atChrists coming both the Law and Priesthood were just bending to old age. Zacharias enters thetemple, because it is the priests office to enter intothe sanctuary of heavenly mysteries. There was a multitude without the doors, because themultitude cannot penetrate mysteries. When he places frankincenseonthealtar,hediscoversthatJohnwill bebornforwhiletheteachersarekindledwiththe flameofdivinereading,theyfindthegraceofGod flow to them through Jesus: and this isdonebyall angel,fortheLawwasordainedbyangels. AMBROSEButinonemanthevoiceofthepeople was put to silence, because in onemanthewhole people was addressing God. For thewordofGod has come over to us, and in us isnotsilent.Heis dumbwhounderstandsnottheLawforwhyshould you think the man who knows not a sound,tobe moredumbthanhimwhoknowsnotamystery.The Jewish people are like to one beckoning, who cannotmakehisactionsintelligible. BEDEAndyetElisabethconceivesJohn,because the more inward parts of the Law abound with sacramentsofChrist.Sheconcealsherconception fivemonths,becauseMosesinfivebookssetforth themysteriesofChristorbecausethedispensation of Christ is represented by the words ordeedsof
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sanctorumdictavelfactafiguratur.
thesaints,inthefiveagesoftheworld.
Lectio8 26 27 , . 26. And in the sixth month the angel Gabriel was sent from God to a city of Galilee, named Nazareth, 27. Toavirgin espoused to a man whose name was Joseph, of the house of David and the virginsnamewasMary.
Beda: Quia Christi incarnatio vel sexta aetate saeculi futura, vel adimpletionem 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
BEDEBecauseeithertheIncarnationofChristwas tobeinthesixthageoftheworld,orbecauseitwas to serve to the fulfilling of the law, rightly inthesixth month of Johns conception was an angel sent to Mary,totellherthataSaviorshouldbeborn.Henceit is said, And in the sixth month, &c. We must understandthesixthmonthtobeMarch,onthetwentyfifth day of which our Lord is reported tohavebeen conceived,andtohavesuffered,asalsotohavebeen bornonthetwenty-fifthdayofDecember.Butifeither the one day we believe to be the vernalequinox,or
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arbitrantur, aequinoctium vernale, vel illo solstitiumbrumalefiericredamusconvenit cum lucis incremento concipi vel nasci eum qui illuminat omnem hominem venienteminhuncmundum.Atsiquisante dominicae nativitatis et conceptionis tempusconsideratlucemvelcrescere,vel tenebras superare convicerit, dicimuset nos, quia Ioannes ante faciemadventus eiusregnumcaelorumevangelizabat. Basilius: Adeunt autem nos caelestes spiritus, non quasi ex seipsis, sed exeo quod divinae sapientiae decorem conspiciunt unde sequitur missus est AngelusGabrielaDeo. Gregorius in Evang: Ad Mariam enim virginemnonquilibetAngelus,sedGabriel 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 enimDei fortitudo nominatur per Dei ergo fortitudinem nuntiandus erat qui virtutum dominus et potens in praelio ad debellandaspotestatesaereasveniebat.
the other the winter solstice, it happensthatwiththe increase of light He was conceived or bornWho lightens every man that comes into the world. Butif anyoneshallprove,thatbeforethetimeofourLords nativityorconception,lightbeganeithertoincrease, or supersede the darkness, we then say,thatitwas becauseJohn,beforetheappearanceofHiscoming, begantopreachthekingdomofheaven.
BASIL.Theheavenlyspiritsvisitus,notasitseems fit to them, but as the occasion conduces toour advantage, for they are ever looking upontheglory and fullness of the Divine Wisdomhenceitfollows, TheangelGabrielwassent. GREG.TothevirginMarywassent,notanyoneofthe angels, but the archangel Gabriel for upon this service it was meet that the highest angel should come,asbeingthebearerofthehighestofalltidings. 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.Bythe strength of God then was He to beannouncedWho was coming as the God of strength, and mightyin battle,toputdownthepowersoftheair.
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Glossa: Additur autem et locus quo mittitur,cumsubditurincivitateGalilaeae, cui nomen Nazareth: Nazaraeus enim, idest sanctus sanctorum, nuntiabatur venturus. Beda: Aptum autem humanae restaurationis principium, ut Angelus a Deo mitteretur ad virginem partu consecrandam divino: quia prima perditionis humanae fuit causa, cum serpensaDiabolomittebaturadmulierem spiritu superbiae decipiendam: unde sequituradvirginem. AugustinusdesanctaVirgin:Illumenim solumvirginitasdecenterparerepotuitqui insuanativitateparemhaberenonpotuit. Oportebat enim caput nostrum propter insignemiraculumsecundumcorpusnasci de virgine, quod significaretmembrasua de virgine Ecclesia secundum spiritum nascitura. Hieronymus: Et bene Angelus ad virginemmittitur,quiasemperestAngelis cognata virginitas. Profecto in carne
GLOSS. But the place is also added whitherheis sent,asitfollows,Toacity,Nazareth.Foritwastold that He would come a Nazarite, (i.e. the holy ofthe holy.)
BEDEItwasasafitbeginningformansrestoration, that an angel should be sent down from God to consecrateavirginbyadivinebirth,forthefirstcause ofmansperditionwastheDevilsendingaserpentto deceiveawomanbythespiritofpride.
AUG. To a virgin, for Christ could be born from virginityalone,seeingHecouldnothaveanequalin Hisbirth.ItwasnecessaryforourHeadbythismighty miracle to be born according to the flesh ofavirgin ginthatHemightsignifythathismembersweretobe borninthespiritofavirginChurch.
JEROME And rightly an angel is sent to thevirgin, becausethevirginstateiseverakintothatofangels. Surelyinthefleshtolivebeyondthefleshisnotalife

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praeter carnem vivere, non terrena vita est,sedcaelestis. ChrysostomussuperMatth:Nonautem Angelus post partum annuntiat virgini, ne nimium exinde turbaretur: et ideo ante conceptionem illam alloquitur, non in somnis, immo visibiliter assistit: nam quasimagnamvalderelationemaccipiens egebatantereieventumvisionesolemni. Ambrosius:Beneautemutrumqueposuit Scriptura,utetdesponsataesset,etvirgo: virgo, ut expers virilis consortiivideretur desponsata, ne temeratae virginitatis adureretur infamia, cui gravis alvus corruptelae videretur insigne praeferre. Maluitautemdominusaliquosdesuoortu quam de matris pudore dubitare:sciebat enim teneram esse virginisverecundiam et lubricam famam pudoris nec putavit ortussuifidemmatrisiniuriisastruendam. Servatur itaque sanctae Mariae sicut pudoreintegra,itaetinviolabilisopinione virginitas: nec decuit sinistra virginibus opinione viventibus velamen excusationis relinqui, quod infamata mater quoque dominivideretur.QuidautemIudaeis,quid Herodipossetascribi,sinatumviderentur
onearthbutinheaven.
CHRYS. The angel announces the birthtothevirgin not after the conception, lest she should bethereby too much troubled, but before the conceptionhe addressesher,notinadream,butstandingbyherin visible shape. For as great indeed were thetidings she receives, she needed before the issue ofthe eventanextraordinaryvisiblemanifestation. AMBROSEScripturehasrightlymentionedthatshe wasespoused,aswellasavirgin,avirgin,thatshe might appear free from all connection with man espoused, that she might not be branded withthe disgrace of sullied virginity, whose swellingwomb seemedtobearevidentmarksofhercorruption.But theLordhadratherthatmenshouldcastadoubtupon HisbirththanuponHismotherspurity.Heknewhow tenderisavirginsmodesty,andhoweasilyassailed the reputation of her chastity, nor did Hethinkthe creditofHisbirthwastobebuiltupbyHismothers wrongs. It follows therefore, that the holyMarys virginity was of as untainted purity as it wasalsoof unblemished reputation. Nor ought there, by an erroneousopinion,tobelefttheshadowofanexcuse to living virgins, that the mother of our Lord even seemed to be evil spoken of. But what couldbe imputedtotheJews,ortoHerod,iftheyshouldseen
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ex adulterio persecuti? Quemadmodum autem ipse diceret: non veni legem solvere, sed adimplere, si videretur coepisse a legis iniuria, cum partus innuptaelegedamnetur?Quidquodetiam fides Mariae verbis maior adsciscitur,et mendacii causa removetur? Videretur enim culpam obumbrare voluisse mendacio innupta praegnans. Causam autem mentiendi desponsata nonhabuit, cum coniugii praemium et gratia nuptiarum partus sit feminarum. Non mediocris quoque causa est ut virginitas Mariae falleret principem mundi, quicum desponsatam viro cerneret, partum non potuithaberesuspectum. Origenes in Lucam: Si enim non habuissetsponsum,statimcogitatiotacita Diabolum surrepsisset, quomodo quae non accubuit cum viro, praegnansesset. Debetisteconceptusessedivinus,debet aliquidhumananaturaessesublimius. Ambrosius: Sed tamen magis fefellit principes saeculi: Daemonum enim malitiafacileetiamoccultadeprehenditat vero qui saecularibus vanitatibus occupantur,sciredivinanonpossunt.Quin
tohavepersecutedanadulterousoffspring?Andhow couldHeHimselfsay,Icamenottoabolishthelaw, but to fulfill it, if He should seem to have hadhis beginningfromaviolationofthelaw,fortheissueof anunmarriedpersoniscondemnedbythelaw?Notto add that also greater credit is given tothewordsof Mary, and the cause of falsehood removed? Forit 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, sinceto womenchild-birthistherewardofwedlock,thegrace ofthemarriagebed.Again,thevirginityofMarywas meanttobaffletheprinceoftheworld,who,whenhe perceived her espoused to a mall, could castno suspiciononheroffspring.
ORIGENForifshehadhadnohusband,soonwould thethoughthavestolenintotheDevilsmind,howshe whohadknownnomancouldbepregnant.Itwasright thattheconceptionshouldbeDivine,somethingmore exaltedthanhumannature.
AMBROSEButstillmorehasitbaffledtheprincesof theworld,forthemaliceofdevilssoondetectseven hiddenthings,whiletheywhoareoccupiedinworldly vanities, can not know the things of God. But moreover, a more powerful witness of her purityis
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etiam locupletior testis pudoris maritus adhibetur,quipossetetdelereiniuriamet vindicare opprobrium, si non agnosceret sacramentum:dequosubditurcuinomen eratIosephdedomoDavid. Beda: Quod non tantum ad Ioseph,sed etiam pertinet ad Mariam. Legisnamque erat praeceptum ut de sua quisquetribu aut familia acciperet uxorem. Sequitur et nomenvirginisMaria. Beda: Maria Hebraice stella maris, Syriace vero domina vocatur et merito: quia et totius mundi dominum, etlucem saeculismeruitgenerareperennem.
adduced, her husband, who might both havebeen indignant at the injury, and revenged thedishonor,if healsohadnotacknowledgedthemysteryofwhomit isadded,WhosenamewasJoseph,ofthehouseof David. BEDEWhichlastappliesnotonlytoJoseph,butalso to Mary, for the Law commanded that every one should take a wife out of his own tribe orfamily.It follows,AndthevirginsnamewasMary.
ID. Maria, in Hebrew, is the star of the seabutin Syriac it is interpreted Mistress, and well,because MarywasthoughtworthytobethemotheroftheLord ofthewholeworld,andthelightofendlessages.
Lectio9 28 ,,, .29 . 28.Andtheangelcameintoher,andsaid, Hail,youthatarehighlyfavored,theLordis with you: blessed are you amongwomen. 29. And when she saw him, she was troubledathissaying,andcastinhermind whatmannerofsalutationthisshouldbe.
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Ambrosius: Disce virginem moribus solainpenetralibus,quamnemovirorum videret, solus Angelus reperiret: unde dicituretingressusAngelusadeam.Et nequodegeneridepravareturaffatu,ab Angelosalutatur. Graecus: Contra vocem prius editam mulieridirigiturnuncsermoadvirginem. Inilladoloribuspartusestcausapeccati punita in hac per gaudium moestitia pellitur: unde iucunditatem nonabsurde praenuntiatAngelusvirgini,dicensave. Quod autem digna cognosceretur sponsalium, attestatur cum dicit gratia plena: quasi enim quaedam arrha aut dossponsiostenditur,quodfecundasit gratiis. Horum enim quae dicit, haec suntsponsae,aliasponsi. Hieronymus:Etbenegratiaplena:quia ceteris per partes praestatur Mariae vero simul se totam infudit gratiae plenitudo. Vere gratia plena, per quam largospiritussanctiimbresuperfusaest omnis creatura. Iam autem erat cum
AMBROSEMarkthevirginbyhermanneroflife.Alone in an inner chamber, unseen by the eyes of men, discoveredonlybyanangelasitissaid,Andtheangel cameintoher.Thatshemightnotbedishonoredbyany ignobleaddress,sheissalutedbyanangel.
GREG.NYSS. Far different then to thenewsformerly addressed to the woman, is the announcementnow madetotheVirgin.Intheformer,thecauseofsinwas punishedbythepainsofchildbirthInthelatter,through gladness, sorrow is driven away. Hence theangelnot unaptlyproclaimsjoytotheVirgin,saying,Hail. GREEK EX. But that she was judged worthy ofthe nuptialsisattestedbyhissaying,Fullofgrace.Foritis signified as a kind of token or marriage gift ofthe bridegroom, that she was fruitful in graces. Forofthe things which he mentions, the one appertains tothe bride,theothertothebridegroom. JEROMEAnditiswellsaid,Fullofgrace,fortoothers, grace comes in part into Mary at oncethefullnessof grace wholly infused itself. She truly is full of grace through whom has been poured forth upon every creaturetheabundantrainoftheHolySpirit.Butalready HewaswiththeVirginWhosenttheangeltotheVirgin.
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virgine qui ad virginem mittebat Angelum, et praecessit nuntium suum dominus, nec teneri potuit locis qui omnibus habetur in locis: undesequitur dominustecum. Augustinus:Magisquammecum:ipse enim in tuo est corde, in tuo fit utero, adimpletmentem,adimpletventrem. Graecus: Hoc autem est totum legationis complementum. Dei enim verbum, ut sponsus supra rationem unionem efficiens, tamquam ipse germinans, idemque germinatus,totam naturamhumanamsibiipsiconformavit. Ultimum vero ponitur tamquam perfectissimum et compendiosum benedicta tu in mulieribus: una scilicet prae cunctis mulieribus: ut etiam benedicanturintemulieres,sicutmares in filio sed magis uterque in utrisque. Velut enim per unam feminam etunum marem peccatum simul ac tristitia intravit: sic et nunc per unam et unum benedictiorevocataestetlaetitiaetad singulosestprofusa.
TheLordprecededHismessenger,forHecouldnotbe confinedbyplaceWhodwellsinallplaces.Whenceit follows,TheLordiswithyou.
AUG. More I than with me, for He Himself isinyour heart,Heis(made)inyouwomb,Hefillsyoursoul,He fillsyourwomb. GREEKEX.Butthisisthesumofthewholemessage. The Word of God, as the Bridegroom, effecting an incomprehensibleunion,Himself,asitwere,thesame bothplanting,andbeingplanted,hasmoldedthewhole nature of man into Himself. But comes last themost perfectandcomprehensivesalutationBlessedareyou among women. i.e. Alone, far before allotherwomen thatwomenalsoshouldbeblessedinyou,asmenare inyourSonbutratherbothinboth.Forasbyoneman andonewomancameatoncebothsinandsorrow,so nowalsobyonewomanandonemanhasbothblessing andjoybeenrestored,andpouredforthuponall.
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Ambrosius de Salut. Ang: Disce autem virginem a verecundia, quia pavebat: nam sequitur quae cum audisset, turbata est in sermoneeius. Trepidare virginum est, et ad omnes ingressusviripavere,omnesviriaffatus vereri. Disce, virgo, verborum vitare lasciviam: Maria etiam salutationem Angeliverebatur. Graecus: Cum assueta foret his visionibus, Evangelista non visioni,sed relatibus turbationem attribuit, dicens turbata est in sermone eius. Attende autemvirginisetpudicametprudentem et animam simul et vocem. Audita laetitia dictum examinavit, et neque manifesteobstititperincredulitatem,nec statim paret ex levitate Evae levitatem evitans simul et duritiam Zachariae unde sequitur et cogitabat qualisesse istasalutatio:nonconceptio,namadhuc ignorabat immensitatem mysterii, sed salutatio:numquidlibidinosa,utaviroad virginem an divina, dum Dei faceret mentionemdicensdominustecum? Ambrosius in Lucam: Benedictionis etiam novam formulam mirabatur,quae
AMBROSEButmarktheVirginbyherbashfulness,for shewasafraid,asitfollowsAndwhensheheard,she wastroubled.Itisthehabitofvirginstotremble,andto be ever afraid at the presence of man, andtobeshy when he addresses her. Learn, O virgin,toavoidlight talking.Maryfearedeventhesalutationofanangel.
GREEKEX.Butasshemightbeaccustomedtothese visions,theEvangelistascribesheragitationnottothe vision, but to the things told her, saying, shewas troubled at his words. Now observe boththemodesty and wisdom of the Virgin the soul, and atthesame time the voice. When she heard the joyful words,she ponderedtheminhermind,andneitheropenlyresisted throughunbelief,norforthwithlightlycompliedavoiding equally the inconstancy of Eve, and theinsensibilityof Zacharias. Hence it is said, And she castinhermind what manner of salutation this was, it is notsaid conceptionforasyetsheknewnotthevastnessofthe mystery.Butthesalutation,wasthereaughtofpassion in it as from a man to a virgin? or was itnotofGod, seeingthathemakesmentionofGod,saying,TheLord iswithyou. AMBROSE She wondered also at the new formof blessing,unheardofbefore,reservedforMaryalone.
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nusquamestantecomperta:soliMariae hocservabatur. OrigenesinLucam: Si enimscivisset Maria ad alium quempiam similem factum esse sermonem, utpote quae habebatlegisscientiam,nunquameam, quasi peregrinam, talis salutatio exterruisset. ORIGENForifMaryhadknownthatsimilarwordshad been addressed to others, such a salutation would neverhaveappearedtohersostrangeandalarming.
Lectio10 30, , , : 31 , .32 , ,33 , .

30. And the angel said to her, Fearnot, Mary for you have found favor withGod. 31. And, behold, you shall conceivein yourwombandbringforthason,andshall call his name JESUS. 32. He shall be great, and shall be called the Sonofthe Highest: and the Lord God shall giveto himthethroneofhisfatherDavid:33.And heshallreignoverthehouseofJacobfor everandofhiskingdomthereshallbeno end.
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Beda: Quia salutatione insolita virginem turbatam viderat, quasi familiariusnotam vocansexnomine,netimeredebeatiubet: unde dicitur et ait ei Angelus: netimeas, Maria. 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 diiudicareturinfidusministernegotii. Chrysostomus: Qui autem apudDeum meretur gratiam, non habet quid timeat undesequiturinvenistienimgratiamapud Deum. Qualiter autem illam quisque reperiet, nisi humilitate mediante? HumilibusenimdatDeusgratiam.
When the angel saw that she was troubled at this unusual salutation, calling her by her nameasifshe waswellknowntohim,hetellshershemustnotfear, asitfollows,Andtheangelsaid,Fearnot,Mary.
GREEKEX.Asifhesaid,Icamenottodeceiveyou, nayrathertobringdowndeliverancefromdeceptionI camenottorobyouofyourinviolablevirginity,butto openadwelling-placefortheAuthorandGuardianof your purity, I am not a servant of the Devil butthe ambassador of Him that destroys the Devil. I am come to form a marriage treaty, nottodeviseplots. Sofarthenwashefromallowinghertobeharassed by distracting thoughts, lest he should becounteda servantunfaithfultohistrust.
CHRYS.ButhewhoearnsfavorinthesightofGod has nothing to fear. Hence it follows, Foryouhave foundfavorbeforeGod.Buthowshallanyonefindit, except through the means of his humility. For God givesgracetothehumble.
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Graecus: Inveniet enim gratiam virgo coram Deo, quia splendore pudicitiae propriam exornans animam, gratumDeo se habitaculum praeparavit nec solum caelibatum inviolabilem conservavit, sed etiam immaculatam conscientiam custodivit. Origenes in Lucam: Invenerant enim plures gratiam ante eam et ideo subdit quodpropriumest,dicensecceconcipies inutero. 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,etnostraegenerationisprimordia et ideo sine peccato et humano semine, persingulasicutnosincarneconcipitur,et novemmensiumspatiogestaturinutero. Gregorius Nyssenus: Sed quoniam
GREEKEX. For the Virgin found favorwithGod,in that decking her own soul in the bright robes of chastity, she prepared a dwelling-place pleasingto God.Notonlydidsheretainhervirginityinviolate,but herconsciencealsoshekeptfromstain.
AsmanyhadfoundfavorbeforeMary,hegoesonto state what was peculiar to her. Behold, youshall conceiveinyourwomb.
GREEKEX.Bythewordbehold,hedenotesrapidity andactualpresence,implyingthatwiththeutterance ofthewordtheconceptionisaccomplished. GREEKEX.Youshallconceiveinyourwomb,thathe mightshowthatourLordfromtheveryVirginswomb, and of our substance, took our flesh upon Him.For the Divine Word came to purify mans natureand birth,andthefirstelementsofourgeneration.Andso without sin and human seed, passing throughevery stage as we do, He is conceived in theflesh,and carriedinthewombforthespaceofninemonths.
GREEK EX. But since it happens also that to the

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contingit specialiter divinum concipi spiritum, et spiritum parere salutarem, secundum prophetam ideo addidit et pariesfilium. Ambrosius:Nonautemomnessuntsicut Maria,utdumdespiritusanctoconcipitur, verbum pariant sunt autem quae abortivum excludant verbum, antequam pariant sunt quae in utero Christum habeant,sednondumformaverint. Gregorius Nyssenus: Cum autem expectatio partus mulieribus timorem incutiat,sedattimorismetumdulcispartus relatio, cum subditur et vocabis nomen eius Iesum: salvatoris enim adventusest cuiuslibet timorispropulsio. BedasuperLucam:Iesusautemsalvator sivesalutarisinterpretatur. Graecus: Dicit autem tu vocabis, non pater: patre enim caret quantum ad inferiorem generationem, sicut et matre respectusupernae.
spiritual mind is given in an especial manner to conceivetheDivineSpirit,andbringforththeSpiritof salvation, as says the Prophet therefore headded, AndyoushallbringforthaSon. AMBROSE But all are not as Mary, thatwhenthey conceivethewordoftheHolySpirit,theybringforth forsomeputforththewordprematurely,othershave Christinthewomb,butnotyetformed.
GREG. NYSS. While the expectation of child-birth strikesawomanwithterror,thesweetmentionofher offspringcalmsher,asitisadded,Andyoushallcall his name Jesus. The coming of the Savior isthe banishingofallfear.
BEDEJesusisinterpretedSavior,orHealing.
GREEK EX. And he says, You shall call, notHis fathershallcall,forHeiswithoutafatherasregards Hislowerbirth,asHeiswithoutamotherinrespectof thehigher.
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Cyrillus: Hoc autem nomen de novofuit verbo impositum, nativitati congruens carnis, secundum illud propheticum: vocabitur tibi nomen novum quod os domininominavit. Graecus: Verum quia hoc nomen communeestsibicumsuccessoreMoysi, idcirco innuens Angelus quod non erit secundumilliussimilitudinem,subiungithic eritmagnus. Ambrosius:Dictumestquidemetiamde Ioanne quia erit magnus sed ille quasi homo magnus, hic quasi Deusmagnus. LateenimfunditurDeivirtus,latecaelestis substantiaemagnitudoporrigitur:nonloco clauditur, non opinione comprehenditur, non aestimatione concluditur, non aetate variatur. Origenes: Vide ergo magnitudinem salvatorisquomodointotoorbediffusasit: ascende in caelos, quomodo caelestia repleverit descende cogitatione ad abyssos,etvideeumillucdescendisse:si hoc videris, pariter intueberis opere completumhiceritmagnus.
CYRILBut,thisnamewasgivenanewtotheWordin adaptationtoHisnativityinthefleshasthatprophecy said, You shall be called by a new name whichthe mouthoftheLordhasnamed.
GREEKEX.ButasthisnamewascommontoHim with the successor of Moses, the angeltherefore implying that He should not be after Joshuas likeness,adds,Heshallbegreat.
AMBROSEItwassaidalsoofJohn,thatheshallbe great,butofhimindeedasofagreatman,ofChrist, as of the great God. For abundantly is pouredforth the power of God widely the greatness of the heavenly substance extended, neither confined by place,norgraspedbythoughtneitherdeterminedby calculation,noralteredbyage.
ORIGENSeethenthegreatnessoftheSavior,howit isdiffusedoverthewholeworld.Gouptoheaven,see therehowithasfilledtheheavenlyplacescarryyour thoughtsdowntothedeep,behold,theretooHehas descended. If you see this, then, in like manner, beholdyoufulfilledinverydeed,Heshallbegreat.
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Graecus: Neque carnis assumptio deitatis derogat celsitudini immo potius humanitatis humilitas sublimatur unde sequitur et filius altissimi vocabitur. Non utique tu impones vocabulum, sedipse 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 quoddicit:hicestfiliusmeusdilectus,ab aeterno siquidem est, quamvis nunc ad nostramdoctrinamnomeneiuspatuerit.Et ideoaitvocabitur,non:fietvelgenerabitur: nam et ante saecula fuerat consubstantialis patri. Hunc ergo concipies, huius mater efficieris, hunc virginalis cella concludet, cuius caeleste spatiumcapaxnonextitit. Chrysostomus: Ceterum si quidem enorme quibusdam videtur, Deum habitare corpus nonne sol, cuius est corpussensibile,quocumqueradiosmittit, nonlaediturinpropriapuritate?Multoergo magis iustitiae sol ex utero virginali mundissimum corpus assumens, non tantumcontaminatusnonest,immoetiam ipsammatremsanctioremostendit.
GREEK EX. The assumption of our fleshdoesnot diminish ought from the loftiness of the Deity, but rather exalts the lowness of mans nature.Henceit follows,AndheshallbecalledtheSonoftheHighest. Not,youshallgiveHimthename,butHeHimselfshall becalled.Bywhom,butHisFatheroflikesubstance withHimself?FornoonehasknowntheSonbutthe Father. But He in Whom exists the infallible knowledgeofHisSon,isthetrueinterpreterastothe namewhichshouldbegivenHim,whenHesays,This ismybelovedSonforsuchindeedfromeverlasting 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 worldsHewasof likesubstancewiththeFather.Himthereforeyoushall conceive His mother you shall become Himshall your virgin shrine enclose, Whom the heavenswere notabletocontain.
CHRYS.Butsinceitseemsshockingorunworthyto somementhatGodshouldinhabitabody,istheSun, Iwouldask,theheatwhereofisfeltbyeachbodythat receivesitsrays,atallsulliedastoitsnaturalpurity? Much more then does the Sun of Righteousness,in taking upon Himself a most pure body fromthe Virginswomb,escapenotonlydefilement,buteven showforthHisownmotheringreaterholiness.
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Graecus: Et ut virginem redderet memoremprophetarum,subditetdabitilli dominusDeussedemDavidpatriseius,ut noscatliquidoquoniamquinasciturusest ab ea, ipse est Christus, quem illi promiseruntexDavidseminenasciturum. Cyrillus:NontamenexIosephesteditum corpus Christi mundissimum secundum enimunamlineamcognationisprofluxerant Ioseph et virgo, ex qua formam humanitatisunigenitussumpsit. Basilius: Non autem in materiali sede David sedit dominus, translato Iudaico regno ad Herodem sed sedemappellat David, in qua resedit dominus, indissolubile regnum unde sequitur et regnabitindomoIacobinaeternum. Chrysostomus:Dicitautemadpraesens domum Iacob eos qui de numero Iudaeorum crediderunt in illum: ut enim Paulusdicit:nonomnesquiexIsraelsunt, hi sunt Israelitae sed qui sunt filii promissionis,computanturinsemine.
GREEKEX. And to make the Virgin mindful ofthe prophets,headds,AndtheLordGodshallgivetohim theseatofDavid,thatshemightknowclearly,thatHe WhoistobebornofheristhatveryChrist,Whomthe prophets promised should be born of the seedof David. CYRIL Not however from Joseph proceeded the most pure descent of Christ. For from oneandthe samelineofconnectionhadsprungbothJosephand theVirgin,andfromthistheonly-begottenhadtaken theformofman. BASIL Our Lord sat not on the earthly throne of David,theJewishkingdomhavingbeentransferredto Herod. The seat of David is that on whichourLord reestablished His spiritual kingdom which should never be destroyed. Hence it follows, And heshall reignoverthehouseofJacob. CHRYS. Now He assigns to the present house of JacoballthosewhowereofthenumberoftheJews thatbelievedonHim.ForasPaulsays,Theyarenot all Israel which are of Israel, but the childrenofthe promisearecountedfortheseed.
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Beda:VeldomumIacobtotamEcclesiam dicit, quae vel de bona radice nata,vel cum oleaster esset, merito tamenfideiin bonamestinsertaolivam. 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 aeternusagnoscitur. Sequitur et regni eius non erit finis: non solum inquantum Deus est, sed etiamin eo quod homo: et in praesentiquidem habet regnum multorum, finaliter vero universorum,cumeiomniasubicientur. Beda: Omittat ergo Nestorius dicere hominemtantumexvirginenatum,ethunc a verbo Dei non in unitatem personae esse receptum: Angelus enim qui ait eumdem ipsum patrem habere David, quemfiliumaltissimivocaripraenuntiat,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 eamdempersonamhomocumDeoidem filiinomensortitur.
BEDEOrbythehouseofJacobhemeansthewhole Church which either sprang from a good root,or thoughformerlyawildolivebranch,hasyetbeenfora rewardofitsfaithgraftedintothegoodolivetree. GREEKEX.ButtoreignforeverisofnonesaveGod aloneandhencethoughbecauseoftheincarnation-t nationChristissaidtoreceivetheseatofDavid,yet asbeingHimselfGodHeisacknowledgedtobethe eternalKing.Itfollows,Andhiskingdomshallhaveno end,notinthatHeisGod,butinthatHeismanalso. NowindeedHehasthekingdomofmanynations,but finallyheshallreignoverall,whenallthingsshallbe putunderHim.
BEDE Let Nestorius then cease to say that the VirginsSonisonlyman,andtodenythatHeistaken up by the Word of God into the unityofthePerson. For the Angel when he says that theverysamehas David for His father whom he declares iscalledthe SonoftheHighest,demonstratestheonePersonof Christintwonatures.TheAngelusesthefuturetense not because, as the Heretics say, Christ was not before Mary, but because in the sameperson,man withGodsharesthesamenameofSon.
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Lectio11 34 , , 35 , , : , . 34. Then said Mary to the angel,How shall this be, seeing I know notaman? 35.Andtheangelansweredandsaidto her,TheHolyGhostshallcomeuponyou, and the power of the Highest shall overshadowyou:thereforealsothatholy thingwhichshallhebornofyoushallbe calledtheSonofGod.
Ambrosius: Neque non credere Angelo Maria debuit, neque tam temereusurpare divina unde dicitur dixit autem Mariaad Angelum:quomodofietistud?Temperatior estistaresponsioquamverbasacerdotis. Haecaitquomodofietistud?Illerespondit undehocsciam?Negatillesecredere,et quasi fidei adhuc alium quaeritauctorem ista se facere profitetur, nec dubitatesse faciendum, quod quomodo fiat inquirit. Legerat Maria: ecce concipiet in utero,et
AMBROSE It was Marys part neither to refuse beliefintheAngel,nortoohastilytaketoherselfthe divine message. How subdued her answer is, compared with the words of the Priest. Thensaid MarytotheAngel,Howshallthisbe?Shesays,How shall this be? He answers, Whereby shall Iknow this? He refuses to believe that which he sayshe does not know, and seeks as it were stillfurther authority for belief. She avows herself willing todo thatwhichshedoubtsnotwillbedone,buthow,she isanxioustoknow.Maryhadread,Behold,sheshall
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pariet filium: ideo credidit futurum sed quomodofieretantenonlegerat:nonenim quemadmodum fieret vel prophetae tanto fuerat revelatum: tantum enim mysterium non hominis fuit, sed Angeli ore promendum. Gregorius Nyssenus: Attende etiam mundae virginis vocem: partum annuntiat Angelus ipsa vero virginitati innititur, praestantiorem incorruptibilitatemangelica visione diiudicans: unde dicit quoniam virumnoncognosco. Basilius: Cognitio multifarie dicitur:dicitur enimcognitionostriconditorissapientia,ac magnalium suorum notitia, nec non mandatorumcustodia,etquaefitapudeum appropinquatio, et copula nuptialis, ut hic accipitur. GregoriusNyssenus:HaecigiturMariae verba indicium sunt eorum quae tractabat in mentis arcano: nam si causacopulae coniugalisIosephdesponsarivoluisset,cur admiratione ducta est dum sibi narratur conceptio? Cum nimirum ipsa praestolareturadtempusmaterefficiiuxta
conceiveandbearason.Shebelievedthereforethat it should be but how it was to take place shehad never read, for even to so great aprophetthishad notbeenrevealed.Sogreatamysterywasnottobe divulgedbythemouthofman,butofanAngel.
GREGNYSS.HearthechastewordsoftheVirgin. The Angel tells her she shall bear a son, butshe rests upon her virginity, deeming her inviolabilitya more precious thing than the Angels declaration. Henceshesays,SeeingthatIknownotaman.
BASIL Knowledge is spoken of in variousways. ThewisdomofourCreatoriscalledknowledge,and anacquaintancewithHismightyworks,thekeeping also of His commandments, and the constant drawing near to Him and besides these the marriageunioniscalledknowledgeasitishere. GREGNYSS.ThesewordsofMaryareatokenof whatshewasponderinginthesecretsofherheart for if for the sake of the marriage union she had wished to be espoused to Joseph, why wasshe seized with astonishment when theconceptionwas madeknowntoher?seeingintruthshemightherself be expecting at the time to become a mother
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legisnaturam.Verumquiaoblatumcorpus Deo quasi quoddam ex sacris inviolabile reservaridecebat,ideodicitquoniamvirum non cognosco quasi dicat: etsi sis Angelus,tamenquodvirumcognoscamex impossibilibuscerniturqualiterigiturmater ero carens coniuge? Ioseph siquidem in sponsumagnovi.
according to the law of nature. But becauseitwas meet that her body being presented to God asan holy offering should be kept inviolate,thereforeshe says,SeeingthatIknownotaman.Asifshesaid, Notwithstanding that you who speak areanAngel, yetthatIshouldknowamanisplainlyanimpossible thing. How then can I be a mother, having no husband? For Joseph I have acknowledged asmy betrothed. GREEK EX. But mark, how the Angel solves the Virgins doubts, and shows to her the unstained marriageandtheunspeakablebirth.AndtheAngel answered, and said to her, The Holy Spiritshall comeuponyou.
Graecus: Sed considera qualiter virgini solvit dubium Angelus, ac explanat intemeratum connubium, et ineffabilem partum: sequitur enim et respondens Angelus dixit ei: spiritus sanctus supervenietinte. Chrysostomus:Quasidicat:nonquaeras ordinem naturalem ubi naturam transcendunt et superant quae tractantur. Dicis quomodo fiet istud, quoniam virum non cognosco? Quinimmo eo ipso contingetquodesconiugisinexperta:nam si virum experta fuisses, non digna censereris hoc mysterio: non quia profanumsitconiugium,sedquiavirginitas potior. Decebat enim communemomnium dominum, et in nativitate nobiscum participare,etabeadiscrepare:quodenim
CHRYS. As if he said, Look not for the order of nature in things which transcend and overpower nature.Doyousay,Howshallthisbe,seeingIknow notaman?Nayrather,shallithappentoyouforthis veryreason,thatyouhaveneverknownahusband. For if you had, you would not have beenthought worthyofthemystery,notthatmarriageisunholy,but virginitymoreexcellent.ItbecamethecommonLord ofallbothtotakepartwithus,andtodifferwithusin His nativity for the being born from the womb, He sharedincommonwithus,butinthatHewasborn withoutcohabitation,Hewasexaltedfaraboveus.
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ex utero nasceretur, habuit commune nobiscum quod autem absqueconcubitu nasceretur,plusanobisobtinuit. Quam beatum corpus illud quod ob exuberantemmunditiamvirginisMariae,ut videtur, donum animae adseipsumallexit. In singulis enim ceteris vix utique anima sincera sancti spiritus impetrabit praesentiam sed nunc caroreceptaculum efficiturspiritus. Gregorius Nyssenus: Tabulas enim nostrae naturae quas culpa confregerat, denuo verus legislator de terra nostrasibi dolavit, absque concubitu divinitatis suae corpus susceptibile creans, quod divinus digitus sculpsit, scilicet spiritus superveniensvirgini. Chrysostomus: Insuper et virtusaltissimi obumbrabit tibi. Altissimi regis virtus Christus est, qui per adventum spiritus sanctiformaturinvirgine. Gregorius Moralium: Per obumbrationis enim vocabulum, incarnandi Dei utraque natura significatur: umbra enim alumine formatur et corpore dominus autem per
GREG. NYSS. O blessed is that womb which becauseoftheoverflowingpurityoftheVirginMary has drawn to itself the gift of life! For inothers scarcely indeed shall a pure soul obtain the presence of the Holy Spirit, but in her thefleshis madethereceptacleoftheSpirit.
ID. For the tables of our nature which guilthad broken, the true Lawgiver has formed anewto Himselffromourdustwithoutcohabitation,creatinga bodycapableoftaking,Hisdivinity,whichthefinger ofGodhascarved,thatistosay,theSpiritcoming upontheVirgin.
ID. Moreover, the power of the Highest shall overshadowyou.Christisthepowerofthemosthigh King,whobythecomingoftheHolySpiritisformed intheVirgin. GREG By the term overshadowing, bothnaturesof the Incarnate God are signified. For shadow is formed by light and matter. But the Lord byHis Divinenatureislight.Becausethenimmateriallight
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divinitatem lumen est: quia ergo lumen incorporeum in eius erat utero corporandum,recteeidiciturvirtusaltissimi obumbrabit tibi idest, corpus in te humanitatis accipiet incorporeum lumen divinitatis: hoc enim Mariaediciturpropter mentisrefrigeriumcaelitusdatum. Beda:Nonergovirili,quodnoncognoscis, semine, sed spiritus sancti, quo impleris, opereconcipies:concupiscentiaeintenon erit aestus, ubi umbram faciet spiritus sanctus. Gregorius Nyssenus: Vel dicit obumbrabit tibi: quia sicut corporisumbra 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 adformandum novum hominem assumpsit: undesequitur ideoqueetquodnasceturextesanctum. Athanasius: Profitemur enim quoniam
wastobeembodiedintheVirginswomb,itiswell said to her, The power of the Highest shall overshadowyou,thatis,thehumanbodyinyoushall receiveanimmateriallightofdivinity.Forthisissaid toMaryfortheheavenlyrefreshingofhersoul.
BEDE You shall conceive then not by the seedof manwhomyouknownot,butbytheoperationofthe HolySpiritwithwhichyouarefilled.Thereshallbeno flame of desire in you when the Holy Spiritshall overshadowyou. GREG. NYSS. Or he says, overshadow you, because as a shadow takes its shape fromthe characterofthosebodieswhichgobeforeit,sothe signsoftheSonsDeitywillappearfromthepower oftheFather.Forasinusacertainlife-givingpower is seen in the material substance, by whichmanis formedsointheVirgin,hasthepoweroftheHighest inlikemanner,bythelife-givingSpirit,takenfromthe Virginsbodyafleshlysubstanceinherentinthebody toformanewman.Henceitfollows,Thereforealso thatholythingwhichshallbebornofyou.
ATHAN.Forweconfessthatwhichthenwastaken
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naturae humanae assumptum ex Maria corpus verissimum extitit, et idem secundum naturam corpori nostro: soror namque nostra Maria est, cum omnes ab Adamdescenderimus. BasiliusLib.deSpir.s.: Unde etPaulus dicitquoniammisitDeusfiliumsuumnatum nonpermulierem,sedexmuliere.Namhoc quod dico: per mulierem, transituram poterat indicare nativitatis sententiam quod autem dicitur ex muliere,manifestat communionem naturae geniti respectu parentis. Gregorius Moralium: Ad distinctionem autemnostraesanctitatis,Iesussingulariter sanctus nasciturus asseritur: nos quippe etsi sancti efficimur, non tamennascimur, 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 utpurus homo conceptus atque editus, et postper meritum ut Deus esset accepit: sed nuntianteAngelo,etadvenientespiritu,mox verbum in utero, mox intra uterumverbum
upfromMarytobeofthenatureofmanandamost real body, the very same also accordingtonature withourownbody.ForMaryisoursister,seeingwe havealldescendedfromAdam.
BASILHencealso,St.Paulsays,Godsentforthhis Son,bornnot(byawoman)butofawoman.Forthe words by a woman might convey only amere passingexpressionofbirth,butwhenitissaid,ofa woman, there is openly declared a communion of naturebetweenthesonandtheparent.
GREG.TodistinguishHisholinessfromours,Jesus isstatedinanespecialmannertobebornholy.For wealthoughindeedmadeholy,arenotbornso,for we are constrained by the very condition of our corruptiblenaturetocryoutwiththeProphet,Behold, I was conceived in iniquity. But He alone isintruth holy,whowasnotconceivedbythecementingofa fleshlyunion,norasthehereticsrave,onepersonin His human nature, another in His divine not conceived and brought forth a mere man, and afterwardsbyhismerits,obtainedthatHeshouldbe God, but the Angel announcing and the Spirit coming,firsttheWordinthewomb,afterwardswithin the womb the Word made flesh. Whenceitfollows,
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caro:undesequiturvocabiturfiliusDei. Theophylactus: Vide quomodo sanctam Trinitatem declaravit, non solum spiritum sanctum commemorans, sed et virtutem, idestfilium,etaltissimum,scilicetpatrem.
ShallbecalledtheSonofGod. GREEK EX. But observe, how the Angel has declared the whole Trinity to the Virgin,making mentionoftheHolySpirit,thePower,andtheMost High,fortheTrinityitsindivisible.
Lectio12 36 , :37 . 38 , : . '. 36.And,behold,yourcousinElisabeth, she has also conceived a son inher oldage:andthisisthesixthmonthwith her, who was called barren. 37. For with God nothing shall beimpossible. 38. And Mary said, Behold the handmaid of the Lord be it to me accordingtoyourword.Andtheangel departedfromher.
Chrysostomus: Quoniam praecedens dictum superabat virginis mentem, ad humilioradeclinavitsermonem,persensibilia ipsi suadens: unde dicit et ecceElisabeth cognata tua. Animadverte Gabrielis
CHRYS. Seeing that his previous words had overcome the mind of the virgin, theangeldrops hisdiscoursetoahumblersubject,persuadingher by reference to sensible things. Hence hesays, And, behold, Elisabeth your cousin, &c.Markthe
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industriam: non memoravit eam Sarae vel RebeccaevelRachelis,quiaantiquioraerant exempla: sed imminens factum inducit, ut eius mentem corroboret, et ob hoc et aetatem commemoravit, cum dicit et ipsa concepitfiliuminsenectutesua:etdefectum naturae, sequitur enim et hic mensis est sextus illi quae vocatur sterilis. Non enima principio conceptus Elisabeth statim annuntiavit,sedactosexmensiumspatio,ut tumorventrisperhibeatargumentum.
discretion of Gabriel he did not remind her of Sarah,orRebecca,orRachel,becausetheywere examplesofancienttimes,buthebringsforwarda recentevent,thathemightthemoreforciblystrike hermind.Forthisreasonalsohenoticedtheage, saying, She also has conceived a son inherold age and the natural infirmity also. As itfollows, Andthisisthesixthmonthwithherwhowascalled barren. For not immediately at the beginningof Elisabeths conception did he make this announcement, but after the space ofsixmonths, that the swelling of her womb might confirmits truth. GREG.NAZ.Butsomeonewillask,HowisChrist relatedtoDavid,sinceMarysprangfromtheblood of Aaron, the angel having declared Elisabethto beherkinswoman?Butthiswasbroughtaboutby the Divine counsel, to the end that theroyalrace might be united to the priestly stockthatChrist, WhoisbothKingandPriest,mightbedescended from both according to the flesh. For itiswritten, that Aaron, the first High Priest accordingtothe law, took from the tribe of Judah for his wife Elisabeth,thedaughterofAminadab.Andobserve the most holy administration of the Spirit, in orderingthatthewifeofZachariasshouldbecalled Elisabeth, so bringing us back to that Elisabeth whomAaronmarried.
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Gregorius Nazianzenus: Sed quaeret aliquis: qualiter ad David Christus refertur? SiquidemMariadesanguinemanavitAaron, cuius cognatam Angelus Elisabethasseruit. Sed hoc nutu superno contingit ut regium genus sacerdotali stirpi iungeretur, ut Christusquirexestetsacerdos,abutrisque secundum carnem nasceretur. Legituretiam in Exodo, quoniam Aaron primussecundum legem sacerdos duxit ex tribu Iudae coniugem Elisabeth filiam Aminadab et attende sacratissimam spiritus administrationem, dum et hanc Zachariae coniugem statuit Elisabeth vocari,reducens nosadillamElisabethquamduxeratAaron.
Beda: Sic ergo, ne virgo se parereposse diffidat, accepit exemplum sterilis anus pariturae, ut discat omnia Deo possibilia esse, etiam quae naturae ordini videntur esse contraria: unde sequitur quia nonerit impossibileapudDeumomneverbum.
BEDE So it was then, lest the virgin should despair of being able to bear a son, thatshe received the example of one botholdandbarren about to bring forth, in order that shemightlearn that all things are possible with God, eventhose whichseemtobeopposedtotheorderofnature. Whence it follows, For there shall be noword impossiblewithGod. CHRYS.FortheLordofnaturecandoallthingsas He will, Who executes and disposes all things, holdingthereinsoflifeanddeath.
Chrysostomus: Ipse namque cum sit naturaedominus,cunctapotestcumvelit,qui cuncta peragit et disponit, vitaemortisque loragubernans. Augustinus contra Faustum: Quisquis autemdicit:siomnipotensDeusest,faciatut ea quae facta sunt, facta non fuerint:non percipit se dicere ut ea quae vera sunt, eo ipso quod vera sunt, falsa sint. Potestenim facere quod aliquid non sit quod erat:velut cum aliquem qui coepit esse nascendo, faciat non esse moriendo. Quisautemdicat ut id quod iam non est, faciat non esse? Quidquid enim praeteritum est, iamnonest si de ipso fieri aliquid potest, adhuc estde quofiat.Etsiest,quomodopraeteritumest? Non ergo est quod vere diximusfuissesed ideo verum est illud fuisse, quia in nostra
AUG,Butwhoeversays,IfGodisomnipotent,let Himcausethosethingswhichhavebeendoneto have not been done, does not perceive thathe says,LetHimcausethosethingswhicharetrue, in that very respect in which they are truetobe false.ForHemaycauseathingnottobewhich was,aswhenHemakesamanwhobegantobe bybirth,nottobebydeath.Butwhocansaythat He makes not to be that which no longer isin being?Forwhateverispastisnolongerinbeing. Butifaughtcanhappentoathing,thatthingisstill in being to which any thing happens, and if itis, howisitpast?Thereforethatisnotinbeingwhich wehavetrulysaidhasbeen,becausethetruthis,
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sententia verum est, non in ea re quaeiam nonest:hancautemsententiamDeusfalsam facere non potest. Omnipotentem autem Deumnonitadicimusacsieumetiammori posse credamus. Ille planeomnipotensvere solus dicitur qui vere est, et a quo soloest quidquidaliquomodoest. Ambrosius:Videautemhumilitatemvirginis, vide devotionem: sequitur enim dixit autem Maria:ecceancilladomini.Ancillamsedicit quae mater eligitur, nec repentino exaltata promisso est. Mitem enim humilemque paritura, humilitatem debuit etiam ipsa praeferre: simul etiam ancillam sedicendo, nullam sibi praerogativam tantae gratiae vindicavit, quin faceret quod iuberetur: unde sequitur fiat mihi secundum verbum tuum. Habes obsequium, vide votum. Ecceancilla domini, apparatus officii est fiat mihi secundumverbumtuum,conceptusestvoti.
inouropinions,notinthatthingwhichnolongeris. ButthisopinionGodcannotmakefalseandwe donotsocallGodomnipotentassupposingalso that He could die. He plainly is alone trulycalled omnipotent,whotrulyis,andbywhomalonethatis, whateverinanywiseexists,whetherspiritorbody.
AMBROSEBeholdnowthehumility,thedevotion ofthevirgin.Foritfollows,ButMarysaid,Behold the handmaid of the Lord. She calls herselfHis handmaid,whoischosentobeHismother,sofar was she from being exalted by the sudden promise. At the same time alsobycallingherself handmaid,sheclaimedtoherselfinnootherway the prerogative of such great grace thanthatshe mightdowhatwascommandedher.Foraboutto bring forth One meek and lowly, shewasbound herselftoshowforthlowliness.Asitfollows,Beit to me according to your word. You have her submission, you see her wish. Behold the handmaid of the Lord, signifies thereadinessof duty. Be it to me according to your word,the conceptionofthewish. GREEKEX.Somemenwillhighlyextolonething, some another, in these words of the virgin.One man, for example, her constancy, another her willingness of obedience one man her notbeing
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Eusebius: Alius aliud quiddam inpraesenti sermonevirginisextolletapicibushicquidem constantiam, hic obedientiae promptitudinem alius quod non allecta est
tam splendidis et arduis per magnum Archangelum promissis pollicitis alius quod nonexcessitmodumindandoinstantias,sed aequaliter cavit et Evae levitatem et Zachariae inobedientiam: mihi autem humilitatis profunditas non minusconspicitur admiranda. GregoriusMoralium:Perineffabilenamque sacramentum concepto sancto partu inviolabili secundum veritatem utriusque naturae, eadem virgo ancilla domini fuitet mater. Beda:Acceptoautemvirginisconsensu,mox Angelus caelestia repetit: unde sequitur et discessitabillaAngelus. Eusebius: Non solum impetrans quod optabat, sed stupens in virginea forma, et virtutisplenitudine.
temptedbythegreatandgloriouspromisesofthe greatarchangelanother,herself-commandinnot givinganinstantassent,equallyavoidingboththe heedlessness of Eve and the disobedience of Zacharias.Buttomethedepthofherhumilityisan objectnolessworthyofadmiration.
GREG. Through an ineffable sacrament ofaholy conceptionandabirthinviolable,agreeabletothe truthofeachnature,thesamevirginwasboththe handmaidandmotheroftheLord.
BEDEHavingreceivedtheconsentofthevirgin, the angel soon returns heavenward, as itfollows, Andtheangeldepartedfromher. EUSEBIUS. Not only having obtained whathe wished,butwonderingathervirginbeauty,andthe ripenessofhervirtue.
Lectio13 39
39.AndMaryaroseinthosedays,and wentintothehillcountrywithhaste,into acityofJuda40.Andenteredintothe

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, 40 . 41 , , , 42 , , . 43 44 , . 45 .
house of Zacharias, and saluted Elisabeth. 41. And it came topass, that, when Elisabeth heard the salutationofMary,thebabeleapedin her womb and Elisabeth was filled with the Holy Ghost: 42. And she spokeoutwithaloudvoice,andsaid, Blessed are you among women, and blessed is the fruit of yourwomb.43. And whence is this to me, thatthe mother of my Lord should come to me?44.For,lo,assoonasthevoice ofyoursalutationsoundedinmyears, the babe leaped in my womb forjoy. 45. And blessed is shethatbelieved: for there shall be a performanceof those things which were toldherfrom theLord.
Ambrosius: Angelus cum abscondita nuntiaret, ut fides astrueretur, exemplo feminae sterilis conceptum virgini nuntiavit. UbihocaudivitMaria,nonquasiincredulade oraculo, nec quasi incerta de nuntio, nec
AMBROSE The Angel, when he announcedthe hiddenmysteriestotheVirgin,thathemightbuild up her faith by an example, related to her the conceptionofabarrenwoman.WhenMaryheard it, it was not that she disbelieved theoracle,or
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quasi dubitans de exemplo sed quasilaeta pro voto, religiosa pro officio, festina prae gaudio in montana perrexit: unde dicitur exurgens autem Maria in diebus illis abiitin montana. Quo enim, iam Deo plena, nisiad superioracumfestinationeconscenderet? OrigenesinLucam:Iesusenim,quiinutero illius erat, festinabat adhuc in ventrematris Ioannem positum sanctificare: undesequitur cumfestinatione. Ambrosius: Nescit tarda molimina spiritus sancti gratia. Discite, virgines, non circumcursare per alienas aedes, non demorari in plateis, non aliquos inpublico misceresermones. Theophylactus: Propter hoc abiit in montana, quia Zacharias in montanis habitabat, unde sequitur in civitatem Iuda,et intravitindomumZachariae. Ambrosius: Discite vos, sanctae mulieres, sedulitatem, quam praegnantibus debeatis exhibere cognatis. Mariam autem quaesola in intimis penetralibus versabatur, non a publico virginitatis pudor, non a studio
wasuncertainaboutthemessenger,ordoubtfulof the example, but rejoicing in the fulfillmentofher wish,andconscientiousintheobservanceofher duty,shegladlywentforthintothehillcountry.For whatcouldMarynow,filledwithGod,butascend intothehigherpartswithhaste! ORIGEN For Jesus who was in her womb hastenedtosanctifyJohn,stillinthewombofhis mother.Whenceitfollows,withhaste.
AMBROSE The grace of the HolySpiritknows not of slow workings. Learn, you virgins, notto loiterinthestreets,normixinpublictalk.
THEOPHYL. She went into the mountains, becauseZachariasdweltthere.Asitfollows,Toa city of Juda, and entered into the house of Zacharias. Learn, O holy women, the attention which you oughttoshowforyourkinswomenwithchild.For Mary,whobeforedweltaloneinthesecretofher chamber,neithervirginmodestycausedtoshrink from the public gaze, nor the ruggedmountains
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asperitas montium, non ab officioprolixitas itineris retardavit. Discite etiam, virgines, humilitatem Mariae: venit propinqua ad proximam, iunior ad seniorem nec solum venit, sed et prior salutavit: unde sequituret salutavit Elisabeth. Decet enim ut quanto castior virgo, tanto humilior sit, noveritque deferresenioribus.Sitmagistrahumilitatisin quaestprofessiocastitatis.Estetiamcausa pietatis: quia superior venit ad inferiorem,ut inferior adiuvetur Maria ad Elisabeth ChristusadIoannem.
frompursuingherpurpose,northetediousnessof thejourneyfromperformingherduty.Learnalso,O virgins, the lowliness of Mary. She came a kinswoman to her next of kin, the youngertothe elder,nordidshemerelycometoher,butwasthe firsttogivehersalutationsasitfollows,Andshe saluted,Elisabeth.Forthemorechasteavirginis, themorehumblesheshouldbe,andreadytogive waytoherelders.Letherthenbethemistressof humility, in whom is the profession ofchastity. Mary is also a cause of piety, in that the higher wenttothelower,thatthelowermightbeassisted, MarytoElisabeth,ChristtoJohn. CHRYS.OrelsetheVirginkepttoherselfallthose thingswhichhavebeensaid,notrevealingthemto any one, for she did not believe that anycredit would be given to her wonderful story nay,she ratherthoughtshewouldsufferreproachifshetold it,asifwishingtoscreenherownguilt.
Chrysostomus super Matth: Vel aliter celabatquaesupradictasuntinsevirgo,nec cuiquamhominumpandit:nonenimcredebat ab aliis posse fidem adhiberi mirandis relatibus immo magis putabat se pati convicia si diceret, quasi volens scelus propriumpalliare. Graecus: Ad solam autem refugitElisabeth: sicenimconsueveratproptercognationem,et propterceteramhuiusmodiconiunctionem. Ambrosius:CitoautemadventusMariae,et praesentiaedominicaebeneficiadeclarantur:
GREEK EX. But to Elisabeth alone she has recourse, as she was wont to do from their relationship,andotherclosebondsofunion. AMBROSEButsoontheblessedfruitsofMarys coming and our Lords presence are made
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nam sequitur et factum est, ut audivit salutationem Mariae Elisabeth, exultavit infans in utero eius. Vide distinctionem, singulorumqueverborumproprietates.Vocem prior Elisabeth audivit, sed Ioannes prior gratiamsensitillanaturaeordineaudivit,iste exultavit ratione mysterii illa Mariae, iste dominisensitadventum. Graecus: Propheta enim parente acutius videt et audit, salutatque prophetatum sed quoniam verbis non poterat, saltat inutero quodmaximumexistitingaudio.Quisunquam novit tripudium nativitate antiquius?Insinuavit gratiaquaenaturaeignotaextiterantreclusus ventre miles agnovit dominum ac regem oriturum, ventris tegmine non obstante mysticaevisioni:inspexitenimnonpalpebris, sedspiritu. Origenes: Non autem antea repletus fuerat spiritu donec assisteret quae Christum gerebat in utero tunc autem et spirituerat plenus,etresultabatinparente:undesequitur et repleta est spiritu sancto Elisabeth.Non autemdubiumestquinquaetuncrepletaest spiritusancto,propterfiliumsitrepleta.
evident. For it follows, And it came topass,that when Elisabeth heard the salutation of Mary,the babe leaped in her womb. Mark thedistinction and propriety of each word. Elisabethfirstheard the word, but John first experienced thegrace. She heard by the order of nature, heleapedby reasonofthemystery.Sheperceivedthecoming ofMary,hethecomingoftheLord. GREEK EX. For the Prophet sees andhears moreacutelythanhismother,andsalutesthechief ofProphetsbutashecouldnotdothisinwords, he leaps in the womb, which was thegreatest token of his joy. Who ever heard of leapingata timeprevioustobirth?Graceintroducedthingsto whichnaturewasastranger.Shutupinthewomb, thesoldieracknowledgedhisLordandKingsoon tobeborn,thewombscoveringbeingnoobstacle tothemysticalsight. ORIGENHewasnotfilledwiththeSpirit,untilshe stoodnearhimwhoboreChristinherwomb.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 theHoly Spirit.Butwecannotdoubtthatshewhowasthen filledwiththeHolySpirit,wasfilledbecauseofher son.
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Ambrosius: Illa autem quae seoccultaverat 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. Origenes: Dicit autem benedicta tu inter mulieres: nulla enim unquam tantae fuit gratiaeparticepsautessepoterituniusenim divinigerminisparensestunica. Beda:EademautemvoceabElisabethquaa Gabriele benedicitur, quatenus et Angelis et hominibusvenerandamonstretur.
AMBROSE She who had hid herself because she conceived a son, began to glory thatshe carriedinherwombaprophet,andshewhohad before blushed, now gives her blessing as it follows, And she spoke out with a loudvoice, Blessedareyouamongwomen.Withaloudvoice she exclaimed when she perceived theLords coming,forshebelievedittobeaholybirth. Butshesays,Blessedareyouamongwomen.For nonewaseverpartakerofsuchgraceorcouldbe, since of the one Divine seed, there is oneonly parent. BEDE Mary is blessed by Elisabeth with the same words as before by Gabriel, to showthat she was to be reverenced both by menand angels. THEOPHYL.Butbecausetherehavebeenother holywomenwhoyethavebornesonsstainedwith sin, she adds, And blessed is the fruit ofyour womb. Or another interpretation is, havingsaid, Blessed are you among women, she then,asif some one inquired the cause, answers, And blessed is the fruit of your womb: as it issaid, BlessedbehethatcomesinthenameoftheLord. TheLordGod,andhehasshownuslightforthe
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Theophylactus: Quia vero aliae sanctae mulieresfuerunt,quaetamengenueruntfilios peccato inquinatos, subiungit et benedictus fructusventristui.Velaliterintelligitur.Dixerat benedicta tu inter mulieres deinde quasi interrogante aliquo, quare, subiungit et benedictus fructus ventris tui, sicut diciturin Psalmo 117, 26-27: benedictus qui venit in nominedomini,Deusdominus,etilluxitnobis.
Consuevit enim sacra Scriptura et proquia recipere. Origenes: Fructum autem ventris Dei genitricisdominumdixit:quianequaquamex viro, sed ex sola Maria processit: namqui semen sumpserunt a patribus, fructuseorum existunt. Graecus: Solus ergo hic fructusbenedictus: quia absque viro et absque peccato producitur. Beda: Iste est fructus, qui Davidpromittitur: defructuventristuiponamsupersedemtuam.
Holy Scriptures often use "and" instead of "because". TITUSBOST. Now she rightly calls theLordthe fruitofthevirginswomb,becauseHeproceeded notfromman,butfromMaryalone.Fortheywho are sown by their fathers are the fruits oftheir fathers. GREEK EX. This fruit alone then isblessed, becauseitisproducedwithoutman,andwithout sin. BEDE This is the fruit which is promised to David,OfthefruitofyourbodywillIsetuponyour throne. From this place we derive the refutation of Eutyches,inthatChristisstatedtobethefruitof the womb. For all fruit is of thesamenaturewith thetreethatbearsit.Itremainsthenthatthevirgin was also of the same nature with thesecond Adam,whotakesawaythesinsoftheworld.But let those also who invent curious fictions concerning the flesh of Christ, blush whenthey hearoftherealchild-bearingofthemotherofGod. For the fruit itself proceeds from the very substance of the tree. Where too are thosewho
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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 secundoAdam,quitollitpeccatamundi.Sed et qui phantasticam opinionem de carne Christiconfingunt,inveroDeigenitricispartu 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 fructumfuisseventris.Sequiturundehocmihi utveniatmaterdominimeiadme?
saythatChristpassedthroughthevirginaswater through an aqueduct? Let these consider the words of Elisabeth who was filled withtheSpirit, thatChristwasthefruitofthewomb.Itfollows,And whenceisthistome,thatthemotherofmyLord shouldcometome? AMBROSE She says it not ignorantly, forshe knewitwasbythegraceandoperationoftheHoly Spirit that the mother of the prophet shouldbe saluted by the mother of his Lord, to the advancement and growth of her own pledgebut beingawarethatthiswasofnohumandeserving, but a gift of Divine grace, she therefore says, Whence is this to me, that is, By whatrightof mine, by what that I have done, for whatgood deeds? ORIGEN Now in saying this, shecoincideswith herson.ForJohnalsofeltthathewasunworthyof ourLordscomingtohim.Butshegivesthename ofthemotherofourLordtoonestillavirgin,thus forestalling the event by the words ofprophecy. Divine foreknowledge brought Mary toElisabeth, that the testimony of John might reach theLord. For from that time Christ ordained John to bea prophet.Henceitfollows,For,lo,assoonasthe voiceofyoursalutationsounded,&c.
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Ambrosius: Non quasi ignorans dicit: scit enim esse sancti spiritus gratiam et operationem, ut mater domini matrem prophetae ad profectum sui pignorissalutet: sedquasinonhumanihocmeriti,seddivinae gratiaemunusessecognoscat,itadicitunde hoc mihi: hoc est qua iustitia, quibusfactis, proquibusmeritis?
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 perveniretaddominumextuncenimIoannem dominus in prophetam constituit: unde sequitur ecce enim, ut facta est vox salutationis tuae in auribus meis, exultavit
infansinuteromeo. 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 ergoesse ista significatio rei tantae a maioribus cognoscendae, non a parvulo cognitae:non enimdixit:exultavitinfideinfansinuteromeo, sed exultavit in gaudio. Videmus autem exultationem non solum parvulorum, sed etiampecorum:nonutiquedealiquafidevel religione, vel quacumque rationabili cognitione venientem. Sed haec inusitataet novaextitit,quiainutero,eteiusadventuquae omniumsalvatoremfueratparitura.Ideohaec exultatio, et tamquam matri domini reddita resalutatio,sicutsolentmiraculafieri,factaest divinitusininfante,nonhumanitusabinfante quamquametiamsiusqueadeoinillopuero est acceleratus usus rationis et voluntatisut intravisceramaternaiampossetagnoscere, credereetconsentire,etiamhocinmiraculis habendum divinae potentiae, non ad humanaetradendumexemplarnaturae.
AUG. But in order to say this, as theEvangelist haspremised,shewasfilledwiththeHolySpirit, by whose revelation undoubtedly she knewwhat that leaping of the child meant namely, thatthe motherofHimhadcometoher,whoseforerunner and herald that child was to be.Suchthenmight bethemeaningofsogreataneventtobeknown indeed by grown up persons, butnotunderstood byalittlechildforshesaidnot,Thebabeleaped in faith in my womb, but leaped forjoy.Nowwe seenotonlychildrenleapingforjoy,buteventhe cattlenotsurelyfromanyfaithorreligiousfeeling, oranyrationalknowledge.Butthisjoywasstrange andunwonted,foritwasinthewombandatthe comingofherwhowastobringforththeSaviorof the world. This joy, therefore, and as itwere reciprocalsalutationtothemotheroftheLord,was caused (as miracles are) by Divine influencesin thechild,notinanyhumanwaybyhim.Foreven supposingtheexerciseofreasonandthewillhad been so far advanced in that child, as thathe should be able in the bowels of his motherto know,believe,andassentyetsurelythatmustbe placed among the miracles of Divine power,not referredtohumanexamples.
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Origenes: Venerat autem mater domini visura Elisabeth miraculosum conceptum, quem retulerat Angelus, ut per hoc sequatur credulitaspotiorisadvirginemmanaturi:etad hancfidemfacitsermoElisabeth,dicentiset beata quae credidisti, quoniam perficientur eaquaedictasunttibiadomino.
THEOPHYL.ThemotherofourLordhadcometo seeElisabeth,asalsothemiraculousconception, fromwhichtheAngelhadtoldhershouldresultthe belief of a far greater conception, to happento herself and to this belief the words ofElisabeth refer,Andblessedareyouwhohavebelieved,for thereshallbeaperformanceofthosethingswhich weretoldyoufromtheLord. AMBROSE You see that Mary doubted notbut believed,andthereforethefruitoffaithfollowed.
Ambrosius: Vides minime dubitasse Mariam,sedcredidisseetideofructumfidei consecutam. Beda: Nec mirum, si dominus redempturus mundum, operationem suam inchoavit a matreutperquamsalusomnibusparabatur, eadem prima fructum salutis hauriret ex pignore.
BEDENorisittobewonderedat,thatourLord, 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 salvationfromherpledge. AMBROSE But happy are you also whohave heard and believed, for whatever soul has believed,bothconceivesandbringsforththeword ofGod,andknowsHisworks. BEDE But every soul which has conceivedthe word of God in the heart, straightway climbsthe loftysummitsofthevirtuesbythestairsoflove,so
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Ambrosius:Sedetvosbeatiquiaudivistiset credidistis: quaecumque enim crediderit anima, et concipit et generat Deiverbum,et operaeiusagnoscit. Beda:OmnisautemanimaquaeverbumDei mente concepit, virtutum statim celsa cacumina gressu conscendit amoris,
quatenuscivitatemIuda,idestconfessioniset laudis arcem, penetrare, et usque ad perfectionem fidei, spei et caritatis, quasi tribusineamensibusvaleatcommorari. Gregorius super Ezech: Simul et de praeterito et de praesenti et de futuro per prophetiae spiritum tacta est, quae eteam promissionibusAngelicredidissecognovit,et matremnominans,quiaredemptoremhumani generis in utero portaret, intellexit: et cum omniaperficiendapraediceret,quidetiamde futurosequereturaspexit.
astobeabletoenterintothecityofJuda,(intothe citadelofprayerandpraise,andabideasitwere for three months in it,) to the perfectionoffaith, hope,andcharity. GREG. She was touched with the spirit of prophecy at once, both as to the past,present, and future. She knew that Mary hadbelievedthe promises of the Angel she perceived when she gave her the name of mother, that Mary was carrying in her womb the Redeemerofmankind and when she foretold that all things wouldbe accomplished,shesawalsowhatwasastofollow inthefuture.
Lectio14 46 , * , 46. And Mary said, My soul doth magnify theLord.
Ambrosius: Sicut peccatum a mulieribus coepit, ita et bona a mulieribus inchoantur: unde nonotiosum
AMBROSEAsevilcameintotheworldbyawoman, soalsoisgoodintroducedbywomenandsoitseems not without meaning, that both Elisabeth prophesies

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videtur quod et ante IoannemElisabeth prophetizat, et Maria ante domini generationem.SequiturautemutMariae quo persona melior, eo prophetia sit plenior. Basilius: Virgo enim intentione sublimi ac speculatione profunda immensitatem contemplans mysterii, quasi profundius gradiens, magnificat Deum: undedicitur et ait Maria: magnificat anima mea dominum. Graecus: Quasi diceret: mirabiliaquae Deus praenuntiavit, in meo corpore exercebit sed anima mea infructuosa apudDeumnonerit.Convenitautemmihi etvoluntatisfructumafferre:namquantum amplo doceor miraculo, tantum teneor glorificareinmemirabiliaoperantem. OrigenesinLucam:Siautemdominus nec augmentum nec detrimentum recipere potest quid est quod Maria loquiturmagnificatanimameadominum? Sedsiconsideremdominumsalvatorem imaginemesseinvisibilisDei,etanimam factam ad eius imaginem, ut sitimago
beforeJohn,andMarybeforethebirthoftheLord.But itfollows,thatasMarywasthegreaterperson,soshe utteredthefullerprophecy.
BASIL For the Virgin, with lofty thoughts and deep penetration, contemplates the boundless mystery,the furthersheadvances,magnifyingGodAndMarysaid, MysouldothmagnifytheLord.
GREEKEX.Asifshesaid,Marvelousthingshasthe LorddeclaredthatHewillaccomplishinmybody,but neither shall my soul be unfruitful before God. It becomes me to offer Him the fruit also ofmywill,for inasmuch as I am obedient to a mightymiracle,amI boundtoglorifyHimwhoperformsHismightyworksin me. ORIGEN Now if the Lord could neither receive increaseordecrease,whatisthisthatMaryspeaksof, MysouldothmagnifytheLord?ButifIconsiderthatthe LordourSavioristheimageoftheinvisibleGod,and thatthesouliscreatedaccordingtoHisimage,soas tobeanimageofanimage,thenIshallseeplainly,that as after the manner of those who areaccustomedto
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imaginis: tunc videbo quoniam, in exemplo eorum qui solent imagines pingere, quando magnificaveroanimam meamopere,cogitatione,sermone,tunc imago Dei grandis efficitur, et ipse dominus,cuiusimagoestinanimamea, magnificatur.
paintimages,eachoneofusforminghissoulafterthe imageofChrist,makesitgreatorlittle,baseornoble, afterthelikenessoftheoriginalsowhenIhavemade mysoulgreatinthought,word,anddeed,theimageof Godismadegreat,andtheLordHimselfwhoseimage itis,ismagnifiedinmysoul.
Lectio15 47* , 47.AndmyspirithasrejoicedinGod mySavior.
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 salutarimeo. Idemanimamdicitetspiritum.Consuetaautem in Scripturis exultationis prolatio insinuat alacremquemdametiocosumhabitumanimae in his qui digni sunt. Proinde virgo exultatin dominoineffabilicordistripudioetresultatione in strepitu honesti affectus. Sequitur inDeo salutarimeo.
BASIL The first-fruit of the Spirit ispeaceand joy.BecausethentheholyVirginhaddrunkinall thegracesoftheSpirit,sherightlyadds,Andmy spirit has leaped for joy. She means thesame thing,soulandspirit.Butthefrequentmentionof leapingforjoyintheScripturesimpliesacertain brightandcheerfulstateofmindinthosewhoare worthy. Hence the Virgin exults in theLordwith anunspeakablespringing(andbounding)ofthe heart for joy, and in the breaking forth into utterance of a noble affection It follows, inGod
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mySavior. Beda: Quia eiusdem Iesu, idest salvatoris, spiritusvirginisaeternadivinitatelaetatur,cuius carotemporaliconceptionefoetatur. BEDEBecausethespiritoftheVirginrejoices in the eternal Godhead of the same Jesus(i.e. the Savior,) whose flesh is formed inthewomb byatemporalconception. AMBROSE The soul of Mary therefore magnifies the Lord, and her spirit rejoiced in God,becausewithsoulandspiritdevotedtothe Father and the Son, she worships with apious affectiontheoneGodfromwhomareallthings. ButleteveryonehavethespiritofMary,sothat he may rejoice in the Lord. If accordingtothe fleshthereisonemotherofChrist,yet,according to faith, Christ is the fruit of all. Foreverysoul receivesthewordofGodifonlyhebeunspotted andfreefromsin,andpreservesitwithunsullied purity. THEOPHYL.ButhemagnifiesGodwhoworthily follows Christ, and now that he is called Christian,lessensnotthegloryofChristbyacting unworthily, but does great and heavenlythings and then the Spirit (that is, the anointing ofthe Spirit) shall rejoice, (i.e. make him toprosper,) andshallnotbewithdrawn,sotosay,andputto death.
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Ambrosius: Magnificat ergo anima Mariae dominum, et exultat spiritus eius in Deo:eo quod anima et spiritu patri filioquedevota, unum Deum, per quem omnia, pio veneratur affectu.SitauteminsingulisMariaeanima,ut magnificet dominum, sit in singulis spiritus Mariae, ut exultet in domino. Si secundum carnemunamaterestChristi,secundumfidem tamenomniumfructusestChristus:omnisenim anima accipit Dei verbum si tamen immaculataetimmunisavitiissit,etintemerato castimoniampudorecustodiat. Theophylactus: Ille autem Deummagnificat, quidignesequiturChristum,etdumChristianus vocatur, Christi non minuit dignitatem,magna et caelestia operando et tunc spirituseius, idest spirituale chrisma exultabit, idest proficiet,etnonmortificabitur.
Basilius: Si quando vero lux in cor suum irrepserit, et ad Deum diligendum, et contemnenda corporea per illam obscuramet brevem imaginem perfectam perceperit iustorum conscientiam, absque ulladifficultate consequeturindominogaudium. Origenes: Prius autem anima magnificat dominum, ut postea exultet in Deo:nisienim anteacrediderimus,exultarenonpossumus.
BASIL But if at any time light shall havecrept into his heart, and loving God anddespising bodily things he shall have gained theperfect standingofthejust,withoutanydifficultyshallhe obtainjoyintheLord.
ORIGEN But the soul first magnifies the Lord, thatitmayafterwardsrejoiceinGodforunless wehavefirstbelieved,wecannotrejoice.
Lectio16 48 * . *: 48.Forhehasregardedthelow estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
Graecus: Causam manifestat cur semagnificare Deum deceat ac exultare in illo, dicens quia respexit humilitatem ancillae suae quasidiceret: ipse providit, non ego expectavi humilibuseram
GREEK EX. She gives the reason why it becomeshertomagnifyGodandtorejoice in Him, saying, For he has regarded the lowlinessofhishandmaidenasifshesaid,
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contenta. Nunc autem ad ineffabile consilium eligor,etexaltordeterraadsidera.
HeHimselfforesaw,thereforeIdidnotlook for Him. I was content with thingslowly,but now am I chosen to counsels unspeakable, andraisedupfromtheearthtothestars. AUG.Otruelowliness,whichhasborneGod tomen,hasgivenlifetomortals,madenew heavensandapureearth,openedthegates of Paradise, and set free the souls ofmen. The lowliness of Mary was made the heavenly ladder, by which Goddescended upon earth. For whet does regardedmean butapprovedFormanyseeminmysightto be lowly, but their lowliness is notregarded bytheLord.Foriftheyweretrulylowly,their spirit would rejoice not in the world, but in God. ORIGEN But why was she lowly and cast down, who carried in her womb the Son of God? Consider that lowliness which inthe Scriptures is particularly praised as oneof the virtues, so called by the philosophers modestia.Andwealsomayparaphraseit, thatstateofmindinwhichamaninsteadof beingpuffedup,castshimselfdown. BEDE,Butshe,whosehumilityisregarded,
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Augustinus: O vera humilitas, quae Deum hominibuspeperit,vitammortalibusedidit,caelos innovavit, mundum purificavit, Paradisum aperuit, et hominum animas liberavit. Facta est Mariae humilitas scala caelestis, per quam Deus descenditadterras.Quidenimestdicererespexit, nisi approbavit? Multi enim videntur in conspectu hominum humiles esse sed eorum humilitas a domino non respicitur. Si enim veraciterhumiles essent Deumque ab hominibus non se laudari vellent non in hoc mundo, sed in Deospiritus eorumexultaret. 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, quaea philosophis atyphia, sive metriotis, dicitur. Sedet nos eam possumus appellare quodam circuitu, cumaliquisnonestinflatus,sedipsesedeicit.
Beda: Cuius autem humilitas respicitur, recte

beata ab omnibus cognominatur: unde sequitur ecce enim ex hoc beatam me dicent omnes generationes. Athanasius: Si enim secundum prophetambeati sunt qui habent semen in Sion, et proximos in Ierusalem: quantum debet esse praeconium divinae ac sacrosanctae virginis Mariae, quae secundumcarnemverbigenitrixesteffecta?
is rightly called blessed by all as itfollows, For,behold,fromhenceforthallshallcallme blessed. ATHAN.ForifastheProphetsays,Blessed aretheywhohaveseedinSion,andkinsfolk in Jerusalem, how great should be the celebrationofthedivineandeverholyVirgin Mary,whowasmadeaccordingtotheflesh, theMotheroftheWord? GREEK EX. She does not call herself blessed from vain glory, for what room is thereforprideinherwhonamedherselfthe handmaid of the Lord? But, touched by the Holy Spirit, she foretold those thingswhich weretocome. BEDE,Foritwasfitting,thatasbythepride ofourfirstparentdeathcameintotheworld, sobythelowlinessofMaryshouldbeopened theentranceintolife. THEOPHYL. And therefore she says, all generations, not only Elisabeth, but also everynationthatbelieved.
Graecus: Non autem se beatam appellatinani vexata gloria: unde enim focus inipsasuperbiae, quae se ancillam domini nuncupavit? Sedsacro tactaspirituquaefuturasuntpraescivit.
Beda:Decebatenimut,sicutpersuperbiamprimi parentis mors in mundum intravit, ita per humilitatemMariaevitaeintroitusvideretur.
Theophylactus: Et ideo dicit omnes generationes non solum Elisabeth, sed etiam omnescredentiumnationes.
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Lectio17 49 ,* , 49. For he that is mighty has donetome greatthingsandholyishisname.
Theophylactus: Ostendit virgo nonper suamvirtutemsebeatampraedicandam sed causam assignat, dicens quiafecit mihimagnaquipotensest. Quaetibimagnafecit?Credoutcreatura ederes creatorem, famula dominum generares, ut per te mundum Deus redimeret, per te illuminaret, per te ad vitamrevocaret. Titus: Quomodo vero magna, nisi quod manens illibata concipio, superans nutu Dei naturam? Digna reputata sum sine viro, non quomodocumque genitrixeffici, sedunigenitisalvatoris.
THEOPHYL. The Virgin shows that not for herown virtue is she to be pronounced blessed, but she assigns the cause saying, For he that is mighty has magnifiedme. AUG.WhatgreatthingshasHedonetoyouIbelieve that a creature you gave birth to theCreator,servant you brought forth the Lord, that through you God redeemedtheworld,throughyouHerestoredittolife.
TITUSBOST. But where are the greatthings,ifthey benotthatIstillavirginconceive(bythewillofGod) overcoming nature. I have been accounted worthy, without being joined to a husband, to be madea mother, not a mother of any one, but of theonlybegottenSavior. BEDEButthishasreferencetothebeginningofthe
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Beda: Respicit autem hoc ad initium

carminis,ubidictumestmagnificatanima mea dominum: sola enim anima illacui dominus magna facere dignatur, dignis eumpraeconiismagnificarepotest. Titus: Dicit autem qui potens est, utsi quisdiffidatinconceptionisnegotio,dum virgo manens concepit, retorqueat miraculum ad potentiam operantis. Nec quia unigenitus accessit adfeminam,ex hoc inquinatur: quia sanctum est nomen eius. Basilius: Sanctum vero dicitur nomen Dei, non quia in syllabis quamdam significativam virtutem contineat, sed quiaquomodolibetDeispeculatiosancta dignoscituretsincera. Beda:Singularisenimpotentiaeculmine transcendit omnem creaturam, et ab universis quae fecit lege segregatur quodGraecalocutionemeliusintelligitur: in quo ipsum verbum quod dicitagion, quasiextraterramessesignificat.
hymn,whereitissaid,MysouldothmagnifytheLord. For that soul can alone magnify the Lord withdue praise,forwhomhedeignstodomightythings.
TITUSBOSTButshesays,thatismighty,thatifmen shoulddisbelievetheworkofherconception,namely, thatwhileyetavirgin,sheconceived,shemightthrow backthemiraclesuponthepoweroftheWorker.Nor becausetheonly-begottenSonhascometoawoman isHetherebydefiled,forholyishisname.
BASIL. But holy is the name of God called,not becauseinitslettersitcontainsanysignificantpower, but because in whatever way we look at Godwe distinguishhispurityandholiness.
BEDEForintheheightofHismarvelouspowerHeis farbeyondeverycreature,andiswidelyremovedfrom alltheworksofHishands.Thisisbetterunderstoodin theGreektongue,inwhichtheverywordwhichmeans holy,signifiesasitweretobeapartfromtheearth.
Lectio18
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50 * .
50. And his mercy is on themthatfear himfromgenerationtogeneration.
Beda:Aspecialibussedonisadgeneralia Dei iudicia convertens, totius humani generis statum describit, subdens et misericordia eius a progenie inprogenies timentibuseumquasidicat:nonsolummihi fecit magna qui potens est, sed etinomni gentequitimetDeumacceptusestilli. Origenes in Lucam: Misericordia enim Dei, non in una generatione, sed in sempiternum extenditur a generatione in generationem. Graecus:Etmisericordiaeius,quamhabet in generationes generationum, ego concipio ac ipse corpori animato coniungitur,nostramtractanssalutemsolius intuitu pietatis. Miseretur autem non qualitercumque, sed his quos timor eius compescuitinqualibetnatione:undedicitur
BEDE Turning from Gods special gifts to His generaldealings,shedescribestheconditionofthe whole hole human race, And his mercy isfrom generationtogenerationonthemthatfearhim.Asif shesaid,NotonlyformehasHethatismightydone greatthings,butineverynationhethatfearsGodis acceptedbyHim. ORIGEN For the mercy of God is not uponone generation, but extends to eternityfromgeneration togeneration.
GREEKEX.AccordingtothemercywhichHehas upongenerationsofgenerations,Iconceive,andHe Himselfisunitedtoalivingbody,outofmercyalone undertaking our salvation. Nor is Hismercyshown indiscriminately, but upon those who are constrainedbythefearofHimineverynationasit issaid,uponthosewhofearhim,thatis,uponthose
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timentibus eum qui scilicet poenitentia ducti,adfidemetpoenitentiamconvertuntur nam qui obstinati sunt, incredulitatis vitio clauseruntsibiianuampietatis. Theophylactus: Vel per hoc innuit,quod timentes misericordiam consequenter in generationeista,idestinpraesentisaeculo, et futura, idest in saeculo futuro inhoc saeculo centuplum accipientes, in illovero multomaiora.
whobeingbroughtbyrepentanceareturnedtofaith and renewal for the obstinate unbelievers haveby theirsinshutagainstthemselvesthegateofmercy.
THEOPHYL. Or by this she means that they who fearshallobtainmercy,bothinthatgeneration,(that is,thepresentworld,)andthegenerationwhichisto come,(i.e.thelifeeverlasting.)Fornowtheyreceive ahundred-fold,buthereafterfarmore.
Lectio19 51 , * : 51. He has shown strength with his arm,hehasscatteredtheproudinthe imaginationoftheirhearts.
Beda: Humani generis statum describens, quid superbi et quid humiles mereantur, ostenditdicensfecitpotentiaminbrachiosuo, idest in ipso Dei filio: sicut enim tuum brachium est quo operaris, sicbrachiumDei
BEDE In describing the state of mankind, she shows what the proud deserve, and what the humble saying, He has shown strength withhis arm,&c.i.e.withtheverySonofGod.Forasyour armisthatwherebyyouwork,sothearmofGod
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dictumesteiusverbum,perquodoperatusest mundum. Origenes in Lucam: Timentibus autem se fecit potentiam in brachio suo: quia licet infirmusadDeumaccesseris,sitimueriseum, promissamvirtutemconsequeris. Theophylactus: In brachio suo, sciliceteius filio incarnato, potentiam fecit: quia natura devictaest,virgineparienteetDeohumanato.
is said to be His word by whom He madethe world. ORIGENButtothosethatfearHim,Hehasdone mightythingswithHisarmthoughyoucomeweak toGodifyouhavefearedHimyoushallobtainthe promisedstrength. THEOPHYL.ForinHisarm,thatis,Hisincarnate Son, He has shown strength, seeingthatnature wasvanquished,avirginbringingforth,andGod becomingman. GREEK EX. Or she says, Has shown, forwill show strength not as long ago by the hand of MosesagainsttheEgyptians,norasbytheAngel, (when he slew many thousand of the rebel Assyrians,) nor by any other instrumentsaveHis own power, He openly triumphed, overcoming spiritual enemies. Hence it follows, he has scattered,&c.thatistosay,everyheartthatwas puffedupandnotobedienttoHiscomingHehas laid bare, and exposed the wickedness oftheir proudthoughts. CYRILOFJERUS.Butthesewordsmaybemore appropriatelytakentorefertothehostileranksof theevilspirits.Fortheywereragingontheearth,
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Graecus:Veldicitfecitprofacietpotentiam non ut dudum per Moysen contraAegyptios, nec per Angelum, puta quando multamillia rebelliumprostravitAssyriorum,necquoquam alio mediante, nisi in proprio brachio triumphum docuit, intelligibiles hostes superando unde sequitur dispersitsuperbos mente cordis sui, scilicet quamlibetmentem elatam, non parentem eius adventui quin etiam aperuit, et vitiosas ostenditsuperbas cogitationeseorum. Cyrillus:MagisautempropriedeDaemonum hostilicatervaintelligendasunthaec:hosenim saevientes in terra dissipavit adveniens
dominus, et compeditos ab eis obedientiae suaerestituit.
when our Lords coming put them to flight,and restored those whom they had bound, toHis obedience. THEOPHYL. This might also be understood of theJewswhomHescatteredintoalllandsasthey arenowscattered.
Theophylactus: Potest hoc etiam et de Iudaeis intelligi, quos in omnem dispersit regionemsicutnuncdispersisunt.
Lectio20 52 * , 52.Hehasputdownthemightyfromtheir seats,andexaltedthemoflowdegree.
Beda:Quoddixitfecitpotentiaminbrachio suo, et quod praemiserat,etmisericordia eiusaprogenieinprogenies,hisversiculis per singula continuata est annectendum: quia scilicet per omnes saeculi generationesetperiresuperbi,ethumiles exaltari, pia iustaque divinae potentiae dispensatione non cessant: unde dicitur deposuit potentes de sede, et exaltavit humiles.
BEDEThewords,Hehasshowedstrengthwithhis arm,andthosewhichwentbefore,Andhismercyis onthemthatfearhimfromgenerationtogeneration, must be joined to this verse by a comma only.For trulythroughallgenerationsoftheworld,byamerciful andjustadministrationofDivinepower,theprouddo notceasetofall,andthehumbletobeexalted.Asit issaid,Hehasputdownthemightyfromtheirseat, hehasexaltedthehumbleandmeek.
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Cyrillus: Magna sapiebant Daemoneset Diabolus,gentiliumsapientes,Pharisaeiet Scribae: hos tamen deposuit, erexitque humiliantessesubpotentimanuDei,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. Graecus: Deitatis enim tribunal noster intellectus esse cognoscitur sediniquae virtutes post transgressionemincubuerunt praecordiis protoplasti, tamquam in propriosolio.Obhocergovenitdominus, et spiritus iniquos eiecit a sedibus voluntatum, et prostratos a Daemoniis exaltavit, eorum conscientias purgans, et eorummentemstatuenspropriamsedem.
CYRILThemightyinknowledgeweretheevilspirits, theDevil,thewiseonesoftheGentiles,theScribes and Pharisees yet these He has put down,and raised up those who humbled themselvesunderthe mighty hand of God giving them the powerof treading upon serpents and scorpions and every poweroftheenemy.TheJewswerealsoatonetime puffedupwithpower,butunbeliefslewthem,andthe mean and lowly of the Gentiles have throughfaith climbeduptothehighestsummit.
GREEKEX.Forourunderstandingisacknowledge d to be the judgment-seat of God, but after the transgression,thepowersofeviltooktheirseatinthe heartofthefirstmanasontheirownthrone.Forthis reason then the Lord came and cast out the evil spiritsfromtheseatofourwill,andraisedupthose who were vanquished by devils, purging their consciences, and making their hearts his own dwellingplace.
Lectio21 53 *
53. He has filled the hungry with good things and the rich he has sentempty
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Glossa: Quia humana prosperitas praecipue in honoribus potentatuum et in abundantia divitiarum consistere videtur, postdeiectionempotentiumetexaltationem humilium de divitum exinanitione et pauperum repletione mentionem facit, dicens esurientes implevit bonis, etdivites dimisitinanes. BasiliussuperPsal:Disponitquidemnos praesens verbum etiam quoad sensibilia, edocensrerummundanarumincertitudinem. Caduca siquidem sunt haec, sicut unda quae ab impetu ventorum hinc inde diffunditur. Intellectualiter autem sumendo, esuriebatgenushumanum,exceptisIudaeis: hos namque ditaverat legis traditio, et sanctorumdogmataprophetarum.Quiavero non humiliter haeserunt verbo humanato, dimissi sunt inanes, nihil deferentes, non fidem,nonscientiam:etspebonorumprivati sunt, et a terrena Ierusalem et a vitafutura exclusi.Quosverodegentibusfamesetsitis contriverat, cum haesissent domino, repleti
GLOSS. Because human prosperity seems to consist chiefly in the honors of the mightyandthe abundance of their riches, after speaking of the castingdownofthemighty,andtheexaltingofthe humble, he goes on to tell of theimpoverishingof therichandthefillingofthepoor,Hehasfilledthe hungry,&c.
BASILThesewordsregulateourconductevenwith respecttosensiblethings,teachingtheuncertainty ofallworldlypossessions,whichareasshortlived asthewavewhichisdashedabouttoandfrobythe violence of the wind. But spiritually all mankind suffered hunger except the Jews for they possessed the treasures of legal traditionandthe teachings of the holy prophets. But becausethey didnotresthumblyontheIncarnateWordtheywere sentawayempty,carryingnothingwiththemneither faithnorknowledge,andwerebereftofthehopeof good things, being shut out both of the earthly Jerusalem and the life to come. But those ofthe Gentiles,whowereroughslowbyhungerandthirst, because they clung to the Lord, were filled with
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suntspiritualibusbonis. Glossa:Quietiamaeternatotostudioquasi esurientes desiderant, saturabuntur, cum Christusapparueritingloriasedquiterrenis gaudent, in fine totius beatitudinis inanes dimittentur.
spiritualgoods. GLOSS.Theyalsowhodesireeternallifewiththeir whole soul, as it were hungering after it,shallbe filledwhenChristshallappearinglorybuttheywho rejoice in earthly things, shall at the end besent awayemptiedofallhappiness.
Lectio22 54 ,* , 55 ,* . 54. He has holpen hisservant Israel, in remembrance of his mercy 55. As he spoke to our fathers, Abraham, and to his seedforever.
Glossa:Postgeneralemdivinaepietatisetiustitiae commemorationem, ad singularem novae incarnationis dispensationem convertit verba, dicenssuscepitIsraelpuerumsuum:quasimedicus aegrum, visibilis inter homines factus, ut faceret Israel,idestvidentemDeum,puerumsuum.
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 servantIsrael,&c.asaphysicianrelievesthe sick, becoming visible among men,thatHe might make Israel (i.e. him who seesGod)
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Hisservant. Beda: Obedientem scilicet, et humilem: nam qui contemnithumiliari,nonpotestsalvari. BEDEThatis,obedientandhumbleforhe whodisdainstobemadehumble,cannotbe saved. BASIL For by Israel she meansnotIsrael after the flesh, whom their own titlemade noble,butthespiritualIsrael,whichretained thenameoffaith,strainingtheireyestosee Godbyfaith. THEOPHYL. It might also be applied to Israel after the flesh, seeing that out ofthat body multitudes believed. But this hedid remembering His mercy, for Hehasfulfilled whathepromisedtoAbraham,saying,Forin yourseedshallallthenationsoftheearthbe blessed. This promise then the mother of Godcalledtomind,saying,Ashespoketo out father Abraham for it was said to Abraham,Iwillplacemycovenant,thatIshall beyourGod,andtheGodofyourseedafter you. BEDEButbyseedhemeansnotsomuch thosewhoarebegottenintheflesh,asthose who have followed the steps ofAbrahams faith, to whom the Saviors coming was
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Basilius: Israel enim dicit non materialem,quem sola nobilitabat appellatio, sed spiritualem, qui nomenfideiretinebat,habensoculostendentesad Deumvidendumperfidem. PotestetiamadIsraelcarnalemhocadaptari,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,etseminieiusinsaecula.Nam etAbrahaedictumest:statuampactummeuminter me et te, et inter semen tuum post te in generationibus suis foedere sempiterno, ut sim Deustuusetseministuipostte.
Beda: Semen autem dicit non tam carne progenitos,quamfideieiusvestigiasecutosquibus adventussalvatorisinsaeculapromissusest.

promisedforevermore. Glossa:Quiaipsapromissiohaereditatisnullofine claudetur,etusqueinfinemsaeculicredentesnon deerunt,etbeatitudinisgloriaeritperennis. GLOSS. For this promise of heritageshall notbenarrowedbyanylimits,buttothevery endoftimethereshallneverlackbelievers, the glory of whose happiness shall be everlasting.
Lectio23 56 , . 56. And Mary abode with her aboutthree months,andreturnedtoherownhouse.
Ambrosius: Tamdiu mansit Maria, quamdiu Elisabeth pariendi tempus impleretundediciturmansitautemMaria cumillaquasimensibustribus. Theophylactus: In sexto enim mense conceptionis praecursoris venitAngelus ad Mariam quae mansit cum Elisabeth
AMBROSE Mary abode with Elisabeth untilshehad accomplished the time of her bringing forth as itis said,AndMaryabode,&c.
THEOPHYL.Forinthesixthmonthoftheconception of the forerunner, the Angel came to Mary, andshe abode with Elisabeth three months, and so thenine
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mensibus tribus et sic novemmenses implentur. Ambrosius:Nonautemsolafamiliaritas est causa quod diu mansit, sedetiam 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 numerumcustodisse. Beda:Animaenimcastaquaespiritualis verbidesideriumconcipit,necesseestut alta caelestis exercitus iuga subeat,et quasi trium mensium dies ibidem demorata, quousque fidei et spei et caritatis luce radietur, perseverare non desistat. Theophylactus:QuandoveroElisabeth paritura erat, virgo recessit unde sequitur et reversa est indomumsuam scilicet propter multitudinem quae ad partum congregari debebat
monthsarecompleted.
AMBROSE Now it was not only for the sakeof friendshipthatsheabodesolong,butfortheincrease alsoofsogreataprophet.Forifatherfirstcomingthe childhadsofaradvanced,thatatthesalutationofMary heleapedinthewomb,andhismotherwasfilledwith the Holy Spirit, how much must we suppose the presenceoftheVirginMarytohaveaddedduringthe experience of so long a time? Rightly then isshe represented as having shown kindness toElisabeth, andpreservedthemysticalnumber.
BEDE,Forthechastesoulwhichconceivesadesire of the spiritual word must of necessity submittothe yokeofheavenlydiscipline,andsojourningforthedays asitwereofthreemonthsinthesameplace,ceasenot to persevere until it is illuminated by the lightoffaith, hope,andcharity.
THEOPHYL. But when Elisabeth was going tobring forth, the Virgin departed, as it follows, And she returned or, probably because of the multitude,who wereabouttoassembleatthebirth.Butitbecamenot avirgintobepresentonsuchanoccasion.
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inconveniens autem erat in talibus virginemessepraesentem. Graecus: Mos enim est virginibus cedere quoties praegnans parit. Ut autem propriam applicuit domum, alio quidemnullatenusabiitibiveromanebat ulterius, donec adesse partus horam cognovit, ubique Ioseph dubitans ab Angeloedocetur. GREEKEX.Foritisthecustomforvirginstogoaway when the pregnant woman brings forth. Butwhenshe reachedherownhome,shewenttonootherplace,but abodethereuntilsheknewthetimeofherdeliverywas at hand. And Joseph doubting, is instructed byan Angel.
Lectio24 57 ,.58 ' , . 57.NowElisabethsfulltimecame that she should be deliveredand she brought forth a son. 58.And her neighbors and her cousins heard how the Lord had shown great mercy upon her and they rejoicedwithher.
Ambrosius: Si diligenter advertas plenitudinis verbum, nusquam invenies positum nisi in generatione iustorum unde et nunc dicitur
AMBROSE If you carefully observe, you will find that the word signifying fullness is no whereusedexceptatthebirthoftherighteous.
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Elisabeth autem impletum est tempus pariendi: plenitudinem enim habet iusti vitainanesautem suntdiesimpiorum. Chrysostomus: Idcirco autem Deus Elisabeth partum retardavit, ut gaudium augeretur, et famosiorem faceret mulierem unde sequitur et audierunt vicini et cognati eius quiamagnificavit dominus misericordiam suam cum illa, et congratulabantur ei. Nam qui sterilitatem eius cognoverant, testes divinae gratiae sunt effecti. Nemoautemvisoinfantecumsilentiodiscedebat sed Deum, qui illum ex insperatoconcesserat, collaudabat. Ambrosius: Habet enim sanctorum editio laetitiam plurimorum, quoniam commune est bonum:iustitiaenimcommunisestvirtusetideo in ortu iusti futurae vitae insigne praemittitur,et gratia secuturae virtutis, exaltatione vicinorum praefigurantesignatur.
Hence it is said, Now Elisabeths fulltime came.Forthelifeoftherighteoushasfullness, butthedaysofthewickedareempty. CHRYS. And for that reason the Lordkept back the delivery of Elisabeth, that herjoy mightbeincreased,andherfamethegreater. Hence it follows, And her neighbors and cousins heard, &c. For they whohadknown her barrenness were made the witnessesof theDivinegrace,andnooneseeingthechild departed in silence, but gave praise toGod, Who had vouchsafed him beyond their expectation. AMBROSE For the bringing forth ofsaints causestherejoicingofmanyitisacommon blessing for justice is a public virtue, and thereforeatthebirthofajustmanasignofhi futurelifeissentbeforehandand,thegraceof the virtue which is to follow isrepresented, being foreshadowed by the rejoicing of the neighbors.
Lectio25 59
59. And it came to pass, thatonthe

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, . 60 , , . 61 .62 . 63 , . . 64 , .
eighthdaytheycametocircumcisethe child and they called him Zacharias, afterthenameofhisfather.60.Andhis motheransweredandsaid,Notsobut he shall be called John. 61. Andthey said to her, There is none of the kindredthatiscalledbythisname.62. Andtheymadesignstohisfather,how hewouldhavehimcalled.63.Andhe asked for a writing table, and wrote saying, His name is John. And they marveled all. 64. And his mouthwas opened immediately, and his tongue loosed, and he spoke, and praised God.
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 perChristum circumcisione cessante Baptismussuccedit
CHRYS. The rite of circumcision was first deliveredtoAbrahamasasignofdistinction,that the race of the Patriarch might be preservedin unmixedpurity,andsomightbeabletoobtainthe promises. But now that the promise of the covenant is fulfilled, the sign attached to itis removed. So then through Christ circumcision ceased,andbaptismcameinitsplacebutfirstit
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sedanteaIoannemcircumcididecebatunde dicitur et factum est, in die octavovenerunt circumciderepuerum.Dixeratenimdominus: infans octo dierum circumcidatur in vobis. Hanc autem temporis mensuram a divina clementia constitutam autumo duplici de causa: primo quidem ut in tenerrimaaetate levius patiatur dolorem sectionis carnis secundo ut ex ipsis operibus moneamur quoniamhocagebaturinsignum:tenerenim puerminimediscernitquaecircaipsumfiunt. Post circumcisionem autem nomen imponebaturundesequituretvocabanteum nominepatrissuiZachariam.Hocautemideo fiebat,quiapriusoportetsumeresignaculum domini,etposteanomenhumanum:velquia nullus, nisi prius abiciat carnalia, quod significatcircumcisio,dignusestquodinlibro vitaenomeneiusscribatur. Ambrosius:MireautemsanctusEvangelista praemittendum putavit quod plurimiinfantem patris nomine Zachariam appellandum putarunt ut advertas, matri non nomen alicuiusdisplicuissedegeneresedidsancto infusum spiritu, quod ab Angelo ante Zachariae fuerat praenuntiatum. Et quidem ille mutus intimare vocabulum filii nequivit uxori sed per prophetiam Elisabeth didicit
wasrightthatJohnshouldbecircumcisedasitis said,Anditcametopass,thatontheeighthday, &c. For the Lord had said, Let the child ofeight days be circumcised among you. But this measurement of time I conceive was orderedby Divinemercyfortworeasons.First,becauseinits mosttenderyearsthechildthemoreeasilybears thecuttingoftheflesh.Secondly,thatfromthevery operationitselfwemightberemindedthatitwas done for a sign for the young child scarcely distinguishesanyofthethingsthatarearoundhim. But after the circumcision, the name was conferred, as it follows, And they called him.But this was done because we must firstreceivethe seal of the Lord, then the name of man.Or, because no man except he first cast asidehis fleshlylusts,whichcircumcisionsignifies,isworthy tohavehisnamewritteninthebookoflife.
AMBROSE The holy Evangelist has especially remarked, that many thought the childshouldbe called after his father Zacharias, in orderthatwe mightunderstand,notthatanynameofhiskinsfolk was displeasing to his mother, but thatthesame word had been communicated to her bytheHoly Spirit, which had been foretold by the Angelto Zacharias. And in truth, being dumb, Zacharias wasunabletomentionhissonsnametohiswife,
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quodnondidiceratamarito:undesequituret respondensmatereiusdixit:nequaquamsed 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 benesequituretdixeruntadillam:quianemo estincognationetuaquivoceturhocnomine: ut intelligas nomen non generis esse, sed vatis. Zacharias quoque nutu interrogatur: unde sequitur innuebant autem patri eius quemvelletvocarieum.Sedquiaincredulitas ei affatum eripuerat, et auditum quodvoce nonpoterat,manuetlitterisestlocutus:unde sequitur et postulans pugillarem, scripsit dicens:Ioannesestnomeneius:hocest,non ei nos nomen imponimus qui iam a Deo nomenaccepit. 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:ecceagnusDei.
butElisabethobtainedbyprophecywhatshehad notlearntfromherhusband.Henceitfollows,And she answered, &c. Marvel not that thewoman pronouncedthenamewhichshehadneverheard, seeingtheHolySpiritwhoimpartedittotheAngel revealedittohernorcouldshebeignorantofthe forerunner of the Lord, who had prophesied of Christ.Anditwellfollows,Andtheysaidtoher,&c. thatyoumightconsiderthatthenamebelongsnot tothefamily,buttotheProphet.Zachariasalsois questioned,andsignsmadetohim,asitfollows, And they made signs to the father,&c.Butsince unbelief had so bereft him of utterance and hearing,thathecouldnotusehisvoice,hespoke byhishand-writing,asitfollows,Andheaskedfor a writing table, and wrote, saying, His nameis John that is, we give no name to him whohas receivedhisnamefromGod.
ORIGEN Zacharias is by interpretation remembering God, but John signifies pointing to. Now memory relates to something absent, pointingto,tosomethingpresent.ButJohnwas not about to set forth the memory of God as absent, but with his finger to point him out as present,saying,BeholdtheLambofGod.
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Chrysostomus: Quin etiam hoc nomen Ioannes gratia Dei interpretatur. Quod ergo, gratia divina favente, non natura, Elisabeth hunc filium cepit, beneficii memoriam in nominepuericonscripserunt. Theophylactus:Quiaverocummulierecirca hoc nomen pueri pater mutus concordavit, sequitur et mirati sunt universi: nemoenim huius nominis erat in cognatione eorum,ut aliquis diceret quod antea hoc ambo cogitassent. Gregorius Nazianzenus: Editus ergo Ioannes Zachariae solvit silentium: unde sequitur apertum est autem illico os eius et lingua eius. Absurdum enim erat utcumvox verbi progressa fuisset, pater maneret elinguis. 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 volumusloqui. ScribamuspraenuntiumChristi,nonintabulis lapideis sed in tabulis cordis carnalibus:
CHRYS.ButthenameJohnisalsointerpretedthe graceofGod.BecausethenbythefavorofDivine gracenotbynature,Elisabethconceivedthisson, they engraved the memory of the benefit onthe nameofthechild. THEOPHYL. And because with the mother the dumb father also agreed as to the name ofthe child, it follows, And they all marveled. For there wasnooneofthisnameamongtheirkinsfolkthat any one could say that they had bothpreviously determineduponit. GREG. NAZ. The birth of John then broke the silenceofZacharias,asitfollows,Andhismouth was opened. For it were unreasonable whenthe voice of the Word had come forth, thathisfather shouldremainspeechless.
AMBROSE Rightly also, from that momentwas his tongue loosed for that which unbelief had bound, faith set free. Let us then alsobelieve,in order that our tongue, which has been bound by thechainsofunbelief,maybeloosedbythevoice ofreason.LetuswritemysteriesbytheSpiritifwe wishtospeak.LetuswritetheforerunnerofChrist, notontablesofstone,butonthefleshlytabletsof
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etenim qui Ioannem loquitur, Christum prophetizat: sequitur enim et loquebatur benedicensDeum. Beda: Allegorice autem Ioannis celebrata nativitas,gratianovitestamentiestinchoata cui vicini et cognati nomen patris quam Ioannisimponeremalebant:quiaIudaeiquiei legis observatione, quasi affinitate, iuncti erant, magis iustitiam quae ex lege est sectari, quam fidei gratiam suscipere cupiebant. Sed Ioannis, hoc estgratiaeDei, vocabulum, mater verbis, pater litteris nuntiaresatagunt:quiaetlexipsaPsalmique 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,quaeoctavadie,hocestpost septimum sabbati, facta est, occultalegalis sacerdotiiarcanapatuerunt.
the heart. For he who names John,prophesies Christ.ForhewhonamesJohnprophesiesChrist. Foritfollows,Andhespoke,givingthanks. BEDE Now in an allegory, the celebration of Johnsbirthwasthebeginningofthegraceofthe New Covenant. His neighbors and kinsfolk had rathergivehimthenameofhisfatherthanthatof John.FortheJews,whobytheobservanceofthe Law were united to him as it were by tiesof kindred, chose rather to follow therighteousness which is the Law, than receive the graceoffaith. ButthenameofJohn,(i.e.thegraceofGod,)his mother in word, his father in writing, sufficeto announce, for both the Law itself as well asthe Psalms and the Prophecies, in the plainest language foretell the grace of Christ and that ancient priesthood, by the foreshadowing of its ceremoniesandsacrifices,bearstestimonytothe same. And well does Zacharias speak on the eighth day of the birth of his child, for bythe resurrection of the Lord, which took placeonthe eighth day, i.e. the day after the sabbath, the hidden secrets of the legal priesthood were revealed.
Lectio26
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65 , ,66 , , ' .
65.Andfearcameonallthatdwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judea. 66. And all they thatheard them laid them up in theirhearts, saying, What manner of childshall this be! And the hand of the Lord waswithhim.
Theophylactus:SicutintaciturnitateZachariae miratusestpopulus,itaetcumlocutusest:unde dicitur et factus est timor super omnesvicinos eorum, et super omnia montana Iudaeae divulgabanturomniaverbahaec:utpropterhaec duo, magnum aliquid circa natum puerum universi existiment. Haec autem omnia dispensative fiebant, ut qui testis esseChristi debebat, existeret fide dignus: unde sequituret posuerunt omnes qui audierant in corde suo, dicentes:quis,putas,pueristeerit? Beda: Praecurrentia enim signa praebent iter praecursori veritatis, et futurus propheta praemissis commendatur auspiciis: unde
THEOPHYL. AS at the silence ofZacharias the people marveled, so likewise when he spoke. Hence it is said, And fearcameupon allthatfromthesetwocircumstancesallmight believetherewassomethinggreatinthechild that was born. But all these things were ordained, to the end that he whowastobear witness of Christ might also be esteemed trustworthy. Hence it follows, And all theythat heard them laid them up intheirheart,saying Whatmannerofchild,&c. BEDEForfore-runningsignspreparetheway for the forerunner of the truth, and the future prophet is recommended by auspices sent
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sequituretenimmanusdominieratcumillo.
beforehimhenceitfollows,Forthehandofthe Lordwaswithhim. GREEKEX.ForGodworkedmiraclesinJohn whichhedidnothimself,buttherighthandof Godinhim. GLOSS. But mystically, at the time of our Lords resurrection, by the preaching ofthe graceofChrist,awholesomedreadshookthe hearts not only of the Jews, (who were neighbors, either from the place of their dwelling,orfromtheknowledgeofthelaw,)but oftheforeignnationsalso.ThenameofChrist surmounts not only the hilly country ofJudea, but all the heights of worldly dominion and wisdom.
Glossa: Prodigia enim Deus in illoperagebat, quaenonfaciebatIoannes,seddexteradivina.
Graecus: Mystice autem tempore divinae resurrectionis,praedicatagratiaChristi,salubris timor non solum Iudaeorum, qui erant vicinivel situ loci vel scientia legis, sed etiamexterarum gentium corda concussit nec tantum montana Iudaeae, sed omnia mundani regni, mundanaeque sapientiae culmina Christi fama transcendit.
Lectio27 67 , 68 , * ,
67. And his father Zacharias wasfilled with the Holy Ghost, and prophesied, saying, 68. Blessed be the LordGodof Israel for he has visited andredeemed hispeople.
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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 dicituretZachariaspatereiusrepletusest spiritusancto. Chrysostomus:Scilicetoperationesancti spiritus nec quocumque modo gratiam spiritus sancti nactus, sed ad plenumet fulgebat in eo prophetiae donum: unde sequituretprophetavit. OrigenesinLucam:Plenusautemspiritu sancto Zacharias duas prophetias generaliter nuntiat: primam de Christo, alteram de Ioanne: quod manifeste de verbis illius probatur, in quibus quaside praesenti, et quasi iam versaretur in mundo, loquitur de Ioanne et primo de salvatore, dicens benedictus dominus
AMBROSE God in His mercy and readinessto pardonoursins,notonlyrestorestouswhatHehas taken away, but grants us favors even beyondour expectations.LetnoonethendistrustHim,letnoone from consciousness of past sins despair of the Divine blessing. God knows how to changeHis sentence,ifyouhaveknownhowtocorrectyoursin, seeing he that was long silent prophesies asitis said,AndZachariaswasfilledwiththeHolySpirit.
CHRYS.Thatis,withtheworkingoftheHolySpirit forhehadobtainedthegraceoftheHolySpirit,notin anymanner,butfullyandthegiftofprophecyshone forthintrimasitfollows,Andheprophesied.
ORIGEN Now Zacharias being filled with theHoly Spirit utters two prophecies, the first relating to Christ,thesecondtoJohn.Andthisisplainlyproved bythosewordsinwhichhespeaksoftheSavioras presentandalreadygoingaboutintheworld,saying, BlessedbetheLordGodofIsrael,forhehasvisited, &c.
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Deus Israel, quia visitavit et fecit redemptionemplebissuae. Chrysostomus: Dum Deumbenediceret Zacharias, visitationem dicit esse factam abeoergapopulumsuum:sivemateriales Israelitasquisvelitaccipere,venitenimad oves quae perierant domus Israel sive spirituales, idest fideles, qui dignifuerunt hacvisitatione,efficacemergasedivinam provisionemfacientes. Beda: Visitavit autem dominus plebem suamquasilongainfirmitatetabescentem, et quasi venditam sub peccato, unici filii suisanguineredemit:quodquiaZacharias proximefaciendumcognoverat,prophetico morequasiiamfactumnarrat.Dicitautem plebem suam, non quia veniens suam invenit,sedquiavisitandosuamfecit. CHRYS.Zacharias,whenheisblessingGod,says, that He has visited His people, meaningthereby either the Israelites in the flesh, for He cametothe lostsheepofthehouseofIsraelorthespiritualIsrael, thatis,thefaithful,whowereworthyofthisvisitation, makingtheprovidenceofGodofgoodeffecttowards them.
BEDE But the Lord visited His people who were piningawayasitwerefromlongsickness,andbythe bloodofHisonlybegottenSon,redeemedthemwho weresoldundersin.WhichthingZacharias,knowing that it would soon be accomplished, relates inthe propheticmannerasifitwerealreadypassed.Buthe says, His people, not that when He cameHefound themHisown,,butthatbyvisitingHemadethemso.
Lectio28 69 * ,
69.Andhasraisedupanhornofsalvation forusinthehouseofhisservantDavid.
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Theophylactus: Videbatur Deus dormire, peccata multa respicienssed in novissimis incarnatus temporibus excitatusest,etcontrivitDaemones,qui nosoderant:undedicitureterexitcornu salutisnobisindomoDavidpuerisui. Origenes in Lucam: Quia de semine David secundum carnem natus est Christus:undediciturcornusalutisnobis indomoDavid:sicutetalibidictumest: vinea facta est in cornu, idest inIesu Christo. Chrysostomus: Cornu autemnominat potestatem, gloriam et famam, metaphorice a brutis animalibus illud accipiens, quibus loco muniminis et gloriaecornuaDeusdedit. 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
THEOPHYL.Godseemedtobeasleep,disregarding thesinsofthemultitude,butintheselasttimescoming intheflesh,Hehasrisenupandtroddendowntheevil spirits who hated us. Hence it is said, And hehas raisedupanhornofsalvationtousinthehouseofhis servantDavid. ORIGEN Because Christ was born of the seedof David, according to the flesh, it is said, A hornof salvation to us in the house of hisservantDavidasit has also elsewhere been said, A vineyard hasbeen plantedinahorn,i.e.inJesusChrist.
CHRYS. Now by a horn he means power,glory,and honor, deriving it metaphorically from the brute creatures, to whom God has given hornsfordefense andglory.
BEDEThekingdomofourSaviorChristiscalledalso thehornofsalvation,becauseallourbonesareclothed withflesh,butthehornalonestretchesbeyondtheflesh sothekingdomofChristiscalledthehornofsalvation, as reaching beyond the world and the delightsofthe
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mundus et carnis gaudia superanturin cuius figuram David et Salomoncornu oleisuntinregnigloriamconsecrati.
flesh. According to which figure David andSolomon were consecrated by the horn of oil to thegloryofthe kingdom.
Lectio29 70 * ' , 70.Ashespokebythemouthofhis holyprophetswhichhavebeensince theworldbegan.
Theophylactus: Quod de domo David Christusnasceretur,Michaeasmentionemfacit dicens:ettu,Bethlehem,terraIuda,nequaquam minima es ex te enim exiet dux, quiregat populummeumIsrael.Sedetomnesprophetae de incarnatione dixerunt: et ideo dicitursicut locutusestperossanctorumprophetarum. Graecus:Perquodinnuit,Deumperillosesse locutum,etnonessehumanumquoddixerunt.
THEOPHYL.ThatChristwasbornofthehouse of David, Micah relates, saying, And you, Bethlehem,arenottheleastinthecityofJuda, for out of you shall come a governor whoshall rulemypeopleIsrael.Butalltheprophetsspoke oftheIncarnation,andthereforeitissaid,Ashe spokebythemonthofhisholyprophets. GREEK EX. Whereby he means that God spoke through them, and that theirspeechwas notofman. BEDEButhesays,Whichhavebeensincethe
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Beda:Dicitautemquiasaeculosunt:quiatota
veteris testamenti Scriptura prophetice de Christo processit: nam et ipse paterAdam,et ceteri patrum, factis suis eius dispensationi testimoniumreddunt.
world began. Because all the Scriptures ofthe Old Testament were a constant prophecy of Christ.ForbothourfatherAdamhimself,andthe other fathers, by their deeds bore testimonyto Hisdispensation.
Lectio30 71 * : 71. That we should be saved fromour enemies, and from the hand of allthat hateus.
Beda: Cum primo breviter praemisisset erexit cornu salutis nobis, continuo explanans quid dixerit, subdit salutem ex inimicis nostris quasi dicat erexit nobis cornu,idesterexitnobissalutemexinimicis nostris,etdemanuomniumquioderuntnos. Origenes in Lucam: Non autem putemus nunc de corporalibus inimicis dici, sedde spiritualibus.VenitenimdominusIesusfortis inpraeliodestruereomnesinimicosnostros, ut nos de eorum insidiis et tentationibus
BEDEHavingfirstbrieflysaid,Hehasraisedupa horn of salvation to us, he goes on to explainhis words,adding,ofsalvationfromourenemies.Asif hesaid,Hehasraiseduptousahorn,i.e.Hehas raised up to us salvation from our enemies, and fromthehandofallwhohateus. ORIGENLetusnotsupposethatthisreferstoour bodilyenemies,butourghostly.FortheLordJesus came mighty in battle to destroy allourenemies, that He might deliver us from their snares and temptation.
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liberosfaceret.
Lectio31 72 * , 73 ,* 72. To perform the mercypromisedto our forefathers, and to remember his holy covenant 73. The oath which he swore to our father Abraham,74.That hewouldgranttous.
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 gentiumvel Christi est incarnatio promissa.Praemittitur autem David, quia Abrahae sanctus Ecclesiae coetus est promissus David autem,quodexeoChristusnasciturusesset, audivit. Et ideo post id quod dictumestde David, subdit de Abraham, dicens ad faciendam misericordiam cum patribus nostris.
BEDEHavingannouncedthattheLord,according tothedeclarationoftheProphet,wouldbebornof the house of David, he now says, that thesame LordtofulfillthecovenantHemadewithAbraham will deliver us, because chiefly tothesepatriarchs ofAbrahamsseedwaspromisedthegatheringof theGentiles,ortheincarnationofChrist.ButDavid isputfirst,becausetoAbrahamwaspromisedthe holy assembly of the Church whereas to Davidit wastoldthatfromhimChristwastoheborn.And therefore after what was said of David, headds concerning Abraham the words, To perform the mercypromisedtoourfathers,&c.
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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 priusviderunt diem illius et laetati sunt, posteainadventu ipsiusnihilutilitatisacciperent:cumscriptum sit: pacem faciens per sanguinem crucis suae,sivesuperterram,siveincaelis. Theophylactus: Christi etiam gratia se usque ad illos extendit qui mortuiextiterunt quia per eum resurgemus non solumnos, sed et qui fuerunt ante mortui. Fecit et misericordiam cum patribus nostris, secundumquodeorumspemetdesiderium implevit: unde sequitur et memorari testamenti sui sancti, illius scilicet dequo dicitur: benedicens benedicam tibi et multiplicabo te. Multiplicatus est enim Abraham in omnibus gentibus per imitationemfideieiusadoptatisinfilios:sed etiam patres videntes suos filios talia beneficiarecepisse,congaudentetrecipiunt misericordiam in seipsis: unde sequitur iusiurandum quod iuravit ad Abraham patremnostrumdaturumsenobis. Basilius: Nemo autem audiens quod
ORIGENIthinkthatatthecomingofourLordand Savior Jesus Christ, both Abraham, Isaac, and Jacob,werepartakersofHismercy.Foritisnotto be believed, that they who had before seen His day, and were glad, should afterwards deriveno advantage from His coming, since it iswritten, HavingmadepeacethroughthebloodofhisCross, whetherinearthorinheaven. THEOPHYL.ThegraceofChristextendsevento thosewhoaredead,becausethroughHimweshall rise again, not only we, but they also whohave beendeadbeforeus.HeperformedHismercyalso to our forefathers in fulfilling all their hopesand desires.Henceitfollows,Andtorememberhisholy covenant, that covenant, namely, wherein hesaid, Blessing, I will bless you, and multiplying, Iwill multiply you. For Abraham was multiplied inall nations, who became his children by adoption, through following the example of his faith. Butthe fathers also, seeing their children enjoy these blessings,rejoicetogetherwiththem,justasifthey receivedthemercyinthemselves.Henceitfollows, The oath which he swore to ourfatherAbraham, thathewouldgranttous.
BASIL But let no one, hearing that the Lordhad

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iurasset dominus Abrahae, ad iurandumsit promptus:sicutenimfurordeDeodictusnon significat passionem, sed punitionem sic nequeDeusiuratuthomo,sedverbumeius locoiuramentinobisadveritatemexprimitur immutabili sententia quod promissum est approbans.
sworn to Abraham, be tempted to swear.Foras when the wrath of God is spoken of, itdoesnot signify passion but punishment so neither does God swear as man, but His word is inverytruth expressedtousinplaceofanoath,confirmingby anunchangeablesentencewhatHepromised.
Lectio32 74 * 74. That we, being delivered out ofthe hands of our enemies, might servehim withoutfear.
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 nonfacile reperiet aliquis sese comitantia: plures enim evitant pericula, sed vita gloriosa privantursicutscelerispatratores,quide
CHRYS. Having said that a horn of salvationhad risenuptousfromthehouseofDavid,heshowsthat throughitwearepartakersofHisglory,andescape the assaults of the enemy As he says,Thatbeing deliveredoutofthehandsofourenemies,wemight serve him without fear. The two things above mentioned will not easily be found united. Formany escapedanger,butfailofagloriouslife,ascriminals discharged from prison by the kings mercy. Onthe otherhand,somereapglory,butarecompelledforits
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carcereexindulgentiaregiaabsolvuntur:e contra gaudent alii gloria, sed ob hanc periclitari coguntur sicut milites bellicosi vitam inclytam amplexantes, securitate multoties caruerunt. Sed hoc cornu et salvatetglorificat:salvatquidemeripiens a manibus hostium, non leviter, sed mirifice, ut non sit ultra timendum:ethoc estquoddicitutsinetimore. OrigenesinLucam:Velaliter.Crebrode 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 sortispropriaemansionem.
sake to encounter dangers, as soldiers in war embracing a life of honor are oftentimes inthe greatest peril. But the horn brings both safetyand glory.Safetyindeedasitrescuesusfromthehandsof our enemies, not slightly but in a wonderfulmanner, insomuch that we have no more fear, which arehis verywordsthatbeingdeliveredfromthehandofour enemies,wemightservehimwithoutfear.
ORIGEN Or in another way Frequently are men deliveredfromthehandsoftheenemy,butnotwithout fear.Forwhenfearandperilhavegonebefore,anda man is then plucked from the enemies hand,heis deliveredindeed,butnotwithoutfear.Thereforesaid he, that the coming of Christ caused us tobe snatched from the enemies hands without fear.For we suffered not from their evil designs, but He suddenlypartingusfromthem,hasledusouttoour ownallottedrestingplace.
Lectio33 75 * .
75. In holiness and righteousness beforehim,allthedaysofourlife.

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Chrysostomus: Glorificat Zacharias dominum,quiafecitnossibiservirecumplena fiducia, non carnaliter, ut Iudaei insanguine victimarum,sedspiritualiterinbonisoperibus: ethocestquoddicitinsanctitateetiustitia:est enim sanctitas apta circa Deum aequitas iustitiaveroquaeestcircahomines,putaquod aliquis reverenter exequatur divina, etquoad homines laudabiliter conversetur. Dicitautem non coram hominibus, ut hypocritaevolentes hominibus placere, sed coram Deo, sicut hi quorum commendatio non est abhominibus, sed a Deo et hoc non semelautadtempus, sed singulis diebus et quamdiu vixerint:unde dicitomnibusdiebusnostris. Beda: Nam qui vel ante mortem ab eius servitio discedit, vel immunditia qualibetsive iniustitia fidei suae sinceritatemcommaculat, vel coram hominibus tantum et noncoram Deo,sanctusetiustusessecontendit,nondum perfecte de manu spiritualium inimicorum liberatus domino servit, sedexemploveterum Samaritanorumdiisgentiumpariteretdomino servireconatur.
CHRYS. Zacharias glorifies the Lord, because HehasmadeustoserveHimwithfullconfidence, not in the flesh as Judah did with thebloodof victims,butinthespiritwithgoodworks.Andthis 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 Divinecommands,andliveshonorablyamonghis fellowmen.Buthedoesnotsaybeforemen,as ofhypocritesdesiroustopleasemen,butbefore God,asofthosewhosepraiseisnotofmen,but ofGodandthisnotonceorforatimebutallthe daysoftheirlife,asitissaid,allourdays. BEDEForwhosoevereitherdepartsfromGods service before he dies, or by any uncleanness stainseitherthestrictnessorpurityofhisfaith,or strivestobeholyandrighteousbeforemen,and not before God, does not yet serve the Lordin perfect freedom from the hand of his spiritual enemies, but after the example of the old SamaritansendeavorstoserveequallytheGods oftheGentiles,andhisLord.
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Lectio34 76 , , ,* , 76. And you, child, shall be called the Prophet of the Highest: for you shall go beforethefaceoftheLordtopreparehis ways.
Ambrosius: Pulchre cum de domino prophetaret, ad prophetam sua verba convertit,uthocquoquebeneficiumesse domini designaret ne cum publica numeraret, sua quasi ingratus tacuisse videreturundediciturettu,puer,propheta altissimivocaberis. OrigenesinLucam:IdeoreorZachariam festinasse ut loqueretur ad puerum, quia sciebat eum post paululum in eremo moraturum, nec se eius posse habere praesentiam. Ambrosius: Sed fortasse aliqui quasi irrationabilem mentis excessum putent
AMBROSE In prophesying of the Lord he rightly addressestheprophet,showingthatprophecyalsois a gift of the Lord, in order that he might not,while enumeratingpublicbenefits,seentobesoungrateful as to be silent of his own. Hence itislaid,Andyou, child,shallbecalledtheProphetoftheHighest.
ORIGEN The reason I suppose that Zacharias hastenedtospeaktohisson,wasbecauseheknew that John was shortly about to be a sojourner inthe wilderness, and that he himself should see himno more. AMBROSE Now perhaps some may think it an absurdextravaganceofthemindtoaddressachildof
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quod octo dierum infantem alloquitur verum si tenemus superiora, intelligimus profecto quod potuit vocem patris natus audire,quiMariaesalutationemantequam nascereturaudivit.Sciebatprophetaalias esse aures prophetae, quae spirituDei, non corporis aetate reserantur. Habebat intelligendisensumquiexultandihabebat affectum. Beda: Nisi forte putandus estZacharias 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, sicutinPsalmo86,5dicitur:homonatus estinea,etipsefundaviteamaltissimus. 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 praeibisenimantefaciemdominiparare vias eius. Alii enim prophetae eminus Christimysteriumpraedicaverunthicvero proprius praedicavit, ut et Christum
eight days old. But if we keep our eyesfixedupon higher things, we surely can understand thattheson mighthearthevoiceofhisfather,whobeforehewas bornheardthesalutationofMary.TheProphetknew thattherewerecertainorgansofhealinginaProphet whichwereunclosedbytheSpiritofGod,notbythe growth of the body. He possessed the facultyof understanding who was moved by the feeling of exultation. 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 futuregiftsofhisson,whichhehadlongbeforelearnt fromtheAngel.LettheArianshoweverhearthatour Lord Christ, whom John went before prophesyingof Him, Zacharias calls the Most High, as itissaidin thePsalms,Amanwasasborninher,andthemost highesthasestablishedher. CHRYS.Butaskingshavetheircompanionsinarms, who stand nearest to them, so John, whowasthe friendoftheBridegroom,wentbeforeHimnightoHis coming. And this is what follows, For you shallgo beforethefaceoftheLordtopreparehisways.For someprophetshavepreachedthemysteryofChristat adistance,buthepreacheditnearerthetime,thathe mightbothseeChrist,anddeclareHimtoothers.
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videret,eteumceterisindicaret. Gregorius Moralium: Quisquis autem praedicando a sordibus vitiorum corda audientiummundat,venientisapientiaead corviampraeparat. GREG. But all they who by preaching cleansethe hearts of their hearers from the filth of theirsins, prepareawayforthecomingofwisdomintotheheart.
Lectio35 77 * , 77.Togiveknowledgeofsalvationto his people by the remission oftheir sins.
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 testimoniumperhibebatdeChristo. Beda: Quasi Iesu, idest salvatoris, nomen exponere et diligentius commendare desiderans,salutismentionemfrequentat.Sed
THEOPHYL. For the manner in which the forerunner prepared the way of the Lord he explains,adding,Togiveknowledgeofsalvation. TheLordJesusissalvation,buttheknowledgeof salvation, i.e. of Christ, was given in John,who borewitnessofChrist. BEDEForasifdesiringtoexplainthenameof Jesus, i.e. the Savior, he frequently makes mentionofsalvation,butlestmenshouldthinkit
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ne temporalem salutem promitti putarent, subditinremissionempeccatorumeorum. Theophylactus: Non enim aliter cognitus essetDeus,nisiplebipeccatadimisisset:Dei enimestpeccatadimittere. Beda: Verum Iudaei non Christumsuscipere, sed Antichristum malunt expectare: quianon intusapeccatidominio,sedforisabhumanae servitutisiugocupiuntliberari.
was a temporal salvation which waspromised, headds,fortheforgivenessofsins. THEOPHYL.ForinnootherwaywasHeknown tobeGod,butashavingforgiventhesinsofHis people.FororitisofGodalonetoforgivesins. BEDEButtheJewsprefernottoreceiveChrist, but to wait for Antichrist for they desire tobe deliverednotfromthedominionofsinwithin,but fromtheyokeofmansbondagewithout.
Lectio36 78 , * , 78. Through the tender mercy of our God whereby the day-spring fromon highhasvisitedus.
Theophylactus: Quia Deus peccata nobis dimisit,nonpropteroperanostra,sedpropter misericordiam suam ideo convenienter addiditpervisceramisericordiaeDeinostri.
THEOPHYL.BecauseGodhasforgivenoursins notforourworkssake,butthroughHismercy,itis thereforefitlyadded,Throughthetendermercyof ourGod.

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Chrysostomus: Quam quidem misericordiam non ipsimet inquirentes invenimus: sed desuper nobis Deusaperuit undesequiturinquibus,scilicetmisericordiae operibus, visitavit nos, assumpta carne, oriensexalto. Graecus: In altis permanens, tamen in terrenis praesens, non divisionem patiens neque circumscriptionem: quod intellectus noster comprehendere non potest, nec ulla serieverborumexprimere.
CHRYS. Which mercy we find not indeedbyour ownseeking,butGodfromonhighhasappeared to us, as it follows Whereby (i.e. by Histender mercy)theday-springfromonhigh(thatis,Christ) hasvisitedus,takinguponHimourflesh.
GREEKEX.Abidingonhighyetpresentuponthe earth, suffering neither division nor limitation, which thing neither can our understanding embrace,noranypowerofwordsexpress.
Lectio37 79 , . 79.Togivelighttothemthatsitindarkness and in the shadow of death, to guideour feetintothewayofpeace.
Beda: Recte Christus oriens vocatur, quia nobis ortum verae lucis aperuit: unde sequitur illuminare his qui in tenebrisetinumbramortissedent.
BEDEChristisrightlycalledtheDay-spring,because Hehasdisclosedtoustherisingofthetruelight,asit followsTogivelighttothemthatsitindarknessandin theshadowofdeath.

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Chrysostomus: Tenebras hic appellat non materiales, sed errorem, et afide distantiam. Basilius: Tenebrosa enim erat plebs gentilis, quae idolorum cultugravabatur, donec lux orta dispersit caliginem, et splendoremveritatisexpandit. GregoriusMoralium:Umbraveromortis oblivio mentis accipitur: sicutenimmors hoc quod interficit, agit ut nonsitinvita, ita oblivio hoc quod interficit, agitutnon sitinmemoria:undeIudaeorumpopulus, qui Dei oblitus fuerat, dicitur in umbra mortissedere.Umbraetiammortismors carnisaccipitur:quiasicutveramorsest qua anima separatur a Deo, ita umbra mortisestquacaroseparaturabanima: unde voce martyrum dicitur: operuitnos umbra mortis. Per umbrametiammortis imitatio Diaboli, qui mors inApocalypsi dicitur,designatur:quiasicutumbraiuxta qualitatem corporis ducitur, ita actiones iniquorum de specie imitationis eius exprimuntur.
CHRYS. By darkness he means not material darkness, but error or and distance from thefaith,or ungodliness. BASILForinthickdarknessweretheGentilepeople sitting,whoweresunkdeepinidolatry,untiltherising light dispersed the darkness, and spreadabroadthe brightnessoftruth. GREG.Buttheshadowofdeathistakentomeanthe forgetfulness of the mind. For as death causes that whichitkillstobenolongerinlife,sowhateveroblivion touches ceases to be in the memory. Hencethe JewishpeoplewhowereforgetfulofGodaresaidtosit intheshadowofdeath.Theshadowofdeathistaken alsoforthedeathoftheflesh,becauseasthatisthe truedeath,bywhichthesoulisseparatedfromGod,so that is the shadow of death by which the fleshis separated from the soul. Hence in the words ofthe martyrsitissaid,theshadowofdeathhascomeover us. By the shadow of death also is representedthe following of the devil, who is called Death, in the Revelations, because as a shadow is formed accordingtothequalityofthebody,sotheactionsof thewickedareexpressedaccordingtothemannerof theirfollowinghim.
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Chrysostomus: Recte autem dicit sedent: non enim ambulabamus in tenebris,sedsedebamus. Theophylactus: Non solum autem oriensdominushisquiintenebrissedent illuminat, sed aliquid amplius facit:unde sequitur ad dirigendos pedes nostrosin viampacis.Viapacisestviaiustitiae,ad quam direxit pedes, idest affectus animarumnostrarum. GregoriusinEvang:Tuncenimgressus nostros in viam pacis dirigimusquando perilludactionumiterpergimusinquoab auctorisnostrigratianondiscordemus. Ambrosius:Simuletilludadverte,quam paucisElisabeth,quammultisZacharias prophetizet et uterque sancto impletus spirituloquebaturseddisciplinaservatur, utmulierdisceremagisquaedivinasunt studeatquamdocere.
CHRYS. He rightly says sitting, for we were not walking in darkness, but sitting down as havingno hopeofdeliverance. THEOPHYL.ButnotonlydoestheLordatHisrising give light to those who sit in darkness, but hesays somethingfurtherasitfollows,todirectourfeetinthe way of peace. The way of peace is the way of righteousness, to which He has directed ourfeet,i.e. theaffectionsofoursouls.
GREG. For we guide our steps in thewayofpeace, whenwewalkinthatlineofconductwhereinwedepart notfromthegraceofourMaker.
AMBROSE Mark also, in how few wordsElisabeth prophesies, in how many Zacharias, and yeteach spoke filled with the Holy Spirit but this disciplineis preserved,thatwomenmaystudyrathertolearnwhat aretheDivinecommandsthantoteachthem.
Lectio38 80
80.Andthechildgrew,andwaxedstrong
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inspirit,andwasinthedesertstilltheday ofhisshowingtoIsrael.
Beda: Praedicator patientiae futurus, ut liberius auditores suos a mundiillecebris erudiendosustollat,primaevamindesertis transigit vitam unde dicitur puer autem crescebat. Theophylactus: Secundum corporalem aetatem. Et confortabatur spiritu: simul enim cum corpore spirituale donum crescebat, et spiritus operationes ineo magisacmagisostendebantur. Origenes in Lucam: Vel crescebat spiritu, nec in eadem permanebat mensura qua coeperat sed semper crescebat spiritus in eo, sempervoluntas eius ad meliora tendens habebat profectus, et mens divinius aliquid contemplabatur.Exercebatsememoria,ut plura in thesauro suo reconderet. Addit
BEDE The future preacher of repentance, that he might the more boldly reclaim his hearersfromthe allurements of the world, passes the first partofhis life in the deserts. Hence it is said, And the child grew. THEOPHYL.i.e.inbodilystature,andwaxedstrong inspirit,fortogetherwithhisbodyatthesametime his spiritual gift increased, and the workingsofthe Spiritweremoreandmoremanifestedinhim.
ORIGENOrheincreasedinspirit,remainingnotin the same measure in which he had begun,butthe Spiritwasevergrowinginhim.Hiswillevertendingto betterthings,wasmakingitsownadvances,andhis mind ever contemplating something more divine, while his memory was exercising itself, thatitmight layupmoreandmorethingsinitstreasury,andmore firmlyretainthem.Butheadds,Andhewaxedstrong.
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autem et confortabatur: infirma enimest humananatura:legimusenim:caroautem 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 sequiturenimeteratindesertis:ubipurior aer est, caelum apertius, et familiarior Deus: ut quia nondum Baptismi et praedicationis tempus advenerat, vacaret orationibus,etcumAngelisconversaretur, appellaret dominum, et illum audiret dicentem:ecceadsum. Theophylactus: Vel erat in desertis ut extra multorum malitiam nutriretur, et ut neminemverereturarguere:sienimfuisset in mundo, forte fuisset amicitia et conversationehominumdepravatus: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 diemostensionis suaeadIsrael. Ambrosius: Pulchre autem tempus quo
For human nature is weak, as we learn,thefleshis weak.ItmustthereforebemadestrongbytheSpirit, for the Spirit is ready. Many wax strongintheflesh, butthewrestlerofGodmustbestrengthenedbythe Spiritthathemaycrushthewisdomoftheflesh.He retiresthereforetoescapethenoiseofcities,andthe throngingofthepeople.Foritfollows,Andhewasin the deserts. Where the air is purer, the skymore clear, and God a closer friend, that asthetimehad 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 fearingHim,saying,Behold,hereamI.
THEOPHYL.Or,hewasinthedesertsthathemight bebroughtupbeyondthereachofthemaliceofthe multitude, and not be afraid of man. For if hehad beenintheworld,perchancehehadbeencorrupted bythefriendshipandconversationoftheworld.And secondly,thathewhowastopreachChristmightalso be esteemed trust-worthy. But he was hid in the desert until it pleased God to show him forthtothe people of Israel, as it follows, till the day of his showingforthtoIsrael.
AMBROSE And rightly is the time noted during

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fuit in utero propheta describitur, ne Mariae praesentia taceatur, sed tempus sileturinfantiae,eoquodpraesentiamatris domini in utero roboratur qui infantiae impedimentanescivit.
whichtheprophetwasinthewomb,inorderthatthe 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 presenceoftheMotheroftheLord,heknewnotthe strugglesofchildhood.
Caput2 Lectio1 1 . 2 . 3 , . 4 , , 5
CHAPTERII
1.Anditcametopassinthosedays,that there went out a decree fromCaesar Augustus, that all the world shouldbe taxed.2.(Andthistaxingwasfirstmade whenCyreniuswasgovernorofSyria.)3. Andallwenttobetaxed,everyoneinto hisowncity.4.AndJosephalsowentup from Galilee, out of the cityofNazareth, intoJudea,tothecityofDavid,whichis called Bethlehem (because he wasof thehouseandlineageofDavid:)5.Tobe taxedwithMaryhisespousedwife,being greatwithchild.
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Beda: Nasciturus in carne Dei filius,sicut de virgine natus virginitatis sibi decus ostenditessegratissimumitapacatissimo tempore saeculi procreatur quia pacem quaerere docuit, et pacis sectatores invisere dignatur. Nullum autem potuit magisessepacisindiciumquamunatotum orbem descriptione concludi cuius moderatorAugustus,tantaduodecimannis circa tempus dominicae nativitatis pace regnavit ut, bellis toto orbe sopitis, prophetaepraesagiumadlitteramvideatur implesse:undediciturfactumestautemin diebus illis, exiit edictum a Caesare Augustoutdescribereturuniversusorbis. Graecus:TuncetiamnasciturChristuscum principes Iudaeorum defecerant, et ad Romanos principes translatum erat imperium, quibus Iudaei tributasolvebant et sic impletur prophetia praedicens: non deficereducemdeIuda,necprincipemde femoribuseius,donecveniatquimittendus
BEDE The Son of God, about to be born in the flesh,asbyHisbirthofavirginHeshowedthatthe graceofvirginitywasmostpleasinginHissight,is therefore begotten in the most peaceful timeofthe world, because He taught men to seekpeace,and condescends to visit those who follow it. But there couldbenogreatersignofpeacethanforthewhole worldtobebroughttogetherunderonetaxing,while itsrulerAugustusreignedwithsogreatpeaceforthe twelve years, about the time of our Lordsnativity, that war having been quelled throughout thewhole world, there seemed to be a literal fulfillmentofthe Prophets prediction, They shall beat theirswords intoploughshares,&c.
GREEKEX.Christisbornalsoatatimewhenthe princes of Judah had failed, and the kingdomwas transferredtoRomangovernors,towhomtheJews paid tribute and then was fulfilled the, prophecy, saying,ThereshallnotfailaleaderfromJudah,nora princefrombetweenhisfeet,untilheshallcomewho istobesent.AndnowwhenCaesarAugustuswasin
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est. Iam vero Caesare Augusto quadragesimum secundum annumimperii peragente, exiit ab eo edictum totum orbemconscribiadtributasolvendaquod cuidam Cyrino Caesar commiserat,quem Iudaeae et Syriae praesidem statuit:unde sequitur haec descriptio prima factaesta praesideSyriaeCyrino. Beda: Signat hanc descriptionem vel primam esse earum quae totum orbem concluserint, quia pleraeque iam partes terrarum saepe leguntur fuissedescriptae velprimotunccoepissequandoCyrinusin Syriammissusest. Ambrosius: Pulchre autem praesidis nomen addidit, ut seriem temporis designaret: nam si consules ascribuntur tabulis emptionis, quanto magis redemptioni omnium debuit tempus ascribi? Beda: Superna autem dispensatione professio census ita descripta est ut in suam quisque patriam ire iuberetur: secundumquodsequituretibantomnesut profiterentursinguliincivitatemsuam:quod
the42nd year of his reign, there wentforthanedict from him that all the world should be taxed for the payment of tribute, the management of whichhe committed to a certain Cyrinus whom hemade governorofJudeaandSyriaandsoitfollows,This taxingwasfirstmade,&c.
BEDESt.Lukepointsout,thatthistaxingwaseither the first of those which comprehended the whole world,forbeforethisverymanypartsoftheearthare oftenmentionedashavingbeentaxedorfirstbegan atthattimewhenCyrinuswassentintoSyria.
AMBROSE He has rightly added the name ofthe governor, to mark the course of time. For ifthe names of the Consuls are affixed to the tablesof prices, how much more ought the time tobenoted down,ofthateventwhichwastheredemptionofall men? BEDE Now the registration of property was so appointed by Divine guidance, that everyonewas orderedtogointohisowncountry,asitfollows,And theyallwenttobetaxed,everyonetohisowncity. Which so came to pass, in order that theLord,
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ideo factum est, ut dominus alibi conceptus, alibi natus, insidiantisHerodis furorem facilius evaderet: unde sequitur ascendit autem et Ioseph a Galilaea de civitateNazarethinIudaeam. Chrysostomus: Domino autem dirigente Augustus hoc edictum censuit, utunigeniti praesentiae famuletur: nam hoc edictum matrem attrahebat in patriam quam prophetae praedixerant, scilicet in Bethlehem Iudae unde dicit civitatem DavidquaevocaturBethlehem. Graecus: Ideo autem addidit civitatem David, ut promissionem factam David a Deo, quod ex fructu ventris eius rex perpetuus adveniret, esse completam annuntiet:undesequitureoquodessetde domoetfamiliaDavid.Perhocautemquod IosepheratdecognationeDavid,contentus fuitEvangelistaipsamquoquevirginemde cognatione David promulgare, cum lex divina praeciperet coniugales copulas ex eadem progenie contrahi: unde sequitur cum Maria desponsata sibi uxore praegnante.
conceived in one place, born in another, mightthe more easily escape the fury of the craftyHerod. Hence it follows: Now Joseph also went upfrom Galilee.
CHRYS. It was the Lord who directed Augustusto givethisedict,thathemightministertothecomingof the Only-begotten for it was this edict thatbrought Christsmotherintohercountryastheprophetshad foretold, namely, to Bethlehem of Judea,according to the word, to a city of David, which is called Bethlehem. GREEKEX.Nowheadded,acityofDavid,thathe might declare that the promise made by God to David, namely, that from the fruit of hisloinsthere should go before him a king for ever, wasalready fulfilled. Whence it follows, Because he was of the houseandlineageofDavid.ButsinceJosephwas of t e family of David, it pleased the Evangelist to make known also that the Virgin herself wasofthe same family, because the Divine law enjoined marriages between those of the same line and thereforeitfollows,WithMaryhisespousedwife.
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Cyrillus: Dicit autem eam fuisse desponsatam, innuens quod solis sponsalibus praecedentibus estconceptio subsecuta neque enim ex virili semine sanctavirgoconcepit. Gregorius in Evang: Mystice autem nasciturodominomundusdescribitur:quia ille apparebat in carne qui electos suos ascriberetinaeternitate. Ambrosius: Et dum professio saecularis ostenditur, spiritualis implicatur, non terrarumregidicanda,sedcaeli.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 estterraetplenitudoeius. Beda: Qui etiam vocabulum Augusti perfectissime complevit, utputa suos et augeredesiderans,etaugeresufficiens.
CYRIL It is said that she was espoused, to imply that nothing more than espousals preceded the conceptionforitwasnotbymansseedthattheHoly Virginconceived.
GREG.Buttheregisteringofthewholeworldwhen ourLordwasabouttobebornwasmysticalforHe appeared in the flesh Who should write down the namesofHisownelectineternity. AMBROSE There is described a secular registration,impliedaspiritual,tobelaidbeforethe KingnotofearthbutofHeavenaregisteringoffaith: a census of souls. For the old census of the Synagogue was abolished, a new census ofthe Churchwaspreparing.Andtodecidethatthecensus wasnotofAugustus,butofChrist,thewholeworldis orderedtoberegistered.Forwhocoulddemandthe registration of the whole world but He who had dominionoverit,fortheearthisnotofAugustus,but theearthistheLords?
BEDEAndHemostperfectlyfulfilledwhatthename Augustussignifies,inthatHewasbothdesirousand abletoincreaseHisown.

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Theophylactus:Conveniensetiameratut per Christum cultus multorum deorum deficeret, et unus Deus coleretur: unde unusrexorbiimperassedescribitur. 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 cumorberelatusincensumcommunionem suipraeberetorbi. Beda:SicutautemtuncimperanteAugusto etpraesidenteCyrino,ibantsinguliinsuam civitatemutprofiterenturcensumsic,modo imperante Christo per doctoresEcclesiae praesides, profiteri debemus censum iustitiae. Ambrosius: Haec est ergo prima professio mentium domino, cui omnes profitentur, non praeconis evocatione,sed vatis dicentis: omnes gentes, plaudite manibus. Denique ut sciant censumesse iustitiae, veniunt ad eum Ioseph etMaria, hoc est iustus et virgo: ille quiverbum servaret,istaquaepareret.
THEOPHYL.BecauseitwasfitalsothatatChrists comingtheworshipofmanyGodsshouldcease,and oneGodonlybeworshipped,onekingisdescribed asrulingtheworld. ORIGENTothosewhoattentivelyconsiderit,there seems to be expressed a kind of sacrament,inits being necessary that Christ should be put downin theregistrationofthewholeworldinorderthatHis namebeingwrittenwithall,Hemightsanctifyall,and beingplacedinthecensuswiththewholeworld,He mightimparttotheworldthecommunionofHimself. BEDEAsatthattimeinthereignofAugustusand underthegovernorshipofCyrinus,everyonewentto hisowncitytomakereturnsofhispropertysonow when Christ reigns through His teachers (the governorsoftheChurch)oughtwetomakereturnsof righteousness. AMBROSEThiswasthenthefirstpublicenrollment of souls to the Lord, to Whom allenrollthemselves notatthevoiceofthecrier,butoftheProphet,who says,Oclapyourhands,allyoupeople.Butinorder that men might know that the taxing wasjust,there cameuptoitJosephandMary,thejustmanandthe virgin.Hewhokeptthewordandshewhoobeyedit.
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Beda: Civitas nostra et patria estpatria beata, ad quam crescentibus quotidie virtutibus ire debemus. Quotidie autem sancta Ecclesia suum comitatadoctorem, de rota mundanae conversationis, quod Galilaea sonat, in civitatem Iuda, scilicet confessionisetlaudis,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, utaudiatur, acceperit.
BEDE Our city and country is the resting-placeof the blessed, to which we ought to betravelingwith daily increasing virtues. But day by daydoesHoly ChurchwaituponherTeacher,andgoingupfromthe course of worldly business (which the nameof Galileesignifies)tothecityofJudah,i.e.thecityof confessionandpraise,makereturnsofherdevotion to the Eternal King. She, after the example ofthe blessed Virgin Mary, a Virgin has conceived usof theSpirit.Thoughespousedtoanother,sheismade fruitfulbyHimandwhilevisiblyjoinedtothePontiff who is placed over her, is invisibly filled withthe graces of the Spirit. And hence Joseph iswell interpreted increased, declaring by his veryname, thattheearnestnessofthemasterspeakingisofno avail,excepthereceiveincreasinghelpfromabove, thathemaybeheard.
Lectio2 6 , 7 : ,
6. And so it was, that, while they were there, the days were accomplishedthat she should be delivered. 7. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laidhiminamangerbecausetherewas
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noroomforthemintheinn.
Ambrosius:BrevitersanctusLucasetquo modo et quo tempore et quo loco secundum carnem Christus natus sit explicavit dicens factum est autem cum essentibi,impletisuntdiesutpareret.Quo modo quidem, quia nupta concepit, sed virgogeneravit. GregoriusNyssenus: Apparens enimut homo, non per omnia legibus humanae naturae subicitur: nam quod ex muliere nascitur, humilitatem redolet virginitas vero, quae ortui deservivit, ostenditquam transcenderet hominem. Huius ergo iucundaportatio,ortusimmaculatus,partus facilis,absquecorruptelanativitas:necex luxu incipiens, nec doloribus edita: quia namque ea quae naturaenostraemortem 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
AMBROSE St. Luke has briefly explained the manner,time,andalsotheplaceinwhichChristwas born in the flesh the manner, that is, in whichthe espousedhasconceived,avirginhasbornoffspring.
GREG.NYSS. Though coming in the form of man, yet not in every thing is He subject to the lawsof mans nature for while His being bornofawoman, tells of human nature virginity becomingcapableof childbirth betokens something above man. Of Him then His mothers burden was light, the birth immaculate, the delivery without pain, the nativity without defilement, neither beginning from wanton desire,norbroughttopasswithsorrow.Forasshe whobyherguiltengrafteddeathintoournature,was condemnedtobringforthintrouble,itwasmeetthat shewhobroughtlifeintotheworldshouldaccomplish herdeliverywithjoy.ButthroughavirginspurityHe makesHispassageintomortallifeatatimeinwhich the darkness was beginning to fail, and thevast
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in quo diminui incipiunt tenebrae, et nocturna immensitas exuberantia radii deficere cogitur. Mors enimpeccatifinem pravitatisattigeratseddeceterotenditad nihilum propter verae lucis praesentiam, quae radiis evangelicis totum orbem lustravit. Beda: Eo etiam tempore dignatus est incarnari quo mox natus censu Caesaris ascriberetur, atque ob nostriliberationem ipse servitio subderetur: unde etiamnon solum propter iudicium regii stemmatis, sed etiam propter nominis sacramentum dominusinBethlehemnascitur. 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 illeper naturam carnis appareret qui electorum mentesinternasatietatereficeret. Beda:Sedetusqueadconsummationem saeculi dominus in Nazareth concipi, in Bethlehem nasci non desinit cumquilibet
expanseofnighttofadeawaybeforetheexceeding brightness of the light. For the death of sinhad broughtanendofwickednesswhichfromhenceforth tendstonothingbyreasonofthepresenceofthetrue light which has illuminated the whole world withthe raysoftheGospel.
BEDE He condescended to become incarnate at thattime,thatafterHisbirthHemightbeenrolledin Caesars taxing, and in order to bring libertytous mightHimselfbecomesubjecttoslavery.Itwaswell alsothatourLordwasbornatBethlehem,notonlyas a mark of the royal crown, but on account ofthe sacramentofthename. GREG.Bethlehemisbyinterpretationthehouseofc bread.ForitistheLordHimselfwhosays,Iamthe bread of life which came down from heaven.The placethereforewheretheLordwasbornwasbefore calledthehouseofbread,becauseitwastherethat He was to appear in His fleshly nature who should refreshthesoulsoftheelectwithspiritualfullness.
BEDE But down to the very end of time, theLord ceasesnottobeconceivedatNazareth,tobeborn atBethlehem,wheneveranyofHishearerstakingof
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audientium,verbifloresuscepto,domumin se aeterni panis efficit quotidie inutero virginali,hocestinanimocredentium,per fidem concipitur, per Baptismumgignitur. Sequitur et peperit filium suum primogenitum. 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 autemita definimus. Unigenitus est primogenitus, non omnis primogenitus est unigenitus. Primogenitum non esse dicimus eum quem alii subsequuntur, sed ante quem nullus:alioquinsinonestprimogenitusnisi is quem sequantur et fratres, tamdiu sacerdotibus primogenita non debentur, quamdiu et alii fuerint procreati, ne forte partu postea non sequente,unigenitussit, etnonprimogenitus. Beda: Est etiam unigenitus insubstantia divinitatis, primogenitus susceptione humanitatis primogenitus in gratia, unigenitusinnatura.
theflourofthewordmakeshimselfahouseofeternal bread.DailyintheVirginswomb,i.e.inthemindof believers, Christ is conceived by faith, born by baptism.Itfollows,andshebroughtforthherfirstborn son.
JEROMEFromthisHelvidiusstrivestoprovethatno onecanbecalledfirstbornwhohasnotbrothers,as heiscalledonly-begottenwhoistheonlysonofhis parents. But we thus determine the matter. Every only-begotten is firstborn, not every firstbornisonlybegotten.Wesaynotthatheisfirst-begottenwhom others follow, but before whom there is no one (otherwise, supposing there is no firstbornbutwho hasbrothersfollowinghim,therearethennofirstlings due to the priests as long as there are no others begotten) lest perchance when no birth follows afterward,thereshouldbeanonly-begottenandnota firstborn.
BEDEHeisalsoonly-begotteninthesubstanceof His divinity, firstborn in the taking upon Himself humanity,firstborningrace,onlybegotteninnature.
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Hieronymus: Nulla autem ibi obstetrix, nulla muliercularum sollicitudo intercessit. Ipsapannisinvolvitinfantemipsamateret obstetrixfuitundesequituretpanniseum involvit. Beda: Qui totum mundum vario vestit ornatu, pannis vilibus involvitur, ut nos stolam primam recipere valeamus. Per quem omnia facta sunt, manuspedesque astringitur, ut nostrae manus ad opus bonum exertae, nostri sint pedes inviam pacisdirecti. Graecus:Oadmirabilemcoarctationemet peregrinationem quam subiit qui continet orbem. Ab initio captat penuriam, eteam inseipsodecorat. Nimirum si voluisset, venire poterat movendo caelum, concutiendo terram, emittensfulminanonautemsicprocessit: nonenimperdere,sedsalvarevolebat,et ab ipsis primordiis humanamconculcare superbiam atque ideo non tantum homo fit, sed etiam homo pauper etpauperem matremelegit,quaecarethisquibusnatum infantemreclinetsequiturenimetreclinavit euminpraesepio.
JEROME Now here was no midwife, no tender anxiety of women she wrapped the Child up in swaddlingclothes,herselfbothmotherandmidwife.
BEDEHewhoclothesthewholeworldwithitsvaried beauty,iswrappedupincommonlinen,thatwemight be able to receive the best robe He byWhomall thingsaremade,isfoldedbothhandsandfeet,that our hands might be raised up for everygoodwork, andourfeetdirectedinthewayofpeace.
GREEK EX. Oh the wonderful straitening and banishment which He underwent, Who holds the whole world in His hands! From the verybeginning He seeks for poverty, and ennobles it inHisown person. CHRYS.SurelyifHehadsowilledit,Hemighthave come moving the heavens, making the earth to shake,andshootingforthHisthunderboltsbutsuch wasnotthewayofHisgoingforthHisdesirewasnot to destroy, but to save and to trampleuponhuman pridefromitsverybirth,thereforeHeisnotonlyman, butapoorman,andhaschosenapoormother,who had not even a cradle where she mightlayhernew born Child as it follows, and she laid him inthe
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manger. Beda: Duri praesepis angustia continetur cuicaelumsedesest,utnospercaelestis regni gaudia dilatet. Qui panis est Angelorum, in praesepio reclinatur,utnos quasi sancta animalia carnis suae frumentoreficiat. Cyrillus: Reperit etiam hominem factum bestialem in anima: et ideo inpraesepio loco pabuli ponitur, ut vitam bestialem mutantes, ad consonam homini perducamur scientiam, pertingentes non fenum, sed panem caelestem, vitae corpus. Beda: Qui autem ad dexteram patris sedet, in diversorio loco eget, ut nobisin domo patris sui multas mansiones praeparetundesequiturquianonerateis locus in diversorio. Nascitur non in parentumdomo,sedindiversorio,etinvia: quiaperincarnationismysteriumviafactus est,quanosadpatriam,ubiveritateetvita fruemur,adduceret. Gregorius in Evang: Et ut ostenderet
BEDEHeisconfinedinthenarrowspaceofarude manger,whoseseatistheheavens,thatHemaygive usampleroominthejoysofHisheavenlykingdom. He Who is the bread of Angels is laid down ina manger,thatHemightfeastus,asitwerethesacred animals,withthebreadofHisflesh. CYRIL He finds man in his corrupt affections becomelikethebeaststhatperish,andthereforeHe is laid in the manger, in the place of food, thatwe changing the life of beasts, might be broughttothe knowledgethatbefitsman,partakingnotofhay,but oftheheavenlybread,thelife-givingbody.
BEDEHewhositsatHisFathersrighthand,finds noroominaninn,thatHemightprepareforusinHis FathershousemanymansionsHeisbornnotinHis Fathers house, but in an inn and by the way side, because through the mystery of the incarnationHe wasmadethewaybywhichtobringustoourcountry, (whereweshallenjoythetruthandthelife.)
GREG. And that He might show that on accountof

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quiaperhumanitatemquamassumpserat, quasiinalienonascebatur,nonsecundum potestatem,sedsecundumnaturam. Ambrosius: Propter te ergo infirmitas,in se potentia propter te inopia, in se opulentianolihocaestimarequodcernis, sedquodredimerisagnosce.Plus,domine Iesu, iniuriis tuis debeo quodredemptus sum,quamopibusquodcreatussum.Non prodesset nasci, nisi etiam redimi profuisset.
the human form which He took upon Him,Hewas born as in a strange country, not according toHis powerbutaccordingtoHisnature. AMBROSEOnyouraccountthenamIweak,inyou amIstrong.OnyouraccountamIpoor,inyouamI rich. Consider not what you see, butacknowledge thatyouareredeemed.Iowemore,OLordJesus,to Your sufferings that I am redeemed, than to Your worksthatIamcreated.Itwerenoadvantagetobe born,haditnotadvantagedmetoberedeemedalso.
Lectio3 8 .9 , . 10 , , ,
8. And there were in the samecountry shepherdsabidinginthefield,keeping watch over their flock by night. 9.And, lo, the angel of the Lord came upon them, and the glory of the Lordshone round about them: and they were sore afraid. 10. And the angel saidtothem, Fear not: for, behold, I bring yougood tidingsofgreatjoy,whichshallbetoall people.11.Fortoyouisbornthisdayin the city of David a Savior, which is ChristtheLord.12.Andthisshallbea
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11 :12 , .
sign to you you shall find the babe wrappedinswaddlingclothes,lyingina manger.
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 vigiliasnoctissupergregemsuum. Chrysostomus: Ioseph quidem insomnis apparuit Angelus pastoribus autem visibiliter quasi rudioribus: non autem Angelus ivit Ierosolymam, non requisivit Scribas et Pharisaeos erantenimcorrupti, et prae invidia cruciabantur sed hierant sinceri, antiquam conversationem patriarcharumetMoysiscolentes.Estautem semita quaedam ad philosophiam perducensinnocentia.
AMBROSEObservewithwhatcareGodbuildsup ourfaith.AnAngelteachesMaryanAngelteaches JosephanAngeltheshepherdsalso,ofwhomitis said,Andtherewereinthesamecountryshepherds abidinginthefield.
CHRYS. To Joseph the Angel appeared in a dream, as to one who might be easily brought to believe,buttotheshepherdsinvisibleshapeasto men of a ruder nature. But the Angel wentnotto Jerusalem, sought not for Scribes andPharisees, (fortheywerecorruptandtormentedwithenvy.)But these were simple men living in the ancient practices of Moses and the Patriarchs. Thereisa certain road which leads by innocence to Philosophy.
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Beda: Nusquam autem in tota veteris testamentiseriereperimusAngelos,quitam sedulo apparuere patribus, cum luce apparuisse. Sed hoc privilegium rectehuic temporiestservatumquandoexortumestin tenebrislumenrectiscorde:undesequituret claritasDeicircumfulsitillos. Ambrosius:Exuterofunditur,sedcoruscat a caelo terreno in diversorio iacet, sed caelestilumineviget. Graecus: Verum pavidi facti sunt in miraculo unde sequitur et timuerunt timore magno. Sed Angelus, cum pavoringruerit, 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 omnipopulo: non soli populo Iudaeorum, sed etiam omnibus. Causa autem gaudii ostenditur, novus et admirabilis partus manifestaturex ipsisnominibus:namsequiturquianatusest vobis hodie salvator, qui est Christus dominus:quorumprimum,idestsalvator,est actionis tertium autem, scilicet dominus, maiestatis.
BEDE No where in the whole course of the Old Testament do we find that the Angels whoso constantlyappeartothePatriarchs,cameintheday time. This privilege was rightly kept for thistime, whentherearoseinthedarknessalighttothemthat werestrueofheart.Henceitfollows,andtheglory ofGodshoneroundaboutthem. Heissentforthfromthewomb,butHeshinesfrom heaven. He lies in a common inn, but He lives in celestiallight. GREEKEX.Theywerealarmedatthemiracle,as it follows, And they were afraid, &c. ButtheAngel dispelstheirrisingfears.Henotonlysoothestheir terrors, but pours gladness into their heartsforit follows, For, behold, I bring you good tidings of greatjoy,&c.nottotheJewishpeopleonly,butto all.Thecauseoftheirjoyisdeclaredthenewand wonderfulbirthismademanifestbytheverynames. It follows, For to you is born this day inthecityof DavidaSavior,whichisChristtheLord.Thefirstof these, i.e. the Savior, has reference to theaction, thethird,i.e.theLord,tothedignityoftheperson.
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CyrillusdeIncarn.Unigen:Sedidquodin medioponitur,scilicetChristus,nonnaturam significat, sed hypostasim compositam. In Christo enim salvatore unctionem fore celebratam fatemur non tamen figuralem, sicut olim in regibus ex oleo, quasiex prophetica gratia, neque ad perfectionem alicuius negotii, iuxta illud: haec dicit dominus Christo meo Cyro,quiquamquam esset idololatra, dictus est Christus, ut caelesti censura totam occuparet Babyloniorumprovinciam.Fuitautemunctus salvator spiritu sancto humanitus in forma servi ungens autem ut Deus spiritusancto credentesineum. Graecus:Huiusautemnativitatisettempus 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 pastorempraecipuumpraedicant,tamquam agnuminantromanifestatumeteditum. Beda: Crebris autem infantia salvatoris et Angelorum praeconiis et Evangelistarum nobis est conculcata testimoniis, utnostris altius cordibus quid pro nobis factum sit
CYRIL But that which is in the middle,namely, Christ,hasreferencetotheadoration,andsignifies notthenature,butthecompoundsubstanceoftwo natures. For on Christ our Savior weconfessthe anointing to have been performed, not however figuratively,(asformerlyonkingsbytheoil,)andas ifbypropheticgrace,norfortheaccomplishmentof anywork,asitissaidinIsaiah,ThussaidtheLord to his anointed, to Cyrus who althoughhewasan idolater was said to be anointed, thathemightby thedecreeofHeaventakepossessionofthewhole province of Babylon but the Savior as maninthe formofaservant,wasanointedbytheHolySpiritas GodHeHimselfbyHisHolySpiritanointsthosethat believeinHim. GREEK EX. He marks the time of our Lords nativity, when he says, Today, andtheplacewhen headdsInthecityofDavidandthesignsthereof whenitfollowsAndthereshallbeasign,&c.Now the Angels bring tidings to the shepherds ofthe Chief Shepherd ,as of a lamb discoveredand broughtupinacave.
BEDE The infancy of the Savior wasimpressed uponus,bothbyfrequentheraldingsofAngelsand testimonies of Evangelists, that we might bethe more deeply penetrated in our hearts bywhathas
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infigatur. Et notandum, quod signum nati salvatoris datur non Tyrio exceptumostro, sed pannis squalentibus involutum: non in ornatis auro stratoriis, sed in praesepibus inveniendum. MaximusinSerm.Nativ:Sedsitibipanni fortassis vilescunt, Angelos collaudantes admirare: si praesepe despicis, erige parumperoculos,etnovamincaelostellam protestantemmundonativitatemdominicam contuere:sicredisvilia,credemirifica:side hisquaehumilitatissuntdisputas,quaealta suntetcaelestiavenerare.
been done for us. And we may observe,thatthe sign given us of the newborn Savior was, thatHe would be found not clothed in Tyrian purple,but wrapped in poor swaddling clothes, not layingon gildedcouches,butinamanger. MAXIMUS But if perhaps the swaddlingclothes are mean in your eyes, admiretheAngelssinging praisestogetherIfyoudespisestilemanger,raise youreyesalittle,andbeholdthenewstarinheaven proclaiming to the world the Lords nativity.Ifyou believethemeanthings,believealsothemighty.If you dispute about those which betoken His lowliness, look with reverence on whatishighand heavenly. GREG.Itwasinamysterythattheangelappeared totheshepherdswhiletheywerewatching,andthe gloryoftheLordshoneroundaboutthem,implying that they are thought worthy above the resttosee sublime things who take a watchful care oftheir faithfulflocksandwhiletheythemselvesarepiously watchingoverthem,theDivinegraceshineswidely roundaboutthem. BEDEForinamystery,thoseshepherds,andtheir flocks, signify all teachers and guides offaithful souls. The night in which theywerekeepingwatch
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Gregorius inEvang: Mystice autemquod 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 gratiacoruscat. Beda:Significantenimmysticepastoresisti gregum, doctores quosque ac rectores fidelium animarum. Nox, cuius vigilias
custodiebant super gregem suum,pericula tentationum indicat, a quibus sesuosque subiectos custodire non desistunt.Etbene, nato domino, pastores super gregem vigilant: quia natus est qui dicit: egosum pastorbonussedettempusimminebatquo idem pastor oves suas, quae dispersae erant,advitaepascuarevocaret. 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 anteadventum salvatoris parum poterant commissis sibi utilitatis afferre: vix enim aliquis unusex singulis gentibus credebat in Deum nunc autempopuliacceduntadfidemIesu.
over their flocks, indicates the dangerous temptations from which they never cease to keep themselves,andthoseplacedundertheircare.Well also at the birth of our Lord doshepherdswatch overtheirflocksforHewasbornwhosays,Iamthe good Shepherd: but the time also was at handin which the same Shepherd was to recall His scatteredsheeptothepasturesoflife. ORIGEN But if we would rise to a morehidden meaning, I should say, that there were certain shepherdangels,whodirecttheaffairsofmen,and whileeachoneofthemwaskeepinghiswatch,an angelcameatthebirthoftheLord,andannounced totheshepherdsthatthetrueShepherdhadarisen. For Angels before the coming of theSaviorcould bring little help to those entrusted to them,for scarcelydidonesingleGentilebelieveinGod.But nowwholenationscometothefaithofJesus.
Lectio4 13
13. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14. Gloryto
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, 14 .
Godinthehighest,andonearthpeace, goodwilltowardmen.
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 tentarevaleantquantumvolunt,fortiterarmis caelestibus perturbat. Quia vero Deus et homonascitur,hominibuspaxetDeogloria canitur unde sequitur laudantium Deum,et dicentium: gloria in altissimis Deo. Uno Angelo, uno evangelizante nuntio natumin carne Deum, mox multitudo militiae caelestisinlaudemcreatorisprorumpit,utet Christo devotionem impendat, et nossuo instruat exemplo, quoties aliquis fratrum sacrae eruditionis verbum insonuerit, vel
BEDE Lest the authority of a singleAngelshould appear small, as soon as one had revealedthe sacrament of the new birth, straightway there was presentamultitudeoftheheavenlyhost.Rightlyhas the attending Chorus of Angels receivedthename ofheavenlyhost,seeingtheybothhumblybringtheir aid to that Leader mighty in battle, Who has appeared to put down the powers of theair,and also themselves by their celestial arms bravely vanquish those opposing powers lest they should prevailastheywishintemptingmen.Butbecause HeisbothGodandman,rightlydotheysingPeace tomenandGlorytoGod.Asitfollows,PraisingGod andsaying,GlorytoGodinthehighest.Assoonas one Angel, one messenger, had brought thegood tidingsthatGodwasbornintheflesh,themultitude oftheheavenlyhostbrokeforthinthepraiseofthe Creator,inorderbothtofixtheirdevotiononChrist, andtoinstructusbytheirexample,thatasoftenas any of the brethren shall sound forth thewordof sacredlearning,orweourselvesshallhavebrought theseholythingshometoourminds,weshouldwith
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ipsi quae pietatis sunt ad mentem reduxerimus, Deo statim laudescorde,ore etoperereddendas. Chrysostomus:EtolimquidemAngeliad puniendum mittebantur, puta ad Israelitas, ad David, ad Sodomitas, ad gemitus convallem nunc e contra canunt in terra gratias agentes Deo: eo quod suum descensumadhomineseisreseravit. GregoriusMoralium:Simuletiamlaudant, quia redemptioni nostrae voces suae exultationisaccommodant:simuletiam,quia dum nos conspiciunt recipi, suumgaudent numerumimpleri. Beda:Optantetiampacemhominibus,cum subduntetinterrapaxhominibus:quiaquos infirmos prius abiectosque despexerant, nascente in carne domino, iam socios venerantur. Cyrillus: Haec autem pax per Christum factaest:reconciliavitenimnosperseDeo et patri, culpam hostilem de medio auferens duos populos in unum hominem pacificavit,accaelicolasetterrenosinunum
our whole heart, our mouths and hands, return praisetoGod.
CHRYS.Ofold,indeed,Angelsweresenttopunish, as,forinstancetotheIsraelites,toDavid,tothemen of Sodom, to the valley of weeping. Now onthe other hand they sing the song of thanksgivingto God:becauseHehasrevealedtothemHiscoming downtomen. GREG. At the same time they also givepraises because their voices of gladness accord wellwith our redemption, and while they behold our acceptance, they rejoice also that their numberis completed. BEDETheywishalsopeacetomen,astheyadd, Onearthpeacetomen,becausethosewhomthey hadbeforedespisedasweakandabject,nowthat our Lord has come in the flesh they esteem as friends. CYRILThispeacehasbeenmadethroughChrist, forHehasreconciledusbyHimselftoGodandour Father, having taken away our guilt,whichwasthe groundofoffensealso.Hehasunitedtwonationsin one man, and has joined the heavenly and the
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gregemcomposuit. Beda: Quibus autem hominibus pacem poscant, exponunt dicentes bonae voluntatis, eis scilicet qui suscipiuntnatum Christum:nonenimestpaximpiis,sedpax multadiligentibusnomenDei. Origenes in Lucam: Sed diligens lector inquirat quomodo salvator dicat: non veni pacemmitteresuperterrametnuncAngeli de eius nativitate cantent in terra pax hominibus.Sedhocquodpaxessediciturin hominibus bonae voluntatis, solvit quaestionem pax enim quam non dat dominus super terram, non est paxbonae voluntatis. AugustinusdeTrin: Pertinet enimiustitia adbonamvoluntatem. Chrysostomus: Aspice autem mirandum processum: Angelos ad nos deduxitprius, ac deinde duxit hominem ad superna: factum est caelum terra, cum terrena deberetrecipere. Origenes in Lucam: Mystice autem
earthlyinoneflock. BEDE For whom they ask peace is explained in the words, Of good will. For them, namely, who receivethenewbornChrist.Forthereisnopeace totheungodly,butmuchpeacetothemthatlovethe nameofGod. ORIGENButtheattentivereaderwillask,Howthen doestheSaviorsay,Icamenottosendpeaceon theearth,whereasnowtheAngelssongofHisbirth is, On earth peace to men? It is answered,that peace is said to be to men of goodwill. For the peacewhichtheLorddoesnotgiveontheearthis notthepeaceofgoodwill.
AUG.Forrighteousnessbelongstogoodwill.
CHRYS. Behold the wonderful fill working ofGod. HefirstbringsAngelsdowntomen,andthenbrings menuptoheaven.Theheavenbecameearth,when itwasabouttoreceiveearthlythings.
ORIGENButinamystery,theAngelssawthatthey
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videbantAngeli,seopusquodeiscreditum fuerat, implere non posse absque eoqui 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 priussanarinequiverant, cernentes magistri manu putredines cessare vulnerum, non invideant, sed in laudes archiatri erumpant, et Dei, quisibi aegrotantibusquetantaescientiaehominem miseritsicmultitudoAngelorumproChristi adventuDeumlaudat.
could not accomplish the work committed tothem without Him Who was truly able to save,andthat their healing fell short of what the care ofmen required.Andsoitwasasifthereshouldcomeone who had great knowledge in medicine,andthose whobeforewereunabletoheal,acknowledgingnow the hand of a master, grudge not to seethe corruptionsofwoundsceasing,butbreakforthinto the praises of the Physician, and of thatGodwho sent to them and to the sick a man ofsuch knowledge the multitudes of the Angels praised GodforthecomingofChrist.
Lectio5 15' , , . 16 :17

15. And it came pass, as the angels weregoneawayfromthemintoheaven, the shepherds said one to another,Let us now go even to Bethlehem,andsee this thing which is come topass,which theLordhasmadeknowntous.16.And they came with haste, and foundMary, and Joseph, and the babe lying ina manger.17.Andwhentheyhadseenit, they made known abroad the saying which was told them concerning this child. 18. And all they that heard it
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. 18 : 19 . 20 .
wondered at those things which were toldthembytheshepherds.19.ButMary keptallthesethings,andponderedthem in her heart. 20. And the shepherds returned,glorifyingandpraisingGodfor all the things that they had heardand seen,asitwastoldtothem.
Graecus:Quaevisasuntetrelatastuporem ingesserunt pastoribus et sic ovilia sua omiserunt,etprofectisuntnocteBethlehem, lucemindagantessalvatorisundedicituret factumestutdiscesseruntabeisAngeliin caelum, pastores loquebantur ad invicem: transeamususqueBethlehem,etvideamus hocverbumquodfactumest. Beda: Vere quasi vigilantes non dixerunt: videamuspuerum,sedverbumquodfactum est idest, verbum quod semper erat videamus quomodo pro nobis carofactum
GREEK EX. The shepherds were filled with astonishmentatthethingsthattheysawandheard, andsotheylefttheirsheepfolds,andsetoutbynight toBethlehem,seekingforthelightoftheSaviorand thereforeitissaid,Theyspokeonetoanother,&c.
BEDE As men who were truly watching,theysaid not, Let us see (the child but) the wordwhichhas come to pass, i.e. the Word which was from the beginning,letusseehowithasbeenmadefleshfor
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est: siquidem hoc ipsum verbumdominus est sequitur enim quod fecit dominus et ostendit nobis idest, videamus quomodo verbumipsumsefecerit,etostenderitnobis carnemsuam. 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 hocvideatur exemplum: non vilis persona pastorum: simplicitas enim quaeritur, non ambitio desideratur. Sequitur et venerunt festinantes nemo enim cum desidia Christumrequirit. OrigenesinLucam:Quiaverofestinantes venerunt, et non pedetentim, ideo sequitur et invenerunt Mariam, quae scilicet fudit Iesum in partu, et Ioseph, scilicet dispensatorem ortus dominici, etinfantem positum in praesepio, scilicet ipsum salvatorem. Beda: Est autem iusti ordinis, ut honore digno celebrata verbi incarnatione, ad ipsamquandoqueverbigloriamintuendam
us, since this very Word is the Lord.Foritfollows, WhichtheLordhasmade,andhasshowntousi.e. LetusseehowtheLordhasmadeHimself,andhas shownHisfleshtous.
AMBROSE How remarkably Scripture weighsthe importofeachword.Forwhenwebeholdtheflesh oftheLord,webeholdtheWord,whichistheSon. Let not this seem to you a slight example offaith, becauseofthehumblecharacteroftheshepherds. Forsimplicityissoughtfor,notpride.Itfollows,And theycameinhaste.Fornooneindolentlyseeksafter Christ.
ORIGENButbecausetheycameinhaste,andnot withloiteringsteps,itfollows,TheyfoundMary,(i.e. her who had brought Jesus into the world,)and Joseph, (i.e. the guardian of our Lords birth,)and the babe lying in the manger, (i.e. the Savior Himself.)
BEDEItseemstosucceedindueorder,thatafter havingrightlycelebratedtheincarnationoftheWord, weshouldatlengthcometobeholdtheactualglory

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pertingatur unde sequitur videntes autem cognoveruntdeverboquoddictumeratillis depuerohoc. Graecus:Occultascilicetfidefeliciarelata contuentes,neccontentideveritatestupere, 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 quaedicta erant a pastoribus ad ipsos. Quomodo enimnoneratmirandumviderecaelicolam in terrenis, et terram pace conciliari caelestibus, et ineffabilem illum infantulum numine quidem caelestia, humanitate vero terrestria connectentem ad invicem, etsui compaginefoedusmirandumpraestantem? Glossa: Nec solum mirantur de incarnationis mysterio, sed etiam de tanta pastorum attestatione qui fingereinaudita nescirent, sed simplici facundia vera praedicarent. Ambrosius:Neccontemnendaputesquasi vilia verba pastorum: a pastoribus enim
ofthatWord.Henceitfollows:Butwhentheysawit, theymadeknownthewordwhichhadbeenspoken tothem. GREEKEX.Beholdingwithhiddenfaithindeedthe happy events which had been told them, and not content with marveling at the reality ofthosethings whichattheveryfirsttheysawandembracedwhen the Angel told them, they began to relatethemnot onlytoMaryandJoseph,buttotheothersalso(and whatismoretheyimpressedthemontheirminds,) asitfollows,Andallwhohearditmarveled.Forhow could it be otherwise, at the sight of one ofthe 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 conjunctionofHimselfejectingawonderfulunion!
GLOSS. Not only do they marvel at themysteryof the incarnation, but also at so wonderful an attestation of the shepherds, men who could not havedevisedtheseunheardofthings,butwerewith simpleeloquenceproclaimingthetruth. AMBROSEEsteemnotthewordsoftheshepherds as mean and despicable For from theshepherds
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Maria colligit fidem: unde sequitur Maria autem conservabat omnia verba haec, conferensincordesuo.Discamussanctae virginis in omnibus castitatem, quae non minusorepudicaquamcorporeargumenta fideiconferebatincorde. Beda: Virginalis enim pudicitiae iura custodiens, secreta Christi quae noverat, neminidivulgarevolebatsedconferebatea quae facienda legerat cum his quaeiam facta cognovit non ore promens, sed clausaincordecustodiens. Graecus: Quicquid etiam ei retulerat Angelus, quicquid a pastoribus audierat, cunctacongerebatinmenteetadinvicem comparans, unam in omnibus mater sapientiae cernebat concordiam. Vere Deuseratquinatuseratexea. Athanasius: Singuli autem in Christi nativitateexultabant,nonhumanitus,sicutin pueronatosolitisunthominescongaudere, sed in Christi praesentia, et lucis divinae fulgore unde sequitur et reversi sunt pastoresglorificantesetlaudantesDeumin omnibusquaeaudierant.
Maryincreasesherfaith,asitfollows:Marykeptall thesesayings,andponderedtheminherheart.Let uslearnthechastityofthesacredVirgininallthings, who no less chaste in her words than inherbody, gatheredupinherheartthematerialsoffaith.
BEDEForkeepingthelawsofvirginmodesty,she whohadknownthesecretsofChristwoulddivulge themtonoone,butcomparingwhatshehadreadin prophecywithwhatshenowacknowledgedtohave taken place, she did not utter themwiththemouth, butpreservedthemshutupinherheart. GREEKEX. Whatever the Angel had said to her, whatever she had heard from Zacharias, and Elisabeth,andtheshepherds,shecollectedthemall in her mind, and comparing them together, perceived in all one harmony. Truly, He wasGod whowasbornfromher. ATHANAS.Buteveryonerejoicedinthenativityof Christ,notwithhumanfeelings,asmenarewontto rejoice when a son is born, but at thepresenceof ChristandthelusteroftheDivinelight.Asitfollows: Andtheshepherdsreturned,glorifyingandpraising Godforeverythingtheyhadheard,&c.
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Beda: Scilicet ab Angelis et viderant, scilicet in Bethlehem, sicut dictum est ad illosidestinhocglorificantquodnonaliud venientes invenerant, quam dictum estad illos: sive sicut dictum est adillos,gloriam Deo laudesque referunt: etenim hoc illis facere dictum est ab Angelis, nonquidem verbo imperantibus, sed formam suae devotionisofferentibus,cumDeoinexcelsis gloriamresonarent. 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 inpatris solio mereamur videre regnantem nonest autem tanta beatitudo cum desidia ac torpore quaerenda sed alacriter sunt Christi sequenda vestigia. Videntesautem cognoverunt. Et nos quae dicta sunt de salvatore nostro, plena dilectione festinemus amplecti, ut hoc in futuro perfectae cognitionis visu comprehendere
BEDE That is to say, from the Angels, and had seen,i.e.inBethlehem,asitwastoldthem,i.e.they gloryinthis,thatwhentheycametheyfounditeven asitwastoldthem,orasitwastoldthemtheygive praiseandglorytoGod.Forthistheyweretoldby the Angels to do, not in very word commanding them, but setting before them the form ofdevotion whentheysungglorytoGodinthehighest.
BEDETospeakinamystery,lettheshepherdsof spiritual flocks, (nay, all the faithful,) after the exampleof,theseshepherds,gointhoughtevento Bethlehem, and celebrate the incarnation ofChrist withduehonors.Letusgoindeedcastingasideall fleshlylusts,withthewholedesireofthemindeven to the heavenly Bethlehem, (i.e. the house ofthe living bread,) that He whom they saw crying inthe manger we may deserve to see reigning on the throneofHisFather.Andsuchblissasthisisnotto be sought for with sloth and idleness, but with eagerness must we follow the footsteps ofChrist. WhentheysawHimtheyknewHimandletushaste to embrace in the fullness of our love thosethings whichwerespokenofourSavior,thatwhenthetime shallcomethatweshallseewithperfectknowledge wemaybeabletocomprehendthem.
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valeamus. Beda: Dominici etiam gregis pastores praecedentium patrum vitam, in quapanis vitae servatur, quasi Bethlehem portas contemplandosubeuntnihilqueinhacaliud reperiunt quam virginalem Ecclesiae pulchritudinem, quasi Mariam, virilem spiritualiumdoctorumcoetum,quasiIoseph, et humilem Christi adventum Scripturae paginissacraeinsertum,quasiinpraesepio positumChristuminfantem. Origenes in Lucam: Vel praesepe illud Israel erat, secundum illud: cognovit bos possessorem suum, et asinus praesepe dominisui. Beda: Non celavere autem silentio pastores quae agnoverant: quiaEcclesiae pastores in hoc ordinati sunt ut quaein Scripturisdidicerunt,auditoribusostendant. BEDEAgain,theshepherdsoftheLordsflockby contemplatingthelifeofthefatherswhowentbefore them,(whichpreservedthebreadoflife,)enterasit werethegatesofBethlehem,andfindthereinnone other than the virgin beauty of the Church,thatis, Marythemanlycompanyofspiritualdoctors,thatis, JosephandthelowlycomingofChristcontainedin the pages of Holy Scripture, that is,theinfantchild Christ,laidinthemanger.
ORIGEN That was the manger whichIsraelknew not, according to those words of Isaiah, Theox knowshisowner,andtheasshismasterscrib.
BEDETheshepherdsdidnothideinsilencewhat theyknew,becausetothisendhavetheShepherds of the Church been ordained, that what theyhave learnedintheScripturestheymightexplaintotheir hearers. BEDEThemastersofthespiritualflocksalso,while otherssleep,atonetimebycontemplationenterinto the heavenly places, at another time passaround them by seeking the examples of the faithful,at
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Beda: Magistri etiam spiritualium gregum modo ceteris dormientibus contemplando caelestia subeunt, modo fideliumexempla quaerendo circumeunt, modo adpublicum
pastoralisofficiidocendorevertuntur.
anothertimebyteachingreturntothepublicduties ofthepastoraloffice. BEDEEveryoneofus,evenhewhoissupposedto live as a private person, exercises the officeof shepherd, if, keeping together a multitude ofgood actionsandpurethoughts,hestrivetorulethemwith due moderation, to feed them with the food ofthe Scriptures,andtopreservethemagainstthesnares ofthedevil.
Beda: Unusquisque etiam qui privatus vivere creditur, pastoris officium tenet,si bonorum actuum cogitationumque mundarum aggregans multitudinem, hanc iustomoderaminegubernare,Scripturarum pastunutrire,etcontraDaemonuminsidias servarecontendit.
Lectio6 21 , , . 21. And when eight days were accomplished for the circumcising ofthe child,hisnamewascalledJESUS,which wassonamedoftheangelbeforehewas conceivedinthewomb.
Beda: Exposita nativitate dominica, subiungit Evangelista atque ait et postquam consummati sunt dies octout circumcidereturpuer.
BEDE Having related our Lords nativity, the Evangelist adds, And after that eight days were accomplishedforthecircumcisionofthechild.
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Ambrosius: Quis puer, nisi ille de quo dictum est: puer natus est nobis, etfilius datus est nobis et: factus est enimsub lege, ut eos qui sub lege erant lucrifaceret? Epiphanius Adver. Haeres: Dicunt autem Ebionis et Cerinthi sequaces: sufficitdiscipulo,sisitsicutmagistereius: circumcidit autem se Christus tu ergo circumcidaris.Fallunturautemdestruentes sua principia. Si enim fateretur Ebion Christum Deum caelitus descendentem octavo die fuisse circumcisum, tunc praeberet circumcisioni materiam argumenti sed cum nudum huncasserit hominem, non puer est causa ut circumcidatur,sicutnecinfantessuntsuae circumcisionis auctores. Nos enimDeum ipsum fatemur caelitus descendentem,et inclaustrovirgineomoramdebitamfetibus 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, quama suisdiscipulisdivulgenturnonultrafigurae,
AMBROSEWhoisthisChild,butHeofwhomitwas said,Untousachildisborn,untousasonisgiven? For He was made under the law, that He might redeemthemwhowereunderthelaw.
EPIPHAN.NowthefollowersofEbionandCerinthus say,ItisenoughforadiscipleifhebeashisMaster. But Christ circumcised Himself. Be you therefore circumcised.Buthereindotheydeceivethemselves, destroying their own principles for if Ebionshould confess that Christ as God descendedfromheaven andwascircumcisedontheeighthday,itmightthen affordthegroundofanargumentforcircumcisionbut sinceheaffirmsHimtobemereman,surelyasaboy hecannotbethecauseofHimselfbeingcircumcised, as neither are infants the authors of their own circumcision. But we confess that it is GodHimself whohasdescendedfromheaven,andthatenclosed in a virgins womb, He abode there the whole time necessary for her delivery, until He shouldperfectly form to Himself of the virgins wombahumanbody and that in this body He was notinappearancebut truly circumcised on the eighth day, inorderthatthe figureshavingcometothisspiritualfulfillment,bothby Himself and His disciples, might now be spread abroadnolongerthefiguresbutthereality.
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sedveritas. Origenes in Lucam: Sicut enim mortui sumuscumillomoriente,etconsurreximus resurgenti sic cum eo circumcisi sumus: unde nequaquam nunc indigemus circumcisionecarnali. Epiphanius: Pluribus autem ex causis circumcisusestChristus.Etprimoquidem ut ostendat carnis veritatem contra Manichaeum et illos qui apparentereum dicunt prodiisse: deinde ut pateat quod nequaquamdeitaticonsubstantialecorpus extiterit,utfaturApollinarisnequecaelitus 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, obicerepoterant quodnonpossentincircumcisumChristum recipere. Beda: Ut etiam nobis obediendivirtutem commendaret exemplo, et ut eosquisub lege positi legis onera portare nequiverant, sua compassione iuvaretut qui in similitudine carnis peccatiadvenit,
ORIGENAswehavediedwithHimatHisdeath,and risen together with Him at His resurrection,sowith Him have we been circumcised, andthereforeneed notnowcircumcisionintheflesh.
EPIPHAN. Christ was circumcised for several reasons.FirstindeedtoshowtherealityofHisflesh, inoppositiontoManichausandthosewhosaythatHe 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, andthatitdescendednotfromheaven,asValentinian said. Thirdly, to add a confirmation tocircumcision which He had of old instituted to wait Hiscoming. Lastly,toleavenoexcusetotheJews.ForhadHenot beencircumcised,theymighthaveobjectedthatthey couldnotreceiveChristuncircumcised.
BEDEHewascircumcisedalsothatHemightenjoin uponusbyHisexamplethevirtueofobedienceand might take compassion on them who beingplaced underthelaw,wereunabletobeartheburdensofthe law, to the end that He who came inthelikenessof
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remedium quo caro peccati consueverat mundari, non respuat. Idem enim salutiferae curationis auxiliumcircumcisio in lege contra originalis peccati vulnus agebat quod nunc Baptismus revelatae gratiae tempore consuevit excepto quod regni caelestis ianuam nondum intrare poterant,sedinsinuAbrahaepostmortem beata requie consolati supernae pacis ingressumspefeliciexpectabant. Athanasius: Nihil enim aliudexprimebat circumcisio nisi generationis vetustae spoliationem per hoc quod circumcidebatur pars corporis quae corporalis nativitatis causa existit. Hoc autem tunc temporis agebatur insignum futuri per Christum Baptismatis. Idcirco postquam venit signatum, cessavitfigura: ubi namque tota vetustas tollitur per Baptismum, superfluum est quod partis sectiopraefigurat. Cyrillus: Octavo autem die consuetum erat carnalem celebrari circumcisionem: octavo enim die Christus a mortuis resurrexit, et insinuavit nobis spiritualem circumcisionem, dicens: euntes, docete omnesgentes,baptizanteseos.
sinful flesh might not reject the remedy withwhich sinful flesh was wont to be healed.Forcircumcision brought in the law the same assistance of asaving curetothewoundoforiginalsinwhichBaptismdoes in the time of the grace of revelation,exceptthatas yet the circumcised could not enter the gatesofthe heavenly kingdom, but comforted after death with a blessedrestinAbrahamsbosom,theywaitedwitha joyfulhopefortheirentranceintoeternalpeace.
ATHAN. For circumcision expressed nothing else, but the stripping off of the old birth,seeingthatpart wascircumcisedwhichcausedthebirthofthebody. And thus it was done at that time as asignofthe future baptism through Christ. Therefore assoonas thatofwhichitwasasigncame,thefigureceased. For since the whole of the old man Adamistaken away by baptism, there remains nothing whichthe cuttingofapartprefigures.
CYRILItwasthecustomontheeighthdaytoperform the circumcision of the flesh. For on the eighth day Christ rose from the dead, and conveyed to usa spiritual circumcision, saying, Go and teach all nations,baptizingthem.
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Beda: In eius autem resurrectione praefigurataestutraquenostraresurrectio, 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 postsex huiussaeculiaetatesetseptimamsabbati animarum, quae nunc interim in aliavita geritur,quasioctavotemporesurgemus. Cyrillus: Secundum legis praeceptum eodem die impositionem nominis recipit unde sequitur vocatum est nomen eius Iesus, quod interpretatur salvator: editus enimfuitadtotiusorbissalutem,quamsua circumcisione praefiguravit: secundum quod apostolus dicit: circumcisi estis circumcisione non manufacta in expoliatione corporis carnis, scilicet in circumcisioneChristi. Beda: Sed et hoc quod eodemdiesuae circumcisionis nomen accepit, ad imitationem priscae observationis fecit: Abrahamenim,quiprimumcircumcisionis
BEDE Now in His resurrection was prefiguredthe resurrection of each of us both in the flesh and the Spirit,forChristhastaughtusbybeingcircumcised thatournaturemustbothnowinitselfbepurgedfrom thestainofvice,andatthelastdayberestoredfrom the plague of death. And as the Lord rose on the eighthday,i.e.thedayaftertheseventh,(whichisthe Sabbath,)sowealsoaftersixagesoftheworldand aftertheseventh,whichistherestofsouls,andisnow carryingoninanotherlife,shallriseasontheeighth day.
CYRILButaccordingtothecommandofthelaw,on thesamedayHereceivedtheimpositionofaname, as it follows, His name was called Jesus which is interpreted Savior. For He was brought forth forthe salvation of the whole world, which by His circumcision He prefigured, as the Apostle saysto the Colossians, you are circumcised with a circumcisionmadewithouthands,inthestrippingoff of the body of the flesh, to wit, the circumcisionof Christ. BEDEThatuponthedayofHiscircumcisionHealso received the imposition of the name waslikewise done in imitation of the old observances. For Abraham, who received the first sacrament of
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sacramentum accepit, in die suae circumcisionis amplificatione nominis benedicipromeruit. Origenes inLucam: Nomen autem Iesu gloriosum omnique cultu dignissimum, nomen quod est super omnenomen,non decuit primum ab hominibus appellari, neque ab eis afferri in mundum: unde signanter Evangelista subdit quod vocatumestabAngelopriusquaminutero conciperetur. Beda:Huiusautemnominisetiamelectiin sua spirituali circumcisione participes existere gaudent ut sicut a Christo Christiani, ita etiam a salvatore salvati vocentur quod illis a Deovocabulumnon solum priusquam in utero Ecclesiaeper fidem conciperentur, sed etiam ante temporasaeculariavocatumest.
circumcision, was on the day of his circumcision thought worthy to be. blessed by theincreaseofhis name. ORIGEN But the name of Jesus, a gloriousname andworthyofallhonor,anamewhichisaboveevery other,oughtnotfirsttobeutteredbymen,norbythem be brought into the world. Thereforesignificantlythe Evangelistadds,whichwascalledoftheAngel,&c.
BEDE Of this name the elect also in theirspiritual circumcision rejoice to be partakers, that as from Christ they are called Christians, so also fromthe Savior they may be called saved, which title was given them of God not only before they were conceivedthroughfaithinthewomboftheChurch,but evenbeforetheworldbegan.
Lectio7 22 ,
22. And when the days of her purification according to the law of Moses were accomplished, they
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, 23 , 24 , .
brought him to Jerusalem, topresent himtotheLord23.(Asitiswrittenin the law of the Lord, Every malethat opensthewombshallbecalledholyto the Lord) 24. And to offerasacrifice according to that which is said inthe lawoftheLord,Apairofturtledoves,or twoyoungpigeons.
Cyrillus: Post circumcisionem rursus expectaturpurgationistempusundedicituret postquam impleti sunt dies purgationiseius secundumlegemMoysi. Beda: Si legis ipsius verba diligentius inspexeris, profecto reperies quod ipsa Dei genitrix, sicut a commixtione virili, sic eta legalifitiureimmunis.Nonenimomnismulier pariens, sed ea quae suscepto semine peperit,designaturimmunda,rituquedocetur esse mundanda ad distinctionem scilicet illius quae virgo concepit et peperit.Sedut nosalegisvinculosolveremur,sicutChristus, itaetbeataMarialegiestspontesubiecta.
CYRILNextafterthecircumcisiontheywaitforthe time of purification, as it is said, And whenthe days of her purification according to the lawof Moseswerecome. BEDE If you diligently examine the wordsofthe law,youwillfindindeedthatthemotherofGodas sheisfreefromallconnectionwithman,soisshe exempt from any obligation of the law. Fornot every woman who brings forth, but shewhohas received seed and brought forth, is pronounced unclean,andbytheordinancesofthelawistaught thatshemustbecleansed,inordertodistinguish probably from her who though a virgin has conceivedandbroughtforth.Butthatwemightbe loosedfromthebondsofthelaw,asdidChrist,so alsoMarysubmittedherselfofherownwilltothe
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law. Titus: Unde eleganter Evangelista protulit, quod completi sunt dies purgationis eius secundum legem: nam revera non incumbebatnecessitasvirginisacraeutdies purgationis eius expectaretur, quae cum ex spiritu sancto concepisset, caruit coniugio. Sequitur tulerunt illum in Ierusalem, ut sisterenteumdomino. Athanasius: Sed quando paternis aspectibus latuit dominus aut quis locus excipitur ab eius imperio, ut ibi existendo semotus a patre sit, nisi afferatur Ierosolymam,etintroducaturintemplum?Sed forte causa nostri huiusmodi scripta sunt. Sicutenimnongratiasuihomofactusestet circumcisusincarne,sedutnospergratiam faceretdeos,etutspiritualitercircumcidamur sic propter nos sistitur domino, utdiscamus Deopraesentarenosipsos. 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 JerusalemtopresenthimtotheLord.
ATHAN. But when was the Lord hid fromHis Fatherseye,thatHeshouldnotbeseenbyHim, orwhatplaceisexceptedfromHisdominion,that by remaining there He should be separatefrom His Father unless brought to Jerusalem and introduced into the temple? But for usperhaps these things were written. For as not toconfer grace on Himself was He made man and circumcised in the flesh, but to make usGods through grace, and that we mightbecircumcised in the Spirit, so for our sakes isHepresentedto the Lord, that we also might learn topresent ourselvestotheLord. BEDE On the thirty-third day after His circumcision He is presented to the Lord, signifying in a mystery that no one but hewhois
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Beda: Post tricesimum autem et tertium circumcisionis diem domino sistitur,mystice insinuans neminem nisi circumcisum vitiis,
dominicis dignum esse conspectibus neminemnisimortalitatisnexibusabsolutum, supernae civitatis gaudia posse perfecte subire. Sequitur sicut scriptum est inlege domini. OrigenesinLucam:UbisuntquiDeumlegis negant a Christo fuisse in Evangelio praedicatum? An putandum est quod filium suum bonus Deus sub lege inimici fecit, quamipsenondederat?InlegeenimMoysi scriptum est quod sequitur: quia omne masculinum adaperiens vulvam sanctum dominovocabitur. Beda: Quod dicit adaperiens vulvam, et hominis et pecoris primogenitum significat quodutrumquesanctumdominovocari,atque ideo sacerdotis esse, praeceptum est ita dumtaxatutprohominisprimogenitopretium acciperet et omne animal immundumredimi faceret.
circumcised from his sins is worthy to comeinto the Lords sight, that no one who ho has not severed himself from all human tiescanperfectly enterintothejoysoftheheavenlycity.Itfollows,As itiswritteninthelawoftheLord. ORIGEN Where are they who deny thatChrist proclaimedintheGospelthelawtobeofGod,or can it be supposed that therighteousGodmade HisownSonunderahostilelawwhichHeHimself hadnotgiven?ItiswritteninthelawofMosesas follows, Every male which opens the womb shall becalledholytotheLord.
BEDE By the words, opening the womb, he signifiesthefirst-bornbothofmanandbeast,and each one of which was, according to the commandment,tobecalledholytotheLord,and thereforetobecomethepropertyofthepriest,that is,sofarthathewastoreceiveapriceforevery first-bornofman,andobligeeveryuncleananimal toberansomed. GREG.NYSS.Nowthiscommandmentofthelaw seems to have had its fulfillment in theincarnate God, in a very remarkable andpeculiarmanner. For He alone, ineffably conceived and
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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 inviolabilitersignaculumcastitatis. AmbrosiusinLucam:Nonenimviriliscoitus vulvae virginalis secreta reseravit: sed immaculatum semen inviolabili uterospiritus sanctus infudit. Qui ergo vulvamsanctificavit alienam ut nasceretur propheta, hic est qui aperuit matri suae vulvam, ut immaculatus exiret. Beda: Quod ergo ait adaperiens vulvam, consuetaenativitatismoreloquiturnonquod dominus sacri ventris hospitium, quod ingressus sanctificarat, egressus devirginassecredendussit.
incomprehensibly brought forth, opened the virginswomb,tillthenunopenedbymarriage,and after this birth miraculously retaining the seal of chastity. AMBROSEFornounionwithmandisclosedthe secrets of the virgins womb, but the HolySpirit infused the immaculate seed into an inviolate womb. He then who sanctified another wombin orderthataprophetshouldbeborn,Heitiswho hasopenedthewombofHisownmother,thatthe Immaculateshouldcomeforth. By the words opening the womb, he speaks of birth after the usual manner, not that thesacred abode of the virgins womb, which our Lord in enteringsanctified,shouldnowbethoughtbyHis proceeding forth from it to be deprived of its virginity. GREG. NYSS. But the offspring of this birthis aloneseentobespirituallymale,ascontractingno guiltfrombeingbornofawoman.HenceHeistruly calledholy,andthereforeGabriel,asifannouncing that this commandment belonged to Him only, said, That Holy thing which shall be bornofyou shallbecalled,theSonofGod.NowofotherfirstbornsthewisdomoftheGospelhasdeclaredthat
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Gregorius Nyssenus: Solus autem hic partus masculinus spiritualiter esse conspicitur qui nil de femineitate culpae portavit: unde revera sanctus vocatus est: undeetGabrielquasihocdecretumadipsum solumpertinerememorans,dicebat:quodex tenascetursanctum,vocabiturfiliusDei.Etin ceteris quidem primogenitis sanctos illos
vocari evangelica solertia statuit, tamquam oblationedivinasortitoshuiusmodinomen:at intotiusprimogenitocreaturae,quodnascitur sanctum pronuntiat Angelus, quasi proprie sanctumexistens. Ambrosius: Solus enim per omnia innatis de femina sanctus dominus Iesus, qui terrenae contagia corruptelae immaculati partus novitate non senserit, et caelesti maiestatedepulerit:namsilitteramsequimur, quomodo sanctus omnis masculus, cum multos sceleratissimos fuisse non lateat? Sedillesanctusqueminfigurafuturimysterii legisdivinaepraescriptasignabanteoquod solus sanctae Ecclesiae virginis ad generandos populos aperiret genitale secretum. Cyrillus: O profunditas scientiarum sapientiaeetscientiaeDei.Offerthostiasqui per singulas hostias honoratur cum patre figuras legis custodit veritas qui legisest conditor sicut Deus, legem custodivit ut homo unde sequitur et ut darenthostiam, secundum quod dictum erat in legedomini, parturturum,autduospulloscolumbarum.
they are called holy from their being offeredto God.Butthefirst-bornofeverycreature,Thatholy thing which is born, &c. the Angelpronouncesto beinthenatureofitsverybeingholy.
AMBROSE For among those that are bornofa woman,theLordJesusaloneisineverythingholy, who in the newness of His immaculate birth experienced not the contagion of earthly defilement,butbyHisHeavenlyMajestydispelled it.Forifwefollowtheletter,howcaneverymalebe holy, since it is undoubted that manyhavebeen mostwicked?ButHeisholywhominthefigureof afuturemysterythepiousordinancesofthedivine lawprefigured,becauseHealonewastoopenthe hidden womb of the holy virgin Church forthe begettingofnations. CYRILOhthedepthoftherichesofthewisdom andknowledgeofGod!Heoffersvictims,Whoin eachvictimishonoredequallywiththeFather.The Truthpreservesthefiguresofthelaw.Hewhoas GodistheMakerofthelaw,asmanhaskeptthe law.Henceitfollows,Andthattheyshouldgivea victimasitwasorderedinthelawoftheLord,a pairofturtledovesortwoyoungpigeons.
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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 nonsufficiebantadofferendumagnum,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. Cyrillus: Videndum autem quid haecoblata insinuant. Nimirum loquacissima est turturin 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 nobispandatur passurusincarneprovitamundi.
BEDENowthiswasthevictimofthepoor.Forthe Lord commanded in the law that they whowere shouldofferalambforasonoradaughteraswell asaturtledoveorpigeonbuttheywhowerenot abletoofferalambshouldgivetwoturtledovesor twoyoungpigeons.ThereforetheLord,thoughhe was rich, deigned to become poor, that byhis povertyHemightmakeuspartakersofHisriches.
CYRILButletusseewhattheseofferingsmean. Theturtledoveisthemostvocalofbirds,andthe pigeon the gentlest. And such was the Savior made unto us He was endowed with perfect meekness, and like the turtle doveentrancedthe world, filling His garden with His own melodies. There was killed then either a turtle dove ora pigeon,thatbyafigureHemightbeshownforthto usasabouttosufferinthefleshforthelifeofthe world. BEDEOrthepigeondenotessimplicity,theturtle dovechastity,forthepigeonisaloverofsimplicity, andtheturtledoveofchastity,sothatifbychance she has lost her mate, she heeds not to find another.Rightlythenarethepigeonandturtledove offeredasvictimstotheLord,becausethesimple and chaste conversation of the faithful is a
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Beda: Vel columba simplicitatem, turtur indicat castitatem: quia et columba simplicitatis,etcastitatisamatorestturturita ut si coniugem casu perdiderit, non ultra aliam quaerere curet. Merito ergo turtur et columba domino offeruntur in hostiam: quia simplexetpudicafideliumconversatioestilli
iustitiaesacrificiumgratum. Athanasius:Ideoverobinaiussitofferri,quia homine consistente ex anima et corpore, duplum a nobis poscit Deus, castitatemet mansuetudinem, non solum corporis, sed etiam animae: alioquin erit homo fictor et hypocrita, gerens in tegumentum occultae malitiaeinnocentiamapparentem. Beda: Cum vero utraque avis propter consuetudinem gemendi praesentes sanctorum luctus designet in hoc tamen differunt, quod turtur solivagus, columba autemgregatimvolareconsuevitetobidiste secretas orationum lacrymas, illa publicos Ecclesiaeconventusinsinuat. 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, consulteLucas utrum turtures an pulli columbarum pro domino sint oblati non dixit, ne unum alteri vivendi ordinem praeferret, sed utrumque sequendumdoceret.
sacrificeofrighteousnesswellpleasingtoHim. ATHAN. He ordered two things to beoffered, because as man consists of both bodyandsoul, theLordrequiresadoublereturnfromus,chastity andmeekness,notonlyofthebody,butalsoofthe soul. Otherwise, man will be a dissembler and hypocrite,wearingthefaceofinnocencetomask hishiddenmalice. BEDE But while each bird, from its habitof wailing, represents the present sorrows ofthe saints, in this they differ, that the turtleissolitary, butthepigeonfliesaboutinflocks,andhencethe one points to the secret tears of confession, the othertothepublicassemblingoftheChurch.
BEDE Or the pigeon which flies in flockssets forththebusyintercourseofactivelife.Theturtle, which delights in solitariness, tells of the lofty heightsofthecontemplativelife.Butbecauseeach victimisequallyacceptedbytheCreator,St.Luke haspurposelyomittedwhethertheturtlesoryoung pigeons were offered for the Lord, that hemight not prefer one mode of life before another,but teachthatbothoughttobefollowed.
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Lectio8 25 , , , ':26 [] . 27 : 28 , 25. And, behold, there was a manin Jerusalem, whose name wasSimeon andthesamemanwasjustanddevout, waitingfortheconsolationofIsrael:and theHolyGhostwasuponhim.26.And it was revealed to him by theHoly Ghost, that he should not seedeath, before he had seen the LordsChrist. 27.AndhecamebytheSpiritintothe temple: and when the parentsbrought inthechildJesus,todoforhimafterthe customofthelaw,28.Thentookhehim upinhisarms.
Ambrosius in Lucam: Non solum ab Angelis et prophetis, a pastoribus et a parentibus, sed etiam a senioribus etiustis generatio domini accepit testimoniumunde dicitur et ecce homo erat in Ierusalemcui
AMBROSENotonlydidAngelsandProphets,the shepherds and his parents, bear witness tothe birthoftheLord,buttheoldmenandtherighteous. As it is said, And, behold, there was amanin JerusalemwhosenamewasSimeon,andhewas
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nomen Simeon, et homo iste iustus et timoratus.
ajustman,andonewhofearedGod.Forscarcely isrighteousnesspreservedwithoutfear,Imeannot that fear which dreads the loss of worldlygoods, (whichperfectlovecastsout,)butthatholyfearof the Lord which abides for ever, by which the righteousman,themoreardenthislovetoGod,is somuchthemorecarefulnottooffendHim.
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,tantosolertiusoffenderecavet. Ambrosius: Et bene iustus, qui non suam sedpopuligratiamrequirebatundesequitur etexpectansconsolationemIsrael. 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
AMBROSEWellishecalledrighteouswhosought nothisowngood,butthegoodofhisnation,asit follows,WaitingfortheconsolationofIsrael. GREGNYSS.Itwasnotsurelyworldlyhappiness that the prudent Simeon was waiting for asthe consolationofIsrael,butarealhappiness,thatis,a passingovertothebeautyoftruthfromtheshadow of the law. For he had learnt from thesacred oraclesthathewouldseetheLordsChristbefore he should depart out of this present life.Henceit follows, And the Holy Spirit was inhim,(bywhich
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spiritus sanctus erat in eo a quoscilicet iustificabatur. Et responsum acceperat a spiritu sancto non visurum se mortem nisi priusvideretChristumdomini. Ambrosius: Cupiebat ipse quidem corporeae vinculis fragilitatis absolvi sed expectabat videre promissum sciebatenim quiabeatioculiquieumviderent. GregoriusMoralium:Inquoetiamdiscimus quanto desiderio ex plebe Israeliticasancti viri incarnationis eius mysterium videre cupierunt. Beda: Videre autem mortem, experirieam 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 Deushabitat, exempla sectando. Eadem autem spiritus gratia,quaolimventurumpraecognoverat,et nunc venientem cognovit unde sequitur et venitinspirituintemplum. Origenes in Lucam: Et tu si vis tenere
indeed he was justified,) and he received an answerfromtheHolySpirit.
AMBROSEHedesiredindeedtobeloosedfrom thechainsofbodilyinfirmity,buthewailstoseethe promise,forheknew,Happyarethoseeyeswhich shallseeit. GREG.Herebyalsowelearnwithwhatdesirethe holymenofIsraeldesiredtoseethemysteryofHis incarnation.
BEDE To see death means to undergo it, and happywillhebetoseethedeathofthefleshwho hasfirstbeenenabledtoseewiththeeyesofhis hearttheLordChrist,havinghisconversationinthe heavenly Jerusalem, and frequently entering the doors of Gods temple, that is, following the examples of the saints in whom Goddwellsasin His temple. By the same grace of theSpirit whereby he foreknew Christ would come,henow acknowledges Him come, as it follows, Andhe camebytheSpiritintothetemple. ORIGENIfyouwilltouchJesusandgraspHimin
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Iesum et amplexari manibus, omni labore nitere ut ducem habeas spiritum,veniasque ad templum Dei sequitur enim et cum inducerent puerum Iesum parentes eius, scilicetMariamateretIoseph,quiputabatur pater, ut facerent secundum consuetudinem legis pro eo et ipse accepit eum inulnas suas. Gregorius Nyssenus: Quam beatus ille sacer ad sacra introitus, per quemadvitae terminum maturavit. Beatae manus quae verbum vitae palpaverunt, et ulnaequoque quasadsusceptionemparavit. Beda: Accepit autem iustus secundum legem puerum Iesum in ulnas suas, ut significet iustitiam operum, quae ex lege erat,permanusetbrachiafiguratorum,humili quidem,sedsalutarifideievangelicaegratia mutandum. Accepit senior infantem Christum, ut insinuet hoc saeculum quasi senio iam defessum, ad infantiam et innocentiam Christianae conversationis rediturum.
yourhands,strivewithallyourstrengthtohavethe Spirit for your guide, and come to thetempleof God.Foritfollows,Andwhenhisparentsbrought in the child Jesus, (i.e. Mary His mother,and JosephHisreputedfather,)todoforhimafterthe customofthelaw,thentookhehimupinhisarms.
GREG. NYSS. How blessed was that holy entrancetoholythingsthroughwhichhehastened on to the end of life, blessed thosehandswhich handledthewordoflife,andthearmswhichwere heldouttoreceiveHim! BEDE Now the righteous man, according to the law,receivedtheChildJesusinhisarms,thathe mightsignifythatthelegalrighteousnessofworks underthefigureofthehandsandarmswastobe changed for the lowly indeed but saving graceof GospelfaithTheoldmanreceivedtheinfantChrist, toconveytherebythatthisworld,nowwornoutasit were with old age, should return to thechildlike innocenceoftheChristianlife.
Lectio9
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29 , , * : 30 * 31 , 32* .
28. - and blessed God, and said,29. Lord,nowletyouyourservantdepartin peace, according to your word: 30.For mineeyeshaveseenyoursalvation,31. Which you have prepared before the face of all people 32. A light tolighten theGentiles,andthegloryofyourpeople Israel.
OrigenesinLucam:Siadtactumfimbriae vestimentimuliersanataest,quidputandum est de Simeone, qui in suasulnasaccepit infantem,etgaudebatvidensparvulumase gestari,quiveneratadvinctosresolvendos, sciens neminem eum posse de claustro corporisemitterecumspefuturaevitae,nisi isqueminbrachiiscontinebatundedicitur et benedixit Deum, et dixit: nunc dimittis servumtuum,domine. Theophylactus: Quod dicit domine, confitentisestquodipsemortisestetvitae dominus et sic puerum quem suscepit, Deumconfitetur.
ORIGEN If we marvel to hear that awomanwas healedbytouchingthehemofagarment,whatmust we think of Simeon, who received an Infantinhis arms, and rejoiced seeing that the little one he carried was He who had come to let loosethe captive!Knowingthatnoonecouldreleasehimfrom thechainsofthebodywiththehopeoffuturelife,but He whom he held in his arms. Thereforeitissaid, AndheblessedGod,saying,Lord,nowletyouyour servantdepart. THEOPHYL.WhenhesaysLord,heconfessesthat He is the very Lord of both life and death, andso acknowledgestheChildwhomheheldinhisarmsto beGod.
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Origenes: Quasi dicat: quamdiu Christum non tenebam, clausus eram, et devinculis exirenonpoteram. Basilius:Siautemvocesiustoruminquiras, omnessuperhocmundoeteiusflebilimora ingemiscunt. Heu mihi, dicit David, quia incolatusmeusprolongatusest. Ambrosius: Vide ergo iustum velut corporeae carcere molis inclusum velle dissolvi, ut incipiat esse cumChristo.Sed qui vult dimitti, veniat in templum,veniatin Ierusalem, expectet Christum domini, accipiat in manibus verbum Dei, et complectatur velut quibusdam fidei suae brachiis tunc dimittetur ut non videat mortem,quivideritvitam. Graecus: Simeon autem benedicebat Deum inter cetera, quod promissa sibi factasortitaerantefficaciaeveritatem:nam consolationem Israel oculis prospicere meruit, et manibus portare: et ideodicit secundum verbum tuum idest, cumfinem obtinuerim promissorum. At ubi visibiliter sensiquoddesiderabam,nuncsolvistuum servum, nec gustu mortis attonitum, nec
ORIGENAsithesaid,AslongasIheldnotChrist, I was in prison, and could not escape frommy bonds. BASIL If you examine the words of therighteous, youwillfindthattheyallsorrowoverthisworldandits mournful delay. Alas me! says David, that my habitationisprolonged. AMBROSE Observe then that this just man, confinedasitwereintheprisonhouseofhisearthly frame,islongingtobeloosed,thathemayagainbe with Christ. But whoso would be cleansed, let him comeintothetemple-intoJerusalem:lethimwait fortheLordsChrist,lethimreceiveinhishandsthe word of God, and embrace it as it were withthe arms of his faith. Then let him departthathemight notseedeathwhohasseenlife. GREEK EX. Simeon blessed God also, because the promises made to him had received their true fulfillment.ForHewasreckonedworthytoseewith hiseyes,andtocarryinhisarmstheconsolationof Israel. And therefore he says, According toyour word, i.e. since I have obtained the completionof your promises. And now that I have seenwithmy eyes what was my desire to see, now letyouyour servant depart, neither dismayed at the taste of
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haesitationiscogitationibusconturbatumet ideosubditurinpace. Gregorius Nyssenus: Quia postquam Christus culpam hostilem destruxit, nos quoque patri reconciliavit, facta est translatiosanctoruminpace. Origenes: Quis est autem qui desaeculo istoreceditinpace,nisiisquiintelligitquod Deus erat in Christo mundumreconcilians sibi nihilque habet inimicum Deo, sed omnem pacem bonis in se operibus assumpsit? Graecus: Fuerat autem sibirepromissum non visurum se mortem nisi priusvideret Christum domini et ideo hoc impletum ostendens, subdit quia viderunt oculimei salutaretuum. GregoriusNyssenus: Beati oculi tui tam animaequamcorporishiquidemvisibiliter Deumsuspicientes,illiverononsolumquae visa sunt attendentes, immo illuminati fulgore spiritus domini, verbum in carne cognoscentes: salutare namque quod tuis oculis percepisti, ipse Iesus est, quo
death, nor harassed with doubting thoughts: as he adds,inpeace. GREG.NYSS. For since Christ has destroyedthe enemy, which is sin, and has reconciled ustothe Father,theremovalofsaintshasbeeninpeace.
ORIGENButwhodepartsfromthisworldinpeace, buthewhoispersuadedthatwasChristreconciling theworldtoHimselfwhohasnothinghostiletoGod, havingderivedtohimselfallpeacebygoodworksin himself?
GREEKEX.Butithadbeentwicepromisedtohim that he should not see death beforehoshouldsee the Lords Christ, and therefore he adds, toshow that this promise was fulfilled, For mine eyeshave seenyoursalvation. GREG.NYSS. Blessed are the eyes, both ofyour soul and your body. For the one visiblyembrace God, but the others not considering those things whichareseen,butenlightenedbythebrightnessof theSpiritoftheLord,acknowledgetheWordmade flesh. For the salvation which you have perceived with your eyes is Jesus Himself, by which name
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nominesalusdeclaratur. Cyrillus: Fuerat autem Christi mysterium quod patuit in ultimis temporibussaeculi praeparatum ante mundi originem unde sequitur quod parasti ante faciemomnium populorum. Athanasius:Scilicetconfectamtotimundo per Christum salutem. Qualiter ergosupra dictum est, quod expectabat Israel consolationem? Eo quod scilicet tunc futuram esse consolationem Israelagnovit in spiritu cum et omnibus populisparatum estsalutare. Graecus:Attendeetiamsagacitatemdigni 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 temporissecuturamoxsibifierentnota.
salvationisdeclared. CYRILButChristwasthemysterywhichhasbeen revealedinthelasttimesoftheworld,havingbeen preparedbeforethefoundationoftheworld.Henceit follows,whichyouhavepreparedbeforethefaceof allmen. ATHAN. That is to say, the salvation wroughtby Christ for the whole world. How then was itsaid above that he was watching for theconsolationof Israel, but because he truly perceived in thespirit thatconsolationwouldbetoIsraelatthattimewhen salvationwaspreparedforallpeople.
GREEK EX. Mark the wisdom of the good and venerableoldman,whobeforethathewasthought worthy of the blessed vision, was waiting forthe consolation of Israel, but when he obtained that whichhewaslookingfor,exclaimsthathesawthe salvationofallpeople.Soenlightenedwashebythe unspeakable radiance of the Child, that the perceivedataglancethingsthatweretohappena longtimeafter. THEOPHYL. By these words, Before the face, he signifiesthatourLordsincarnationwouldbevisible
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Theophylactus: Signanter autem dicit ante faciem, ut scilicet omnibus eius

incarnatio appareret. Hoc autem salutare dicit esse gentium lumen etgloriamIsrael unde sequitur lumen ad revelationem gentium. Athanasius: Gentes enim ante Christi adventum in ultimis tenebris erant constitutae,cognitionedivinaprivatae. Cyrillus:SedChristusadveniensfactusest lux tenebrosis et erraticis, quos diabolica manus pressit. Vocati sunt autem aDeo patreadnotitiamfilii,quiestluxvera.
to all men. And this salvation he says is to bethe light of the Gentiles and the glory of Israel, asit follows,AlighttolightentheGentiles.
ATHAN. For the Gentiles before the coming of Christ were lying in the deepest darkness,being withouttheknowledgeofGod. CYRILButChristcomingwasmadealighttothem that sat in darkness, being sore oppressed bythe power of the devil but they were calledbyGodthe FathertotheknowledgeofHisSon,Whoisthetrue light. GREG.NYSS.Israelwasenlightenedthoughdimly by the law, so he says not that lightcametothem, but his words are, to be the glory of yourpeople Israel. Calling to mind the ancient historythatasof oldMosesafterspeakingwithGodreturnedwithhis faceglorious,sotheyalsocomingtothedivinelight of His human nature, casting away their oldveil, might be transformed into the same image from glorytoglory.
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,quodsicutolimMoysesdominum alloquendo gloriosam retulit faciem, sicet ipsi divinam humanitatis lucem pertingentes, vetus abicientes velamen,in eamdem imaginem transformarentur de gloriaingloriam. Cyrillus: Nam etsi quidam eorum inobedientesfuerint,tamenreliquiaesalvae
Foralthoughsomeofthemweredisobedient,yeta remnant were saved and came through Christto

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factaesunt,etperChristumperveneruntad gloriam. Harum primitiae fuere divini apostoli,quorumfulgoresuniversumorbem illuminant. Fuit etiam Christus singulariter Israelgloria,quiasecundumcarnemexeis processit quamvis cunctis ut Deus praeessetpersaeculabenedictus. Gregorius Nyssenus: Et ideo signanter dixitplebistuae,quianonabeistantumest adoratus,sedinsuperexeisestsecundum carnemnatus. Beda: Et bene revelatio gentium,Israelis gloriae praefertur, quia, cum plenitudo gentium introierit, tunc omnis Israelsalvus erit.
glory, of which the Apostles werefirst-fruits,whose brightnessilluminesthewholeworld.ForChristwas in a peculiar manner the glory of Israel,because according to the flesh He came forth fromIsrael, althoughasGodHewasoverallblessedforever.
GREG. NYSS, He said therefore, of yourpeople, signifyingthatnotonlywasHeadoredbythem,but moreover of them was He born according tothe flesh. BEDE And well is the enlightening oftheGentiles put before the glory of Israel, because when the fullnessoftheGentilesshallhavecomein,thenshall Israelbesafe.
Lectio10 33 . 34 ,
33.AndJosephandhismothermarveled at those things which were spoken of him.34.AndSimeonblessedthem,and said to Mary his mother, Behold, this childissetforthefallandrisingagainof manyinIsraelandforasignwhichshall be spoken against 35. (Yea, asword
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35 [] , .
shallpiercethroughyourownsoulalso,) thatthethoughtsofmanyheartsmaybe revealed.
Graecus: Transcendentium rerum notitia quotiesinmemoriamvenerit,totiesrenovat in mente miraculum unde dicitur et erant patereiusetmatermirantessuperhisquae dicebanturdeillo. Origenes: Qui simpliciter exponit, potest dicereinruinameumvenisseinfidelium,et inresurrectionemcredentium. OrigenesinLucam:TamabAngeloquam amultitudinecaelestisexercitus,necnonet apastoribusetipsoSimeone. Beda:Patremsalvatorisappellat,nonquod vere pater fuerit ei, sed quod adfamam Mariaeconservandampatersitabomnibus aestimatus.
GREEKEX.Theknowledgeofsupernaturalthings, as often as it is brought totherecollection,renews the miracle in the mind, and hence it is said,His father and mother marveled at those things which weresaidofhim.
ORIGENBothbytheangelandthemultitudeofthe heavenlyhost,bytheshepherdsalso,andSimeon.
BEDEJosephiscalledthefatheroftheSavior,not because he was (as the Photinians say) His real father,butbecausefromregardtothereputationof Mary,allmenconsideredhimso.
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AugustinusdeCons.Evang:Quamviset eo modo pater illius valeat dici, quoetvir Mariae recte intelligitur sine commixtione carnis, ipsa copulatione coniugii multo videlicetconiunctiusquamsiessetaliunde adoptatus.Nequeenimproptereanonerat appellandus Ioseph pater Christi,quianon eum concumbendo genuerat quandoquidempateresseteteiquemnon ex sua coniuge procreatum aliunde adoptasset. Origenes:Quiautemaltiusaliquidinquirit, potestdicerequoniamgenerationisordoa David usque ad Ioseph deducitur etne videreturfrustraIosephnominari,quiapater non fuerat salvatoris, ut generationisordo haberetlocum,paterdominiappellatusest. Graecus:Laudibusautemdivinisexhibitis, vertit se Simeon ad benedictionem adducentium puerum unde sequitur et benedixit illis Simeon. Benedictione igitur utrumquedonatoccultorumveropraesagia dirigit tantum ad matrem quatenus per communem benedictionem non privetur Iosephsimilitudinepatrispereaveroquae dicit matri seorsum a Ioseph, veram
AUG.HehowevermightbecalledHisfatherinthat lightinwhich,heisrightlyregardedasthehusband ofMary,thatis,notfromanycarnalconnection,but byreasonoftheverybondofwedlock,afarcloser relationship than that of adoption. For thatJoseph wasnottobecalledChristsfatherwasnot,because he had not begotten Him by cohabitation, since in truth he might be a father to one whomhehadnot begotten from his wife, but had adopted from another.
ORIGENButtheywholookdeeperintothematter maysay,thatsincethegenealogyisdeducedfrom DavidtoJoseph,thereforelestJosephshouldseem to be mentioned for no purpose, as notbeingthe fatheroftheSavior,hewascalledHisfather,thatthe genealogymightmaintainsup.itsplace. GREEK EX. Having given praise to God, Simeon nowturnstoblessthemthatbroughttheChild,asit follows,AndSimeonblessedthem.Hegavetoeach a blessing, but his presage of hidden thingshe imparts only to the mother, in order that inthe common blessing He might not depriveJosephof the likeness of a father, but in what he saystothe motherapartfromJosephhemightproclaimherto bethetruemother.
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praedicetgenitricemundesequituretdixit ad matrem eius: ecce positus est hicin ruinam et in resurrectionem multorum in Israel. Ambrosius: Vide uberem in omnes gratiamdominiingenerationediffusam,et prophetiam incredulis negatam esse, non iustis. Ecce et Simeon prophetizat, in ruinametresurrectionemmultorumvenisse ChristumIesum. Origenes: Qui simpliciter exponit, potest dicereinruinameumvenisseinfidelium,et inresurrectionemcredentium. Chrysostomus:Sicutenimlux,etsioculos debiles turbet, lux est hoc modosalvator perseverat, etsi corruant plurimi neque enim est eius officium destructio, sed eorumvesaniae.Quamobremnonsolumex salute bonorum, sed etiam ex malorum dissipationevirtuseiusostenditurnamsol quoniam multum radiat, propterea visus debilespraecipueperturbat. Gregorius Nyssenus: Attende autem distinctionis exquisitam prolationem:
AMBROSE Behold what abundant grace is extendedtoallmenbythebirthoftheLord,andhow prophecy is withheld from the unbelievers,notfrom the righteous. Simeon also prophesies that Christ Jesushascomeforthefallandrisingagainofmany.
ORIGENTheywhoexplainthissimply,maysaythat He came for the fall of unbelievers, andtherising againofbelievers. CHRYS.Asthelightthoughitmayannoyweakeyes, isstilllightinlikemannertheSaviorendures,though many fall away, for His office is not todestroybut their way is madness. Wherefore not only bythe salvation of the good but by the scattering of the wicked,isHispowershown.Forthesunthebrighter itshines,isthemoretryingtotheweaksight.
GREG. NYSS. Mark the nice distinction here observed. Salvation is said to be preparedbefore
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praeparatio quippe salutis dicitur coram omni populo sed casus et sublevatio plurium.Divinumenimpropositumestsalus et deificatio singulorum: casus autem et sublevatio consistit in plurium intentione, credentiumetnoncredentium.Quodautem iacentes et increduli subleventur, non est absurdum. Origenes: Qui autem curiosus interpres est,dicitnequaquameumcaderequiante nonsteterit.Damihiigiturquifueritillequi stetit,etincuiusruinamsalvatoradvenerit? 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 suntex Israel,quosnecesseeratetpristinisbonis carere, et poenas luere graviores quam omnes aliae gentes: eo quod dudum prophetatum in eis et adoratum et exeis productum minime susceperunt. Idcirco specialitereisminaturruinam,nonsoluma spirituali salute, sed etiam propter destructionem urbis et habitantium civitatem. Resurrectio vero promittitur credentibus, partim quidem velut sublege
thefaceofallpeople,butthefallingandraisingisof manyfortheDivinepurposewasthesalvationand sanctification of every one whereas thefallingand lifting up stands in the will of many believers and unbelievers.Butthatthosewhowerelyinginunbelief shouldberaisedupagainisnotunreasonable.
ORIGENThecarefulinterpreterwillsay,thatnoone fallswhowasnotbeforestanding.Tellmethen,who weretheywhostood,forwhosefallChristcame?
GREGNYSS. But by this he signifies a fall tothe verylowest,asifthepunishmentbeforethemystery oftheincarnation,fellfarshortofthatafterthegiving andpreachingoftheGospeldispensationAndthose spokenofarechieflyofIsrael,whomustofnecessity forfeit their ancient privileges, and pay a heavier penaltythananyothernation,becausetheywereso unwilling to receive Him Who had long been prophesiedamongthem,hadbeenworshipped,and had come forth from them. In a most especial manner then he threatens them with not onlyafall from spiritual freedom, but also the destruction of theircity,andofthosewhodweltamongthem.Buta resurrection is promised to believers,partlyindeed assubjecttothelaw,andabouttobedeliveredfrom
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iacentibus,etabeiusservitutesublevandis partim vero velut consepultis cum Christo, eteiconsurgentibus. 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 etpetram scandali futurum, ne confundantur credentes in eum, sermo propheticus declaravit.
itsbondage,butpartlyasburiedtogetherwithChrist, andrisingwithHim. GREG. NYSS. Now from these words, youmay perceivethroughtheagreementofmensmindson the word of prophecy, that one and the sameGod and lawgiver has spoken both in theProphetsand the New Testament. For the language ofprophecy declaredthatthereshallbeastoneoffalling,anda rockofoffense,thattheywhobelieveonHimshould notbeconfounded.Thefallthereforeistothemwho areoffendedwiththemeannessofHiscominginthe fleshtherisingagaintothosewhoacknowledgethe steadfastnessoftheDivinepurpose. ORIGEN There is also a deeper meaningaimed against those who raise their voices against their Creator,saying,BeholdtheGodoftheLawandthe Prophets of what sort He is! He says, I kill,andI makealive.IfGodthenisabloodyjudgeandacruel master,itismostplainthatJesusisHisSon,since thesamethingsherearewrittenofHim,namely,that Hecomesforthefallandrisingagainofmany.
Origenes in Lucam: Est autem et altius quidintelligendumadversuseosquicontra conditorem latrant dicentes: ecce Deus legisetprophetarum,videtequalissit.Ego, inquit, occidam, et ego vivificabo. Sedsi 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. Ambrosius: Ut scilicet iustorum iniquorumque merita discernat, et pro
AMBROSEThatis,todistinguishthemeritsofthe justandtheunjust,andaccordingtothequalityofour
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nostrorumqualitatefactorumiudexveruset iustusautsuppliciadecernatautpraemia. Origenes: Videndum est autem ne forte salvatornonaequealiisinruinamveneritet in resurrectionem: quia enim peccato stabam, primo mihi utilitas fuitutcaderem et peccato morerer. Denique et sancti prophetae cum augustius aliquid contemplabantur,cadebantinfaciemsuam, ut peccata per ruinampleniuspurgarentur: hocipsumetsalvatortibiprimumconcedit. Peccator eras cadat in te peccator, ut possis dehinc resurgere et dicere: si commortuisumus,etconvivemus. Chrysostomus: Resurrectio quidem est conversationova:cumenimlascivuscastus efficitur, avarus misericors, atrox mansuescit, resurrectio celebratur, mortuo quidem peccato, resurgente vero iustitia. Sequituretinsignumcuicontradicetur. Basilius: Signum contradictionem accipiens proprie crux dicitur aScriptura. Fecit enim, inquit, Moyses serpentem aeneum,etposuitprosigno.
deeds, as a true and just Judge, to decree punishmentorrewards. ORIGENButwemusttakecarelestbychancethe Savior should not come to some equallyforthefall andrisingagainforwhenIstoodinsin,itwasfirst goodformetofall,anddietosin.Lastly,Prophets and Saints when they were designing somegreat thing,usedtofallontheirfaces,thatbytheirfalltheir sinsshouldbethemorefullyblottedout.Thisitisthat theSaviorfirstgrantstoyou.Youwereasinner,let thatwhichissinfallinyou,thatyoumaythencerise again,andsay,IfwebedeadwithHim,weshallalso livewithHim.
CHRYS. The resurrection is a new life and conversation. For when the sensual man becomes chaste,thecovetousmerciful,thecruelmangentle,a resurrection takes place. Sin being dead, righteousnessrisesagain.Itfollows,Andforasign whichshallbespokenagainst. BASILThesignwhichisspokenagainstiscalledin Scripture, the cross. For Moses, it says, madea brazenserpent,andplaceditforasign.
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Gregorius Nyssenus: Miscet autem dedecus gloriae. Huius enim rei nobis christicolis est hoc signum indicium contradictionis vero, dum ab hisquidem accipitur ut ridiculosum et horribile, abhis vero admodum venerandum. Vel forsan ipsumChristumnominatsignum,tamquam supra naturam existentem et signorum auctorem. Basilius: Est enim signum alicuius rei mirabilis et occultae indicativum visum quidem a simplicioribus, intellectum vero abhabentibusexercitatumintellectum. Origenes in Lucam: Omnia autem quae de Christo narrat historia, signum suntcui contradicitur: non quod contradicant hiqui credunt in eum: nos quippe scimusomnia veraessequaescriptasunt:sedquiaapud incredulos universa quae de eo scripta sunt,signumsuntcuicontradicetur. GregoriusNyssenus: Haec siquidemde filio dicuntur spectant tamen ad eius genitricem,dumsingulasibiassumitsimul periclitata et glorificata: nec tantum prospera,sedillidenuntiatetiamdolorosa
GREG. NYSS. He has joined together honor and dishonor.FortousChristiansthissignisatokenof honor,butitisasignofcontradiction,inasmuchby some indeed it is received as absurd and monstrous,byotherswiththegreatestveneration.Or perhapsChristHimselfistermedasign,ashavinga supernaturalexistence,andastheauthorofsigns.
BASIL For a sign betokens something marvelous andmysterious,whichisseenindeedbythesimple minded.
ORIGEN But all the things which historyrelatesof Christ are spoken against, not that those who believeonHimspeakagainstHim,(forweknowthat allthethingswhicharewrittenofHimaretrue,)but thateverythingwhichhasbeenwrittenofHimiswith theunbelieversasignwhichisspokenagainst.
GREG.NYSS.Thoughthesethingsaresaidofthe Son,yettheyhavereferencealsotoHismother,who takeseachthingtoherself,whetheritbeofdanger orglory.Heannouncestohernotonlyherprosperity, but her sorrows for it follows, And a swordshall
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nam sequitur et tuam ipsius animam pertransibitgladius. Origenes: Nulla docet historia beatam Mariam ex hac vita gladii occisione migrassepraesertimcumnonanima,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:quaeetsiChristumutpoteDei filium sponte propria mori, mortemque ipsam non dubitaret esse devicturum: ex sua tamen carne procreatum, non sine dolorisaffectupotuitviderecrucifigi. Ambrosius: Vel prudentiam Mariae non ignaram mysterii caelestis ostendit:vivum estenimverbumDei,etvalidumetacutius omnigladioacutissimo. 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 gladiuspertransiens
piercethroughyourownheart.
BEDENohistorytellsusthatMarydepartedthislife bybeingslainwiththesword,thereforesincenotthe soul but the body is killed with iron, weareleftto understand that sword which is mentioned, Anda swordintheirlips,thatis,griefbecauseofourLords passionpassedthroughhersoul,whoalthoughshe sawChristtheverySonofGoddieavoluntarydeath, and doubted not that He who was begotten ofher fleshwouldovercomedeath,couldnotwithoutgrief seeHimcrucified.
AMBROSE Or it shows the wisdom ofMary,that shewasnotignorantoftheheavenlyMajestyForthe word of God is living and strong, andsharperthan thesharpestsword. AUG.OrbythisissignifiedthatMaryalso,through whomwasperformedthemysteryoftheincarnation, lookedwithdoubtandastonishmentatthedeathof herLord,seeingtheSonofGodsohumbledasto comedowneventodeath.Andasaswordpassing closebyamancausesfear,thoughitdoesnotstrike himsodoubtalsocausessorrow,yetdoesnotkill
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iuxta hominem, timorem facit,nonpercutit itaetdubitatiomoestitiamfecit,nontamen occidit: quia non sedit in animo, sed pertransiitquasiperumbram. 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 fatebanturin cruce alii nec sic ab infamiis et criminationibusdesistebant.Velhocdictum est,quatenustemporepassionispateantex plurium cordibus meditationes, et emendenturperresurrectionem:veloxenim illispostambiguitatemcertitudosupervenit: nisi forte revelationem illuminationemquis aestimet,utsolitumestScripturae. Beda: Sed et usque adconsummationem saeculi praesentis Ecclesiae animam gladius durissimae tribulationispertransire non cessat, cum signo fidei abimprobis contradici cum audito Dei verbo multos cum Christo resurgere, sed plures a credulitate ruere, gemebunda pertractat
foritisnotfastenedtothemind,butpassesthrough itasthroughashadow.
GREGNYSS.Butitisnotmeantthatshealonewas concerned in that passion, for it is added, thatthe thoughtsofmanyheartsmayberevealed.Theword thatmarksthenoneventitisnotusedcausatively forwhenalltheseeventstookplace,therefollowed the discovery of many mens intentions. Forsome confessed God on the cross, others even then ceasednotfromtheirblasphemiesandrevilings.Or this was said, meaning that at the time ofthe passionthethoughtsofmensheartsshouldbelaid open, and be corrected by the resurrection. For doubts are quickly superseded by certainty. Or perhapsbyrevealingmaybemeant,theenlightening ofthethoughts,asitisoftenusedinScripture.
BEDE But now even down to the close of the present time, the sword of the severesttribulation ceases not to go through the soul oftheChurch, when with bitter sorrow she experiences theevil speakingagainstthesignoffaith,whenhearingthe word of God that many are raised with Christ,she finds still more falling from the faith, when atthe
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cum revelatis multorum cordium cogitationibus,ubioptimumEvangeliisevit semen, ibi zizania vitiorum vel plusiusto praevalere,velsolagerminareconspicit. Origenes in Lucam: Cogitationes etiam malae in hominibus erant quaepropterea revelataesunt,utoccidereteasillequipro 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,sedhisquipossuntmederivulneribus nostris,delebunturpeccatanostra.
revealingofthethoughtsofmanyhearts,inwhichthe good seed of the Gospel has been sown,she beholdsthetaresofviceovershootingit,spreading beyondit,orgrowingalone. ORIGEN But the evil thoughts of men were revealed,thatHeWhodiedforusmightslaythem for while they were hidden, it was impossible to utterly destroy them. Hence also when wehave sinnedweoughttosay,MineiniquityhaveInothid. ForifwemakeknownoursinsnotonlytoGod,butto whoevercanhealourwounds,oursinswillbeblotted out.
Lectio11 36, , : , ,37 ,

36. And there was one Anna, a prophetess,thedaughterofPhanuel,of the tribe of Aser: she was of agreat age, and had lived with a husband sevenyearsfromhervirginity37.And she was a widow of aboutfourscore andfouryears,whichdepartednotfrom the temple, but served God with
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.38 .
fastingsandprayersnightandday.38 And she coming in that instant gave thankslikewisetotheLord,andspoke of him to all them that looked for redemptioninJerusalem.
Ambrosius in Lucam: Prophetaverat Simeon, prophetaverat copulata coniugio, prophetaverat virgo, debuit et vidua prophetare nec qua professio deessetaut sexus et ideo dicitur et erat Anna prophetissafiliaPhanueldetribuAser. Theophylactus: Immoratur Evangelista circa Annae descriptionem, et patrem et tribum enarrans testes quasi multos adducensquipatremettribumviderunt. Gregorius Nyssenus: Vel quia tunc temporis cum hac aliae quaedameodem nomine nuncupabantur. Ut igitur ad eam manifesta discretio fieret patrem eius commemorat, et generis qualitatem describit.
AMBROSE Simeon had prophesied, awoman united in marriage had prophesied, a virgin had prophesied,itwasmeetalsothatawidowshould prophesy,thattheremightlacknosexorcondition oflife,andthereforeitissaid,Andtherewasone Annaaprophetess. THEOPHYL.TheEvangelistdwellssometimeon the account of Anna, mentioning both herfathers tribe,andadding,asitwere,manywitnesseswho knewherfatherandhertribe. GREGNYSS.Orbecauseatthattimetherewere severalotherswhowerecalledbythesamename, that there might be a plain way ofdistinguishing her, he mentions her father, and describes the qualityofherparents.
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Ambrosius: Anna vero et stipendiis viduitatis et moribus talis inducitur utdigna fuisse credatur quae redemptorem omnium nuntiaretundesequiturhaecprocesseratin diebus multis, et vixerat cum virosuoannis septem a virginitate sua, et haec vidua usqueadannosoctuagintaquatuor. Origenes in Lucam: Neque enim spiritus sanctus fortuito habitavit in ea:bonumenim estprimumsiquapotestvirginitatisgratiam possidere si autem hoc non potuerit,sed eveneriteiutperdatvirum,viduaperseveret: quod quidem non solum post mortemviri, sed etiam cum ille vivit, debet haberein animo ut etiam si non evenerit, voluntas ipsiusetpropositumadominocoronetur,et dicat: hoc voveo, hoc promitto: si mihi humanumaliquid,quodnonopto,contigerit, nihil aliud faciam quam incontaminata, et vidua perseverem. Iuste ergo sanctamulier spiritum prophetandi meruit accipere, quia longa castitate, longis etiam ieiuniisadhoc culmenascenderatundesequiturquaenon discedebat de templo, ieiuniis et obsecrationibusserviensdieacnocte. Gregorius Nyssenus: In quo liquet quod
AMBROSENowAnna,bothfromthedutiesofher widowhood and her manner of life, is foundtobe such that she is thought worthy to announcethe Redeemeroftheworld.Asitfollows,Shewasofa greatage,andhadlivedwithherhusband,&c.
ORIGENFortheHolySpiritdweltnotbychancein her.Forthehighestblessing,ifanycanpossessit, isthegraceofvirginity,butifthiscannotbe,andit chance to a woman to lose her husband, lether remain a widow, which indeed not only afterthe death of her husband, but even while he isliving, she ought to have in her mind, that supposingit shouldnothappen,herwillanddeterminationmight becrownedbytheLord,andherwordsshouldbe, ThisIvow,andpromise,thatifacertaincondition ofthislifebemine,(whichyetIwishnot,)Iwilldo nothing else but remain inviolate and a widow. Mostjustlythenwasthisholywomanthoughtworthy to receive the gift of prophecy, because bylong chastityandlongfastingsshehadascendedtothis heightofvirtue,asItfollows,Whodepartednotfrom thetemplewithfastingsandprayers,&c.
ORIGEN From which it is plain that she

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ceterarum virtutum inerat ei congeries. Et aspice eam conformem Simeoni virtutibus: simulenimerantintemplo,simuletiamdigni reputatisuntpropheticagratiaundesequitur ethaecipsahorasuperveniensconfitebatur domino hoc est, regratiabatur, videndo mundi salutem in Israel, et confitebatur de Iesu, quoniam ipse esset redemptor, idemque salvator unde sequitur et loquebatur deillo omnibus qui expectabant redemptionem Israel. Verum quia Anna prophetissa modicum aliquid et non nimis clarum de Christo disseruit, Evangelium non seriatim induxit quaeabeasuntdicta.Forsanautemobhoc aliquis Simeonem praevenisse fatebitur,eo quod is quidem formam legisgerebat:nam etipsumnomennotatobedientiamillavero gratiae, quod interpretatio nominis manifestat: inter quos Christusmediuserat: idcirco illum quidem dimisit cum lege morientem, hanc vero fovet ultraviventem pergratiam. Beda:IuxtaintellectumetiammysticumAnna Ecclesiam significat, quae in praesenti
possessed a multitude of other virtues, andmark how she resembles Simeon in his goodness,for they were both in the temple together, antiboth counted worthy of prophetic grace, as itfollows, Andshecominginatthisveryinstant,gavethanks totheLord. THEOPHYL.Thatis,returnedthanksforseeingin IsraeltheSavioroftheworld,andsheconfessedof Jesus that He was the RedeemerandtheSavior. Henceitfollows,Andshespokeofhimtoall,&c. ORIGENButbecauseAnnaswordswerenothing remarkable,andofnogreatnoterespectingChrist, the Gospel does not give the particulars ofwhat she said, and perhaps for this reason onemay suppose that Simeon anticipated her, since he indeedborethecharacterofthelaw,(forhisname 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 Annahe sustainslivingbeyondthroughgrace.
BEDE According to the mystical meaning,Anna signifies the Church, who at present is indeeda
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sponsisuiestmortequasividuata.Numerus etiam annorum viduitatis eius tempus Ecclesiae designat, quo in corpore constituta peregrinatur a domino. Septies quippeduodenioctuagintaquatuorfaciunt:et septemquidemadhuiussaeculicursum,qui diebus septem volvitur, duodecim vero ad perfectionem doctrinae apostolicae pertinent. Ideoque sive universalisEcclesia, seuquaelibetanimafidelis,quaetotumvitae suae tempus apostolicis curat mancipare institutis, octoginta quatuor annis domino servire laudatur. Tempus etiam septem annorum, quo cum viro suo manserat, congruit:nampropterdominicaeprivilegium maiestatis, quo in carne versatus docuit,in signum perfectionis simplex septem annorum est numerus expressus. Arridet etiam Ecclesiae mysteriis et Anna, quae gratiaeiusinterpretatur,etfiliaestPhanuelis, quifaciesDeidicitur,etdetribuAser,idest beati,descendit.
widow by the death of her Husband thenumber alsooftheyearsofherwidowhoodmarksthetime oftheChurch,atwhichestablishedinthebody,she isseparatedfromtheLord.Forseventimestwelve make eighty-four, seven indeed referring to the courseofthisworld,whichrevolvesinsevendays but twelve had reference to the perfection of Apostolic teaching, and therefore the Universal Church,oranyfaithfulsoulwhichstrivestodevote the whole period of its life to the followingof Apostolic practice, is said to serve the Lordfor eighty-four years. The term also of sevenyears, duringwhichshelivedwithherhusband,coincides. For through the prerogative of our Lords greatness,wherebyabidingintheflesh,Hetaught, the simple number of seven years was taken to expressthesignofperfection.Annaalsofavorsthe mysteriesoftheChurch,beingbyinterpretationits grace, and being both the daughterofPhanuel, who is called the face of God, anddescended fromthetribeofAser,i.e.theblessed.
Lectio12 39 ,
39. And when they hadperformedall things according to the law of the Lord, they returned into Galilee, to
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.40 ,'. 41 ' .
their own city Nazareth. 40. Andthe childgrew,andwaxedstronginspirit, filled with wisdom: and the grace of God was upon him. 41. Now his parentswenttoJerusalemeveryyear atthefeastofthePassover.
Beda: Praetermisit hoc loco Lucas quaea Matthaeo satis exposita noverat: dominum videlicet post hoc, ne ab Herodenecandus inveniretur, in Aegyptum a parentibus esse delatum, defunctoque Herode, sic demumin Galilaeamreversum,Nazarethcivitatemsuam 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 quaetamen,alteriusEvangelistaeconsiderata Scriptura, quo loco transita fuerint, diligens lector inveniat. Unde multis praetermissis, Lucasdicitetutperfeceruntomniasecundum legem domini, reversi sunt in Galilaeamin civitatemsuamNazareth.
BEDE Luke has omitted in this place whathe knew to have been sufficiently set forth by Matthew, that the Lord after this, forfearthatHe shouldbediscoveredandputtodeathbyHerod, was carried by His parents into Egypt, andat Herods death, having at length returned to Galilee, came to dwell in His owncityNazareth. For the Evangelists individually are wont toomit certain things which they either know to have been, or in the Spirit foresee will be, relatedby 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 omissionshave been.Thusafteromittingmanythings,Lukesays, Andwhentheyhadaccomplishedallthings,&c.
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Theophylactus: Erat quidem eorumcivitas Bethlehem sicut patria, Nazareth vero tamquamhabitaculum. Augustinus de Cons. Evang: Forte autem hoc movet quomodo dicat Matthaeus propterea cum puero parentes eius iisse in Galilaeam,quiametuArchelaiinIudaeamire noluerunt cum propterea magis iisse in Galilaeam videantur, quia civitas eorumerat NazarethGalilaeae,sicutLucashicnontacet. Sedintelligendumest,ubiAngelusinsomnis in Aegypto dixit ad Ioseph: surge, etaccipe puerum et matrem eius, et vade interram Israel,sicintellectumprimoesseaIoseph,ut putaret iussum se esse pergere inIudaeam: ipsa enim intelligi primitus potuit terra Israel. Porro autem postea, quoniam comperit illic regnare filium Herodis Archelaum, noluit obicereseillipericulocumpossetterraIsrael etiam sic intelligi, ut etiam Galilaea illi deputaretur, quia et ipsam populus Israel incolebat. Graecus: Vel aliter. Enumerat hic Lucas tempusantedescensuminAegyptumneque enim ante purgationem eam Ioseph deduxisset. Ante vero quam in Aegyptum descenderent, non receperant per oracula ut
THEOPHYL. Bethlehem was indeed their city, their paternal city, Nazareth the place of their abode. AUG. Perhaps it may strike you as strangethat MatthewshouldsaythatHisparentswentwiththe young Child into Galilee because they were unwilling to go to Judea for fear ofArchelaus, whentheyseemtohavegoneintoGalileerather because their city w as Nazareth in Galilee,as Luke in this place explains it. But we must consider,thatwhentheAngelsaidinadreamto Joseph in Egypt, Rise, and take theyoungchild and his mother, and go into the land ofIsrael,it wasatfirstunderstoodbyJosephasacommand to go into Judea, for so at first sight thelandof Israelmighthavebeentakentomean.Butwhen afterwards he finds that Herods son Archelaus wasking,hewasunwillingtobeexposedtothat danger, seeing the land of Israel might alsobe understoodtoincludeGalileealsoasapartofit, fortherealsothepeopleofIsraeldwelt.
GREEK EX. Or again, Luke is heredescribing the time before the descent to Egypt,forbefore herpurificationJosephhadnottakenMarythere ButbeforetheywentdownintoEgypt,theywere not told by God to go to Nazareth butasliving
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Nazareth pergerent immo quasi libentiusin patriaconversantes,illucultropergebant.Cum enim ad nihil aliud ascensus inBethlehem evenisset nisi causa descriptionis, expedito eo cuius causa ascenderant, descenduntin Nazareth. Theophylactus: Poterat autem secundum corpus ex ipso utero in mensura maturae aetatis prodire sed videretur hocsecundum phantasiam:proptereapaulatimcrescitunde sequitur puer autem crescebat et confortabatur. Beda: Notanda est distinctio verborum: quia dominusIesusChristusineoquodpuererat, idest habitum humanae fragilitatis induerat, crescereetconfortarihabebat.
more freely in their own country, thither of their own accord they went for since the goingupto Bethlehemwasfornootherreasonbutthetaxing, when that was accomplished they go down to Nazareth.
THEOPHYL. Now our Lord might have come forthfromthewombinthestatureofmatureage, but this would seem like something imaginary thereforeHisgrowthisgradual,asitfollows,And thechildgrew,andwaxedstrong.
BEDEWemustobservethedistinctionofwords, thattheLordJesusChristinthatHewasachild, that is, had put on the condition of human weakness, was daily growing and being strengthened. ATHAN. But if as some say the flesh was changed into a Divine nature, how diditderive growth? for to attribute growth to anuncreated substanceisimpious.
Athanasius contra Arianos: Ceterum si, secundumquosdam,caroindivinamnaturam mutata est, quomodo capiebat augmentum? Increatoenimaugmentumattribuerenefarium est. Cyrillus: Decenter vero aetatis incremento sapientiae coniunxit augmentum, cumdicitet
CYRILRightlywiththeAgrowthinage,St.Luke has united increase in wisdom, ashesays,And

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confortabatur, scilicet spiritu nam iuxta mensuram aetatis corporeae, natura divina sapientiampropriamrevelabat. Theophylactus: Si enim dum parvusaetate erat, omnem sapientiam demonstrasset, videreturprodigiumsedperprofectumaetatis seipsumostendebat,uttotumimpleretorbem. Non autem quasi suscipiens sapientiam, spiritu confortari dicitur: quod enim ab initio perfectissimum est, quomodo potest deinde perfectius fieri? Unde sequitur plenus sapientiaetgratiaDeieratinillo. Beda:Sapientiaquidem,quiainipsohabitat omnis plenitudo divinitatis corporalitergratia autem,quiahominiIesuChristomagnagratia donatum est ut ex quo homo fiericoepisset, perfectusessetetDeusmultoautemmagisin 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 mirabiliafuerant,itaetpueritiamirabilisesset, utDeisapientiacompleretur.Sequituretibant parenteseiusperomnesannosinIerusalem, indiesolemniPaschae.
he was strengthened, (i.e. in spirit.) For in proportion to the measure of bodily growth,the Divinenaturedevelopeditsownwisdom. THEOPHYL.Forifwhileyetalittlechild,Hehad displayedHiswisdom,Hewouldhaveseemeda miracle,buttogetherwiththeadvanceofageHe gradually showed Himself, so as to fillthewhole world.FornotasreceivingwisdomisHesaidto be strengthened in spirit. For that whichismost perfectinthebeginning,howcanthatbecomeany moreperfect.Henceitfollows,Filledwithwisdom, andthegraceofGodwasinhim. BEDE Wisdom truly, for in Him dwells allthe fullness of the Godhead bodily, but grace, because it was in great grace given totheman Christ Jesus, that from the time Hebegantobe manHeshouldbeperfectmanandperfectGod. But much rather because He was the wordof God,andGodneedednottobestrengthened,nor wasinastateofgrowth.ButwhileHewasyeta littlechildHehadthegraceofGod,thatasinHim all things were wonderful, His childhood also might be wonderful, so as to be filledwiththe wisdom of God. It follows, And his parentswent every year to Jerusalem, at the feast of the Passover.
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Chrysostomus: In Hebraeorum solemnitatibus non solum tempus, sedetiam locum observare lex iusserat: et ideo nec domini parentes extra Hierosolymam celebrarePaschavolebant. Augustinus de Cons. Evang: Quomodo autem ibant parentes eius per omnesannos pueritiae Christi in Ierusalem, si Archelai timoreillucprohibebanturaccedere?Hocmihi dissolvere non esset difficile, nec sialiquis Evangelistarum expressisset quamdiu regnaret Archelaus: fieri enim poterat utper diem festum inter tam ingentem turbam latenterascenderentmoxreversuriubitamen aliis diebus habitare metuerunt, ut nec solemnitate praetermissa essent irreligiosi, nec continua mansione conspicui. Cumvero etiam de regno Archelai omnes quamfuerit diuturnum tacuerint, iste quoque intellectus patet:quodLucasdicit,peromnesannoseos ascendere solitos in Ierusalem, tunc accipimus factum, cum iam non timeretur Archelaus.
CHRYS. At the feast of the Hebrews thelaw commanded men not, only to observe thetime, buttheplace,andsotheLordsparentswishedto celebrate the feast of the Passover only at Jerusalem. AUG. But it may be asked, howdidHisparents go up all the years of Christs childhoodto 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.Foritwerepossiblethatonthefeastday amidsogreatacrowdtheymightsecretlycome, andsoonreturnagain,atthesametimethatthey feared to remain there on other days, so as neither to be wanting in religious duties by neglectingthefeast,norleavethemselvesopento detection by a constant abode there. But now since all have been silent as to the lengthof Archelausreign,itisplainthatwhenLukesays, They were accustomed to go up every year to Jerusalem, we are to understand that tohave beenwhenArchelauswasnolongerfeared.
Lectio13
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42 , 43 , , . 44 , 45 . 46 : 47 .48 , , , . 49 ,
42. And when he was twelve yearsold, they went up to Jerusalem after the custom of the feast. 43. And whenthey hadfulfilledthedays,astheyreturned,the child Jesus tarried behind in Jerusalem andJosephandhismotherknewnotofit. 44.Butthey,supposinghimtohavebeen inthecompany,wentadaysjourneyand theysoughthimamongtheirkinsfolkand acquaintance. 45. And when they found him not, they turned back again to Jerusalem,seekinghim.46.Anditcame to pass, that after three days theyfound him in the temple, sitting in the midstof the doctors, both hearing them, and asking them questions. 47. And all that heard him were astonished at his understanding and answers. 48. And when they saw him, they wereamazed: and his mother said to him, Son,why haveyouthusdealtwithus?behold,your father and I have sought yoursorrowing. 49.Andhesaidtothem,Howisitthatyou sought me? wist you not that I mustbe about my Fathers business? 50. And they understood not the saying whichhe spoketothem.
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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. Graecus: Non enim indicium sapientiae transcendit aetatis mensuram sed quo tempore penes nos discretionis ratio perficiconsuevit,duodecimoscilicetanno, Christisapientiademonstratur. Ambrosius inLucam: Vel aduodecimo anno dominicae sumitur disputationis exordium: hic enim praedicandae fidei evangelizantiumnumerusdebebatur. Basilius: Possumus et hoc dicere:quia sicut septenario numero, sic et duodenario, qui multiplicatis inter se invicem septenarii partibus constat, vel
CYRIL The Evangelist having said before thatthe Childgrewandwaxedstrong,verifieshisownwords whenherelates,thatJesuswiththeholyVirginwent up to Jerusalem as it is said, And whenhewas twelveyearsold,&c.
GREEKEX.Hisindicationofwisdomdidnotexceed themeasureofHisage,butatthetimethatwithus the powers of discernment are generallyperfected, thewisdomofChristshowsitself.
AMBROSE Or the twelfth year was the commencement of our Lords disputation with the doctors, for this was the number of theEvangelists necessarytopreachthefaith. BEDE We may also say, that as by theseventh number,soalsobythetwelfth,(whichconsistsofthe partsofsevenmultipliedalternatelybyoneanother,) the universality and perfection of either things or
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rerum vel temporum universitas ac perfectio designetur: atque ideo quo omnia loca vel tempora doceat occupari, recte a duodecimo numero iubarChristi sumitexordium. Beda: Quod autem dominus peromnes annos cum parentibus in Pascha Hierosolymam venit, humilitatis est humanaeindicium:hominisnamqueestad offerenda Deo sacrificia concurrere, et eum orationibus conciliare. Fecit ergo dominus,interhomineshomonatus,quod faciendum hominibus per Angelos imperavit Deus: unde dicitur secundum consuetudinem diei festi. Sequamurigitur iter humanae conversationis eius, si deitatisgloriamdelectamurintueri. Graecus: Celebrato autem festo, aliis remeantibus,Iesuslatenterremansitunde sequitur consummatisque diebus, cum redirent,remansitpuerIesusinIerusalem 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
times is signified, and therefore rightly from the numbertwelve,thegloryofChristtakesitsbeginning, being that by which all places and times are to be filled.
BEDE Now that the Lord came up everyyearto JerusalematthePassover,betokensHishumilityas aman,foritis,mansdutytomeettogethertooffer sacrifices to God, and conciliate Him withprayers. Accordingly the Lord as man, did amongmenwhat Godbyangelscommendedcmentodo.Henceitis said,Accordingtothecustomofthefeastday.Letus followthenthejourneyofHismortallife,ifwedelight tobeholdthegloryofHisdivinenature.
GREEKEX.Thefeasthavingbeencelebrated,while therestreturned,Jesussecretlytarriedbehind.Asit follows,Andwhentheyhadfulfilledthedays,asthey returned,thechildJesustarriedbehindinJerusalem and his parents knew not of it. It is said, Whenthe days were accomplished, because the feastlasted sevendays.ButthereasonofHistarryingbehindin secretwas,thatHisparentsmightnotbeahindrance toHiscarryingonthediscussionwiththelawyersor perhapstoavoidappearingtodespisehisparentsby
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hoc evitans, ne videatur parentes contemnere, si mandantibus nonpareret. Latenter ergo remanet, ne autretrahatur, autsitinobediens. OrigenesinLucam:Nonautemmiremur parentesvocatos,quorumalterobpartum, alter ob obsequium, patris et matris merueruntvocabula. Beda: Sed quaeret aliquis quomodoDei filius tanta parentum curanutritus,potuerit obliviscendo relinqui. Cui respondendum: quia filiis Israel moris fuit ut temporibus festisvelHierosolymamconfluentes,velad propria redeuntes, seorsum viri,seorsum feminae incederent, infantesque velpueri cum quolibet parente indifferenter ire potuerunt ideoque Mariam vel Ioseph vicissim putasse puerum Iesum, quem secum non cernebant, cumalteroparente reversum unde sequitur existimantes autemillumesseincomitatu,veneruntiter diei, et requirebant eum intercognatoset notos. Origenes: Sicut autem quando insidiabantur ei Iudaei, elapsus est de
not obeying their commands. He remainstherefore secretly, that he might neither be kept away norbe disobedient.
ORIGENButwemustnotwonderthattheyarecalled His parents, seeing the one from her childbirth,the otherfromhisknowledgeofit,deservedthenamesof fatherandmother. BEDE But some one will ask, how was it that the Son of God, brought up by His parents withsuch care, could be left behind from forgetfulness?To whichitisanswered,thatthecustomofthechildrenof Israel while assembling at Jerusalem on thefeast days,orreturningtotheirhomes,wasforthewomen andmentogoseparately,andtheinfantsorchildren togowitheitherparentindiscriminately.Andsoboth MaryandJosepheachthoughtinturnthattheChild Jesus, whom they saw not with them,wasreturning with the other parent. Hence it follows, But they, supposinghimtohavebeeninthecompany,&c.
ORIGENButaswhentheJewsplottedagainstHim He escaped from the midst of them, and was not

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medioeorum,etnonapparuitsicetnunc puto remansisse puerum Iesum, et parentes eius ubi remanserit ignorasse: sequitur enim et non invenientes, reversi suntinIerusalem,requirenteseum. Glossa: Una quidem die reversi sunt a Ierusalem secunda quaerunt inter cognatos et notos et non invenientes, tertiadieregressisuntinIerusalem,etibi invenerunt unde sequitur et factum est posttriduum,invenerunteumintemplo.
seensonowitseemsthattheChildJesusremained, and His parents knew not where He was. As it follows, And not finding him, they returned to Jerusalemseekingforhim.
GLOSS. They were on their way home, onedays journeyfromJerusalemontheseconddaytheyseek for Him among their kinsfolk andacquaintance,and when they found Him not, they returned on thethird day to Jerusalem, and there they found Him. Asit follows, And it came to pass, after threedaysthey foundhim. ORIGENHeisnotfoundassoonassoughtfor,for Jesus was not among His kinsfolk andrelations, amongthosewhoarejoinedtoHimintheflesh,norin thecompanyofthemultitudecanHebefound.Learn wherethosewhoseekHimfindHim,noteverywhere, butinthetemple.AnddoyouthenseekJesusinthe temple of God. Seek Him in the Church, and seek Himamongthemasterswhoareinthetemple.Forif youwiltsoseekHim,youshallfindHim.Theyfound HimnotamongHiskinsfolk,forhumanrelationscould not comprehend the Son of God not among His acquaintance, for He passes far beyond allhuman knowledge and understanding. Where then dothey find Him? In the temple! If at any timeyouseekthe Son of God, seek Him first in thetemple,thithergo
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Origenes: Non statim ut quaeritur invenitur:nonenimintercognatosetcarnis 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,idestfiliumDei,reperies.
up,andverilyshallyoufindChrist,theWord,andthe Wisdom,(i.e.theSonofGod.) Ambrosius: Post triduum reperitur in templo, ut esset indicio quiaposttriduum triumphalis passionis, in sede caelestiet honoredivinofideinostraeseostenderet, resurgensquimortuuscredebatur. Glossa: Vel quia quaesitus adventus Christi a patriarchis ante legem nonest inventus, quaesitus a prophetis etiustis sub lege non est inventus: quaesitus a gentilibussubgratiainvenitur. 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,utnosdoceretquidpueris,quamvis sapientes et eruditi sint, conveniret, ut audiant potius magistros quam docere desiderent, et se vana ostentatione non iactent. Interrogabat autem non ut addisceret,sedutinterroganserudiret:ex uno quippe doctrinae fonte manat et interrogareetresponderesapienterunde
AMBROSE After three days He is found in the temple,thatitmightbeforasign,thatafterthreedays of victorious suffering, He who was believed tobe dead should rise again anti manifest Himselftoour faith,seatedinheavenwithdivineglory. GLOSS.OrbecausetheadventofChrist,whichwas lookedforbythePatriarchsbeforetheLaw,wasnot found, nor again, that which was sought forby prophetsandjustmenundertheLaw,butthatalone isfoundwhichissoughtforbyGentilesundergrace. 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 teachingbutaskingquestions,asitissaid,Sittingin the midst of the doctors, hearing them,andasking them questions. And this He did as a dutyof reverence, that He might set us an exampleofthe properbehaviorofchildren,thoughtheybewiseand learned,rathertoheartheirmastersthanteachthem, andnottovauntthemselveswithemptyboasting.But HeaskednotthatHemightlearn,butthataskingHe mightinstruct.Forfromthesamesourceoflearning
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sequitur stupebant autem omnes quieum audiebant, super prudentia et responsis suis. Beda: Ad ostendendum enim quia homo erat, homines magistros humiliter audiebat ad probandum vero quiaDeus erat, eisdem loquentibus sublimiter respondebat. Graecus:Quaeritenimrationabiliter,audit prudenter, respondetque prudentius:quod stuporem faciebat unde sequitur et videntesadmiratisunt. Chrysostomus super Ioannem: Nullum quippemiraculumegitdominusinpueritia hoc tamen unum prodit Lucas, per quod mirabilisvidebatur. Beda: Divina siquidem linguasapientiam prodebat, sed infirmitatem aetas praetendebat humanam: unde Iudaeiinter alta quae audiunt, et infima quae vident, dubia admiratione turbantur. Nos autem nequaquam miremur, scientes secundum Isaiaeprophetiamquodsicparvulusnatus estnobisquodpermanetDeusfortis.
is derived both the power of asking andanswering wisely, as it follows, All who heard him were astonishedathiswisdom. BEDE To show that He was a man, He humbly listenedtothemastersbuttoprovethatHewasGod, Hedivinelyansweredthosewhospoke.
GREEK EX. He asks questions with reason,He listens M with wisdom, and answers with more wisdom,soastocauseastonishment.Asitfollows, Andtheywhosawitwereastonished. CHRYS. The Lord truly did no miracle inHis childhood,yetthisonefactSt.Lukementions,which mademenlookwithwonderuponHim.
BEDE For from His tongue there went forthdivine wisdom,whileHisageexhibitedmanshelplessness, andhencetheJews,amidthehighthingstheyhear and the lowly things they see, are perplexed with doubts and astonishment. But we can in no wise wonder,knowingthewordsoftheProphet,thatthus untousaIsChildisborn,thatHeabidesthemighty God.
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Graecus: Miranda vero Dei genitrix maternis affecta visceribus, quasi cum lamentisinquisitionemdolorosamostendit, 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 patertuuset egodolentesquaerebamuste. Origenes:Noveratvirgosacratahuncnon essefiliumIosephettamenpatremvocat 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 veroeoquod genealogiamIosephexDavidproduxit,ne superflua censeretur. Cur autemdolentes eum quaerebant? An ex eo quodperierit puer, an erraverit? Absit. Numquidetiam fieri poterat ut perditum formidarent infantem quem dominum esse cognoverant?Sedquomodotu,siquando Scripturas legis, quaeris in eis sensum cum dolore, non quod Scripturas errasse arbitreris sed veritatem quamintrinsecus habent,quaerisinvenireitailliquaerebant
GREEKEX. But the ever-wonderful motherofGod, moved by a mothers feelings, as it w were with weeping makes her mournful inquiry, in everything likeamother,withconfidence,humility,andaffection. Asitfollows,Andhismothersaidtohim,Son,what haveyoudone?
ORIGEN The holy Virgin knew that Hewasnotthe SonofJoseph,andyetcallsherhusbandHisfather accordingtothebeliefoftheJews,whothoughtthat Hewasconceivedinthecommonway.Nowtospeak generally we may say, that the Holy Spirithonored Josephbythenameoffather,becausehebroughtup theChildJesusbutmoretechnically,thatitmightnot seem superfluous in St. Luke, bringing down the genealogyfromDavidtoJoseph.Butwhysoughtthey Him sorrowing? Was it that hemighthaveperished orbeenlost?Itcouldnotbe.Forwhatshouldcause themtodreadthelossofHimwhomtheyknewtobe the Lord? But as whenever you readtheScriptures yousearchouttheirmeaningwithpains,notthatyou suppose them to have erred or to containanything incorrect,butthatthetruthwhichtheyhaveinherentin them you are anxious to find out so they sought Jesus, lest perchance leaving them he shouldhave returned to heaven, thither to descend v hen He
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Iesum, ne forte relinquens eos reversus essetadcaelos,cumilliplacuissetiterum descensurus.Oportetergoeumquiquaerit Iesum, non negligenter et dissolute transire, sicut multi quaerunt, et non inveniuntsedcumlaboreetdolore. Glossa:Velmetuebantne,quodHerodes in infantia eius patrasse quaesierat,tunc iam in pueritia positum, inventa opportunitate,aliiinterficerent. Graecus:Sedipsedominusrespondetad omnia, et corrigens quodammodo dictum eius de eo qui putabatur pater, verum patremmanifestat,docensnonperinfima gradi,sedinaltumextolliundesequituret aitadillos:quidestquodmequaerebatis? 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 suntoportetmeesse? Ambrosius: Duae sunt in Christo generationes: una est paterna, altera
would.HethenwhoseeksJesusmustgoaboutitnot carelesslyandidly,asmanyseekHimwhoneverfind Him,butwithlaborandsorrow.
GLOSS.OrtheyfearedlestHerodwhosoughtHimin His infancy, now that He was advancedtoboyhood mightfindanopportunityofputtingHimtodeath.
GREEKEX.ButtheLordHimselfsetseverythingat rest,andcorrectingasitwerehersayingconcerning him who was His reputed father, manifestsHistrue Father,teachingusnottowalkontheground,butto raiseourselvesonhigh,asitfollows,Andhesaysto them,Whatisitthatyouaskofme? BEDE He blames them not that they seek Himas theirson,butcompelsthemtoraisetheeyesoftheir mind to what was rather due to Him whoseeternal SonHewas.Henceitfollows,Knewyounot?&c.
AMBROSETherearetwogenerationsinChrist,one from His Father, the other from His motherthe

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materna paterna divinior, materna vero quae in nostrum laborem usumque descendit. Cyrillus: Hoc igitur dicit, ostendens se mensuram humanam transcendere, et innuens quod sacra virgo effecta sit minister negotii cum peperitcarnem.Ipse vero naturaliter et vere Deus erat,etfilius patris excelsi. Hinc autem Valentini sequaces audientes quod templum erat Dei, pudeat dicere, quod creator etlegis Deusettempli,nonipsepaterestChristi. EpiphaniusAdv.Haer.Attendat etEbion, quod post annos duodecim et nonpost tricesimum annum Christus reperiretur stupendus in sermonibus gratiae. Quamobrem non est dicere, quod postquam venit ad eum spiritus in Baptismo,factusfuitChristus;sedabipsa pueritiaettemplumagnovitetpatrem. Graecus: Haec est demonstratio prima sapientiae et virtutis pueri Iesu quae namque puerilia eius vocant, diabolicae putamusesseconsiderationis:nisiquisea sola velit acceptare nequaquam hisquae
Fathers more divine, the mothers that whichhas comedownforouruseandadvantage.
CYRILHesaysthisthenbywayofshowingthatHe surpasses all human standards, and hintingthatthe Holy Virgin was made the handmaid of the workin bringingHisfleshuntotheworld,butthatHeHimself was by nature and in truth God, and the Sonofthe Father most high Now from this let the followers of Valentinus, healing that the temple was of God, be ashamedtosaythattheCreator,andtheGodofthe lawandofthetemple,isnotalsotheFatherofChrist. EPIPHAN. Let Ebion know that attwelveyearsold, notthirty,Christisfoundtheastonishmentofallmen, wonderfulandmightyinthewordsofgrace.Wecan not here fore say, that after that the Spirit came to Him in Baptism He was made the Christ, thatis, anointedwithdivinity,butfromHisverychildhoodHe acknowledgedboththetempleandHisFather.
GREEKEX.Thisisthefirstdemonstrationoftheand poweroftheChildJesus.Forastowhatarecalled you acts of His childhood, we can not butsuppose themtobetheworknotonlyofachildishbutevenof adevilishmindandperversewill,attemptingtorevile
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tenemusoppugnantia,sedmagisconsona 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 strenuitatecognitus,tamquamquirepletus sapientia fuerat et sicut in aliis sic conversationis humanae atque locutionis, quamvissuprahominem,terminusetratio mansuetudo enim sibi praecipuum elegit locum. Super haec autem omnia nihil ascenditsuperverticemeius,nechumana manus, excepta materna. Hinc autem possumus utilitatem consequi: dum enim Mariam increpat dominus quaerentem ipsum inter propinquos, omissionem vinculorumsanguinisapertissimesuggerit ostendens quod non contingit metam perfectionis attingere eum qui adhuc vagatur in his quae corpori conferuntet quod homo deficit a perfectione per affectumcognatorum.Sequituretipsinon intellexerunt verbum quod locutus estad illos. Beda: Quia scilicet de sua divinitate ad eosloquebatur.
those things which are contained in theGospeland the sacred prophecies. But should one desireto receive only such things as are generallybelieved, and are not contrary to our other declarations, but accordalsowiththewordsofprophecy,letitsuffice thatJesuswasdistinguishedinformabovethesons ofmenobedienttoHismother,gentleindisposition in appearance full of grace and dignity eloquentin words, kind and thoughtful of the wants ofothers, knownamongallforapowerandenergy,asofone whowasfilledwithallwisdomandasinotherthings, soalsoinallhumanconversation,thoughaboveman, Himself the rule and measure. But thatwhichmost distinguished Him was His meekness, and that a razorhadnevercomeuponHishead,noranyhuman handexceptHismothers.Butfromthesewordswe mayderivealessonforwhentheLordreprovesMary seeking Him among His relations, He mostaptly pointstothegivingupofallfleshlyties,showingthatit is not for him to attain the goal ofperfectionwhois stillencompassedbyandwalksamongthethingsof the body, and that men fall fromperfectionthrough loveoftheirrelations.
BEDE It follows, And they understood himnot,that is,thewordwhichHespoketothemofHisdivinity.

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OrigenesinLucam:Velnesciebantutrum dicens in his quae patris mei sunt, significaret in templo, an aliquid altius,et quod magis aedificat: unusquisqueenim nostrum, si bonus fuerit atqueperfectus, possessio Dei patris est, et habet in mediosuiIesum.
ORIG.OrtheyknewnotwhetherwhenHesaidabout my Fathers business, He referred to thetemple,or somethinghigherandmoreedifyingforeveryoneof uswhodoesgood,istheseatofGodtheFatherbut whoeveristheseatofGodtheFather,hasChristin themidstofhim.
Lectio14 50 .51' , . . 52 [] . 51.Andhewentdownwiththem,and cametoNazareth,andwassubjectto them: but his mother kept all these sayings in her heart. 52. AndJesus increasedinwisdomandstature,and infavorwithGodandman.
Graecus: Totam intermediam Christi vitam, quae est inter ostensionem aetatis ettempus Baptismatis,velutimmunemalicuiusfamosiet publici miraculi et doctrinae, Evangelista sub unoverbocolligitdicensetdescenditcumeis,
GREEK EX. All that time of the life ofChrist which He passed between His manifestationin thetempleandHisbaptismbeingdevoidofany greatpublicmiraclesorteaching,theEvangelist sumsupinonewordsaying,Andhewentdown
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etvenitNazareth. Origenes inLucam: Crebro Iesus descendit cum discipulis suis, nec semper versaturin monte: quia non valebant qui variis morbis laborabant, ascendere in montem idcircoet nunc descendit ad illos qui deorsum erant. Sequitureteratsubditusillis.
withthem. ORIGEN Jesus frequently went down withHis disciples, for He is not always dwelling onthe mount, for they who were troubled withvarious diseaseswerenotabletoascendthemount.For thisreasonnowalsoHewentdowntothemwho were below. It follows: And he was subjectto them,&c. GREEK EX. Sometimes by His word He first instituteslaws,andHeafterwardsconfirmsthem, by His work, as when He says, The good shepherd lays down his life for his sheep.For shortlyafterseekingoursalvationHepouredout Hisownlife.ButsometimesHefirstsetsforthin Himself an example, and afterwards, as faras words can go, draws therefrom rules of life,as He does here, showing forth by Hisworkthese three things above the rest, the love of God, honor to parents, but the preferringGodalsoto our parents. For when He was blamed byHis parents, He counts all other things of less momentthanthosewhichbelongtoGodagain, HegivesHisobediencealsotoHisparents. BEDE For what is the teacherofvirtue,unless hefulfillhisdutytohisparents?WhatelsedidHe
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Graecus: Quandoque enim verbo priusleges instituens, ipse secundario opere comprobabatsicutillud:bonuspastoranimam suamponitproovibussuisipsenamquepaulo post, nostram salutem exquirens, animam exposuitpropriam:aliquandoveropriusvivendi proponit exemplar, et postea promebatverbo tenus sanctionem, sicut hic, haec triaprae 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 ipsisquoqueparentibusobedientiampraestat.
Beda:Quidenimmagistervirtutisnisiofficium pietatis impleret? Quid inter nos aliudquam

quodagianobisvellet,ageret?
do among us, than what He wished shouldbe donebyus? ORIGENLetusthenalsoourselvesbesubject toourparents.Butifourfathersarenotletusbe subject to those who are our fathers.Jesusthe SonofGodissubjecttoJosephandMary.ButI must be subject to the Bishop who hasbeen constitutedmyfather.ItseemsthatJosephknew thatJesuswasgreaterthanhe,andthereforein awe moderated his authority. But let every one see, that oftentimes he who is subject is the greater. Which if they who are higher indignity understand they will not be elated with pride, knowingthattheirsuperiorissubjecttothem. GREG.NYSS.Further,sincetheyounghavenot yet perfect understanding, and have needtobe led forward by those who have advanced toa moreperfectstatethereforewhenHearrivedat twelve years, He is obedient to His parents,to show that whatever is made perfect by moving forward,beforethatitarrivesattheendprofitably embracesobedience,(asleadingtogood.)
Origenes: Discamus ergo et nos filii parentibus nostris esse subiecti. Quod si patres non fuerint, subiciamur his quipatrum habent aetatem. Iesus filius Dei subicitur IosephetMariaeegoverosubiciarepiscopo, qui mihi constitutus est pater. Puto quod intelligebatIosephquiamaiorseeratIesus,et trepidus moderabatur imperium. Videat ergo unusquisque quod saepe qui subiectus est, maior sit: quod si intellexerit, non elevabitur superbiaquiestsublimiordignitate,scienssibi melioremessesubiectum. 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, obedientiamtamquamperducentemadbonum utiliteramplexatur. Basilius in Lib. Relig: Ab ipsa autem primaeva aetate parentibus obediens
BASIL But from His very first years being obedient to His parents, He endured allbodily
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quemlibet laborem corporeum humiliter et reverentersustinuit.Cumenimhominesessent honestietiusti,egenitamen,etnecessariorum penuriam patientes, teste praesepi partus venerandi ministro, manifestum est quod sudores corporeos continuo frequentabant, necessariavitaesibiquaerentes.Iesusautem obediens illis, ut Scriptura testatur, etiam in sustinendo labores subiectionem plenariam sustinebat. Ambrosius: Et miraris si patri defert qui subditur matri? Non utique infirmitatis, sed pietatis est ista subiectio. Attollat licetcaput haereticus, ut alienis auxiliis asserat eumqui mittitur indigere numquid et humano egebat auxilio,utmaternoserviretimperio?Deferebat ancillae,deferebatsimulatopatrietmirarissi Deo detulit? An homini deferre pietatisest, deferreDeoinfirmitatis?
labors, humbly and reverently. For since His parents were honest and just, yet at thesame time poor, and ill supplied withthenecessaries of life, (as the stable which administeredtothe holy birth bears witness,) it is plain thatthey continually underwent bodily fatigue inproviding fortheirdailywants.ButJesusbeingobedientto them,astheScripturestestify,eveninsustaining labors, submitted Himself to a complete subjection. 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 weaknessbutoffilialduty.Letthenthehereticso raise his head as to assert that Hewhoissent hasneedofotherhelpyetwhyshouldHeneed human help, in obeying His mothers authority? He was obedient to a handmaid, He was obedient to His pretended father, and doyou wonderwhetherHeobeyedGodOrisitamark ofdutytoobeyman,ofweaknesstoobeyGod. BEDE The Virgin, whether she understoodor whether she could not yet understand, equally laid up all things in her heart forreflectionand diligent examination. Hence it follows, And,his motherlaidupallthesethings,&c.
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Beda: Virgo autem sive quae intellexit,sive quae nondum intelligere potuit, omnia suo pariterincordequasiruminandaetdiligentius scrutanda recondebat unde sequitur etmater eiusconservabatomniaverbahaec,conferens incordesuo.
Graecus: Considera prudentissimam mulierem Mariam, verae sapientiae matrem, qualiter scholaris sit pueri: non enimutpuero, neque ut viro, sed ut Deo vacabat ulteriuset illiusvocesdivinasetoperareputabat: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 fovebatethocquidemiamsecuminpraesenti 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. Theophylactus: Sed inquiunt: quomodo potest aequalis patri esse in substantiaqui quasiimperfectuscresceredicitur?Nonautem in eo quod est verbum, dicitur incrementum suscipere,sedineoquodfactusesthomo.Si enim vere profecit postquam factum estcaro, quianteimperfectusextiteratquidergogratias agimus ei velut incarnato pro nobis?Qualiter autem,siipseestverasapientia,insapientia potest augeri? Vel qualiter qui ceterislargitur gratiam,ipseingratiapromovetur?Amplius:si
Mark the wisest of mothers, Marythemotherof truewisdom,becomesthescholarordiscipleof theChild.ForsheyieldedtoHimnotastoaboy, nor as to a man, but as unto God.Further,she pondereduponbothHisdivinewordsandworks, sothatnothingthatwassaidordonebyHimwas lostuponher,butastheWorditselfwasbeforein herwomb,sonowsheconceivedthewaysand wordsofthesame,andinamannernursedthem inherheart.Andwhileindeedshethoughtupon onethingatthetime,anothershewantedtobe more clearly revealed to her and this washer constant rule and law through her whole life.It follows,AndJesusincreasedinwisdom.
CYRIL But the Eunomian Heretics say,How canHebeequaltotheFatherinsubstance,who is said to increase, as if beforeimperfect.But notbecauseHeistheWord,butbecauseHeis mademan,Heissaidtoreceiveincrease.Forif HereallyincreasedafterthatHewasmadeflesh, ashavingbeforeexistedimperfect,whythendo we give Him thanks as having thencebecome incarnate for us? But how if He is thetrue wisdom can He be increased, or how canHe whogivesgracetoothersbeHimselfadvanced
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nemo scandalizatur cum audit quod verbum seipsumhumiliaverit,infirmaquaedamdeDeo verbo sentiens: sed potius miratur misericordiam eius: quomodo non est supervacaneum scandalizari audiendo quod profecit? Nam sicut pro nobis humiliatusest, sicpronobisprofecit,utnosineoproficiamus qui lapsi fuimus per peccatum: namquicquid spectat ad nos, ipse vere pronobisChristus suscepit,utcunctareformetinmelius. Cyrillus: Et attende quod non dixit proficere verbum, sed Iesum, ne simplex verbum proficereintelligas,sedverbumcarnemfactum.
ingrace.Again,ifbearingthattheWordhumbled Himself,nooneisoffended(thinkingslightinglyof the true God,) but rather marvels at His compassion,howisitnotabsurdtobeoffended at hearing that He increases? For as Hewas humbledforus,soforusHeincreased,thatwe who have fallen through sin might increasein Him. For whatever concerns us, ChristHimself hastrulyundertakenforus,thatHemightrestore ustoabetterstate. And mark what He says, not that theWord,but Jesus, increases, that you should notsuppose that the pure Word increases, but theWord madeflesh andasweconfessthattheWordsufferedinthe flesh,althoughthefleshonlysuffered,becauseof theWordthefleshwaswhichsuffered,soHeis said to increase, because the human natureof theWordincreasedinHim. ButHeissaidtoincreaseinHishumannature, not as if that nature which was perfectfromthe beginningreceivedincrease,butthatbydegrees itwasmanifested.
Theophylactus: Et sicut verbum in carne passumfatemur,quamvissolacarofuitpassa, quia caro verbi erat quae patiebatur ita proficere dicitur ex eo quod humanitas proficiebatinipso. Gregorius Nazianzenus: Dicitur autem secundum humanitatem proficere, non quod ipsa suscipiat augmentum quae ab initio fuit perfecta sed ex eo quod paulatim manifestabatur.
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Theophylactus: Naturalis enim lex respuit hominem sensu maiore uti quam aetas corporis patiatur. Erat itaque verbum factum homo perfectum, cum sit virtus etsapientia patrisverumquiadandumerataliquidnostrae naturae moribus, ne aliquod extraneum a videntibusreputeturtamquamhomo,paulatim crescente corpore, manifestabat seipsum, et quotidiesapientiorabaudientibusetvidentibus censebatur. Graecus:Proficiebatergosecundumaetatem quidem, corpore in virilem statum promoto sapientia autem per eos qui ab eodivina docebantur gratia vero, qua cum gaudio promovemur, credentes in fine obtinerequae ab ipso promissa sunt et hoc quidem apud Deum ex eo quod assumpta carnepaternum opus peregit apud homines vero per conversionem eorum a cultu idolorum ad summaeTrinitatisnotitiam. Theophylactus: Dicit enim apud Deum et homines: quia prius decet placere Deo,et posteahominibus. Gregorius Nyssenus: Differenter etiam proficit verbum in his qui ipsum suscipiunt:
Forthelawofnaturebrooksnotthatmanshould have higher faculties than the age of hisbody permits.TheWordthen(mademan)wasperfect, as being the power and wisdom of theFather, butbecausesomethingwastobeyieldedtothe habits of our nature, lest He shouldbecounted strange by those who saw Him, Hemanifested Himselfasmanwithabody,graduallyadvancing in growth, and was daily thoughtwiserbythose whosawandheardHim. GREEKEX.Heincreasedtheninage,Hisbody growing to the stature of man but inwisdom through those who were taught divine truthsby Himingrace,thatis,wherebyweareadvanced with joy, trusting at last to obtain thepromises andthisindeedbeforeGod,becausehavingput ontheflesh,HeperformedHisFatherswork,but beforemenbytheirconversionfromtheworship ofidolstotheknowledgeoftheMostHighTrinity.
THEOPHYL. He says before God and men, becausewemustfirstpleaseGod,thenman.
GREG NYSS. The word also increases in different degrees in those who receive itand
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secundum enim mensuram illius apparet aut infans,autadultus,autperfectus.
accordingtothemeasureofitsincreaseaman appears either an infant, grown up,oraperfect man.
Caput3 Lectio1 1 , , , , ,2 , .
CHAPTERIII
1.Nowinthefifteenthyearofthereign ofTiberiusCaesar,PontiusPilatebeing governor of Judea, and Herod being tetrarchofGalilee,andhisbrotherPhilip tetrarch of Ituraea and of the regionof Trachonitis,andLysaniasthetetrarchof Abilene,2.AnnasandCaiaphasbeing theHighPriests,thewordofGodcame to John the son of Zacharias in the wilderness.
Gregorius praecursor
in Evang: Redemptoris quo tempore verbum

GREG. The time at which the forerunner of the Savior received the word of preaching,ismarked
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praedicationisaccepit,memoratoRomanae reipublicae principe et Iudaeae regibus designatur, cum dicitur anno autem quintodecimoimperiiTiberiiCaesaris.Quia enimillumpraedicareveniebatquiexIudaea quosdam, et multos ex gentibus redempturus erat per regem gentium et principes Iudaeorum praedicationis eius tempora designantur. Quia autemgentilitas colligenda erat in Romana republica, unus praefuisse describitur, cum dicitur imperii TiberiiCaesaris.
by the names of the Roman sovereign and ofthe princesofJudea,asitfollows:Nowinthefifteenth year of the reign of TiberiusCesar,PontiusPilate beinggovernorofJudea,andHerodbeingtetrarch of Galilee, &c. For because John cametopreach Him who was to redeem some from amongthe Jews,andmanyamongtheGentiles,thereforethe time of his preaching is marked out by making mentionofthekingoftheGentilesandtherulersof the Jews. But because all nations were tobe gatheredtogetherinone,onemanisdescribedas rulingovertheRomanstate,asitissaid,Thereign ofTiberiusCaesar. GREEK EX. For the emperor Augustus being dead,fromwhomtheRomansovereignsobtained the name of Augustus, Tiberius being his successor in the monarchy, was now in the15th yearofhisreceivingthereinsofgovernment. ORIGEN In the word of prophecy, spokentothe Jewsalone,theJewishkingdomonlyismentioned, as, The vision of Esaias, in the days ofUzziah, Jotham,Ahaz,andHezekiah,kingsofJudah.Butin the Gospel which was to be proclaimed tothe whole world, the empire of Tiberius Caesaris mentioned,whoseemedthelordofthewholeworld. But if the Gentiles only were to be saved, itwere sufficient to make mention only of Tiberius, but
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Graecus: Mortuo enim Augusto monarcha, a quo Romani principes nomen Augusti adepti sunt, Tiberius post illum ad iura monarchiae succedens, decimumquintum annumsusceptiprincipatusagebat. Origenes in Lucam: Et in prophetico quidem sermone solis Iudaeis praedicato, solum Iudaeorum regnum describitur:visio Isaiae in diebus Oziae, Ioathan etAchaz regum Iuda at in Evangelio, quod erat praedicandum universo mundo, dominium describiturTiberiiCaesaris,quitotiusorbis dominus videbatur. Verum si solum hiqui suntdegentibusessentsalvandi,satiserat
solius Tiberii facere mentionem sed quia oportebatetIudaeoscredere,obhocetiam Iudaeorum regna describuntur, seu tetrarchiae, cum subditur procurantePontio Pilato Iudaeam, tetrarcha autemGalilaeae Herode:Philippoautemfratreeiustetrarcha IturaeaeetTrachonitidisregionis,etLysania Abilinaetetrarcha. Gregorius:QuiaenimIudaeaeratproculpa perfidiaedispergenda,inIudaeaeregnoper partem et partem plurimi principabantur, secundum illud: omne regnum in seipsum divisumdesolabitur. Beda: Pilatus quidem duodecimo anno Tiberii Caesaris in Iudaeam missus, procurationemgentissuscepitatqueibiper decem continuos annos usque ad ipsum pene finem Tiberii perduravit. Herodes autem et Philippus et Lysanias filii sunt Herodis illius sub quo dominus natusest, interquosetipseHerodesArchelausfrater eorum decem annis regnavit, qui aIudaeis apud Augustum criminatus, apud Viennam exilio periit. Regnum autem Iudaeae quo minus validum fieret, idem Augustus per tetrarchiasdividerecuravit.
because the Jews also must believe, theJewish kingdom therefore, or Tetrarchies, are also introduced, as it follows, Pontius Pilate being governorofJudea,andHerodtetrarch,&c.
GREG.BecausetheJewsweretobescatteredfor their crime of treachery, the Jewish kingdom was shut up into parts under several governors According to that saying, Every kingdom divided againstitselfisbroughttodesolation. BEDE Pilate was sent in the twelfth yearof Tiberius to take the government of the Jewish nation, and remained there for ten successive years,almostuntilthedeathofTiberius.ButHerod, and Philip, and Lysanias, were the sons ofthat HerodinwhosereignourLordwasborn.Between these and Herod himself Archelaus their brother reigned ten years. He was accused by theJews before Augustus, and perished in exile atVienne. But in order to reduce the Jewish kingdomto greater weakness, Augustus divided it into Tetrarchies.
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Gregorius:EtquiaIoannesillumpraedicavit qui simul rex et sacerdos existeret Lucas Evangelistapraedicationiseiustemporanon solum per regnum, sed etiam per sacerdotium designavit unde subditursub principibussacerdotumAnnaetCaipha. Beda: Ambo quidem incipiente praedicatione Ioannis, idest Annas et Caiphas, principes fuere sacerdotum sed Annas illum annum, Caiphas veroeumquo crucem dominus ascendit, administrabat, tribus aliis in medio pontificatu perfunctis: verumhimaximequiaddominipassionem pertinent, ab Evangelista commemorantur. Legalibus namque tunc praeceptis vi et ambitione cessantibus, nulli pontificatus honor vitae vel generis meritoreddebatur sed Romana potestate summa sacerdotii praestabatur. Iosephus enim refert, quod Valerius Graccus Anna a sacerdotio deturbato, Ismaelem pontificem designavit filiumBaphisedetiamhuncnonmultopost abiiciens, Eleazarum Ananiae pontificis filium surrogavit: post annum vero ethunc arcetofficio,etSimonicuidamCaiphaefilio pontificatus tradidit ministerium quo non amplius ipse quam unius anni spatio perfunctus,Iosephum,cuietCaiphasnomen
GREG. Because John preached Him who wasto beatthesametimebothKingandPriest,Lukethe Evangelisthasmarkedthetimeofthatpreachingby thementionnotonlyofKings,butalsoofPriests.As it follows, Under the High Priests Annas and Caiaphas. BEDE Both Annas and Caiaphas, when John began his preaching, were the High Priests,but Annasheldtheofficethatyear,Caiaphasthesame yearinwhichourLordsufferedonthecross.Three othershadheldtheofficeintheinterveningtime,but these two, as having particular reference to our Lords Passion, are mentioned by the Evangelist. For at that time of violence and intrigue, the commandsoftheLawbeingnolongerinforce,the honoroftheHighPriestsofficewasnevergivento merit or high birth, but the whole affairs ofthe Priesthood were managed by the Romanpower. For Josephus relates, that Valerius Gratus,when AnnaswasthrustoutofthePriesthood,appointed IsmaelHighPriest,thesonofBaphasbutnotlong aftercastinghimoff,heputinhisplaceEleazarthe sonoftheHighPriestAnanias.Afterthespaceof oneyear,heexpelledhimalsofromtheoffice,and deliveredthegovernmentoftheHighPriesthoodto a certain Simon, son of Caiaphas, who holdingit not longer than a year, had Joseph, whosename also was Caiaphas, for his successor sothatthe
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fuit,accepitsuccessorem:itaqueomnehoc tempus quo dominus noster docuisse describitur, intra quadriennii spatia coarctatur. 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 hominecoeperit, sedaverbo.BeneautemLucascompendio usus est, ut Ioannemdeclararetprophetam, dicens factum est super eum verbumDei, alianonaddens:nullusenimegetiudiciosui quiverboDeiabundat.Unumitaquedicens, omnia declaravit at vero Matthaeus et Marcusetvestituetcinctuetciboprophetam declararevoluerunt. Chrysostomus: Verbum autem Dei hic mandatumessedicitur:quianonasevenit Zachariaefilius,sedDeoipsummovente. Theophylactus: Per totum autemtempus praeteritum usque ad sui ostensionem occultus fuit in deserto et hoc est quod subditur in deserto: ut nulla suspicio innascaturhominibus,utgratiaaffinitatisad
wholetimeduringwhichourLordisrelatedtohave taughtisincludedinthespaceoffouryears.
AMBROSETheSonofGodbeingabouttogather together the Church, commences His work in His servant.Andsoitiswellsaid,Theword,oftheLord cametoJohn,thattheChurchshouldbeginnotfrom man, but from the Word. But Luke, in orderto declarethatJohnwasaprophet,rightlyusedthese fewwords,ThewordoftheLordcametohim.He adds nothing else, for they need not their own judgment who are filled with the Word ofGod.By sayingthisonething,hehasthereforedeclaredall. ButMatthewandMarkdesiredtoshowhimtobea prophet,byhisraiment,hisgirdle,andhisfood.
CHRYS. The word of God here mentionedwasa commandment, for the son of Zachariascamenot ofhimself,butGodmovedhim. THEOPHYL.Throughthewholeofthetimeuntilhis showinghimselfhewashidinthewilderness,that nosuspicionmightariseinmensminds,thatfrom hisrelationtoChrist,andfromhisintercoursewith Him from a child, he would testify such thingsof
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Christum,velconversationisatenerisannis, taliadeipsotestaretur:undeipsetestificans dicebat:egonesciebamillum. Gregorius Nyssenus: Simul etiam qui in spiritu et virtute Eliae hanc vitamingressus est, amotus a conversatione humana, invisibilium speculationi vacans, ne huiusmodi fallaciis quae per sensus ingerunturassuetus,quamdamconfusionem ac errorem incurreret erga viri boni discretionem. Et ideo ad tantumdivinarum gratiarumelevatusestapicem,utplusquam prophetis sibi gratia infunderetur: quia mundum et expers cuiuslibet naturalis passionis desiderium suum a principio usqueadfinemdivinisaspectibusobtulit. 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 desertafructumnobisterrageneraret.
Himandhencehesaid,Heknewhimnot.
GREGNYSS.Whoalsoenteredthislifeatoncein the spirit and power of Elias, removed fromthe society of men, in uninterrupted contemplation of invisible things, that he might not, bybecoming accustomedtothefalsenotionsforceduponusby our senses, fall into mistakes and errors inthe discernmentofgoodmen.Andtosuchaheightof divine grace was he raised, that more favorwas bestoweduponhimthantheProphets,forfromthe beginning even to the end, he ever presentedhis heartbeforeGodpureandfreefromeverynatural passion.
AMBROSE Again, the wilderness is the Church itself,forthebarrenhasmorechildrenthanshewho has an husband. The word of the Lordcame,that theearthwhichwasbeforebarrenmightbringforth fruituntous.
Lectio2 3 []
3. And he came into all thecountry

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,4 , : , * . 5 * , * : 6 * .
about Jordan, preaching thebaptism ofrepentancefortheremissionofsins 4. As it is written in the book ofthe words of Esaias the prophet,saying, The voice of one crying in the wilderness,Prepareyouthewayofthe Lord,makehispathsstraight.5.Every valley shall be filled, and every mountainandhillshallbebroughtlow and the crooked shall be made straight, and the rough ways shall be made smooth 6. And all flesh shall seethesalvationofGod.
Ambrosius: Factum verbum vox secutaest: verbum enim prius intus operatur, sequitur vocisofficiumundedicituretvenitinomnem regionemIordanis. OrigenesinLucam:Iordanisidemestquod descendens: descendit enim Dei fluvius aquae salubris. Quae autem loca decebat perambulare Baptistam, nisi Iordani circumadiacentia? Ut si quem poenitere contingeret, protinus occurreret fluenti
AMBROSE The Word came, and the voice followed. For the Word first works inward,then followstheofficeofthevoice,asitissaid,Andhe wentintoallthecountryaboutJordan. ORIGENJordanisthesameasdescending,for theredescendsfromGodariverofhealingwater. But what parts would John be traversing but the countrylyingaboutJordan,thatthepenitentsinner mightsoonarriveattheflowingstream,humbling himselftoreceivethebaptismofrepentance.For
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humiditas ad recipiendum poenitentiae Baptismum subditur enim praedicans Baptismum poenitentiae in remissionem peccatorum. Gregorius in Evang: Cunctis legentibus liquet quia Ioannes Baptismum poenitentiae non solum praedicavit, verum etiam quibusdamdedittamenBaptismumsuumin remissionempeccatorumdarenonpotuit. ChrysostomussuperIoannem:Cumenim nondum oblata esset hostia, nec descendisset spiritus, qualiter erat fienda remissio? Quid est ergo quod Lucasdicitin 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 poenitentiameffectimelioresatquecontritiad recipiendam veniam satagant. Apte ergo, cum dixisset quod venit praedicans Baptismum poenitentiae, addidit in remissionempeccatorumquasidicat:idcirco suadebat illis poenitere, ut subsequentem veniam facilius impetrarent, credentes in Christum, nam nisi poenitentia ducerentur,
itisadded,preachingthebaptismofrepentance fortheremissionofsins.
GREG.ItisplaintoeveryreaderthatJohnnotonly preachedthebaptismofrepentance,buttosome alsohegaveit,yethisownbaptismhecouldnot givefortheremissionofsins.
CHRYS. For as the sacrifice had not yet been offeredup,norhadtheholySpiritdescended,how couldremissionofsinsbegiven?Whatisitthen that St. Luke means by the words, for the remissionofsins,seeingtheJewswereignorant, and knew not the weight of their sins? Because thiswasthecauseoftheirevils,inorderthatthey might be convinced of their sins and seeka Redeemer, John came exhorting them to repentance, that being thereby made betterand sorrowful for their sins, they might be readyto receive pardon. Rightly then after saying, thathe came preaching the baptism of repentance,he adds, for the remission of sins. As if heshould say, The reason by which he persuadedthemto repentwasthattherebytheywouldthemoreeasily obtain forgiveness [by believing in Christ. For, if theywerenotledbyrepentance,invaincouldthey
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nequaquam exposcerent gratiam: unde Baptisma illud nullam aliam habet causam, nisi quod praeparatorium erat ad fidem Christi. 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 peccatasolvinonpossunt. Ambrosius: Et ideo plerique sanctoIoanni typumlegisimponunt,eoquodlexpeccatum denuntiarepotuit,donarenonpotuit. Gregorius Nazianzenus: Et ut aliquatenus de Baptismatum differentia disseramus, baptizavitMoyses,sedinaqua,nubeetmari hoc autem figuraliter agebatur. Baptizavit quoque Ioannes non utique rituIudaeorum, non enim solum in aqua, sed etiam in remissionempeccatorum:nontamenomnino spiritualiter: neque enim addit, in spiritu. Baptizat Iesus, sed in spiritu: et hic est
askforgrace,otherthanasapreparationforfaith inChrist.
Gregory:OrJohnissaidtopreachthebaptismof repentancefortheremissionofsins,becausethe baptismwhichwastotakeawaysin,ashecould notgive,hepreachedjustastheIncarnateWord oftheFatherprecededthewordofpreaching,so thebaptismofrepentance,whichwasabletotake away sin, preceded John's baptism, whichcould nottakeawaysin.
Ambrose:AndthereforemanysaythatSt.Johnis a type of the Law, because the Law could denouncesin,butcouldnotpardonit. Greory Nazianzen: To speak now of the difference of baptisms. Moses indeedbaptized, but in the water, the cloud, and the sea, butthis was done figuratively. John also baptized, not indeed according to the Jewish rite, (for he baptized not only with water,) but also forthe remissionofsins,yetnotaltogetherspiritually,(for headdsnot,intheSpirit.)Jesusbaptizesbutwith the Spirit, and this is perfect baptism. There is
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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 etiamquintumexlacrymis,laboriosiustamen iuxta quod quidam singulis noctibus suum rigat cubile et stratum in lacrymis.Sequitur sicut scriptum est in libro Isaiaeprophetae: voxclamantisindeserto. Ambrosius: Bene vox dicitur Ioannes verbi praenuntius: quia vox praecedit inferior, verbumsequiturquodpraecellit.
also a fourth baptism, namely by martyrdomand blood,bywhichalsoChristHimselfwasbaptized, andwhichissofarmoregloriousthantheothers, asitisnotsulliedbyrepeatedactsofdefilement. Thereisalsoafifth,themostpainful,accordingto which David every night washed his bedandhis couch with tears. It follows.As it is written inthe book of Esaias the Prophet, The voice ofone cryinginthewilderness.
Ambrose: John the forerunner of the Wordis rightly called the voice, because the voicebeing inferior precedes, the Word, which is more excellent,follows. Gregory,ontheGospel:JohncriesintheinEv. desert because he brings the glad tidings of redemptiontodesertedandforsakenJudaea,but what he cries is explained inthewords,Prepare ye the itay of the Lord. For theywhopreachtrue faith and good works, what else do theythan prepare the way for the Lord's coming intothe hearts of the hearers, that they might makethe pathsofGodstraight,formingpurethoughtsinthe mindbythewordofgoodpreaching.
Gregorius in Evang: Qui etiam in deserto clamat,quiaderelictaeacdestitutaeIudaeae solatium redemptionis annuntiat. Quidautem 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, utrectas Deo semitas faciat, dum mundas inanimo cogitationes per sermonem bonae praedicationisformat?
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OrigenesinLucam:Velincordenostrovia praeparanda est domino: magnum enim est cor hominis et spatiosum si tamen fuerit mundum.Nequeincorporisquantitate,sedin virtute sensuum, magnitudinem eiusintellige, quae tantam scientiam capiat veritatis. Praeparaergointuocordeviamdominoper conversationem bonam, et egregiis vel perfectisoperibusdirigesemitamvitae,utin tesermoDeiabsqueoffensaperambulet. Basilius: Et quia semita est via quam praecedentes calcaverant, et quam priores homines corruperant, eam iterato dirigere iubet sermo illis qui a praecedentiumzelo recedunt. Chrysostomus:Clamareautemparateviam domini, non regis erat, sed praecursoris officium: et ideo eum vocaveratvocem,quia verbieratpraecursor. Cyrillus: Sed quasi quis responderet, et diceret:qualiterviampraeparabimusdomino, velqualitereiussemitasrectasfaciemus,cum plura sint impedimenta honestam vitam volentibusducere?Adhocpropheticussermo respondet. Sunt enim viae quaedam et
Origen,onLuke:Or,awaymustbepreparedin ourheartfortheLord,fortheheartofmanislarge andspaciousifithasbecomeclean.Forimagine notthatinthesizeofthebody,butintlicvirtueof the understanding, consists that greatnesswhich must receive the knowledge of thetruth.Prepare then in thy heart by good conversation awayfor theLord,andbyperfectworkspursuethepathof life,thatsothewordofGodmayhavefreecourse inthee. Basil:Andbecauseapathisawaytroddendown bythosethathavegonebefore,andwhichformer men have worn away, the word bids thosewho depart from the zeal of their predecessors repeatedlypursueit. Chrysostom: But to cry,Prepare ye the wayof theLord,wasnottheofficeoftheking,butofthe forerunner. And so they called John thevoice, becausehewastheforerunneroftheWord. Cyril: But suppose some one shouldanswer, saying,HowshallwepreparethewayoftheLord, orhowshallwemakeHispathsstraight?sinceso manyarethehindrancestothosewhowishtolead an honest life. To this the word of prophecy replies. There are some ways and paths byno
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semitae nequaquam ad eundum habiles adeo ut alicubi ad tumulos et iugatollantur, alicubi declives sint et ad hocremovendum dicitomnisvallisimplebitur,etomnismonset collis humiliabitur. Quaedam viarum inaequaliter dispositae sunt et dum nunc sursum erigunt, nunc vergunt deorsum,valde suntadeundumdifficilesetquantumadhoc subdit et erunt prava in directa et asperain viasplanas.Hocautemintelligituractumesse per nostri salvatoris potentiam: quondam enim evangelicae conversationis etvitaeiter erat ad eundum difficile, ex eo quod et mentes singulorum mundanae voluptates oppresserant ut autem Deus factus homo peccatum damnavit in carne, explanatasunt omnia, et reddita sunt ad eundum facilia et nec collis, nec vallis proficere volentibus obviat. Origenes: Quando enim venit Iesus, et spiritum suum misit, omnis vallis repletaest operibus bonis et fructibus spiritus sancti quos si habueris, non solum vallis esse desistis,sedetiammonsDeiesseincipies. Gregorius Nyssenus: Vel quietam in virtutibus conversationem significat per convalles, secundum illud: vallesabundabunt
means easy to travel, being in someplaceshilly and rugged, in others steep and precipitousto removewhichitsays,Everyvalleyshallhefilled, every mountain and hill shall he brought low. Someroadsaremostunequallyconstructed,and while in one part rising, in another sloping downwards,areverydifficulttopass.Andherehe adds, And the crooked ways shall be made straight, and the rough ways shall be made smooth.Butthiswasinaspiritualmannerbrought topassbythepowerofourSaviour.Forformerly to pursue an Evangelical course of life wasa difficulttask,formen'smindsweresoimmersedin worldly pleasures. But now that Godbeingmade Man,hascondemnedsinintheflesh,allthingsare made plain, and the way of going hasbecome easy, and neither hill nor valley is anobstacleto thosewhowishtoadvance.
Origen:ForwhenJesushadcomeandsentHis Spirit,everyvalleywasfilledwithgoodworks,and thefruitsoftheHolySpirit,whichifthouhast,thou wilt not only cease to become a valley, but will beginalsotobeamountainofGod. GregoryofNyssa:Orbythevalleyshemeansa quiethabitualpracticeofvirtue,asinthePsalms, Thevalleysshallbefilledwithcorn.
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frumento. Chrysostomus: Elatos autem superbos nomine montis denuntiat, quos Christus humiliavit.Collesautemdesperatosappellat, non solum ob superbiam mentis suae,sed propterdesperationissterilitatem:collisenim nullosfructusproducit. Origenes inLucam: Vel intelligas quoniam montes et colles, qui sunt adversariae potestates, per adventum Christi prostrati sunt. Basilius: Sicut autem colles respectu montium magnitudine differunt, in aliissunt idem sic et adversae potestatesproposito quidem conformes sunt, immanitate tamen offensionumsecernuntur. Gregorius: Vel vallis impleta crescit,mons autem et collis humiliatus decrescit: quia in fide Christi et gentilitas plenitudinemgratiae accepit, et Iudaea per erroremperfidiaehoc unde tumebat perdidit. Humiles enimdonum accipiunt, quod a se corda superbientium repellunt.
Chrysostom: He denounces the haughty and anogant by the name of mountains,whomChrist has brought low. But by the hills Heimpliesthe wreckless, not only because of the pride oftheir hearts,butbecauseofthebarrennessofdespair. Forthehillproducesnofruit. ORIGEN Or you may understand themountains andhillstobethehostilepowers,whichhavebeen overthrownbythecomingofChrist.
BASIL But as the hills differ from mountainsin respectofheight,inotherthingsarethesame,so alsotheadversepowersagreeindeedinpurpose, but are distinguished from one another in the enormityoftheiroffenses. GREG.Or,thevalleywhenfilledincreases,butthe mountains and hills when brought lowdecrease, because the Gentiles by faith in Christreceive fullness of grace, but the Jews by their sinof treacheryhavelostthatwhereintheyboasted.For thehumblereceiveagiftbecausetheheartsofthe proudtheykeepafaroff.
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ChrysostomusinMatthaeum: Vel perhoc declarat legis difficultatem in fideifacilitatem conversam ac si dicat: non ulteriussudores et dolores imminent sed gratia etremissio peccatorumfacilemviampariuntadsalutem. Gregorius Nyssenus: Vel iubet valles impleri, deiici vero colles et montesvolens ostenderequodnecobdefectumvirtutisordo sitconcavus,necdiscrepetobexcessum. Gregorius: Prava autem directa fiunt, cum malorum corda per iniustitiam detorta, ad iustitiae regulam diriguntur. Aspera autemin vias planas immutantur, cum immites atque iracundae mentes per infusionem supernae gratiaeadlenitatemmansuetudinisredeunt.
CHRYS. Or by these words he declares the difficultiesofthelawtobeturnedintotheeasiness of faith as if he said, No more toilsandlabors awaitus,butgraceandremissionofsinsmakean easywaytosalvation. GREG NYSS. Or, He orders the valleys tobe filled,themountainsandhillstobecastdown,to showthattheruleofvirtueneitherfailsfromwant ofgood,nortransgressesfromexcess. GREG. But the crooked places are become straight,whentheheartsofthewicked,perverted byacourseofinjustice,aredirectedtotheruleof justice. But the rough ways are changed to smooth, when fierce and savage dispositionsby theinfluenceofDivinegracereturntogentleness andmeekness. CHRYS.Hethenaddsthecauseofthesethings, saying,Andallfleshshallsee,&c.showingthatthe virtue and knowledge of the Gospel shall be extended even to the end of the world,turning mankindfromsavagemannersandperversewills to meekness and gentleness. Not only Jewish convertsbutallmankindshallseethesalvationof God.
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Chrysostomus: Deinde horum subicit causam,dicensetvidebitomniscarosalutare Dei: ostendens quoniam usque ad fines mundi diffundetur Evangelii virtus atque cognitio,exmoreferinoetobstinatavoluntate ad mansuetudinem et lenitatem humanum genusconvertens.NonautemsolumIudaeiet proselyti, immo tota humana naturasalutare Deividebit.
Chrysostomus: Idest, patris qui filiummisit utnostrumsalvatorem.Caroautempraesens accipiturprototohomine. GregoriusinEvang:Velaliter.Omniscaro, 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 electiet reprobiparitervidebunt.
CYRILThatis,oftheFather,whosentHisSonas ourSavior.Butthefleshisheretakenforthewhole man. GREG. Or else, All flesh, i.e. Every mancannot seethesalvationofGodinChristinthislife.The Prophetthereforestretcheshiseyebeyondtothe lastdayofjudgment,whenallmenboththeelect andthereprobateshallequallyseeHim.
Lectio3 7 ' , , 8 : , , .9 : .
7. Then said he to the multitudethat came forth to be baptized of him,O generationofvipers,whohaswarned youtofleefromthewrathtocome?8. Bring forth therefore fruits worthyof repentance, and begin not to say withinyourselves,WehaveAbraham toourfather:forIsaytoyou,ThatGod is able of these stones to raiseup childrentoAbraham.9.Andnowalso theaxislaidtotherootofthetrees: every tree therefore which bringsnot forth good fruit is hewn down,and castintothefire.
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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 iamegressi essent, nequaquam ad eos diceret genimina viperarum. Chrysostomus: Ille itaque cultor deserti videns omnes incolas Palaestinae circumstantes ipsum et admirantes, non flectebaturprotantareverentia,sedinsurgens inipsosarguebateos.SacraautemScriptura, secundum stimulantes passiones, plerumque ferarum nomina imponit hominibusinterdum canes eos nominans causa procacitatis, equosobluxum,asinospropterdementiam,et leones et pardos causa rapacitatis et petulantiae, aspides causa doli, serpenteset viperas causa veneni et calliditatis. Undeet nunc Ioannes Iudaeos audacter genimina viperarumvocat.
ORIGEN No one that remains in his old state, andforsakesnothisoldhabitsandpractices,can rightlycometobebaptizedwhoeverthenwishes tobebaptized,lethimgoforth.Hencearethose words significantly spoken, And he said to the multitudethatwentforthtobebaptizedofhim.To the multitudes then who are going forth tothe laverofbaptism,Hespeaksthefollowingwords, for if they had already gone forth, He wouldnot havesaid,Ogenerationofvipers. CHRYS.Thedwellerinthewilderness,whenhe saw all the people of Palestine standinground himandwondering,bentnotbeneaththeweight of such respect, but rose up against themand reprovedthem.TheholyScriptureoftengivesthe names of wild beasts to men, accordingtothe 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 raveningand wantonness, asps for their guile, serpentsand vipersfortheirpoisonandcunningandsointhis placeJohncallstheJewsagenerationofvipers.
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BasiliuscontraEunom:Oportetautemscire, quodhaecnominanatusetfiliusdeanimalibus dicuntur genimen vero potest dici fetus antequam effingatur fructus etiampalmarum genimina dicuntur raro autem in animalibus accipiuntur,etsemperinmalo.
BASIL Now it may be observed, that the following words natus and filius are spokenof animals, but genimen may be said ofthefetus before it is formed in the womb the fruit ofthe palmtreesisalsocalledgenimina,butthatword isveryseldomusedwithrespecttoanimals,and whenitis,alwaysinabadsense. CHRYS.Nowtheysaythatthefemaleviperkills the male in copulation, and the fetus as it increases in the womb kills the mother, and so comes forth into life, bursting open thewombin revengeasitwereofitsfathersdeaththeviper progenythereforeareparricides.Suchalsowere the Jews, who killed their spiritual fathersand teachers. But what if he found themnotsinning, but beginning to be converted? He oughtnot 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 himfor they vaunted themselves too much in their forefathers.Cuttingthereforeatthisroot,hecalls them a generation of vipers, not indeed thathe blamedthePatriarchs,orcalledthemvipers. GREG.BecausetheJewshatedgoodmen,and persecuted them, following the steps of their
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ChrysostomusinMatthaeum:Feruntautem viperam matrem coeundo necare, cuius semen excrescens perimit matrem et sic prodit in lucem scisso parentis utero, in vindictam quodammodo parentis genitoris itaqueparricidaestprolesviperea.Taleserant Iudaei, qui patres spiritales eorum atque doctoresoccidebant.Quidautemsinoninvenit eospeccantes,sedincipientesconverti?Non debebat eis conviciari, sed permulcere. Dicendum, quod non adhibebat mentemhis quae fiebant exterius mentis enim eorum arcana cognoverat domino revelante: nimis enimseiactabantinprogenitoribus.Hancergo radicem scindens nominat illos genimina viperarum,nonquidemvituperanspatriarchas, auteosviperasnominans. GregoriusinEvang:Sedquiaperhocquod bonis invident eosque persequuntur, patrum
suorum carnalium vias sequentes, quasi venenati filii de veneficis parentibusnatisunt. 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 animadversioultionisextremae.
carnal parents, they are by birth thepoisonous sons, as it were, of poisonous or sorcerous parents. But because the preceding verse declaresthatatthelastjudgmentChristshallbe seen by all flesh, it is rightly added, Whohas warnedyoutofleefromthewrathtocome?The wrath to come being the awarding of final punishment. AMBROSE We see these men through the compassion of God, inspired with prudence to seek repentance of their crimes, dreadingwith wisedevotiontheterrorofthejudgmenttocome. Or perhaps, according to the precept, Beyou wise as serpents, they are shown to have a natural prudence, who perceive what iscoming, andearnestlydesirehelp,thoughtheystillforsake notwhatishurtful. GREG.Butbecausehecannotthenfleefromthe wrath of God, who now has not recourse tothe sorrows of repentance, it is added, "Bring forth thereforefruitsworthyofrepentance." CHRYS.Foritisnotsufficientforthepenitentto leave off his sins, he must also bring forththe fruitsofrepentance,asitisinthePsalms,depart fromevilanddogood,justasinordertoheal,it
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Ambrosius: Ostenditur autem his Dei miserationeinfusaprudentia,utgerantsuorum poenitentiamdelictorum,futuriterroremiudicii provida devotione metuentes: aut fortasse, iuxtaquodscriptumest:estoteprudentessicut serpentes, ostenduntur habere prudentiam naturalem, qui profutura videant et sponte deposcant,sedadhucnoxianonrelinquant.
Gregorius: Quia vero tunc fugere ab ira peccatorum non valet qui nunc ad lamenta poenitentiae non recurrit, subditur facite ergo fructusdignospoenitentiae. Chrysostomus: Non enim satis est poenitentibuspeccatadimittere,sedopusest 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 dicitfructum,sedfructus,copiamdesignans. Gregorius: Nec solum fructus poenitentiae, sed dignos poenitentiae admonet esse faciendos. Quisquis enim illicita nulla commisit,huicconcediturutlicitisutaturatsi quis in culpam lapsus est, tanto a se licita debet abscindere, quanto meminit se perpetrasse illicita. Neque enim par fructus essebonioperisdebeteiusquiminus,etqui amplius deliquit: aut eius qui in nullis,eteius qui in quibusdam facinoribus cecidit.Perhoc ergocuiuslibetconscientiaconvenitur,uttanto maiora quaerat bonorum lucra per poenitentiam, quanto graviora sibi intulit damnaperculpam.
willnotdotopluckoutthearrowonly,butwemust alsoapplyasalvetothewound.Buthesaysnot fruit,butfruits,signifyingabundance. GREG.Hewarnsthemthattheymustbringforth notonlythefruitsofrepentance,butfruitsworthy ofrepentance.Forhethathasviolatednolaw,to him it is permitted to use what is lawful,butifa manhasfallenintosin,heoughtsotocuthimself offfromwhatislawful,asherememberstohave committedwhatisunlawful.Forthefruitofgood worksoughtnottobeequalinthemanwhohas sinnedless,antithemanwhohassinnedmore, norinhimwhohasfallenintonocrimes,andhim whohasfallenintosome.Inthiswayitisadapted to the conscience of each man,thattheyshould seek for so much the greater blessing ongood works through repentance, as they havebyguilt broughtonthemselvestheheavierpenalties. MAXIMUS The fruit of repentance is an equanimity of soul, which we do notfullyobtain, as long as we are at times affected by our passions, for not as yet have weperformedthe fruits worthy of repentance. Let us thenrepent truly, that being delivered from our passionswe mayobtainthepardonoftheirsins.
Maximus: Poenitentiae fructus est impassibilitas animae, qua plenarie non fruimur,duminterdumpassionibusinstigamur: nondum enim fructus poenitentiae dignos peregimus. Poeniteamus ergo veraciter, uta passionibus expediti, peccatorum veniam consequamur.
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Gregorius: Sed Iudaei de generis nobilitate gloriantes, idcirco se agnoscere peccatores nolebant, quia de Abrahae stirpe descenderant: quibus recte dicitur et ne coeperitisdicere:patremhabemusAbraham.
GREG.ButtheJewsgloryingintheirnoblebirth were unwilling to acknowledge themselves sinners,becausetheyweredescendedfromthe stockofAbraham.Sothenitislightlysaid,And begin not to say within yourselves, we have Abrahamforourfather. CHRYS. Not meaning thereby that theyhadnot descendedintheirnaturalcoursefromAbraham, but that it avails them nothing to haveAbraham for their father, unless they observed the relationship in respect of virtue. ForScriptureis accustomed to entitle laws of relationship, such as do not exist by nature, but are derived from virtue or vice. To whichever of these twoaman conformshimself,heiscalleditssonorbrother.
Chrysostomus: Non hoc indicans quodab Abraham naturali origine non descenderent sed quia nihil prodest ab Abraham descendisse, nisi secundum virtutem cognationem observent. Cognationis namque legesconsuevitScripturavocarenoneasquae secundum naturam consistunt, sed quae derivanturavirtutevelvitioquibusnamquese quisque conformem statuit, horum filius, vel fratervocatur. Cyrillus: Quid enim confert carnalis generositas,nisiconsimilibusstudiisfulciatur? Vanum est igitur extolli de bonis praedecessoribus, et deficere ab eorum virtutibus. Basilius: Neque enim equum velocem esse facit patris erga cursum strenuitas sedveluti ceterorum animalium probitas consideraturin singulis,sicquoquelauspropriaviridiscernitur
CYRILForwhatprofitsthenoblenessweinherit through the flesh, unless it be supported by kindredfeelingsinus?Itisfollythentoboastof our worthy ancestors, and fall away from their virtues. BASIL For neither does the speed of its sire make the horse swift but as the goodnessof otheranimalsislookedforinindividuals,soalso that is reckoned to be mans legitimatepraise
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quam praesentium bonorum in secomprobat argumentum. Turpe namque estalienisornari decoribusquemvirtusproprianonvenustat.
whichisdecidedbythetestofhispresentworth. For it is a disgraceful thing for a man tobe adornedwiththehonorsofanother,whenhehas novirtueofhisowntocommendhim. GREG. NYSS. So then having foretold the castingawayoftheJews,Hegoesontoalludeto thecallingoftheGentiles,whomHecallsstones. Henceitfollows,ForIsaytoyou,&c.
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 suscitarefilios Abrahae. Chrysostomus in Matthaeum: Quasi dicat: neputetisquod,sivosperieritis,filiisprivetur 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 estex lapidibus homines fieri, aequipollet exitusfilii abilloemortuouteroSarae. Ambrosius: Sed licet Deus possitdiversas convertereetmutarenaturas,tamenmihiplus 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
CHRYS.AsifHesaid,Thinknotthatifyouperish the Patriarch will be deprived of sons, forGod evenfromstonescanproducemenuntohim,and prolongthelineofhisdescendants.Forsohasit been from the beginning, seeing thatformento be made from stones to Abraham is but equivalent to the coming forth of a sonfromthe deadwombofSarah. AMBROSE But although God can alter and changethemostdiversenatures,yetinmymind 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 whomade them.Itisprophesiedthereforethatfaithshallbe pouredintothestonyheartsoftheGentiles,and
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futuros per fidem Abrahae filios oraculo pollicetur. Ut autem scias quia lapidibus comparati sunt homines, arboribus quoque homines comparavit, cum subdit iam enim securispositaestadradicemarboris.Exempli autem ideo facta est mutatio, ut illo comparationis processu quidam intelligatur hominiclementioriamprofectus. 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 putoIsraelitico populo prophetari, quod praecisio eiusvicina sit. His enim qui egrediebantur ad eum ut baptizarentur,haecinterceteraloquebatur. Cyrillus: Securim ergo in praesenti nominat mortiferamiram,quaedivinitusirruitinIudaeos propterexercitamimpietateminChristum.Non tamen haesisse radici securim praenuntiat, sedadradicem,idestiuxtaradicempositam: decisi namque fuerunt rami, nec radicitus extirpata est planta reliquiae enim Israel salvaefient.
through faith the oracles promise thatAbraham shallhavesons.Butthatyoumayknowwhoare the men compared to stones, he has also comparedmentotrees,adding,Fornowtheax islaidtotherootofthetree.Thischangeoffigure was made, that by means of comparisonmight beunderstoodtohavenowcommencedamore kindlygrowthofmanhood. ORIGENIfthecompletionofallthingshadbeen thenalreadybegun,andtheendoftimecloseat hand, I should have no question but that the prophecywasgiven,becauseatthattimeitwas to be fulfilled. But now that many ages have elapsedsincetheSpiritspokethis,Ithinkitwas prophesiedtothepeopleofIsrael,becausetheir cutting off was approaching. For to thosethat wentouttohimthattheyshouldbebaptized,he gavethiswarningamongothers. CYRIL By the ax then he declares thedeadly wrathofGod,whichfellupontheJewsonaccount oftheimpietiestheypracticedagainstChristhe doesnotpronouncetheaxtobeyetfixedtothe root,butthatitwaslaid(adradicem)i.e.nearthe root.Forthoughthebrancheswerecutdown,the tree itself was not yet entirely destroyed.Fora remnantofIsraelshallbesaved.
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Gregorius: Vel aliter. Arbor huius mundiest universum genus humanum: securis vero est redemptor noster, qui velut ex manubrio et ferro, tenetur ex humanitate, sed inciditex divinitate: quae videlicet securis iam ad radicem arboris posita est, quia etsi per patientiam expectata, videtur tamen quid facturaest.Etnotandum,quodnoniuxtaramos securim positam, sed ad radicem dicit:cum enim malorum filii tolluntur, quid aliud quam rami infructuosae arboris abscinduntur?Cum verototasimulprogeniescumparentetollitur, infructuosa arbor a radice abscissa est. Unusquisque autem perversus paratam citius Gehennaeconcremationeminvenit,quifructum boni operis contemnit unde sequitur omnis ergo arbor quae non facit fructum bonum excidetur,etinignemmittetur. Chrysostomus: Eleganter dictum est non faciens fructum, et adicitur bonum:officiosum enimhocanimalDeuscreavit,etnaturalisest sibi exercitiorum instantia, otium vero innaturale. Obest enim inertia etiamcunctis corporis membris, nulli autem ut animae:ea namque cum continuo sit naturalitermobilis, otiarinonpatitur.Sicutautemotiummalumest, itaetindecensexercitium.Exeoautemquod praemisit poenitentiam, praedicat quod
GREG. Or we may take it in this wayThetree represents the whole human race in thisworld, buttheaxisourredeemer,whobythehandleand iron,asitwere,isheldindeedinthehandofman, butstrikesbythepowerofGod.Whichaxindeed isnowlaidattherootofthetreeforalthoughit waitspatiently,yetitisplainwhatitisabouttodo. Andwemustobservethatthesaidaxistobelaid notatthebranches,butattheroot.Forwhenthe children of the wicked are taken away, whatis this but the cutting off of the branches ofan unfruitfultreeButwhenthewholefamilytogether withtheparentisremoved,theunfruitfultreeiscut offfromtheveryroot.Buteveryhardenedsinner findsthefireofhellthequickerpreparedforhim, as he disdains to bring forth the fruits ofgood works.Henceitfollows,Everyonethen.
CHRYS. It is elegantly said, that bearsnotfruit, anditisadded,good.ForGodcreatedmanan animalfondofemployment,andconstantactivity is natural to him, but idleness is unnatural.For idleness is hurtful to every member ofthebody, butmuchmoretothesoul.Forthesoulbeingby natureinconstantmotiondoesnotadmitofbeing slothful. But as idleness is an evil, soalsoisan unworthy activity. But having before spoken of repentance,henowdeclaresthattheaxliesnear,
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securis adiacet, non quidem incidens, sed terroremincutiens. Ambrosius: Faciat ergo fructum quipotest gratiae, et qui debet poenitentiae. Adest dominus qui fructum requirat, fecundos vivificet,sterilesreprehendat.
notindeedactuallycutting,butonlystrikingterror.
AMBROSELethimthenthatisablebringforth fruituntograce,himwhoought,untorepentance. TheLordisathandseekingforHisfruit,whoshall cherishthefruitful,butrebukethebarren.
Lectio4 10 , 11 , , .12 , , 13 , .14 , , , .

10.Andthepeopleaskedhim,saying, What shall we do then? 11. He answeredandsaidtothem,Hethathas twocoats,lethimimparttohimthathas noneandhethathasmeat,lethimdo likewise.12.ThencamealsoPublicans tobebaptized,andsaidtohim,Master, what shall we do? 13. And he said to them,Exactnomorethanthatwhichis appointed you. 14. And the soldiers likewisedemandedofhim,saying,And whatshallwedo?Andhesaidtothem, Do violence to no man,neitheraccuse any falsely and be content withyour wages.
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Gregorius in Evang: In praemissis verbis Baptistae Ioannis constat, quodaudientium corda turbata sunt, quae consilium quaerebant,cumsubinferturetinterrogabant eumturbaedicentes:quidergofaciemus? Origenes in Lucam: Tres ordines inducuntur sciscitantium Ioannem super salute sua: unus quem Scriptura appellat turbas alius quem publicanos nominat tertiusquimilitumappellationecensetur. Theophylactus: Et quidem publicanis et militibus a malo abstinere praecepit turbis autem, quasi non malitiosis existentibus, bonum aliquod praecepit observari unde sequiturrespondensautemdicebatillis:qui habetduastunicas,detnonhabenti. Gregorius:Propterhocquodtunicaplusest necessaria usui nostro quam pallium, ad fructum dignum poenitentiae pertinet utnon solum exteriora quaecumque, sed ipsa nobis valde necessaria dividere cum proximisdebeamusscilicetveltunicamqua
GREG. In the preceding words of John, itisplain that the hearts of his hearers were troubled,and soughtforadvicefromhim.Asitisadded,Andthey askedhim,saying,&c.
ORIGENThreeclassesofmenareintroducedas inquiring of John concerning their salvation, one which the Scripture calls the multitude,anotherto which it gives the name of Publicans, and athird whichisnoticedbytheappellationofsoldiers. THEOPHYL.NowtothePublicansandsoldiershe givesacommandmenttoabstainfromevil,butthe multitudes, as not living in an evil condition,he commands to perform some good work, as it follows,Hethathastwocoats,lethimgiveone.
GREG.Becauseacoatismorenecessaryforour usethanacloak,itbelongstothebringingforthof fruits worthy of repentance, that we shoulddivide with our neighbors not only our superfluitiesbut thosewhichareabsolutelynecessarytous,asour coat,orthemeatwithwhichwesupportourbodies
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vestimur, vel escam qua carnaliter vivimus unde sequitur et qui habet escas,similiter faciat. Basilius:Hicautemdocemurquodexomni eo quod affluit supra proprii victus necessitatem, tenemur erogare illi qui non habet, propter Deum, qui quaecumque possidemuslargitusest. Gregorius:Quiaeniminlegescriptumest: diligesproximumtuumsicutteipsum,minus proximumamareconvinciturquinoncumeo innecessitateilliusetiameaquaesuntsibi necessaria partitur: idcirco de dividendis cum proximo duabus tunicis datur praeceptumquoniamsiunadividitur,nemo vestitur. Inter haec autem sciendum est quantum misericordiae opera valeant,cum ad fructus dignos poenitentiae ipsa prae ceterispraecipiuntur. Ambrosius:Aliaenimofficiorumpraecepta propria sunt singulorum: misericordia communis est usus: ideo commune praeceptum est omnibus ut conferant non habenti. Misericordia est plenitudovirtutum. Misericordiaetamenipsiuspropossibilitate
andhenceitfollows,Andhewhohasmeat,lethim dolikewise.
BASIL But we are hereby taught, thateverything wehaveoverandabovewhatisnecessarytoour dailysupport,weareboundtogivetohimwhohas nothing for Gods sake, who has givenusliberally whateverwepossess. GREG.Forbecauseitwaswritteninthelaw,You shallloveyourneighborasyourself,heisprovedto love his neighbor less than himself, who doesnot share with him in his distress, those things which are even necessary to himself. Therefore that preceptisgivenofdividingwithonesneighborthe twocoats,sinceifoneisdividednooneisclothed. Butwemustremarkinthis,ofhowmuchvalueare works of mercy, since of the works worthy of repentancetheseareenjoinedbeforeallothers.
AMBROSE For other commands of duty have referenceonlytoindividuals,mercyhasacommon application. It is therefore a common commandment to all, to contribute to himthathas not. Mercy is the fullness of virtues, yet inmercy itself a proportion is observed to meet the
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conditionis humanae mensura servatur, ut nonsibiunusquisquetotumeripiat,sedquod habetcumpauperepartiatur. Origenes in Lucam: Profundiorem autem locusisterecipitintellectum.Quomodoenim non debemus duobus servire dominis,sic nec duas habere tunicas, ne sit unum indumentumveterishominisetalterumnovi: seddebemusnosexuereveteremhominem, et ei dare qui nudus est: aliusenimhabet unum,aliusveroomninononhabet,contraria scilicetfortitudoetquomodoscriptumestut in profundum maris praecipitemus nostra delicta,sicproiicianobisoportetvitiaatque peccata, et iacere super eum qui eorum nobiscausaextitit. Theophylactus: Quidam autem tunicas duas esse dixit spiritum Scripturae et litteram. Habentem vero duo haec monet Ioannes ut instruat ignorantem, et deteiad minuslitteram. Beda: Quantum autem Baptistae sermo virtutem habuerit, hinc probatur, cum et publicanos et milites ad consilium salutis suae coegerit inquirendum unde sequitur
capacities of mans condition, in that each individualisnottodeprivehimselfofall,butwhathe hastoshareitwiththepoor. ORIGEN But this place admits of a deeper meaning,forasweoughtnottoservetwomasters, soneithertohavetwocoats,lestoneshouldbethe clothingoftheoldman,theotherofthenew,butwe oughttocastofftheoldman,andgivetohimwhois naked. For one man has one coat, anotherhas none at all, the strength therefore of the twois exactlycontrary,andasithasbeenwrittenthatwe shouldcastallourcrimestothebottomofthesea, sooughtwetothrowfromusourvicesanderrors, andlaythemuponhimwhohasbeenthecauseof them.
THEOPHYL.Butsomeonehasobservedthatthe two coats are the spirit and letterofScripture,but Johnadviseshimthathasthesetwotoinstructthe ignorant,andgivehimatleasttheletter.
BEDEWhatgreatvirtuetherewasinthediscourse of the Baptist is manifested by this, that the Publicans, nay even the soldiers, hecompelledto seekcounselofhimconcerningtheirsalvation,asit
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veneruntautempublicaniutbaptizarentur,et dixerunt:magister,quid Chrysostomus:Magnaestvirtutisfortitudo, dum felicitatis viam requirunt ab indigo locupletes. Beda: Praecepit ergo eis ne ultra praescriptum exigant unde sequitur etille dixitadeos:nihilampliusquamquodvobis constitutum est faciatis. Publicani vero appellanturhiquivectigaliapublicaexigunt, sive qui conductores sunt vectigaliumfisci, vel rerum publicarum nec non et hi qui saeculi huius lucra per negotia sectantur, eodem vocabulo censentur quos omnes pariter in suo quemque gradu abagenda fraude coercet ut dum primo se ab alienorum temperarent appetitu, tandemad propria cum proximis communicanda pertingerent. Sequitur interrogabant autem eum et milites, dicentes: quid faciemus et nos? Iustissimo autem moderamine praemonet,neabeiscalumniandopraedam requirant, quibus militando prodesse debuerantundesequituretaitillis:neminem concutiatis, scilicet per violentiam, neque calumniamfaciatis,scilicetperfraudulentam malitiam et contenti estote stipendiis
follows,Butthepublicanscame.faciemus?
CHRYS.Greatistheforceofvirtuethatmakesthe rich seek the way of salvation fromthepoor,from himthathasnothing. BEDE He commands them therefore that they exactnomorethanwhatwaspresentedtothem,as it follows, And he said to them, Do no morethan what is appointed to you. But they are called publicans who collect the public taxes, orwhoare the farmers of the public revenue or public property? Those also who pursue the gain ofthis worldbytrafficaredenotedbythesametitles,allof whom,eachinhisownsphere,heequallyforbidsto practicedeceit,thatsobyfirstkeepingthemselves from desiring other mens goods, they mightat lengthcometosharetheirownwiththeirneighbors. It follows, But the soldiers also asked him.Inthe justestmannerheadvisesthemnottoseekgainby falsely accusing those whom they ought tobenefit bytheirprotection.Henceitfollows,Andhesaysto them,Strikenoone,(i.e.violently,)noraccuseany falsely,(i.e.byunjustlyusingarms,)andbecontent withyourwages.
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vestris. Ambrosius: Docens idcirco stipendia militiae constituta, ne dum sumptus quaeritur,praedograssetur. GregoriusNazianzenus:Stipendiumenim appellat imperialem provisionem, et deputataperlegemdignitatibusmunera. 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 moriunturquandoquemorituri,utdominentur inpacevicturi?Hocreprehenderetimidorum est, non religiosorum. Nocendi cupiditas, ulciscendi crudelitas, implacatus atque implacabilisanimus,feritasrebellandi,libido dominandi,etsiquasimilia,haecsuntquae in bellis iure culpantur quae plerumque ut etiam inde puniantur, adversus violentiam resistentium, sive Deo, sive aliquolegitimo imperio iubente, gerenda ipsa bella
AMBROSE Teaching thereby that wages were affixed to military duty, lest men seeking forgain shouldgoaboutasrobbers. GREG.NAZ.Forbywageshereferstotheimperial pay, and the rewards assigned todistinguished actions. AUG.Forheknewthatsoldiers,whentheyusetheir arms, are not homicides, but the ministersofthe law not the avengers of their own injuries,butthe defendersofthepublicsafety.Otherwisehemight have answered, Put away your arms, abandon warfare, strike no one, wound no one, destroyno one.Forwhatisitthatisblamedinwar?Isitthat mendie,whosometimeorothermustdie,thatthe conquerors might rule in peace? To blame thisis the part of timid not religious men. Thedesireof injury,thecrueltyofrevenge,asavageandpitiless disposition, the fierceness of rebellion, thelustof power,andsuchlikethingsaretheevilswhichare justlyblamedinwars,whichgenerallyforthesake oftherebybringingpunishmentupontheviolenceof thosewhoresist,areundertakenandcarriedonby good men either by command of God or some lawful authority, when they find themselves inthat
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suscipiuntur a bonis, cum in eo rerum humanarum ordine inveniuntur ubi eos vel iubere tale aliquid, vel in talibus obedire iusteipseordoconstringit. Chrysostomus super Matth: Volebat autem Ioannes quando publicanis et militibus loquebatur, ad aliam maiorem philosophiamipsostraduceresedquoniam nondum erant ad illam idonei, minora reserat: ne si potiora proferret,nequaquam illisintenderent,ethisetiamprivarentur.
order of things in which their very conditionjustly obliges them either to command such a thing themselves,ortoobeywhenotherscommandit.
CHRYS. But Johns desire when he spoke tothe Publicansandsoldiers,wastobringthemovertoa higherwisdom,forwhichastheywerenotfitted,he reveals to them commoner truths, lest if heput forward the higher they should pay noattention thereto,andbedeprivedoftheothersalso.
Lectio5 15 , ,16 , : , : : 17
15. And as the people were in expectation, and all men mused intheir hearts of John, whether he were the Christ,ornot16.Johnanswered,saying to them all, I indeed baptize you with waterbutonemightierthanIcomes,the latchetofwhoseshoesIamnotworthyto unloose:heshallbaptizeyouwiththeHoly Ghost and with fire. 17. Whose fan isin hishand,andhewillthoroughlypurgehis floor, and will gather the wheat intohis garnerbutthechaffhewillburnwithfire
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, .
unquenchable.
OrigenesinLucam:Dignumeratutplus Ioanni quam ceteris hominibusdeferretur, qui aliter quam cuncti mortales vixerat: quam ob causam diligebant quidemeum iustissime, sed non servabant incaritate modum unde dicitur existimante autem populo, et cogitantibus omnibus in cordibus suis de Ioanne, ne forteipse essetChristus,etcetera. Ambrosius: Quid autem ineptius quam quod is qui in alio aestimatur, inseipso esse non creditur? Quem permulierem venturum putabant, per virginem venisse non credunt: et utique divini adventus signum in virginis partu, non in mulieris constitutumest. Origenes:Habetautempericulumdilectio,
ORIGENItwasmeetthatmoredeferenceshouldbe paidtoJohnthantoothermen,forhelivedsuchasno other man. Wherefore indeed most rightly did they regardhimwithaffection,onlytheykeptnotwithindue bounds hence it is said, But while thepeoplewere expectingwhetherheweretheChrist.
AMBROSE Now what could be more absurdthan thathewhowasfanciedtobeinanothershouldnot bebelievedinhisownperson?Hewhomtheythought to have come by a woman, is not believed tohave comebyavirginwhileinfactthesignoftheDivine comingwasplacedintilechildbearingofavirgin,not ofawoman ORIGEN But love is dangerous when it is
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si modum transeat: debet enim qui aliquem diligit, naturam et causas considerare diligendi, et nonplusdiligere quam meretur: nam mensuram caritatis modumquesitranscenderit,etquidiligitet quidiligiturinpeccatoerit. Graecus: Unde Ioannes non fuitgloriatus in habita opinione de ipso abhominibus, nec aliquatenus visus est primatum appetere sed infirmam humilitatem amplexus est unde sequitur respondit Ioannes, dicens omnibus: ego quidem baptizovosinaqua. Beda: Quomodo autem respondit eisqui in secreto cordis quia Christus esset, cogitabant,nisiquianonsolumcogitabant, sedetiam,sicutaliusEvangelistadeclarat, missisadeumsacerdotibusacLevitis,an essetChristusinquirebant? Ambrosius: Vel videbat Ioannes cordis occulta. Sed consideremus cuius gratia: Deienimmunusestquirevelat,nonvirtus hominis qui divino magis adiuvatur beneficio,quamnaturalicernitofficio.Cito autem respondens probavit non essese
uncontrolled. For he who loves any one oughtto considerthenatureandcausesofloving,andnotto lovemorethantheobjectdeserves.Forifhepassthe duemeasureandboundsoflove,bothhewholoves, andhewhoisloved,willbeinsin.
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 embracedthelowesthumility.Henceitfollows,John answered.
BEDEButhowcouldheanswerthemwhoinsecret thoughtthathewasChrist,exceptitwasthattheynot only thought, but also (as another Evangelist declares) sending Priests and Levites tohimasked himwhetherhewastheChristornot?
AMBROSE Or: John saw into the secrets of the heartbutletusrememberbywhosegrace,foritisof thegiftofGodtorevealthingstoman,notofthevirtue of man, which is assisted by the Divineblessing, rather than capable of perceiving by any natural power of its own. But quickly answering them,he
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Christum, qui visibili operaturofficio:nam cum ex duabus naturis, idest exanima homo subsistat et corpore, visibile per visibilia, invisibile per invisibilemysterium consecratur: aqua enim corpus abluitur, spiritu animae delicta mundantur: licet etiam in ipso fonte sanctificatiodivinitatis aspiret: et ideo aliud fuit Baptisma poenitentiae, aliud est gratiae: istud Baptisma ex utroque, illud ex uno:opus hominis est gerere poenitentiam delictorum,Deimunusestgratiamimplere mysterii. Declinans ergo maiestatis invidiam, non verbo sed opere declaravit nonesseseChristumundesequiturvenit enimfortiormepostme.Inhocquoddicit fortior me, comparationem non fecit: neque enim inter Dei filium ethominem ulla poterat esse comparatio sed quia multi fortes, fortior nemo nisi Christus. Denique fecit comparationem, eo quod addiderit cuius non sum dignus solvere corrigiamcalceamentorumeius. AugustinusdeCons.Evang:Matthaeus quidem dicit: cuius non sum dignus calceamenta portare. Itaque si ad rem pertinetaliudintelligereineoquoddictum est: calceamenta portare, et corrigiam
provedthathewasnottheChrist,forhisworkswere byvisibleoperations.Forasmaniscompoundedof twonatures,i.e.soulandbody,thevisiblemysteryis madeholybythevisible,theinvisiblebytheinvisible forbywaterthebodyiswashed,bytheSpiritthesoul iscleansedofitsstains.Itispermittedtousalsoin theverywatertohavethesanctifyinginfluenceofthe Deitybreatheduponus.Andthereforetherewasone baptism of repentance, another of grace. The latter wasbybothwaterandSpirit,theformerbyoneonly the work of man is to bring forth repentanceforhis sin, it is the gift of God to pour in the graceofHis mystery. Devoid therefore of all envy of Christs greatness,hedeclarednotbywordbutbyworkthat hewasnottheChrist.Henceitfollows,Therecomes aftermeonemightierthanI.Inthosewords,mightier than I, he makes no comparison, for there canbe nonebetweentheSonofGodandman,butbecause therearemanymighty,nooneismightierbutChrist. So far indeed was as he from makingcomparison, thatheadds,WhoseshoeslatchedIamnotworthyto unloose.
AUG.Matthewsays,WhoseshoesIamnotworthyto bear. If therefore it is worth while tounderstandany differenceintheseexpressions,wecanonlysuppose thatJohnsaidoneatonetime,anotheratanother,or both together, To bear his shoes, and toloosethe
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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 humilitatemsuamquodlibethorumdixerit, sive de solvenda calceamentorum corrigia, sive de portandis calceamentis, eamdemtamensententiamtenuitquisquis etiam verbis suis per calceamentorum memoriam, eamdem significationem humilitatisexpressit. Ambrosius: Per hoc etiam quod dicit: cuius non sum dignus calceamenta portare, evangelicae praedicationis ostendit in apostolos gratiam esse collatam, qui sunt calceati inEvangelium. Videtur tamen ideo hoc dicere quod plerumque Ioannes personam accipit populiIudaeorum. Gregorius inEvang: Sed et Ioannesse indignum esse ad solvendum corrigiam calceamenti eius denuntiat ac siaperte dicat: ego redemptoris vestigiadenudare non valeo, qui sponsi nomen mihi immeritus non usurpo. Mos enim apud veteres fuit ut si quis eam quae sibi
latchet of his shoes, so that though oneEvangelist may have related this, the others that, yet allhave relatedthetruth.ButifJohnintendednomorewhen hespokeoftheshoesofourLordbutHisexcellence and his own humility, whether he said loosingthe latchet of the shoes, or bearing them,theyhavestill kept the same sense who by the mention ofshoes have in their own words expressed the same significationofhumility.
AMBROSE By the words, Whose shoes I amnot worthytobear,heshowsthatthegraceofpreaching the Gospel was conferred upon the Apostles, who wereshodfortheGospel.Heseemshowevertosay it, because John frequently represented theJewish people.
GREG. But John denounces himself as unworthyto loose the latchet of Christs shoes: as ifheopenly said, I am not able to disclose the footsteps of my Redeemer, who do not presume unworthily totake unto myself the name of bridegroom, for it wasan ancient custom that when a man refused to taketo wifeherwhomheought,whoevershouldcometoher
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competeret,acciperenolletuxorem,illeei calceamentum solveret qui ad hanc sponsus iure propinquitatis veniret. Vel quia calceamenta ex mortuis animalibus fiunt, incarnatus dominus quasicalceatus apparuit,quimorticinanostraecorruptionis assumpsit. Corrigia ergo calceamentiest ligatura mysterii. Ioannes itaque solvere corrigiamcalceamentieiusnonvalet:quia incarnationis mysterium nec ipse investigaresufficitquihancperprophetiae spiritumagnovit. Chrysostomus in Matthaeum: Et quia dixerat quod suum Baptisma nil plus haberet quam aquam, consequenter ostenditexcellentiamexhibitiperChristum Baptismatis, cum subdit ipse vos baptizabit in spiritu sancto et igni: per ipsam dicti metaphoram ostendens abundantiam gratiae: non enim ait:dabit vobisspiritumsanctum,sedbaptizabit:ac rursusperidquoddeignesubicit,ostendit virtutem gratiae et sicut Christusaquam vocat spiritus gratiam, ostendens per vocabulumaquae,nitoremquicontingitex ea, et consolationem immensam quae mentibus capacibus illius ingeritur sicet Ioannes per ignis vocabulum exprimit
betrothed by right of kin, was to loose hisshoe.Or because shoes are made from the skins ofdead animals, our Lord being made flesh appeared asit werewithshoes,astakinguponHimselfthecarcass 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 neitherishe abletofathomthemysteryoftheIncarnation,though heacknowledgeditbytheSpiritofprophecy.
CHRYS.Andhavingsaidthathisownbaptismwas onlywithwater,henextshowstheexcellenceofthat 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 abundanceofgrace.Forhesaysnot,Heshallgive you the Holy Spirit, but He shall baptize you.And again,bytheadditionoffire,heshowsthepowerof grace. And as Christ calls the grace of the Spirit, water, meaning by water the purity resulting fromit, and the abundant consolation which is brought to minds which are capable of receiving Him soalso John, by the word fire, expresses the fervor and uprightness of grace, as well as the consuming of sins.
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fervoremetrectitudinemgratiae,necnonet peccatorumconsumptionem. Beda: Potest et spiritus sanctus nomine ignissignificatusintelligi:quiaincenditper amorem, et per sapientiam corda quae replet,illuminat:undeetapostoliBaptisma spiritusinignisvisionepercipiunt.Suntqui itaexponunt,quodinpraesentiinspiritu,et infuturobaptizaremurinigneutvidelicet, sicutinremissionemomniumpeccatorum exaquaetspiriturenascimuritaettuncde levibus quibusdam peccatis Purgatorii ignis ante ultimum iudicium Baptismate permundemur. OrigenesinLucam:EtquomodoIoannes 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, hoceum amne baptizet, et ad Paradisum transmittat:eumveroquinonhabetsignum priorum Baptismatum, lavacro igneo non
BEDE The Holy Spirit also may be understood by thewordfire,forHekindleswithloveandenlightens withwisdomtheheartswhichHefills.Hencealsothe Apostles received the baptism of the Spirit inthe appearance of fire. There are some who explainit, thatnowwearebaptizedwiththeSpirit,hereafterwe shall be with fire, that as in truth we arenowborn again to the remission of our sins by waterandthe Spirit, so then we shall be cleansed from certain lightersinsbythebaptismofpurifyingfire.
ORIGEN And as John was waiting by the river Jordanforthosewhocametohisbaptism,andsome he drove away, saying, Generation of vipers, but thosewhoconfessedtheirsinshereceived,soshall the Lord Jesus stand in the fiery stream with the flamingsword,thatwhoeverafterthecloseofthislife desires to pass over to Paradise and needs purification, He may baptize him with thislaver,and pass him over to paradise, but whoso has notthe sealoftheformerbaptisms,himHeshallnotbaptize withthelaveroffire.
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baptizet. Basilius: Non autem propter hoc quod dicit baptizabit vos in spiritu sancto, integrum quis esse Baptisma fatebiturin quo nomen solius spiritus invocatumest: oportet enim semper illibatam manere assignatam traditionem in vivificante gratia:namadderevelminuerequicquam excludit a vita perpetua: sicut enim credimus, sic et Baptisma suscipimusin nominepatrisetfiliietspiritussancti. Graecus: Per hoc ergo quod dicit baptizabit in spiritu sancto, ostendit abundantiam gratiae et beneficii copiam. Neautemaliquiputentquoddonalargiriet potestas et voluntas est creatori: punire veroinobedientesnullamsibiforecausam ob hoc subdit cuius ventilabrum inmanu eius:ostendensquodnonsolummunificus est dignis, sed etiam praevaricationum ultor. Ventilabrum autem promptitudinem iudiciiexprimit:nonenimcuminduciis,sed in instanti et absque quolibet intervallo separat damnandos a collegio salvandorum. BASIL But because he says, He shall baptizeyou withtheHolySpirit,letnooneadmitthatbaptismto bevalidinwhichthenameofHisSpiritonlyhasbeen invoked, for we must ever keep undiminishedthat traditionwhichhasbeensealedtousinquickening grace. To add or take away ought thereofexcludes frometernallife.
GREEKEX. By these words then, He shallbaptize withtheHolySpirit,HesignifiestheabundanceofHis grace, the plenteousness of His mercy but lestany should suppose that while to bestow abundantly is bothinthepowerandwilloftheCreator,Hewillhave no occasion to punish the disobedient, he adds, whosefanisinhishand,showingthatHeisnotonly therewarderoftherighteous,buttheavengerofthem thatspeaklies.Butthefanexpressesthepromptitude ofHisjudgment.Fornotwiththeprocessofpassing sentence on trial, but in an instant and withoutany intervalheseparatesthosethataretobecondemned fromthecompanyofthosethataretobesaved.
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Cyrillus: Per hoc autem quod subditet permundabit aream suam, designat BaptistaEcclesiampertinereadChristum, quasiaddominum. Beda:PerareamenimpraesensEcclesia figuratur, in qua multi sunt vocati, pauci vero electi cuius areae purgatio etnunc 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 regnoeius omniascandala. Ambrosius: Ventilabri ergo indicio, discriminandorum dominus declaratur ius haberemeritorum,eoquoddumfrumenta ventilantur in area, plena a vacuisvelut 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 meritafructusquevirtutis ab inanis iactantiae, exiliumquefactorum infructuosa levitate discernat, perfectioris
CYRIL By the following words, And he shall thoroughly purge his floor, the Baptist signifiesthat theChurchbelongstoChristasherLord.
BEDE For by the floor is represented thepresent Church,inwhichmanyarecalledbutfewarechosen. The purging of which floor is even now carriedon individually, when every perverse offender is either castoutoftheChurchforhisopensins,(bythehands ofthePriesthood,)orforhissecretsinsisafterdeath condemnedbyDivinejudgment.Andattheendofthe world it will be accomplished universally, when the Son of Man shall send His angels, and theyshall gather out of His kingdom every thing that has offended. AMBROSE By the sign of a fan then the Lordis declaredtopossessthepowerofdiscerningmerits, since when the corn is winnowed in thethreshing floor,thefullearsareseparatedfromtheemptybythe trial of the wind blowing them. Henceitfollows,And be shall gather the wheat into his barn. Bythis comparison, the Lord shows that on the day of judgmentHewilldiscernthesolidmeritsandfruitsof virtue from the unfruitful lightness of emptyboasting and vain deeds, about to place the men ofmore perfect righteousness in His heavenly mansion. For thatisindeedthemoreperfectfruitwhichwasthought
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meritiviroslocaturusinmansionecaelesti. Ipseenimperfectiorfructusestquimeruit eiusesseconformisquisicutgranumtritici excidit,utplurimosfructusafferret. Cyrillus: At paleae lentos et inanes signant,etquolibetventopeccativentilatos etvolubiles. Basilius: Conferunt autem his qui digni suntregnocaelorumvelutpaleatriticonon tamen intuitu divinae caritatis et proximorum hoc faciunt, sive spiritualibus donis,sivecorporalibusbeneficiis. Origenes in Lucam: Vel quia absque vento non possunt triticum et paleae separari ideo habet ventilabrum inmanu suaquodaliospaleas,aliostriticumesse demonstrat.Cumenimessespalealevis, idest incredulus, ostendit te essetentatio quod latebas. Cum autem fortiter tentamenta toleraveris, non te faciet fidelem tentatio atque patientem sed virtutem, quae in te latebat, profert in medium. Gregorius Nyssenus: Expedit autem
worthytobeliketoHimwhofellasagrainofwheat, thatHemightbringforthfruitinabundance.
CYRIL But the chaff signifies the triflingandempty blown about and liable to be carried awaybyevery blastofsin. BASIL But they are mixed up with those whoare worthyofthekingdomofheaven,asthechaffwiththe wheat.Thisisnothoweverfromconsiderationoftheir loveofGodandtheirneighbor,norfromtheirspiritual giftsortemporalblessings. ORIGENOr,becausewithoutthewindthewheatand chaffcannotbeseparated,thereforeHehasthefanin 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 bewhatyou knew not but when you shall bravely endure temptation, the temptation will not make you faithful andenduring,butitwillbringtolightthevirtuewhich washidinyou.
GREGNYSS.Butitiswelltoknow,thatthetreasure
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scire, quod nec bona quae per repromissiones reposita sunt honeste viventibus, talia sunt ut verbo valeant explicari: quia nec oculus vidit, necauris audivit, nec in cor hominis ascenderunt: necpeccatorumpoenaeadaliquideorum quae in praesenti sensum afficiunt, proportionem habent: et quamvisaliquae illarum poenarum per nostra nominentur vocabula,differttamennonmodicum:cum enimaudisignem,aliudquiddamconicere doceris ex eo quod additurinextinguibili, quodinistumignemnoncadit. Gregorius Moralium: Miro modo expressus est ignis Gehennae: ignis namque noster corporeus per congesta ligna nutritur, nec valet nisi fotus subsistereatcontraGehennaeignis,cum sit corporeus, et in se missosreprobos corporaliter exurat, lignis non nutritur,sed creatussemelinextinguibilisdurat.
whichaccordingtothepromisesarelaidupforthose 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 awaitsinners bearnoproportiontoanyofthosethingswhichnow affect the senses. And although some of those punishments are called by our names, yet their differenceisverygreat.Forwhenyouhearoffire,you are taught to understand something else from the expression which follows, that is not quenched, beyondwhatcomesintotheideaofotherfire.
GREGThefireofhellisherewonderfullyexpressed, forourearthlyfireiskeptupbyheapingwooduponit, and cannot live unless supplied with fuel, butonthe contrary the fire of hell, though a bodily fire,and burning bodily the wicked who are put into it,isnot kept up by wood, but once made remains unquenchable.
Lectio6 18 :
18. And many other things in his exhortation preached he to the

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people. 19. But Herod thetetrarch, beingreprovedbyhimforHerodias his brother Philips wife, and for all theevilswhichHerodhaddone,20. Addedyetthisaboveall,thatheshut upJohninprison.
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 aliaexhortansevangelizabatpopulo.
ORIGENJohnhavingannouncedthecomingof Christ, was preaching the baptism oftheHoly Spirit, and the other things which theGospel history has handed down to us. But besides theseheisdeclaredtohaveannouncedothers inthefollowingwords,Andmanyotherthingsin hisexhortationpreachedhetothepeople. THEOPHYL.Forhisexhortationwasthetelling of good things, and therefore is fitly calledthe Gospel. ORIGENAndasintheGospelaccordingtoSt. JohnitisrelatedofChristthatHespokemany other things, so also in this place we must understand Luke to say the same ofJohnthe Baptist, since certain things are announcedby
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Theophylactus: Exhortatio enim eius erat bonadoctrinaetideoconvenienterEvangelium dicitur. Origenes:EtquomodoinEvangeliosecundum Ioannem de Christo refertur, quia multa etalia locutus est, sic et in praesenti locointellige quodLucashicdixit,quoniammaioraquaedam a Ioanne annuntiabantur quam ut deberent
litteriscredi.MiramurautemIoannem,quointer natos mulierum maior nemo fuerit, quod in tantamopinionemmeritisvirtutisascenderituta 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.
Johntoogreattobeentrustedtowriting.Butwe marvel at John, because among them thatare bornofwomentherewasnotagreaterthanhe, forbyhisgooddeedshehadbeenexaltedtoso high a fame for virtue, that by many hewas supposedtobeChrist.Butwhatismuchmore marvelous he feared not Herod, nordreaded death,asitfollows,ButHerodthetetrarchbeing reprovedbyhim. EUSEBIUS. He is called the tetrarch, to distinguish him from the other Herod,inwhose reign Christ was born, and who wasking,but this Herod was tetrarch. Now his wife wasthe daughter of Aretas, king of Arabia, buthehad sacrilegiously married his brother Philipswife, though she had offspring by his brother. For those only were allowed to do this whose brothersdiedwithoutissue.ForthistheBaptist hadcensuredHerod.Firstindeedheheardhim attentively, for he knew that his words were weightyandfullofconsolation,butthedesireof Herodiuscompelledhimtodespisethewordsof John,andhethenthrusthimintoprison.Andso itfollows,Andheaddedthisaaboveall,thathe shutupJohninprison. BEDE But John was not imprisonedinthose days.AccordingtoSt.JohnsGospelitwasnot
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EusebiusEccles.Hist:Diciturautemtetrarcha ad differentiam alterius Herodis, quo regnante natusestChristus:eratenimillerex,hicautem tetrarcha. Erat autem illi coniux Aretae regis Arabumfilia,quam,cumconiuxessetfratrissui Philippi, more sacrilego duxit, quamvisprolem 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, cumsciret eos ponderosos, et consolatione plenossed Herodiadis concupiscentia cogebat eum aspernariverbaIoannis:undeeteumdetruditin carceremethocestquoddicituradiecitethoc superomnia,etinclusitIoannemincarcere. 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 praedicationemIoannismultosconfluere,milites credere, publicanos poenitere, totum vulgus Baptismasuscipere,ipseeconversononsolum Ioannemcontemnit,sedvinculatetoccidit.
tillaftersomemiracleshadbeenperformedby our Lord, and after His baptism hadbeen noised abroad but according to Luke he had been seized beforehand by the redoubled malice of Herod, who, when he saw soman flocktothepreachingofJohn,andthesoldiers believing, the publicans repenting, and whole multitudesreceivingbaptismonthecontrarynot onlydespisedJohn,buthavingputhiminprison, slewhim. GLOSS.ForbeforethatLukerelatesanyofthe acts of Jesus, he says that John wastakenby Herod,toshowthathealonewasinanespecial manner going to describe those of ourLords acts, which were performed since the year in whichJohnwastakenorputtodeath.
Glossa:AnteetiamquamLucasaliquidnarret de actibus Iesu, dicit Ioannem ab Herode captum ut ostendat se solummodo eadomini facta praecipue descripturum quae eo anno gestasuntquoIoannescaptusestvelpunitus.
Lectio7 21 22 ' ,
21. Now when all the people were baptized, it came to pass, thatJesus also being baptized, and praying,the heavenwasopened,22.AndtheHoly Ghost descended in a bodily shape like a dove upon him, and a voice camefromheaven,whichsaid,Youare
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my beloved Son in you I am well pleased.
Ambrosius: Pulchre in his quae aceteris dicta sunt, Lucas compendium sumpsit.Et intelligendummagisquodaIoannedominus baptizatus est, quam expressum reliquit unde dicitur factum est autem, cum baptizareturomnispopulus,etIesubaptizato etorante,apertumestcaelum.Baptizatusest autem dominus, non mundari volens, sed mundare aquas ut ablutae per carnem Christi, qui peccatum non cognovit, Baptismatisiushaberent. Gregorius Nazianzenus: Accedit etiam Christus ad Baptismum, forsan sanctificaturus Baptistam quod autem nulli dubium est, ut totum veteranum Adam immergataquae. Ambrosius: Quae etiam sit dominicicausa Baptismatis, dominus ipse declarat,dicens: sicdecetimplereomnemiustitiam.Quaeest ergo iustitia, nisi quia quod alterum tibi
AMBROSEInamatterwhichhasbeenrelatedby others Luke has rightly given us only asummary, andhasleftmoretobeunderstoodthanexpressed inthefact,thatourLordwasbaptizedbyJohn.As itissaid,Nowwhenallwerebaptized,itcameto pass.OurLordwasbaptizednotthatHemightbe cleansed by the waters but to cleanse them,that being purified by the flesh of Christwhoknewno sin,theymightpossessthepowerofbaptism.
GREG. NAZ. Christ comes also to baptism perhapstosanctifybaptism,butdoubtlesstobury theoldAdaminwater.
AMBROSE But the cause of ourLordsbaptism He Himself declares when He says, Thus it becomesustofulfillallrighteousness.Butwhatis righteousness, except that what you wouldhave
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facere velis, prior ipse incipias, et tuoalios horteris exemplo? Nemo igitur refugiat lavacrum gratiae, quando Christuslavacrum poenitentiaenonrefugit. Chrysostomus: Fuerat autem Baptisma Iudaicumquodsordescarnisamovebat,non conscientiae crimina nostrum autem Baptismaseparatapeccatis,lavatanimam, et spiritus copiam elargitur. Baptismavero IoannisIudaicopraestantiusfuit:nequeenim 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 finisquidamessetutrorumqueBaptismatum. Sed neque Iudaico Baptismate, nec nostro baptizatusestChristus:quianecindulgentia peccatorumegebat,necillacaroexperserat spiritussanctiquaeperspiritumsanctumab ipso principio concepta est. Sedbaptizatus est Ioannis Baptismate, ut ex ipsa natura Baptismatissciasquianequecausapeccati, neque propter indigentiam doni baptizatus est. Dicit autem baptizato et orante, ut perpendas quod, suscepto Baptismate, opportunasitiugisoratio.
another do to you, you should firstbeginyourself, and so by your example encourage others? Let none then avoid the laver of grace, sinceChrist avoidednotthelaverofrepentance. CHRYS. Now there was a Jewishbaptismwhich removedthepollutionsoftheflesh,nottheguiltof theconsciencebutourbaptismpartsusfromsin, washes the soul, and gives us largely the outpouring of the Spirit. But Johns baptismwas moreexcellentthantheJewishforitdidnotbring men to the observance of bodilypurifications,but taught them to turn from sin to virtue. Butitwas inferior to our baptism, in that itconveyednotthe HolySpirit,norshowedforththeremissionwhichis bygrace,fortherewasacertainendasitwereof each baptism. But neither by the Jewishnorour own baptism was Christ baptized, forHeneeded notthepardonofsins,norwasthatfleshdestitute of the Holy Spirit which from the very beginning wasconceivedbytheHolySpiritHewasbaptized bythebaptismofJohn,thatfromtheverynatureof the baptism, you might know that He was not baptizedbecauseHeneededthegiftoftheSpirit. Buthesays,fittingbaptizedandpraying,thatyou mightconsiderhowfittingtoonewhohasreceived baptismisconstantprayer.
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Beda: Quia etsi peccata sunt omnia in Baptismo laxata, non adhuc terrenaecarnis estfragilitassolidata:namquasitransitomari rubro gratulamur submersos Aegyptiossed in deserto mundanae conversationishostes concurruntalii,quiduceChristigratianostro sudore vincantur, donec perveniamus ad patriam. Chrysostomus: Dicit autem apertum est caelum,tamquamhactenusreclusumfuisset. Iam autem ovili superno et infimo inunum redacto, et uno existente ovium pastore, caelum patuit, et homo terricolaaggregatus estAngelis. Beda:Nonenimeicaelumtuncapertumest cuiusoculiinterioracernebantsedvirtusibi Baptismatisostenditur,dequoquisquecum egreditur, regni caelestis ei ianuaaperitur, dumque caro innoxia frigentibus tangitur aquis, opposita quondam noxiisrhomphaea extinguiturignea.
BEDE Because though all sins are forgivenin baptism,notasyetistheweaknessofthisfleshly substance made strong. For we rejoice at the overwhelmingoftheEgyptianshavingnowcrossed theRedsea,butinthewildernessofworldlyliving theremeetusotherfoes,who,thegraceofChrist directingus,maybyourexertionsbesubdueduntil wecometoourowncountry. CHRYS.Buthesays,Theheavensopened,asif tillthentheyhadbeenshut.Butnowthehigherand the lower sheep-fold being brought into one,and there being one Shepherd of the sheep, the heavens opened, and man was incorporateda fellowcitizenwiththeAngels. BEDEFornotthenweretheheavensopenedto Him whose eyes scanned the innermost parts of the heaven, but therein is shown the virtueof baptism,thatwhenamancomesforthfromitthe gatesoftheheavenlykingdomareopenedtohim, andwhilehisfleshisbathedunharmedinthecold waters, which formerly dreaded theirhurtfultouch, theflamingswordisextinguished. CHRYS. The Holy Spirit descended alsoupon Christ as upon the Founder of our race,thatHe mightbeinChristfirstofallwhoreceivedHimnot
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Chrysostomus: Descendit etiam spiritus sanctus ad Christum tamquam ad generis nostri principium, ut in Christo sitprimo,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 adeius humanitatem. AugustinusdeTrin:Absurdissimumautem est, cum iam triginta annorum esset, accepisse spiritum sanctum: sed venit ad Baptismum sicut sine peccato, ita non sine spiritu sancto. Si enim de Ioannescriptum est:spiritussanctoreplebiturabuteromatris suae, quid de homine Christo credendum est,cuiuscarnisipsaconceptiononcarnalis, sed spiritualis fuit? Nunc ergocorpussuum, idestEcclesiam,praefiguraredignatusest,in qua baptizati praecipue accipiunt spiritum sanctum. Chrysostomus: Redolebat illud Baptisma aliquid vetustatis, et partim sapiebat novitatem:quodenimBaptismasuscipereta propheta,ostendebataliquidvetustatis:quod autem spiritus descenderit, novum aliquid designabat.
forHimself,butratherforus.Henceitfollows:And theHolySpiritdescended.Letnotanyoneimagine that He received Him because He had Himnot. ForHeasGodsentHimfromabove,andasman receivedHimbelow.ThereforefromHimtheSpirit fled down to Him, i.e. from His deity toHis humanity.
AUG.ButitismoststrangethatHeshouldreceive the Spirit when he was thirty years old. Butas withoutsinHecametobaptism,sonotwithoutthe HolySpirit.ForifitwaswrittenofJohn,Heshallbe filledwiththeSpiritfromhismotherswomb,what must we believe of the man Christ, thevery conception of whose flesh was not carnal but spiritual. Therefore He condescended now to prefigure His body, i.e. the Church, in whichthe baptizedespeciallyreceivetheHolySpirit.
CHRYS. That baptism savored partlyofantiquity, partlyofnovelty.Forthatheshouldreceivebaptism from a Prophet showed antiquity, buttheSpirits descentdenotedsomethingnew.
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Ambrosius: Merito autem spiritus se in corpore demonstravit, quoniam divinitatis substantia non videtur. Advertamus mysterium quare sicut columba: simplicitatem enim lavacri requirit gratia: quoniamintypovetericolumbaquondamad illam arcam, quae sola fuit diluvii immunis, reversaest.
AMBROSENowtheSpiritrightlyshowedHimself in the form of a dove, for He is not seeninHis divinesubstance.Letusconsiderthemysterywhy like a dove? Because the grace of baptism requiresinnocence,thatweshouldbeinnocentas doves. The grace of baptism requires peace, which under the emblem of an olive branchthe doveoncebroughttothatarkwhichaloneescaped thedeluge. CHRYS.OrtoshowthemeeknessoftheLord,the Spirit now appears in the form of a dove, but at Pentecostlikefire,tosignifypunishment.Forwhen Hewasabouttopardonoffenses,gentlenesswas necessary but having obtained grace, there remainsforusthetimeoftrialandjudgment.
Chrysostomus:Velnuncutmansuetudinem magistri declaret, in specie columbina apparet in Pentecoste autem quemadmodum ignis, ut ostendat poenam. Cum enim oportebat delictis ignoscere, mansuetudo necessaria erat sed utadepti sumus gratiam, restat examinis et iudicii tempus. Cyprianus de Simpl. Praelat: Est autem columba simplex et laetum animal, nonfelle amarum, non moribus saevum, nonungulae laceratione violentum hospitia humana deligere, unius domus nosse consortium cum generant filios simul sedere cum commeant, volatu invicem cohaerere conversationecommunivitamsuamdegere oris osculo concordiam pacis agnoscere
CYPRIAN Now the dove is a harmless and pleasant creature, with no bitterness of gall, no fierceness of bite, no violence of rendingtalons they love the abodes of men, consortwithinone home, when they have young nurturing them together, when they fly abroad, hanging sideby side upon the wing, leading their life in mutual intercourse, giving with their bills a sign of their peaceful harmony, and fulfilling a lawofunanimity
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legemcircaomniaunanimitatisimplere. Chrysostomus: Et quidem Christus inortu suo per plurima se manifestaverat oracula: verum quia noluerunt advertere, cummedio latuerit tempore, rursum se ab alioclariore patefecit principio. Non stella, seddesuper indicabat pater in undis Iordanis, et spiritus devolabat protrahens illam vocem super verticemeiusquibaptizabaturundesequitur et vox de caelo facta est: tu esfiliusmeus dilectus,intecomplacuimihi. Ambrosius:Vidimusspiritum,sedinspecie 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 nongerebat, ideo probare voluit nobis in filio sese praesentem,dicenstuesfiliusmeus. Athanasius de Syn. Nyc: Sacra quidem Scripturaexnominefiliiduplicemintellectum ostendit unum quidem, ut in Evangelio Ioannis dicitur: dedit eis potestatem utfiant filii Dei alterum autem intellectum, iuxta quemIsaacestfiliusAbrahae.Christusergo
ineveryway. CHRYS. Christ indeed had already manifested HimselfatHisbirthbymanyoracles,butbecause men would not consult them, He who had inthe mean time remained secret, again moreclearly revealedHimselfinasecondbirth.Forformerlya starintheheavens,nowtheFatheratthewavesof JordandeclaredHim,andastheSpiritdescended uponHim,pouringforththatvoiceovertheheadof Himwhowasbaptized,asitfollows,Andavoice camefromheaven,YouaremybelovedSon. AMBROSE We have seen the Spirit, but in a bodilyshape,andtheFatherwhomwecannotsee we may hear. He is invisible because Heisthe Father,theSonalsoisinvisibleinHisdivinity,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 presentintheSon,bysaying,YouaremySon. ATHAN. The holy Scriptures by the nameofSon setforthtwomeaningsonesimilartothatspoken ofintheGospel,Hegavetothempowerthatthey should become the sons of God another according to which Isaac is the son ofAbraham. ChristisnotthensimplycalledaSonofGod,but
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non simpliciter dicitur Dei filius, sed cum articuli additione, ut comprehendamus quoniam ipse solus est qui revera et secundum naturam est filius quamobremet unigenitusdicitur:namsisecunduminsaniam Arii dicitur filius, sicut qui hoc nomenper gratiamassequunturinnulloanobisdifferre videbitur. Restat ergo, secundum alium intellectum, fatendum esse Christum filium Dei, secundum quem Isaac filiusAbrahae esse cognoscitur: quod enim ab alio naturaliter gignitur, non autem abextrinseco sumit exordium, filium natura recenset.Sed dicitur: numquid ut hominis est passibilis nativitas filii? Minime sed Deus cum sit indivisibilis,impassibiliterpaterestfilii:unde verbumpatrisdicitur:quianecipsumverbum humanum passibiliter producitur et cum simplex sit natura divina, unius soliusfilii paterestetpropterhocadditurdilectus. Chrysostomus:Cumenimquisunumsolum possidet filium, maxime diligit si veropater factus sit plurium, dispertitus affectus remittitur. AthanasiusCum autem antea propheta protulerit Dei promissa dicentis: mittam Christum filium meum, nunc apudIordanem,
the article is prefixed, that we should understand thatHealoneisreallyandbynaturetheSonand hence He is said to be the Only begotten. Forif according to the madness of Arius He iscalled Son, as they are called who obtain the name throughgrace,Hewillseeminnowaytodifferfrom us.Itremainsthereforethatinanotherrespectwe mustconfessChristtobetheSonofGod,evenas IsaacisacknowledgedtobethesonofAbraham. Forthatwhichisnaturallybegottenofanother,and takesnotitsoriginfromanythingbesidesnature, accountsason.Butitissaid,Wasthenthebirthof theSonwithsufferingasofaman?Bynomeans. God since He cannot be divided is without sufferingtheFatheroftheSon.HenceHeiscalled the Word of the Father, because neither isthe word of man even produced with suffering and sinceGodisbynatureone,HeistheFatherofone onlySon,andthereforeitisadded,Beloved.
For when a man has only one son, he loveshim very much, but if he becomes father ofmany,his affectionisdividedbybeingdistributed.
ATHAN.Butastheprophethadbeforeannounced the promise of God, saying, I will sendChristmy son, that promise being now as it were
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quasi consummato promisso, decenter subiungitintecomplacuimihi. Beda: Ac si dicat: in te placitum meum constitui, idest hoc per te gerere quodmihi placet. Gregorius super Ezech: Vel aliter. Omnis qui poenitendo corrigit aliqua quaefecit,eo ipso quod poenitet, se sibi displicuisse indicat, quia emendat quod fecit. Et quia omnipotens pater humano modo de peccatoribuslocutusest,dicens:poenitetme fecissehominem,quasisibimetipsidisplicuit in peccatoribus quos creavit: in soloautem Christo sibi complacuit, quia in soloeonon invenit culpam, in qua sereprehendatquasi perpoenitentiam. AugustinusdeCons.Evang:Quodautem Matthaeus dicit: hic est filius meus, Lucas autemtuesfiliusmeusdilectus,adeamdem sententiam explicandam valet: vox enim caelestis unum horum dixit sedMatthaeus ostenderevoluitadidvalerequoddictumest: hic est filius meus, ut illis qui potius audiebant, indicaretur quod ipse essetfilius Dei: non enim Christo indicabatur, qui
accomplished at Jordan, He rightly adds, InyouI amwellpleased. BEDEAsifHesaid,InYouhaveIappointedMy goodpleasure,i.e.tocarryonbyYouwhatseems goodtoMe. GREG. Or else, Every one who by repentance correctsanyofhisactions,bythatveryrepentance shows that he has displeased himself, seeinghe amends what he has done. And since the Omnipotent Father spoke of sinners after the manner of men, saying, It repents me that Ihave mademan,He(sotospeak)displeasedHimselfin the sinners whom He had created. But inChrist alone He pleased Himself, for in Him aloneHe foundnofaultthatHeshouldblameHimself,asit were,byrepentance. AUG. But the words of Matthew, This ismy 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 ismy belovedSon,itwasmeantrathertodeclaretothe hearers,thatHewastheSonofGod.Forthatwas not revealed to Christ which He knew, butthey hearditwhowerepresent,andforwhomthevoice
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sciebat sed audiebant qui aderant, propter quosetiamipsavoxfactaest.
came.
Lectio8 23 , , ,24 25 26 27 28 29 30 31 32 33
23.AndJesushimselfbegantobeabout thirty years of age, being (as was supposed)thesonofJoseph,whichwas thesonofHeli,24.Whichwasthesonof Matthat,whichwasthesonofLevi,which wasthesonofMelchi,whichwastheson of Janna, which was the son ofJoseph, 25. Which was the son of Mattathias, which was the son of Amos,whichwas the son of Naum, which was thesonof Esli, which was the son of Nagge,26. Which was the son of Maath,whichwas thesonofMattathias,whichwastheson of Semei, which was the sonofJoseph, which was the son of Juda, 27.Which wasthesonofJoanna,whichwastheson of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son ofNeri,28. WhichwasthesonofMelchi,whichwas the son of Addi, which was the sonof Cosam,whichwasthesonofElmodam, which was the son of Er,29.Whichwas
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34 35 36 37 38 .
the son of Jose, which was the sonof Eliezer,whichwasthesonofJorim,which wasthesonofMatthat,whichwastheson ofLevi,30.WhichwasthesonofSimeon, whichwasthesonofJuda,whichwasthe son of Joseph, which was the son of Jonan,whichwasthesonofEliakim,31. Which was the son of Melea,whichwas the son of Menan, which was thesonof Mattatha, which was the son ofNathan, which was the son of David, 32.Which wasthesonofJesse,whichwastheson of Obed, which was the son ofBooz, whichwasthesonofSalmon,whichwas the son of Naasson, 33. Which was the son of Aminadab, which was the sonof Aram,whichwasthesonofEsrom,which wasthesonofPhares,whichwastheson ofJuda,34.WhichwasthesonofJacob, whichwasthesonofIsaac,whichwasthe son of Abraham, which was the son of Thara,whichwasthesonofNachor,35. WhichwasthesonofSaruch,whichwas the son of Ragau, which was the sonof Phalec, which was the son of Heber, whichwasthesonofSala,36.Whichwas the son of Cainan, which wasthesonof Arphaxad, which was the son of Sem, whichwasthesonofNoah,whichwasthe sonofLamech,37.Whichwasthesonof
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sonofLamech,37.Whichwasthesonof Mathusala, which was the son ofEnoch, which was the son of Jared, whichwas thesonofMaleleel,whichwasthesonof Cainan,38.WhichwasthesonofEnos, whichwasthesonofSeth,whichwasthe sonofAdam,whichwasthesonofGod.
Origenes in Lucam: Cum autem baptizatum dominum dixisset, generationem domini exponit, non a superioribusadinferioradeducens,seda 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,uttuquoqueprioremnativitatem destruas, et in secunda regeneratione nascaris. Gregorius Nazianzenus: Est ergo considerandum qui esset qui baptizatus est,etaquo,etquando.Mundussiquidem, etaIoanne,etiaminceptismiraculisutex hinc suscipiamus doctrinam nos praemundandi,ethumilitatemamplexandi,
ORIGENHavingrelatedourLordsbaptism,henext entersuponthegenerationoftheLord,notbringingit downfromthehighertothelower,butbeginningwith Christ, he carries it up to God Himself. Hence he says, And Jesus Himself began. For when Hewas baptized,andhadHimselfundergonethemysteryof thesecondbirth,thenHeissaidtohavebegun,that youalsomightiestdestroythisfirstbirthandbeborn inthesecond.
GREG. NAZ. We must therefore consider who He was who was baptized, and by whom and when: seeingHewaspure,baptizedbyJohn,andatatime whenHismiracleshadbegun,thatwemightthence derive the lesson of purifying ourselvesbeforehand, and of embracing humility, and of not beginningto
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quin et in perfectione et spiritualis et carnalis aetatis praedicandi: quorum primum dictum est Baptisma suscipientibus,etnonpraemunientibusse perhabitumbonumnametsirelaxationem peccatorum faciat donum Baptismi, verendum tamen est ne ad eumdem vomitumrevertamur.Secundumdictumest adversus insurgentes contra dispensatores mysterii: siquidem ipsi dignitate praecellunt. Tertium editum est illis qui de iuventa confidunt, etquodlibet tempus arbitrantur ad praelationem vel doctrinam spectare. Purgatur Iesus, ettu purgationemcontemnisaIoanne,actuin tuum monitorem insurgis tricenarius, tu autem docendo seniores, lanuginem praevenis.SedadsuntDanielisetsimilium exempla in ore: nam quilibet noxiusad respondendumparatusest.Nonestautem lexEcclesiaequodrarocontingit,eoquod necunicahirundoverstatuit. Chrysostomus: Vel idcirco usque ad illamaetatemquaecunctapeccatarecipit, expectat, totam legem perficiens, nequis dicat, quod ideo legem solvit, quodeam nonpoteratconsummare.
preach until the maturity of our spiritualandnatural life. The first of these was said for theirsakeswho arereceivingbaptismforalthoughthegiftofbaptism brings remission, yet we must fear lest we return again to our vomit. The second is pointed atthose who exalt themselves against the stewards of the mysteries, whom they may excel in rank. Thethird was uttered for those who trust in their youth, and imagine that any age is fit for promotion and teaching. Jesus is cleansed, and costyoudespise purification?ByJohn,andcostyousayoughtagainst your teacher. At thirty years old, but cost you in teaching precede your elders? But the exampleof Danielandthelikearereadyinyourmouth,forevery guiltypersonisreadywithananswer.Butthatisnot the law of the Church which seldom happens, as neitherdoesasingleswallowmakethespring.
CHRYS.Or,Hewaitedaccomplishingthewholelaw untilthatagewhichtakesineverysin,thatnonemight saythatHeabrogatedthelawbecauseHewasnot abletofulfillit.
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Graecus:Obhocetiamtricenariusaccedit ad Baptisma, ut ostendat quodspiritualis regeneratiovirosparitperfectossecundum spiritualemaetatem. Beda: Potest etiam tricenalis baptizati salvatoris aetas, nostri etiamBaptismatis intimare mysterium, propter fidem scilicet Trinitatis,etoperationemDecalogi. Gregorius Nazianzenus: Baptizandus esttameninfantulus,sinecessitasurgeat: nam utilius est insensibiliter sanctificari, quam non signatos transmigrare. Sed dices:Christustricenariusbaptizatur,cum Deus esset tu vero iubes accelerare Baptisma. Sed cum dixisti: Deus, id obiectum solvisti. Ipse non indigebat purgamine, nec aliquod imminebat ei periculumdumdifferretBaptismaattibiin parvum non redundat piaculum, si transmigres in corruptione natus, non autem incorruptionis veste indutus. At forsan times ne baptizatus Baptismatis munditiam custodias et proptereadiffers Baptismum. Sed melius estnonnunquam parumper inquinari, quam omnino gratia carere.
GREEKEX. For this reason also Hecameatthirty years to be baptized, to show that spiritual regeneration makes men perfect as far as regards theirspirituallife. BEDE The thrice ten years also which ourSavior had passed when He was baptized mightintimate alsothemysteryofourbaptism,becauseofthefaith intheTrinity,andtheobediencetotheDecalogue. GREG. NAZ. Still must a child be baptized if necessitydemandsit.Foritisbettertobeinsensibly sanctified, than to pass from this life unsealed. But youwillsay,Christisbaptizedatthirtyyearsold,and HewasClod,butyoubidustohastenourbaptism.In thatyousaidGod,theobjectionwasdoneaway:He needed no cleansing, nor was anydangerhanging overHimwhileHeputoffHisbaptism.Butwithyouit extendstonoslightcalamity,ifyoupassfromthislife bornincorruption,butnotifyouhaveputontherobe ofincorruption.Andtrulyitisablessedthingtokeep unsulliedthecleanrobeofbaptism,butitisbetterat times to be slightly stained, than to bealtogether devoidofgrace.
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Cyrillus: Licet tamen Christussecundum carnem careat patre, suspicabanturaliqui eum patrem habere unde sequitur ut putabaturfiliusIoseph. AmbrosiusinLucam:Beneutputabatur, quiverenoneratsedideoputabatur,quia eum Maria, quae Ioseph viro suo erat desponsata genuerat. Cur autem Ioseph magisquamMariaegeneratiodescribitur, cum Maria de spiritu sancto genuerit Christum, et Ioseph a generationedomini videatur alienus, dubitare possemus, nisi consuetudo nos instrueret Scripturarum, quaesempervirioriginemquaerit:maxime cum in Ioseph origine etiam origo sit Mariae: nam cum vir iustus fueritIoseph, utiqueextribusuaetexpatriasuaaccepit uxorem: itaque et census tempore ascendit Ioseph de domo et de patria David,utprofitereturcumMariauxoresua. Quaeexeademdomoetexeadempatria professionemdefert,utiqueeiusdemtribus eteiusdempatriaeseessedesignat:unde generationem Ioseph explicans subditqui fuit Heli. Illud autem advertamus, quod sanctus Matthaeus Iacob, qui fuit pater Ioseph, filium Nathan esse commemorat Lucas vero Ioseph, cui desponsata fuit
CYRIL Although in truth Christ had no father according to the flesh, yet some fancied he hada father.Henceitfollows,Aswassupposedthesonof Joseph. AMBROSERightlyaswassupposed,sinceinreality He was not, but was supposed to beso,because MarywhowasespousedtoJosephwasHismother. But we might doubt why the descent of Josephis describedratherthanthatofMary,(seeingthatMary brought forth Christ of the Holy Spirit, whileJoseph seemedtobeoutofthelineofourLordsdescent,) were we not informed of the custom of theHoly Scripture, which always seeks the origin of the husband, and especially in this case, since in Josephs descent we also find that of Mary.For Joseph being a just man took a wifereallyfromhis owntribeandcountry,andsoatthetimeofthetaxing JosephwentupfromthefamilyandcountryofDavid tobetaxedwithMaryhiswife.Shewhogivesinthe returns from the same family and country, shows herself to be of that family and country. HenceHe goes on in the descent of Joseph, and adds, Who wasthesonofEli.Butletusconsiderthefact,thatSt. MatthewmakesJacob,whowasthefatherofJoseph, to be son of Nathan, but Luke says thatJoseph(to whomMarywasespoused)wasthesonofEli.How then could there be two fathers, (namely, Eli and Jacob,)tooneman.
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Maria, filium Heli esse descripsit. Quomodouniusduopatres,scilicetHeliet Iacob,essepotuerunt? Gregorius Nazianzenus: Dicunt autem quidamquodunicaestsuccessioaDavid usque ad Ioseph licet diversisnominibus ab utroque Evangelista narratur. Sedhoc absurde fatentur: quoniam initium huius generationis duos fratres obtinuit,Nathan scilicetetSalomonem:undegenerationes diversimodeprofluxerunt. Eusebius Eccl. Hist: Ipsorum ergo verborum sententiae intellectum attentius explicemus:sienimapprobanteMatthaeo Ioseph esse filium Iacob, Lucassimiliter approbassetIosephessefiliumHeli,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 IudaeosdiversaeopinionesdeChristo,et omnesreducerentipsumadDavidpropter promissiones ei factas plurimi autem assererentChristumaDavidessefuturum per Salomonem et alios reges quidam hancopinionemvitabant,eoquodplurima
GREG. NAZ. But some say that there is one succession from David to Joseph, which each Evangelist relates under different names. Butthisis absurd,sinceatthebeginningofthisgenealogy,two brothers come in Nathan and Salomon, fromwhom thelinesarecarriedindifferentways.
EUSEBIUS. Let us then more carefully explainthe meaning of the words themselves. For if when Matthew affirmed Joseph to be the son ofJacob, LukehadinlikemanneraffirmedthatJosephwasthe sonofEli,therewouldbesomedispute.Butseeing the case is that Matthew gives his opinion, Luke repeats the common opinion of many, not his own, saying,aswassupposed,Idonotthinkthatthereis anyroomfordoubt.Forsincetherewereamongthe Jews different opinions of the genealogy ofChrist, andyetalltracedHimuptoDavidbecausetohimthe promisesweremade,whilemanyaffirmedthatChrist would come through Solomon and the otherkings, some shunned this opinion because of themany crimesrelatedoftheirkings,andbecauseJeremiah saidofJechoniasthatamanshouldnotriseofhis
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de regibus dicuntur enormia et quiade Iechonia Ieremias dixit, quod nonoriretur semenexeocollocanduminsedeDavid: quorum opinionem commemorat Lucas, sentiensenarrareMatthaeumqualisesset veritas generationis: et haec est prima ratio. Est et alia profundior. Matthaeus enim cum inciperet scribere ante conceptionem Mariae, et carnalem nativitatemIesu,opportunevelutinhistoria 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 generumsuccessionemexponit,etabimis adprimasublevans,pariteretpeccatorum, quos narravit Matthaeus, memoriam abdicat (eo quod quicumque in Deo renascitur, sit alienus a criminosis parentibus,Deifiliusfactus),eteorumqui secundumDeumvitamduxerunthonestam, meminit. Sic enim Abrahae dictumest: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.
seed to sit on the throne of David. This lastview Luketakes,thoughconsciousthatMatthewgivesthe real truth of the genealogy. This is thefirstreason. The next is a deeper one. For Matthew whenhe begantowriteofthethingsbeforetheconceptionof MaryandthebirthofJesusintheflesh,veryfitlyasin a history commences with the ancestry in theflesh, anddescendingfromthencededucesHisgeneration from those who went before. For when theWordof Godbecameflesh,Hedescended.ButLukehastens forward to the regeneration which takes place in baptism, and then gives another succession of families,andrisingupfromthelowesttothehighest, keeps out of sight those sinners ofwhomMatthew makesmention,(becausethathewhoisbornagain in God is separated from his guilty parents,being made the son of God,) and relates thosewhohave ledavirtuouslifeinthesightofGod.Forthusitwas saidtoAbraham,Youshallsetouttoyourfathers,not fathers in the flesh, but in God, on accountoftheir likenessinvirtue.TohimthereforewhoisborninGod he ascribes parents who are according to Godon accountofthisresemblanceincharacter.
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morum. Augustinus de quaest. Nov. et Vet. Testam:Velaliter.MatthaeusaDavidper Salomonem descendit ad Ioseph Lucas vero ab Heli, qui tempore fuit salvatoris, ascendit per traducem Nathan filiiDavid, et Heli et Ioseph iunxit tribum,ostendens unius generis esse utrumque ac perhoc non solum Ioseph filium essesalvatorem, sed et Heli. Ipsa enim rationequaIoseph filius dicitur esse salvator, ipsa etiamest Heli filius, et caeterorum omnium qui de eadem tribu sunt. Hinc est quod dicit apostolus: quorum patres, et ex quibus Christussecundumcarnem. Augustinusdequaest.Evang: Veltres causae concurrunt, quarum aliquam Evangelista secutus sit: aut enim unus Evangelistapatremeiusaquogenitusest, nominavit, alter vero vel avummaternum, velaliquemdecognatismaioribusposuit: autunuseratIosephnaturalispateretalter eum adoptavit: aut more Iudaeorum, cum sine filiis unus decessisset, eius uxorem propinquus recipiens, filium quem genuit propinquomortuodeputavit. AUG. Or in another way Matthew descendsfrom David through Salomon to Joseph: but Luke beginningfromEli,whowasinthelineofourSavior, ascendsthroughthelineofNathanthesonofDavid, and joins the tribes of Eli andJoseph,showingthat theyarebothofthesamefamily,andtherebythatthe SaviorwasnotonlytheSonofJoseph,butalsoofEli. ForbythesamereasonbywhichtheSavioriscalled thesonofJoseph,heisalsothesonofEli,andofall therestwhoareofthesametribe.Hencethatwhich theApostlesays,Ofwhomarethefathers,andfrom whom.Christcameaccordingtotheflesh.
AUG.Orthereoccurthreereasons,byoneofwhich theEvangelistwasled.ForeitheroneEvangelisthas mentionedthefatherbywhomJosephwas,begotten, buttheotherhismaternalgrandfather,orsomeoneof his ancestors. Or one of the fathersmentionedwas thenaturalfatherofJoseph,theotherhisfatherwho had adopted him. Or after the manner of theJews, whenamanhasdiedwithoutchildren,thenextofkin takinghiswifeascribestohisdeadkinsmantheson whomhehashimselfbegotten.
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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 Iacobsineliberisdecedente,copulatusest fratrisuxori,etgeneravitaliumIoseph,qui iuxta legem Iacobi filius dicitur:quoniam semen fratris defuncti iuxta legis veteris seriemsuscitabat. Beda: Vel aliter. Iacob fratris Heli sine liberis defuncti uxorem de mandatolegis accipiens genuit Ioseph, natura quidem germinisfiliumsuum,secundumverolegis praeceptumefficiturfiliusHeli. Augustinus de quaest. Nov. et Vet. Testam: Probabilius enim intelligimus Lucam adoptantis originem tenuisse, qui noluit Ioseph genitum dicere ab illo cuius filiumessenarravit.Commodiusenimfilius dictus est eius a quo fuerat adoptatus, quamdicereturabillogenituscuiuscarne non erat natus. Matthaeus autemdicens: AbrahamgenuitIsaac,Isaacautemgenuit Iacob,atqueinhocverbo,quodestgenuit, perseveransdonecinultimodiceret:Iacob autem genuit Ioseph, satis expressit ad
AMBROSE For it is related that Matthas,whowas descended from Salomon, begat Jacob ashisson, and died leaving his wife living, whom Melchitook untohimaswife,andfromherEliwasborn.Again, Eli,whenhisbrotherJacobdiedwithoutchildren,was joinedtohisbrotherswife,andbegotasonJoseph, who according to law is called the son ofJacob, since Eli raised up seed to his deceasedbrother, accordingtothe:orderoftheancientlaw.
BEDEOrelse,Jacob,takingthewifeofhisbrother Eli who had died without children according tothe command of the law, begot Joseph, by natural parentage his own son, but by the ordinanceofthe lawthesonofEli. AUG.ItismostprobablethatLuketooktheoriginby adoption,asnotbeingwillingtosaythatJoseph,was begottenbyhimwhosesonherelatedhimtobe.For moreeasilyisamansaidtobehissonbywhomhe wasadopted,thantobebegottenbyhimfromwhose fleshhewasnotborn.ButMatthewsaying,Abraham begatIsaac,andIsaacbegatJacob,andcontinuing in the word begat, until at last hesays,butJacob begatJoseph,hassufficientlyexpressedthathehas carriedthroughthesuccessionofthefathers,tothat father by whom Joseph was not adopted, but begotten.AlthoughevensupposingthatLukeshould
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eum se patrem perduxisse originem generantium,aquoIosephnonadoptatus, sed genitus erat. Quamquam si etiam genitumLucasdiceretIosephabHeli,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 potiuspropternosfiliushominisfactusest. Chrysostomus: Quia vero haec pars Evangelii consistit in serie nominum,nihil pretiosum exinde acquiri existimant. Ne igiturhocpatiamur,experiamuretiamhunc 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, nomenimponebantadono. Glossa: Interpretatur igitur Heli, Deus meus, vel scandens qui fuitMathat,idest donanspeccataquifuitlevi,idestadditus.
say that Joseph was begotten by Eli, neither ought thatwordtoperplexus.Foritisnotabsurdtosaythat a man has begotten not in the flesh but in lovethe Son whom he has adopted. But rightly hasLuke takentheoriginbyadoption,forbyadoptionarewe made the sons of God, by believing on the Son of God,butbyHisbirthintheflesh,theSonofGodhas ratherforoursakesbecometheSonofman.
CHRYSButbecausethispartoftheGospelconsists of a series of names, men think there is nothing valuabletobederivedtherefrom.Lestthenweshould feelthis,letustrytoexamineeverystep.Forfromthe merenamewemayextractanabundanttreasure,for namesareindicativeofmanythings.Fortheysavor of the Divine mercy and the offerings of thanksby women,whowhentheyobtainedsonsgaveaname significantofthegift.
GLOSS.ByinterpretationthenElimeans,MyGod, or climbing Who was the son of Matthat, i.e. forgiving sins. Who was as the son of Levi,i.e. beingadded.
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Ambrosius:PulchreLucas,quoniamfilios Iacob non poterat plures comprehendere, ne extra generationes evagari superflua serie videretur, licet in aliis longe posterioribuspatriarcharumtamenantiqua nominanonpraetermittendaarbitratusest: Ioseph, Iudae, Simeonis et levi. Quatuor enim genera in his cognoscimus fuisse virtutum: in Iuda passionis dominicae per figurammysteriumprophetatuminIoseph praecessisse castitatis exemplum, in Simeonevindictampudorisinleviofficium 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 aliquandoquifuitAmos,idestonerans,vel oneravit qui fuit Nahum, idestconsolatio, vel consolans qui fuit Hesli, idest,adiuva me qui fuit Nagge, idest meridies, vel meridianum qui fuit Mahath, idest desiderium qui fuit Mathathiae, utsupra qui fuit Semei, idest obediens quifuit Ioseph, idest augmentum qui fuit Iuda, idest confitens qui fuit Ioanna, idest dominus, vel gratia eius, vel dominus misericorsquifuitResa,idestmisericors
AMBROSELukerightlythought,seeingthathecould not embrace more of the sons of Jacob, lest he shouldseemtobewanderingfromthelineofdescent inasuperfluouscourse,thattheancientnamesofthe Patriarchsthoughoccurringinothersfarlater,Joseph Judah,Simeon,andLevi,shouldnotbeomitted.For we recognize in these four kinds ofvirtueinJudah, the mystery of our Lords Passion prophesied by figure in Joseph, an example of chastitygoing beforeinSimeonthepunishmentofinjuredmodesty inLevi,thepriestlyoffice.Henceitfollows,Whowas thesonofMelchi,i.e.myKing.Whowasthesonof Janna,i.e.arighthand.WhowasthesonofJoseph, i.e.growingup,butthiswasadifferentJoseph.Who was the son of Mattathias, i.e. the gift ofGod,or sometimes.WhowasthesonofAmos,i.e.loading, or he loaded. Who was the son of Naumi.e.help me. Who was the son of Matthati.e.desire.Who was the son of Mattathias, as above. Who wasthe son of Simei, i.e. obedient. Who was the sonof Joseph, i.e. increase. Who was the son ofJudah, i.e.confessing.Joanna,theLord,hisgrace,orthe graciousLord.Resa,merciful.Zorobabel,chiefor masterofBabylon.Salathiel,Godmypetition.Neri, mylanthern.Melchi,mykingdom.Addi,strongor violent.Cosam,divining.Her,watching,orwatch, orofskins.WhowasthesonofJesusi.e.Savior. Eliezer, i. e. God my helper. Joarim, i.e. God
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qui fuit Zorobabel, idest princeps, vel magisterBabylonisquifuitSalathiel,idest petitio mea Deus qui fuit Neri, idest lucernameaquifuitMelchi,idestregnum meum qui fuit addi, idest robustus, vel violentus qui fuit Cosan, idest dominans quifuitHelmadam,quodestDeimensura quifuitHer,quodestvigilans,velvigilia,vel pelliceus qui fuit Iesu, quod estsalvator qui fuit Eliezer, idest Deus meus adiutor qui fuit Iorim, idest dominus exultans,vel exaltans qui fuit Mathat, ut supra quifuit levi,utsupraquifuitSimeon,idestaudivi tristitiam,velsignumquifuitIuda,utsupra quifuitIoseph,utsupraquifuitIona,idest columba,veldolensquifuitEliakim,quod est Dei resurrectio qui fuit Melcha,idest rex eius qui fuit Menna, quodestviscera meaquifuitMathathiae,idestdonumqui fuitNathan,idestdedit,veldantis. Ambrosius: Per Nathan autem expressam advertimus prophetiae dignitatem ut quia unus omnisChristus Iesus,insingulisquoquemaioribusgenera virtutumdiversapraecederent.Sequiturqui fuitDavid. Origenes
exalting, or, is exalting. Matthat, as above.Levi,as above. Simeon, i.e. He has heard the sadness,or thesign.Juda,asabove.Joseph,asabove.Jonah, a dove, or wailing. Eliachim, i.e.theresurrectionof God.Melchi,i.e.hisking.Menan,i.e.mybowels. Mattathias, i.e. gift. Nathan, i.e. He gave, or,of giving.
AMBROSE But by Nathan we perceiveexpressed the dignify of Prophecy, that as ChristJesusalone fulfilled all things, in each of His ancestorsdifferent kinds of virtue might precede Him. It follows, Who wasthesonofDavid.
in
Lucam:
Dominus
ORIGEN The Lord descending into the world took

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descendens in mundum, assumpsit peccatorum hominum personam, etnasci voluit de stirpe Salomonis, ut refert Matthaeus, cuius peccata scripta sunt,et ceterorum,exquibusmultifeceruntmalum in conspectu Dei. Quando vereascendit, et secundo per Baptismum ortus esse describitur, ut refert Lucas, non per Salomonem, sed per Nathannascitur,qui arguit patrem super Uriae morte, ortuque Salomonis. Augustinus in Lib. Retract: Dicendum autem, quod huiusmodi nominispropheta arguitDavid,neputeturidemfuissehomo, cumalterfuerit. Gregorius Nazianzenus: Sed a David ultra, secundum utrumque Evangelistam, est generis processus indivisibilis unde sequiturquifuitIesse. Glossa: Interpretatur David manu fortis, Iesse incensum. Sequitur qui fuit Obed, quod est servitus qui fuit Booz, quodest fortisquifuitSalomon,quodestsensibilis, vel pacificus qui fuit Naasson, quod est augurium, vel serpentinus qui fuit
uponHimthepersonofallsinners,andwaswillingto be born of the stock of Solomon, (asMatthew relates,)whosesinshavebeenwrittendown,andof the rest, many of whom did evil in thesightofGod. But when He ascended, and is describedasbeing bornasecondtimeinbaptism,(asLukerelates,)He is not born through Salomon, but Nathan, who reproves the father for the death of Uriah, andthe birthofSolomon.
AUG.Butitmustbeconfessedthataprophetofthis samenamereprovesDavid,thathemightbethought tobethesameman,whereashewasdifferent.
GREG.NAZ.FromDavidupwardsaccordingtoeach Evangelistthereisanunbrokenlineofdescentasit follows,WhowasthesonofJesse.
GLOSS. David is interpreted, with a mightyarm, stronginfight.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,orlofty.Esro1n,i.e.anarrow.Phares,i.e.
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Aminadab, idest populus voluntarius qui fuit aram, quod est erectus, vel excelsus quifuitEsronidestsagittaquifuitPhares, quod est divisio qui fuit Iudae, idest confitens qui fuit Iacob, quod est supplantatorquifuitIsaac,quodestrisus, vel gaudium qui fuit Abraham, quod est pater multarum gentium, vel videns populum. Chrysostomus: Matthaeus quidem tamquamquiIudaeisscribebat,nihilstatuit ulteriusscriberenisiquodabAbrahamet David Christus processerat: hoc enim maxime placabat Iudaeos. Lucas vero, sicut qui omnibus communiterloquebatur, ulterius protendit sermonem, attingens usque ad Adam unde sequitur qui fuit Thare. Glossa:Quodinterpretaturexploratio,sive nequitiaquifuitNachor,quodestrequievit 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,veldivisumquifuitHeber,quod esttransitusquifuitsale,quodesttollens qui fuit Cainan, quod est lamentatio,vel
division.Judah,i.e.confessing.Whowastheson of Jacob, i.e. supplanted. Isaac, i.e. laughingor joy.Abraham,i.e.thefatherofmanynations,orthe people.
CHRYS.Matthew,whowroteasfortheJews,hadno furtherobjectthantoshowthatChristproceededfrom AbrahamandDavid,forthiswasmostgratefultothe Jews. Luke however, as speaking to all menin common,carriedhisaccountbeyondasfarevenas Adam.Henceitfollows,WhowasthesonofThara.
GLOSS. Which is interpreted, finding out, or wickedness. Nachor, i.e. the light rested.Sarug, i.e.correction,orholdingthereins,orperfection. Ragan,i.e.sick,orfeeding.Phares,i.e.dividing, or divided. Heber, i.e. passing over. Sala,i.e. taking away. Canuan, i.e. lamentation, or their possession.
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possessioeorum. Beda: Nomen et generatio Cainan,iuxta Hebraicam veritatem neque in Genesi, neque in verbis dierum invenitur, sed Arphaxad Selaa vel sale filium nullo interpositogenuisseperhibetur.Scitoergo LucamhancgenerationemdeSeptuaginta interpretum editione sumpsisse, ubi scriptum est quod Arphaxad centum trigintaquinqueannorumgenueritCainan, et ipse Cainan cum trigintaquinquefuerit annorum, genuerit sale. Sequitur qui fuit Arphaxad. Glossa: Quod est sanans depopulationem qui fuit Sem quod est nomen, vel nominatus qui fuit Noe, quod estrequies. Ambrosius: Noe quidem iusti inter dominicas generationes commemoratio nondebuitpraetermitti:utquiaaedificator Ecclesiae nascebatur, eum sui generis auctorempraemisissevideaturquieamin typoantefundaverat.QuifuitLamech. Glossa: Quod est humiliatum vel BEDE The name and generation of Cainan, accordingtotheHebrewreading,isfoundneitherin Genesis, nor in the Chronicles, but Arphaxad is states to have begot Sala his son, without anyone intervening. Know then that Luke borrowed this generation from the Septuagint, where it iswritten, that Arphaxad at a hundred and thirty-fiveyearsold begot Cainan, but he at a hundred and thirtyyears begotSala.Itfollows,WhowasthesonofArphaxad.
GLOSS. i.e. healing the laying waste.Sem,i.e.a name,orbeingnamed.WhowasthesonofNoah, i.e.rest.
AMBROSEThementionofjustNoahoughtnottobe omitted among our Lords generations, that asour Lord was born the builder of His Church, Hemight seem to have sent Noah beforehand, theauthorof Hisrace,whohadbeforefoundedtheChurchunder thetypeofanark.WhowasthesonofLambech. GLOSS. i.e. humility, or striking, or struck, or
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percutiendum,percussumvelhumilemqui fuitMathusalem,quodestmortisemissio, velmortuusest,etinterrogavit. 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 fuitEnoch: et hic pietatis dominicae et divinitatis manifestum indicium est, eo quod nec mortem senserit dominus, et ad caelum remeaverit,cuiusgenerisauctorraptusad caelumest.UndemanifestumestChristum potuisse non mori, sed voluisse, utnobis mors illa prodesset: et ille quidemraptus ne malitia mutaret cor eius dominus autem, quem malitia saeculi mutarenon poterat, eo unde venerat, naturae suae maiestateremeavit. Beda:PulchreautemabaptizatoDeifilio usque ad Deum patrem ascendens, septuagesimo gradu Enoch ponit, qui dilatamortetranslatusestinParadisumut significet eos qui in gratiam adoptionis filiorum ex aqua et spiritu sancto regenerantur, interim post corporis absolutionem, aeternam suscipiendos in
humble. Who was the son of Mathusalem, i.e.the sendingforthofdeath,orhedied,alsoheasked.
AMBROSE His years are numbered beyondthe deluge that since Christ is the only one whoselife experiencesnoage,inHisancestorsalsoHemight seemtohavefeltnotthedeluge.Whowasthesonof Enoch. And here is a manifest declaration ofour Lords piety and divinity, since our Lord neither experienced death, and returned to heaven, the founder of whose race was taken up intoheaven. WhenceitisplainthatChristcouldnotdie,butwas willing that His death should profit us. AndEnoch indeedwastaken,thathisheartmightnotchangeby wickedness, but the Lord, whom the wickednessof the world could not change, returned to that place whence He had come by the greatness of Hisown nature.
BEDEButrightlyrisingupfromthebaptizedSonof God to God the Father, he places Enoch inthe seventyseventhstep,who,havingputoffdeath,was translated unto Paradise, that he might signifythat those,whobythegraceofadoptionofsonsareborn again of water and the Holy Spirit, are inthemean time(afterthedissolutionofthebody)tobereceived intoeternalrest,forthenumberseventy,becauseof
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requiem: septuagenarius enim, propter septimam sabbati, illorum requiem significat qui iuvante Dei gratia Decalogumlegisimpleverunt. 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, utsupra qui fuit Enos, idest homo desperans,vel violentus qui fuit Seth, quod est positio siveposuit. Ambrosius:SethposteriorfiliusAdaenon siletur ut cum duae sint populi generationes, significaretur in typo, in posteriore potius quam in priore generatione Christum numerandum. SequiturquifuitAdam. Glossa: Quod est homo, vel terrenus,vel indigens.QuifuitDei.Itfollows,Whowas thesonofAdam. Ambrosius: Quid pulchrius potuit convenirequamutsanctageneratioaDei filio inciperet, et usque ad Dei filium
theseventhofthesabbath,signifiestherestofthose who, the grace of God assisting them,havefulfilled thedecalogueofthelaw.
GLOSSEnochisinterpreteddedication.Jared,i.e. descendingorholdingtogether.Malaleleel,i.e.the praised of God, or praising God. Cainan,as above.Enos,i.e.man,ordespairing,orviolent. Seth,i.e.placing,settling,hehasplaced.
Seth, the last son of Adam, is not omitted,thatas there were two generations of people, it might be signified under a figure that Christ was tobe reckonedratherinthelastthanthefirst.
GLOSS.Whichisman,oroftheearth,orneedy. WhowasthesonofGod.
AMBROSE What could better agree than thatthe holy generation should commence from the Sonof God,andbecarriedupeventotheSonofGodand
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duceretur creatusque praecederet in figura, ut natus in veritate sequereturad 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 regenerationemmysticiauctornumeris.Et ideo non a principio generationemeius coepit describere, sed posteaquam Baptisma eius explicuit ut secundum naturam et secundum gratiam Deifilium demonstraret. Quod autem evidentius divinaegenerationisindicium,quamquod de generatione dicturus patrempraemisit loquentemtuesfiliusmeusdilectus? Augustinus. De Cons. Evang: Satis etiam per hoc demonstravit, non seideo 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, tamquamfiliusinParadisoconstitutussit. Theophylactus:Ideoetiamgenerationem finit in Deum, ut addiscamus quod qui in
thathewhowascreatedshouldprecedeinafigure, in order that he who was born might followin substance,sothathewhowasmadeaftertheimage ofGodmightgobefore,forwhosesaketheimageof Godwastodescend.ForLukethoughtthattheorigin ofChristshouldbereferredtoGod,becauseGodis thetrueprogenitorofChrist,ortheFatheraccording to the true birth, or the Author of the mysticalgift accordingtobaptismandregeneration,andtherefore 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 gracehemight declare Him to be the Son of God. But what more evidentsignofHisdivinegenerationthanthatwhen about to speak of it St. Luke introduces first the Father,saying,YouaremybelovedSon?
AUG. He sufficiently declared by this that hecalled notJosephthesonofElibecausehewasbegotten byhim,butratherbecausehewasadoptedbyhim, for he has called also Adam himself son,since thoughmadebyGod,yetbygrace(whichheforfeited bysin)hewasplacedasasoninparadise.
THEOPHYL. For this reason he closes the generations in God, that we may learn thatthose
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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, deveniasadprimumAdam:inveniesenim absqueseminefactumaDeo. 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 abinitio, sed a Baptismo Christi generationes narrat, nec descendendo, sed ascendendo, tamquam sacerdotem in expiandis peccatis magis assignans cui Ioannes testimonium perhibuit dicens: eccequitollitpeccatamundi.Ascendendo autem pervenit ad Deum, cui mundatiet expiatireconciliamur. Ambrosius: Nec sic Evangelistae discreparevideantur,quiveteremordinem sunt secuti. Nec mireris, si abAbraham plures secundum Lucam successiones usque ad Christum sunt, pauciores
fatherswhointervene,ChristwillraiseuptoGod,and makethemsonsofGod,andthatitmightbebelieved alsothatthebirthofChristwaswithoutseedasifhe said,IfyoubelievesnotthatthesecondAdamwas madewithoutseed,youmustcometothefirstAdam, and you will find that he was made by Godwithout seed. AUG. Matthew indeed wished to set forth God descending to our mortality accordingly at the beginning of the Gospel he recounted the generationsfromAbrahamtothebirthofChristina descendingscale.ButLuke,notatthebeginning,but afterthebaptismofChrist,relatesthegenerationnot descending but ascending, as if marking outrather thehighpriestintheexpiationofsins,ofwhomJohn boretestimony,saying,Behold,whotakesawaythe sinsoftheworld.ButbyascendinghecomestoGod, to whom we are reconciled, being cleansed and expiated.
AMBROSENordotheEvangelistsseemsotodiffer whohavefollowedtheoldorder,norcanyouwonder if from Abraham down to Christ there are more successions according to Luke, fewer according to Matthew,sinceyoumustadmitthelinetohavebeen
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secundum Matthaeum, cum per alias personas generationem fatearis esse decursam. Potest enim fieri ut alii longaevamtransegerintvitam,alteriusvero generationis viri immatura aetate decesserint: cum videamus quam plures senes cum suis nepotibus vivere, alios verovirosstatimfiliisobiresusceptis. Augustinus de Cons. Evang: Convenientissime autem Lucas baptizato domino generationes per septuaginta septempersonassursumversusnumerat nam et ascensus ad Deum, cui per peccatorum abolitionem reconciliamur, expressusestetperBaptismumfithomini 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 denariidesignatpeccatumpersuperbiam plus aliquid habere cupientis. Hocautem septiesproptereaducitur,utmotuhominis 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
tracedthroughdifferentpersons.Butitmightbethat somemenhavepassedaverylonglife,butthemen of the next generation have died at an earlyage, since we see how many old men live to seetheir grandchildren, while others depart as soon asthey havesonsborntothem.
AUG.ButmostfitlywithregardtoourbaptizedLord does Luke reckon the generations throughseventyseven persons. For both the ascent to God is expressed, to whom we are reconciled by the abolition of sins, and by baptism is broughttoman the remission of all his sins, which are signifiedby that number. For eleven times seven areseventyseven. But by the tenth number is meantperfect happiness.Henceitisplainthatthegoingbeyondthe tenthmarksthesinofonethroughpridecovetingto have more. But this is said to be seven timesto signify that the transgression was caused by the movingofman.Forbythethirdnumbertheimmortal partofmanisrepresented,butbythefourththebody. Butmotionisnotexpressedinnumbers,aswhenwe say, one, two, three but when we say, once,twice, thrice. And so by seven times eleven, issignifieda transgressionwroughtbymansaction.
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dicimus:semel,bis,ter.Undepersepties undecim significatur motu hominis facta transgressio.
Caput4 Lectio1 1 , 2 . , . 3 , , . 4 , ' .
CHAPTERIV
1. And Jesus being full of theHoly Ghost returned from Jordan, andwas ledbytheSpiritintothewilderness,2. Being forty days tempted of thedevil. And in those days he dideatnothing: and when they were ended, he afterward hungered. 3. And thedevil saidtohim,IfyoubetheSonofGod, command this stone that it be made bread. 4. And Jesus answered him, saying,Itiswritten,Thatmanshallnot livebybreadalone,butbyeveryword ofGod.
Theophylactus: Post Baptismum Christus

THEOPHYL.ChrististemptedafterHisbaptism,
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tentatur, innuens nobis quod postquam erimusbaptizati,tentationesimminentnobis undediciturIesusautemplenusspiritusancto regressusestaIordane. Cyrillus:DudumdixitDeus:nonpermanebit spiritusmeusinhominibusistis,eoquodsunt caro ubi vero regeneratione per aquam et spiritum ditati sumus, facti sumus divinae naturae participes per spiritus sancti participationem.Primogenitusauteminmultis fratribus, primus recepit spiritum, qui et spiritusdatorest,utetiamadnosperipsum perveniatgratiaspiritussancti.
showingusthatafterwearebaptized,temptations awaitus.Henceitissaid,ButJesusbeingfullof theHolySpiritit,&c.
CYRIL.Godsaidintimespast,MySpiritshallnot always abide in men, for that they are flesh. But now that we have been enriched with thegiftof regeneration by water and the Spirit, we are become partakers of the Divine nature by participation of the Holy Spirit. But thefirst-born amongmanybrethrenfirstreceivedtheSpirit,who Himself also is the giver of the Spirit, that we through Him might also receive the graceofthe HolySpirit. ORIGENWhenthereforeyoureadthatJesuswas full of the Holy Spirit, and it is written intheActs concerningtheApostles,thattheywerefilledwith the Holy Spirit, you must not suppose thatthe Apostles were equal to the Savior. For as ifyou should say, These vessels are full of wine oroil, youwouldnottherebyaffirmthemtobeequallyfull, soJesusandPaulwerefulloftheHolySpirit,but PaulsvesselwasfarlessthanthatofJesus,and yeteachwasfilledaccordingtoitsownmeasure. Having then received baptism, the Savior,being full of the Holy Spirit, which cameuponHimfrom heavenintheformofadove,wasledbytheSpirit,
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Origenes in Lucam: Quando igitur legis Iesum plenum spiritu sancto, et in actibus scribitur de apostolis, quod repleti fuerint spiritu sancto, vide ne aequales putesesse apostolossalvatori:quomodoenimsivolueris dicere, haec vasa plena sunt vino veloleo, nonstatimdices,quodaequalimensurasunt plenasicetIesusetPaulusplenierantspiritu sanctosedvasPaulimultominuseratquam 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: quiaquotquot spiritu Dei ducuntur, hi filii Dei sunt iste autemsupraomnespropriefiliusDeiest. Beda:Necuiautemveniretindubiumaquo spiritu ductum sive expulsum, alii Evangelistae dicerent in desertum, consulte Lucasdemumintulitetagebaturindesertum a spiritu quadraginta diebus: ne quidcontra eumvaluissespiritusputareturimmundus,qui plenus spiritu sancto quaecumque volebat, agebat. Graecus: Si vero nos arbitrio proprio nostram vitam disponimus, quomodo ipse trahebatur invitus? Quod ergo dicitur agebaturspiritu,huiusmodihabetintellectum: sponte spiritualem duxit conversationem, ut locumexhiberettentanti. Basilius: Non enim verbo provocans inimicum, sed opere incitans quaerit desertum: delectatur enim Diabolus in deserto,nonpatituresseinurbibus,contristat ipsumconcordiacivium. Ambrosius: Agebatur igitur consilio in desertum, ut Diabolum provocaret: nam nisi
because,asmanyasareledbytheSpirit,theyare thesonsofGod,butHewasaboveall,especially theSonofGod. BEDEThattheremightbenodoubtbywhatSpirit He was led, while the other Evangelistssay,into thewilderness,Lukehaspurposelyadded,Andhe was led by the Spirit into the wildernessforforty days. That no unclean spirit should bethoughtto have prevailed against Him, who being fullofthe HolySpiritdidwhateverHewished.
GREEKEX.Butifweorderourlivesaccordingto our own will, how was He led aboutunwillingly? Thosewordsthen,HewasledbytheSpirit,have some meaning of this kind: He led of Hisown accord that kind of life, that He mightpresentan opportunitytothetempter. BASILFornotbywordprovokingtheenemy,but by His actions rousing him, He seeks the wilderness.Forthedevildelightsinthewilderness, heisnotwonttogointothecities,theharmonyof thecitizenstroubleshim. AMBROSE He was led therefore into the wilderness,totheintentthatHemightprovokethe
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illecertasset,nonmihiistevicisset:mysterio, ut illum Adam de exilio liberaret qui de Paradisoindesertumeiectusestexemplo,ut ostenderet nobis Diabolum ad meliora tendentibus invidere, et tunc magis esse cavendumnemysteriigratiamdeseratmentis infirmitas unde sequitur et tentabatur a Diabolo.
devil,foriftheonehadnotcontended,theotherit seemshadnotconquered.Inamystery,itwasto deliverthatAdamfromexilewhowascastoutof Paradiseintothewilderness.Bywayofexample,it wastoshowusthatthedevilenviesus,whenever westriveafterbetterthingsandthatthenwemust usecaution,lesttheweaknessofourmindsshould loseusthegraceofthemystery.Henceitfollows: Andhewastemptedofthedevil. CYRILBehold,Heisamongthewrestlers,whoas Godawardstheprizes.Heisamongthecrowned, whocrownstheheadsofthesaints. GREG.Ourenemywashoweverunabletoshake the purpose of the Mediator between Godand men. For He condescended to be tempted outwardly,yetsothatHissoulinwardly,restingin itsdivinity,remainedunshaken.
Cyrillus: Ecce factus est in athletis iubens agones Deus in his, qui coronatsanctorum vertices. Gregorius Moral: Hostis tamen noster mentem mediatoris Dei et hominum tentatione quassare non valuit: sic enim dignatusesttentationesexteriussuscipere,ut tameneiusmensinteriusdivinitatiinhaerens inconcussapermaneret. OrigenesinLucam:TentaturautemIesusa Diabolo quadraginta diebus et quaefuerint tentamenta nescimus quae ideo forsitan praetermissasunt,quiamaioraerantquamut litteristraderentur. Basilius: Vel dominus per quadragenam
ORIGEN But Jesus is tempted by thedevilforty days,andwhatthetemptationswereweknownot. Theywereperhapsomitted,asbeinggreaterthan couldbecommittedtowriting.
BASIL Or, the Lord remained for forty days

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intentatus mansit noverat enim Diabolus quod ieiunabat et non famescebat et ideo nonaudebataccedereundesequituretnihil manducavitindiebusillis:ieiunavitsiquidem, ostendens quod illi qui se vult adpugnas tentationum accingere, sobrietas est necessaria. AmbrosiusinLucam: Tria igitur suntquae ad usum proficiunt salutis humanae: sacramentum, desertum et ieiunium. Nemo nisi qui legitime certaverit, coronatur nemo autem ad certamen virtutis admittitur, nisi priusabomnibusablutusmaculisdelictorum, gratiaecaelestismunereconsecretur. Gregorius Nazianzenus: Quadraginta siquidem diebus ieiunavit nihil manducans: erat enim Deus: nos autem ieiunium possibilitati proportionamus, licet zelus aliquibusprogredisuadeatultraposse. Basilius: Sed tamen non sic utendum est carne ut per egestatem alimenti naturalis vigor eius solvatur neque ut ad ultimum torporemintellectusurgeaturperdissolutionis excessum. Unde dominus noster semel hoc peregit, sed per totum consequens tempus
untempted, for the devil knew that He fasted,yet hungered not, and dared not thereforeapproach Him.Henceitfollows:Andheeatnothinginthose days. He fasted indeed, to show that Hewho wouldgirdHimselfforstrugglesagainsttemptation mustbetemperateandsober.
AMBROSE There are three things whichunited together conduce to the salvation of manThe Sacrament,TheWilderness,Fasting.Noonewho hasnotrightlycontendedreceivesacrown,butno oneisadmittedtothecontestofvirtue,exceptfirst beingwashedfromthestainsofallhissins,heis consecratedwiththegiftofheavenlygrace. GREG.NAZ. He fasted in truth fortydays,eating nothing. (For He was God.) But weregulateour fastingaccordingtoourstrength,althoughthezeal ofsomepersuadesthemtofastbeyondwhatthey areable. BASILButwemustnothoweversousetheflesh, thatthroughwantoffoodourstrengthshouldwaste away, nor that by excess of mortification our understandings wax dull and heavy. Our Lord thereforeonceperformedthiswork,butduringthis wholesucceedingtimeHegovernedHisbodywith
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ordine debito gubernavit corpus etsimiliter MoysesetElias. 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. Ambrosius: Quadraginta autem dierum mysticum numerum recognoscis: tot enim diebusaquasabyssieffusasessemeministi, et tot ieiunio dierum sanctificato refusam caeli serenioris ostendit clementiam, tot ieiunio dierum Moyses perceptionem legis emeruit, tot annos in eremoconstitutipatres panemAngelorumconsecutisunt.
due order, and so in like mannerdidMosesand Elias. CHRYS. But very wisely, He exceeded nottheir numberofdays,lestindeedHeshouldbethought tohavecomeinappearanceonly,andnottohave really received the flesh, or lest the fleshshould seemtobesomethingbeyondhumannature.
AMBROSE But mark the mystical number of days. For you remember that for forty daysthe waters of the deep were poured forth, andby sanctifyingafastofthatnumberofdays,Hebrings beforeusthereturningmerciesofacalmersky.By a fast of so many days also, Moses earnedfor himself the understanding of the law. Ourfathers beingforsomanydayssettledinthewilderness, obtainedthefoodofAngels. AUG.Nowthatnumberisasacramentofourtime and labor, in which under Christs discipline we contend against the devil, for it signifies our temporal life. For the periods of years runin coursesoffour,butfortycontainsfourtens.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
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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: temporaenimannorumquadripartitisvicibus currunt: quadraginta autem quater habent decem: porro ipsa decem ab unousquead
quatuorprogredientenumeroconsummantur quod declarat quod quadraginta dierum ieiunium, hoc est humiliationem animae, consecravit et lex et prophetae perMoysen, et Eliam, et Evangelium per ipsius domini ieiunium. Basilius: Verum quia non esurire supra hominemest,assumpsitdominuspassionem famis, indicans eam non esse peccatum,et concessit cum voluit naturae humanaequae 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 quasitentationumexcogitator,famemChristo patienti suadebat lapidibus appetitum sedare unde sequitur dixit autem illi Diabolus: si filius Dei es, dic lapidi huicut panisfiat. 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.Discamusigiturcaveregulam,cavere
humiliation of the soul, the LawandtheProphets haveconsecratedbyMosesandElias,theGospel bythefastofourLordHimself.
BASILButbecausenottosufferhungerisabove thenatureofman,ourLordtookuponHimselfthe feeling of hunger, and submitted Himself as it pleased Him to human nature, both to doandto suffer those things which were His own.Henceit follows:Andthosedaysbeingended,hewasasa hungered. Not forced to that necessity which overpowersnature,butasifprovokingthedevilto the conflict. For the devil, knowingthatwherever hunger is there is weakness, setsabouttotempt Him,andasthedeviserorinventoroftemptations, Christ permitting him tries to persuade Himto satisfy His appetite with the stones.Asitfollows Butthedevilsaidtohim,IfyouaretheSonofGod, commandthesestonesthattheybemadebread. AMBROSE There are three especial weapons which we are taught the devil is wont to arm himself with, that he may wound the soulofman. One is of the appetite, another of boasting, the third ambition. He began with that wherewithhe hadalreadyconquered,namely,Adam.Letusthen
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luxuriam,quiatelumestDiaboli.Sedquidsibi vult talis sermo: si filius Dei es, nisiquia cognoverat Dei filius esse venturum, sed venisse per hanc infirmitatem corporis non putabat?Aliudestexplorantis,aliudtentantis: ideo profitetur se credere, ethominiconatur illudere.
bewareoftheappetite,letusbewareofluxury,for it is a weapon of the devil. But whatmeanhis words, If you are the Son of God, unlesshehad known that the Son would come, butsupposed Him not to have come from the weaknessofHis body. He first endeavors to find Him out, thento temptHim.HeprofessestotrustHimasGod,then triestodeceiveHimasman. ORIGEN When a father is asked by his sonfor bread,hedoesnotgivehimastoneforbread,but thedevillikeacraftyanddeceitfulfoegivesstones forbread. BASILHetriedtopersuadesChristtosatisfyHis appetitewithstones,i.e.toshifthisdesirefromthe natural food to that which was beyond natureor unnatural. ORIGENIsupposealsothatevennowatthisvery time the devil shows a stone to menthathemay tempt them to speak, saying to them,Command this stone to be made bread. If you seethe heretics devouring their lying doctrines as ifthey were bread, know that their teaching is astone whichthedevilshowsthem. BASIL But Christ while He vanquishes
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OrigenesinLucam: Rogato autem patrea filiopanem,necdantelapidempropane,iste quasi adversarius et fallax, pro panedabat lapidem. Basilius: Suadebat quidem lapidibus appetitum sedare hoc est, permutare desideriumabalimentonaturaliadexistentia praeternaturam. Origenes: Puto etiam quod usque hodie lapidem Diabolus ostendit, ut hortetur singulosadloquendum:dicutlapisistepanis fiat. Si videris haereticosdogmatumsuorum mendacium pro pane comedere, scito lapidem eorum esse sermonem, quem monstrateisDiabolus. Basilius: Dissipator autem tentationum
Christus non repellit a natura famemunde sequituretresponditadillumIesus:scriptum est,quianoninsolopanevivithomo,sedin omniverboDei.
temptation, banishes not hunger from ournature, as though that were the cause of evils, (whichis ratherthepreservativeoflife,butconfiningnature within its proper bounds, shows of what kindits nourishment is, as follows And Jesusanswered him,saying,Itiswritten,Manshallnotlivebybread alone. THEOPHYL.AsifHesaid,Notbybreadaloneis human nature sustained, but the word ofGodis sufficienttosupportthewholenatureofman.Such wasthefoodoftheIsraeliteswhentheygathered mannaduringthespaceofforty,years,andwhen theydelightedinthetakingofquails.BytheDivine counsel Elias had the crows to entertainhim Elisha feel his companions on the herbs ofthe field. CYRILOr,ourearthlybodyisnourishedbyearthly food, but the reasonable soul is strengthenedby theDivineWord,totherightorderingofthespirit.
Theophylactus: Quasi dicat: non solis panibus humana natura sustentatur immo sufficitverbumDeiadnutriendumuniversam naturam humanam. Taliter pastus est Israeliticus populus, colligens annis quadraginta manna, et gaudens volatilium praeda.DivinoconsilioEliasconvivashabuit corvos Eliseus herbis agrestibus socios nutrivit. Cyrillus: Vel aliter. Terrenis cibisterrenum nostrum alitur corpus anima vero rationalis divinoverbovigoraturadbonamhabitudinem spiritus: non enim naturam incorpoream corpusalit. GregoriusNyssenus:Undenonaliturvirtus pane, nec per carnes bene se habet anima et pinguescit:aliisepulisvitasublimiseducatur
GREG. NAZ. For the body nourishes not our immaterialnature. GREG NYSS. Virtue then is not sustained by bread, nor by flesh does the soul keep itself in
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et crescit: nutrimentum boni castitas,panis sapientia, pulmentum iustitia, potus impassibilisstatus,delectatiobenesapere.
healthandvigor,butbyotherbanquetsthanthese is the heavenly life fostered, andincreased.The nourishmentoftilegoodmanischastity,hisbread, wisdom,hisherbs,justice,hisdrink,freedomfrom passion,hisdelight,toberightlywise. AMBROSE You see then what kind of armsHe uses to defend man against the assaults of spiritual wickedness, and the allurements ofthe appetite.HedoesnotexertHispowerasGod,(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 gainthe nourishment of the word. For he whoseeksafter thewordcannotfeelthewantofearthlybreadfor divine things doubtless make up for the loss of human.Atthesametimebysaying,Manlivesnot bybreadalone,Heshowsthatmanwastempted, that is, our flesh which He assumed,notHisown divinity.
Ambrosius: Vides igitur quo genere utatur armorum,quohominemaspiritualisnequitiae incursione defendat adversum incitamenta gulae: non enim quasi Deusutiturpotestate: quid enim mihi proderat? Sed quasi homo commune sibi accepit auxilium, ut divino pabulo lectionis intentus famem corporis negligat, alimentum verbi acquirat: nonenim potest qui verbum sequitur, panem desiderare terrenum: humanis enim divina praestare non dubium est. Simul cumdicit non in solo pane vivit homo, ostendit hominem esse tentatum, hoc est susceptionemnostram,nonsuamdivinitatem.
Lectio2 5 : 6
5. And the devil, taking him up intoa high mountain, showed to him all the kingdoms of the world in a momentof
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, , :7 , . 8 , , .
time.6.Andthedevilsaidtohim,Allthis power will I give you, and the gloryof them:forthatisdeliveredtomeandto whomsoever I will I give it. 7. If you therefore will worship me, all shallbe yours.8.AndJesusansweredandsaid tohim,Getyoubehindme,Satan:forit is written, You shall worship the Lord yourGod,andhimonlyshallyouserve.
Theophylactus: Primo inimicus Christum degulatentaverat,sicutetAdamdeindede cupiditatesiveavaritia,inhocquodostendit eiomniaregnamundiundesequituretduxit illum Diabolus in montem excelsum, et ostendit ei omnia regna orbis terrae in momentotemporis. Gregorius in Evang: Quid mirum si se permisitabilloinmontemduciquisepertulit etiamamembrisipsiuscrucifigi? Theophylactus: Sed qualiter ostendit ei
THEOPHYL. The enemy had first assailed Christ by the temptation of the appetite, as also hedid Adam.HenexttemptsHimwiththedesireofgain orcovetousness,showingHimallthekingdomsof theworld.Henceitfollows,Andthedeviltakinghim up.
GREG. What marvel that He permitted Himselfto beledbythedevilintothemountains,whoevenin enduredtobecrucifiedinHisownbody? THEOPHYL.ButhowdidthedevilshowHimallthe

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omnia regna orbis terrae? Quidam dicunt, quod mente haec ei ostendit ego autem dico, quod sensibiliter et in phantasia apparerefecit. Titus: Vel descripsit orbem verbo etvelut quamdam domum intentioni eius manifestavit,utexistimabat. Ambrosius: Bene autem in momento temporis saecularia et terrenamonstrantur: nonenimtamconspectusceleritasindicatur, quam caducae fragilitas potestatis exprimitur. In momento enim cuncta illa praetereunt et saepe honor saeculi abiit antequam venerit. Sequitur et ait illi:tibi dabopotestatemhancuniversametgloriam illorum,quiamihitraditasunt,etcuivolodo illa. Titus: In utroque mentiebatur: neque enim habebat, nec conferre poterat quocarebat: nullus enim obtinet potestatem, sed ad pugnamestadversariusderelictus. Ambrosius: Alibi enim legitur quiaomnis potestas a Deo est itaque a Deo est potestatum ordinatio, a malo ambitio
kingdoms of the world? Some say that he presentedthemtoHiminimagination,butIholdthat he brought them before Him in visible formand appearance. TITUSBOST.Or,thedevildescribedtheworldin language,andashethoughtbroughtitvividlybefore ourLordsmindasthoughitwereacertainhouse. AMBROSE Truly in a moment of time, the kingdomsofthisworldaredescribed.Forhereitis not so much the rapid glance of sight whichis signifiedasisdeclaredthefrailtyofmortalpower. Forinamomentallthispassesby,andoftentimes the glory of this world has vanished beforeithas arrived.Itfollows,Andhesaidtohim,Iwillgiveyou allthispower.
TITUS BOST He lied in two respects. Forhe neitherhadtogivenorcouldhegivethatwhichhe hadnothegainspossessionofnothing,butisan enemyreducedtofight. AMBROSEForitiselsewheresaid,thatallpower is from God. Therefore from Gods handscomes thedisposalofpower,thelustofpowerisfromthe
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potestatisnecestpotestasmala,sedisqui maleutiturpotestate.Quidergo?Bonumest uti potestate, studere honori? Bonum, si deseratur, non eripiatur. Distingue tamen hoc ipsum bonum alius enim bonus in saeculoaliusperfectaevirtutisusus.Bonum est enim Deum quaerereetcognoscendae divinitatis studium nullis occupationibus impediri. Quod si is qui Deum quaerit, propter fragilitatem carnis et mentis angustiassaepetentaturquantomagisqui saeculum quaerit, obnoxius est. Docemur ergo ambitionem despicere, eo quod diabolicaesubicitpotestati. Titus: Habet autem forensis gratia domesticumpericulum,etutdomineturaliis prius servit curvatur ad obsequium ut honore donetur et dum vultessesublimior, simulata humilitate fit vilior unde subdit tu ergo si adoraveris coram me, erunt tibi omniasubdita. Cyrillus: Quomodo tu, cuius sors est inextinguibilis flamma, qualiter omnium domino quae sua sunt spondes? Putasti cultorem habere, cuius metu tremunt universa?
evil one power is not itself evil, but he who evilly usesit.Whatthenisitgoodtoexercisepower,to desirehonor?Goodifitisbestoweduponus,notif it is seized. We must distinguish however inthis good itself. There is one good use of the world, anotherofperfectvirtue.ItisgoodtoseekGoditis a good thing that the desire of becoming acquainted with God should be hindered byno worldlybusiness.ButifhewhoseeksGod,isfrom theweaknessoftheflesh,andthenarrownessofhis mind,oftentempted,howmuchmoreisheexposed who seeks the world? We are taught thento despise ambition, because it is subject to the powerofthedevil. But honor abroad is followed by danger athome, and in order to rule others a man is firsttheir servant,andprostrateshimselfinobediencethathe may be rewarded with honors, and the higherhe aspires the lower he bends with feignedhumility whence he adds, If you will fall down andworship me. CYRILAnddoyou,whoselotistheunquenchable fire,promisetotheLordofallthatwhichisHisown? DidyouthinktohaveHimforyourworshiper,from dreadofwhomthewholecreationtrembles?
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Origenes inLucam: Vel aliter totum.Duo regescertatimregnarefestinant:peccatirex peccatoribusDiabolus,etiustitiaerexiustis Christus: sciensque Diabolus ad hoc venisse Christum ut regnum eius tolleret, ostenditeiomniaregnamundi:nonquidem regnum Persarum et Indorum, sedregnum suum, quomodo regnaret in mundo, quomodo scilicet alii regnentur a fornicatione,aliiabavaritia:etostenditeiin puncto temporis, hoc est in praesenti temporum cursu, qui ad comparationem aeternitatispunctiobtinetinstar:nequeenim necessarium habebat salvator ut eidiutius huius saeculi negotia monstrarentur sed statim ut aciem luminum suorum ad contemplandumvertit,etpeccataregnantia, et eos qui regnarentur a vitiis conspexit. Dicitergoadeum:venistiutadversusmede 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 aDiabolo unde sequitur et respondens Iesus dixitilli: scriptum est: dominum Deum tuum adorabis,etillisoliservies.
ORIGENOr,toviewthewholeinanotherlight.Two kingsareearnestlycontendingforakingdomThe kingofsinwhoreignsoversinners,thatis,thedevil Thekingofrighteousnesswhorulestherighteous, that is, Christ. The devil, knowing that Christhad cometotakeawayhiskingdom,showsHimallthe kingdoms of the world not the kingdoms of the Persians and of the Medes, but his ownkingdom wherebyhereignedintheworld,wherebysomeare under the dominion of fornication, others of covetousness. And he shows Him them in a moment of time, that is, in the present courseof time, which is but a moment in comparison of eternity.FortheSaviorneedednottobeshownfor anylongertimetheaffairsofthisworld,butassoon as He turned His eyes to look, He beheld sins reigning, and men made slaves to vice. Thedevil therefore says to Him, Came You to contendwith me for dominion? Worship me, and behold Igive YouthekingdomIhold.NowtheLordwouldindeed reign, but being Righteousness itself, wouldreign without sin and would have all nations subjectto Him,thattheymightobeythetruth,butwouldnotso reign over others as that He Himself should be subject to the devil. Hence it follows, AndJesus answering said to him, It is written, Youshall worshiptheLordyourGod.
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Beda: Dicens Diabolus salvatori si procidensadoraverisme,econtrarioaudit, quodipsemagisadorareeumdebeatquasi dominumetDeumsuum. Cyrillus: Qualiter autem, si, secundum haereticos, filius est creatura, adoratur? Quod crimen inferretur adversus eos qui servieruntcreaturaeetnoncreatori,sifilium secundum eos creaturam existentem colimustamquamDeum? Origenes: Vel aliter. Hos, inquit, omnes propterea mihi volo esse subiectos, ut dominumDeumadorentetipsisoliserviant tuautemamevisinciperepeccatum,quod egodissoluturushucveni. Cyrillus: Hoc autem mandatum eiustetigit intimaanteadventumenimeiusipseubique colebatur:lexautemdivinaeiciensipsuma dominiousurpato,adorarestatuitsolumeum quinaturaliterDeusest. Beda: Quaeret autem aliquis quomodo conveniat quod hic praecipitur, solidomino serviendum, apostoli verbo, qui dicit: per caritatem servite invicem. Sed inGraeco
BEDE,ThedevilsayingtoourSavior,Ifyouwillfall down and worship me, receives answer that he himself ought rather to worship Christ as hisLord andGod. CYRIL But how comes it that the Son (if as the hereticssayacreatedbeing)isworshipped?What charge can be brought against thosewhoserved the creature and not the Creator, if theSon (according to them a created being) we areto worshipasGod? ORIGENOrelse,Allthese,hesays,Iwouldhave subjecttome,thattheymightworshiptheLordGod, andserveHimalone.Butdoyouwishsintobegin fromMe,whichIcamehithertodestroy?
CYRILThiscommandtouchedhimtothequickfor before Christs coming he was every where worshipped. But the law of God castinghimdown fromhisusurpeddominion,establishestheworship ofHimalonewhoisreallyGod. BEDE But some one may askhowthisinjunction agrees with the word of the Apostle, whichsays, Beloved,serveoneanother.IntheGreek,signifies acommonservice,(i.e.giveneithertoGodorman,)
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dulia intelligitur servitus communis, hoc est siveDeo,sivehominiexhibitalatriaautem vocatur servitus divinitatis cultui debita. Iubemurergopercaritatemservireinvicem, quod est Graece duleuin iubemur uniDeo servire, quod est Graece latreuin: undehic dicitur et illi soli servies quod estGraece latreuis.
accordingtowhichwearebidtoserveoneanother but is the service due to the worship oftheDeity, withwhichwearebidtoserveGodalone.
Lectio3 9 , , , : 10 , 11 . 12 , .13 ' . 9. And he brought him to Jerusalem, and set him on a pinnacleofthetemple,andsaidto him,IfyoubetheSonofGod,cast yourselfdownfromhence:10.Forit is written, He shall givehisangels charge over you, to keep you:11. And in their hands they shall bear you up, lest at any time youdash your foot against a stone.12.And Jesus answering said to him, It is said, You shall not tempt theLord thy God. 13. And when the devil had ended all the temptation, he departedfromhimforaseason.
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Ambrosius: Sequitur iactantiae telum, quo in proclive delinquitur: quia dum homines gloriam virtutis suae iactare desiderant, de loco meritorum et statione decidunt: unde dicituret duxit illum in Ierusalem, et statuit eum supra pinnaculumtempli. Origenes in Lucam: Sequebatur plane, quasi athleta ad tentationem sponte proficiscens,et quodammodo loquebatur: duc quo vis, et inveniesmeinomnibusfortiorem. Ambrosius: Ita est autem iactantia ut dumse putat unusquisque ad altiora conscendere, sublimium usurpatione factorum ad inferiora trahaturundesequituretdixitilli:sifiliusDeies, mittetehincdeorsum. AthanasiusNon autem contra divinitatem certamenDiabolusiniit,nequeenimaudebatet ideo dicebat si filius Dei es: sed cumhomine certameniniit,quemquondamseducerepotuit. Ambrosius:Vereautemdiabolicavoxestquae mentem hominis de gradu altiori meritorum praecipitare contendit. Simul infirmitatemsuam
AMBROSE The next weapon he usesisthat ofboasting,whichalwayscausestheoffender to fall down for they who love to boastofthe gloryoftheirvirtuedescendfromthestandand vantagegroundoftheirgooddeeds.Henceit issaid,AndheledhimtoJerusalem. ORIGEN He followed evidently asawrestler, gladly setting out to meet the temptation,and saying,asitwere,Leadmewhereyouwill,and youwillfindmethestrongerineverything. AMBROSEItisthefateofboasting,thatwhile amanthinksheisclimbinghigher,heisbyhis pretensiontoloftydeedsbroughtlow.Henceit follows,Andhesaid,tohim,youaretheSonof God,throwyourselfdown. ATHAN. The devil entered not into a contest withGod,(forhedurstnot,andthereforesaid, youaretheSonofGod,)buthecontendedwith manwhomoncehehadpowertodeceive. AMBROSE That is truly thedevilslanguage, whichseekstocastdownthesoulofmanfrom the high ground of its good deeds, whilehe
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Diabolus malitiamque designat: quia nemini potestnocerenisiipsedeorsumsemiserit:nam quirelictiscaelestibusterrenaeligit,voluntarium quoddam praecipitium vitae labentis incurrit. Simul quoniam telum suum Diabolus vidit obtusum,quiomnespropriesubieceratpotestati, pluscoepitquamhominemiudicare.Transfigurat autem se Satanas velut Angelum lucis, et de Scripturissaepedivinislaqueumfidelibusparat unde sequitur scriptum est enim: quoniam Angelissuismandavitdete,utconserventte,et quia in manibus tollent te, ne forte offendasad lapidempedemtuum. Origenes: Unde tibi, Diabole, hoc scire, quod ista scripta sunt? Numquid legistiprophetasvel divina eloquia? Legisti quidem non ut ipse ex lectione eorum melior fieres, sed ut desimplici litteraeosquiamicisuntlitteraeinterficias.Scis quia si de aliis eius voluminibus loquivolueris, nondecipies.
showsatthesametimebothhisweaknessand malice,forhecaninjurenoonethatdoesnot first cast himself down. For he whoforsaking heavenly things pursues earthly, rushes asit werewillfullydowntheself-soughtprecipiceof a falling life. As soon then as the devil perceived his dart blunted, he who had subdued all men to his own power, beganto think he had to deal with more thanman.But Satantransformshimselfintoanangeloflight, andoftenfromtheHolyScripturesweaveshis mesh for the faithful: hence it follows, It is written,Heshallgive,&c. ORIGENWhenceknowyou,Satan,thatthose things are written? Have you read the Prophets, or the oracles of God? You have read them indeed, but not that yourself might bethebetterforthereading,butthatfromthe mereletteryoumightslaythemwhoarefriends totheletter.Youknowthatifyouweretospeak fromHisotherbooks,youwouldnotdeceive. AMBROSE Let not the heretic entrapyouby bringing examples from the Scriptures. The devil makes use of the testimony of the Scripturesnottoteachbuttodeceive.
Ambrosius:Ergonontecapiathaereticus,quia potest de Scripturis aliqua exempla proferre: utituretDiabolustestimoniisScripturarum,nonut doceat,sedutfallat.
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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,seddesanctisgeneraliterscriptumest: nequeenimindigetAngelorumauxilioquimaior estAngelis,quinpotiusdisce,Diabole,quodnisi Deus adiuvaret Angelos, offenderent pedem suumettuproptereaoffendisti,quiacrederein Iesum Christum Dei filium noluisti.Quareautem silesquodsequitur:superaspidemetbasiliscum ambulabis,nisiquiatuesbasiliscus,tudraco,tu leo?
ORIGENButmarkhowwilyheiseveninthis testimony.Forhewouldfainthrowaslurupon the glory of the Savior, as thoughHeneeded the assistance of angels, and wouldstumble wereHenotsupportedbytheirhands.Butthis was said not of Christ, but of the saints generallyHeneedsnottheaidofangels,Who is greater than angels. But let this teachyou, Satan, that the angels would stumble didnot God sustain them and you stumblebecause yourefusetobelieveinJesusChristtheSonof God.Butwhyareyousilentastowhatfollows, You shall walk upon the asp andthebasilisk, except that you are the basilisk, you arethe dragonandthelion? AMBROSE But the Lord, to prevent the thought that those things which had been prophesied of Him were fulfilled according to the devils will, and not by the authorityofHis own divine power, again so foils hiscunning, that he who had alleged the testimonyof Scripture, should by Scripture himself be overthrown. Hence it follows, And Jesus answering said, It is said, You shallnottempt theLordthyGod. CHRYSForitisofthedeviltocastonesself into dangers, and try whether Godwillrescue
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Ambrosius:Seddominusrursusneeaquaede 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 estquianon tentabisdominumDeumtuum.
Chrysostomus: Diabolicum enim estseipsum inicereadpericula,ettentaresieripiatDeus.

us. Cyrillus: Non enim tentantibus largitur Deus auxilia, sed credentibus in eum: unde Christus tentantibuseumnonostendebatmiracula,quibus dicebat: generatio prava signum quaerit,etnon dabiturei. CYRILGodgivesnothelptothosewhotempt Him, but to those who believe on Him.Christ thereforedidnotshowillsmiraclestothemthat tempted Him, but said to them, An evil generationseeksasign,andnosignshallbe giventothem. CHRYS. But mark how the Lord, insteadof being troubled, condescends to disputefrom theScriptureswiththewickedone,thatyou,as farasyouareable,mightbecomelikeChrist. The devil knew the arms of Christ, beneath which he sunk. Christ took him captiveby meekness, He overcame him by humility.Do you also, when you see a man whohas become a devil coming to meet you, subdue himinlikemanner.Teachyoursoultoconform its words to those of Christ. For asaRoman judge, who on the bench refuses to hearthe replyofonewhoknowsnothowtospeakashe does so also Christ, except you speakafter His manner, will neither hear you norprotect you. GREG NYSS. In lawful contests the battleis terminated either when the adversary
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Chrysostomus: Aspice autem quomodo non turbatus est dominus immo de Scripturis humillime cum iniquo disceptat, utconformeris Christo pro posse. Novit DiabolusarmaChristi, quibussuccubuit:exmansuetudineeumcepit,ex humilitate devicit. Tu quoque, cum videris hominem effectum Diabolum, et tibi obviantem, eo modo devincas, doceas animam tuam formareoscondecensoriChristi:sicutenimcum Romanus forsan residet iudex, non exaudiet responsum ignorantis eo modo loqui quoipse, sic et Christus nisi suo modo loquaris, non exaudiette,necvacabittibi.
GregoriusNyssenus:Legitimeautempugnanti agonumreperiturterminusvelquodadversarius
sua sponte cedat vincenti, vel trino casu deponitursecundumpugnatoriaeartisdecretum unde sequitur et consummata omnitentatione Diabolusrecessitusqueadtempusabillo. 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, aviditaspotentiae.
surrendersofhisownaccordtotheconqueror, or is defeated in three falls, according to the rulesoftheartoffighting.Henceitfollows,And allthetemptationbeingcompleted,&c. AMBROSEHewouldnothavesaidthatallthe temptation was ended, had there not beenin the three temptations which have been describedthematerialsforeverycrimeforthe causes of temptations are the causes of desire, namely, the delight of the flesh,the pompofvain-glory,greedinessofpower. ATHAN.TheenemycametoHimas,man,but not finding in Him the marks of his ancient seed,hedeparted. AMBROSEYouseethenthatthedevilisnot obstinate on the field, is wont to givewayto truevirtueandifheceasesnottohate,heyet dreadstoadvance,forsoheescapesamore frequentdefeat.Assoonthenasheheardthe name of God, he retired (it is said) for a season,forafterwardshecomesnottotempt, buttofightopenly. THEOPHYL. Or, having tempted Him inthe desert with pleasure, he retires fromHimuntil
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AthanasiusAccesseratquidemadeumhostisut adhominemnoninveniensauteminipsoantiqui suiseminissigna,discessit. Ambrosius: Vides ergo ipsum Diabolum in stadiononessepertinacem,cedereveraesolere virtuti et si invidere non desinat, tamen instare formidat, quia frequentius refugit triumphari. AuditoitaqueDeinomine,recessit,inquit,usque ad tempus postea enim non tentaturus, sed apertepugnaturusvenit.
Theophylactus:Velquiadevoluptatetentaverat in deserto, recessit ab eo usque ad tempus

crucis,inquoeumeratdetristitiatentaturus.
the crucifixion, when he was about totempt Himwithsorrow. MAXIMUSOrthedevilhadpromptedChristin the desert to prefer the things of the worldto theloveofGod.TheLordcommandedhimto leave Him, (which itself was a markofDivine love.) It was afterwards then enough tomake ChristappearthefalseadvocateoflovetoHis neighbors, and therefore while He was teaching the paths of life, the devil stirred up theGentilesandPhariseestolaytrapsforHim thatHemightbebroughttohatethem.Butthe Lord, from the feeling of love which Hehad towardsthem,exhorted,reproved,ceasednot tobestowmercyuponthem. AUG. The whole of this narrative Matthew relatesinasimilarmanner,butnotinthesame order.Itisuncertainthereforewhichtookplace first, whether the kingdoms of theearthwere first shown to Him, and He wasafterwards taken up to the pinnacle of the temple or whether this came first, and the other afterwards. It matters little however which,as longasitisclearthattheyalltookplace. MAXIMUSButthereasonwhyoneEvangelist
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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, beneficiaconferrenoncessabat.
Augustinus de Cons. Evang: Totum autem hoc similiter Matthaeus narrat, sed noneodem ordine: unde incertum est quid prius factumsit: utrum regna terrae prius demonstrata sint ei et posteainpinnamtemplilevatussitanhocprius et illud postea: nihil tamen ad rem, dumomnia factaessemanifestumsit.
Maximus: Ob hoc autem Evangelistarumhanc

iste,illamveroillepraemittit,quiainanisgloriaet avaritiaadinvicemsesegignunt.
places this event first, and another that, is because vain-glory and covetousness give birthinturntooneanother. ORIGEN But John, who hadcommencedhis GospelfromGod,saying,Inthebeginningwas the Word, did not describe the temptationof theLord,becauseGodcannotbetempted,of whomhewrote.ButbecauseintheGospelsof MatthewandLukethehumangenerationsare given, and in Mark it is man who istempted, therefore Matthew, Luke, and Mark have describedthetemptationoftheLord.
OrigenesinLucam:Ioannesautem,quiaaDeo exordium fecerat, dicens: in principio erat verbum,tentationemdomininondescripsit,quia Deus tentari non potest, de quo ei eratsermo: quia vero in Matthaei Evangelio et in Luca generatio hominis scribitur et in Marco: homo autemestquitentaturideoMatthaeus,Lucaset Marcustentationemdominidescripserunt.
Lectio4 14 . ' .15 , .16 , ,

14.AndJesusreturnedinthepowerofthe Spirit into Galilee: and there went outa fame of him through all the regionround about. 15. And he taught in their synagogues,beingglorifiedofall.16.And hecametoNazareth,wherehehadbeen brought up: and, as his custom was,he went into the synagogue on the sabbath day, and stood up for to read. 17.And therewasdeliveredtohimthebookofthe prophetEsaias.Andwhenhehadopened
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, . 17 , , 18 ' , , , , 19 . 20 : . 21 .
thebook,hefoundtheplacewhereitwas written, 18. The Spirit of the Lordisupon me, because he has anointed me to preachtheGospeltothepoor:hehassent me to heal the brokenhearted, topreach deliverancetothecaptives,andrecovering of sight to the blind, to set atlibertythem that are bruised, 19. To preach the acceptable year of the Lord. 20. Andhe closed the book, and he gave it againto theminister,andsatdown.Andtheeyesof all them that were in thesynagoguewere fastenedonhim.21.Andhebegantosay tothem,ThisdayisthisScripturefulfilledin yourears.
Origenes in Lucam: Quia dominus tentatorem vicerat, virtus ei additaest quantum scilicet ad manifestationem
ORIGEN The Lord having overcome the tempter, power was added to Him, i.e. as far as regardsthe manifestation of it. Hence it is said, AndJesus
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unde dicitur et egressus est Iesus in virtutespiritusinGalilaeam. Beda: Virtutem miraculorumdicit. spiritus signa
returnedinthepoweroftheSpirit.
BEDEBythepoweroftheSpirithemeansshowing forthofmiracles. CYRIL Now He performed miracles not fromany external power, and from having as it were the acquiredgraceoftheHolySpirit,asothersaints,but rather as being by nature the Son of God, and partaking of all things which are the Fathers, He exercises as by His own power and operationthat gracewhichisoftheHolySpirit.Butitwasrightthat fromthattimeHeshouldbecomeknown,andthatthe mystery of His humanity should shine forthamong those who were of the seed of Israel. Ittherefore follows,Andhisfamewentout.
Cyrillus:Agebatautemmiracula,nonab extrinseco, et quasi acquisitam habens spiritus sancti gratiam, sicut alii sancti sedpotius,cumessetnaturaliterDeifilius et consors omnium quae sunt patris, tamquam propria virtute et operatione, utitureaquaeestspiritussancti.Decebat autem ex tunc eum notum fieri, et humanationisfulgeremysteriumapudeos quierantdesanguineIsraelideosequitur etfamaexiitperuniversamregionemde illo. Beda: Et quia sapientia pertinet ad doctrinam, virtus vero refertur adopera, utraquehicconiungunturundesequituret ipse docebat in synagogis eorum. Synagoga Graece, Latine dicitur congregatio quo nomine non solum turbarum conventum, sed et domumin qua ad audiendum verbum Dei conveniebant, Iudaei appellaresolebant
BEDEAndbecausewisdombelongstoteaching,but powertoworks,botharejoinedhere,asitfollows,And he taught in the synagogue. Synagogue, which isa Greekword,isrenderedinLatincongregatio.Bythis namethentheJewswereaccustomedtocallnotonly the gathering together of people, but also thehouse wheretheymettogethertohearthewordofGodas wecallbythenameofChurch,boththeplaceandthe company of the faithful. But there is thisdifference
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sicut nos Ecclesias et loca etchoros fidelium vocamus. Verum differt inter synagogam quae congregatio, et Ecclesiamquaeconvocatiointerpretatur: 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 praesentibusasseveratur praecedentibus factorum dictorumve indiciis, cum sequitur et magnificabatur abomnibus. Origenes in Lucam: Cave autem ne beatostantumillosiudices,ettearbitreris privatumesseChristidoctrina:quianunc etiamintotoorbedocetperorganasua, et nunc magis glorificatur ab omnibus quam illo tempore quo tantum in una provinciacognoscebatur. Cyrillus: Largitur autem sui notitiamillis inter quos educatus est secundum carnem unde sequitur et venitNazareth, ubieratnutritus.
betweenthesynagoguewhichiscalledcongregation, andtheChurchwhichisinterpretedconvocation,that flocksandcattle,andanythingelsecanbegathered togetherinone,butonlyrationalbeingscanbecalled together. Accordingly the Apostolical doctorsthought right to call a people which was distinguishedbythe superiordignityofanewgraceratherbythenameof Church,thanSynagogue.Butrightlyalsowasthefact of His being magnified by those presentproved,by actual evidence of word and deed, asitfollows,And hewasmagnifiedbyall.
ORIGEN But you must not think that they onlywere happy,andthatyouaredeprivedofChriststeaching. FornowalsothroughouttheworldHeteachesthrough Hisinstruments,andisnowmoreglorifiedbyallmen, thanatthattimewhenthoseonlyinoneprovincewere gatheredtogether.
CYRILHecommunicatestheknowledgeofHimselfto those among whom He was brought upaccordingto theflesh.Asitfollows,AndhecametoNazareth.
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Theophylactus: Ut et nos doceat prius propriosbeneficareetdocere,deindeet adreliquosamicitiamspargere. Beda: Confluebant autem die sabbatiin synagogis, ut feriatis mundi negotiis ad meditanda legis monita quieto corde residerent unde sequitur et intravit secundum consuetudinem suam die sabbatiinsynagogam. Ambrosius:Itaautemdominusadomnia se curvavit obsequia, ut ne lectoris quidem aspernaretur officium unde sequitur et surrexit legere, ettraditusest illiliberIsaiae.Accepitquidemlibrum,ut ostenderet seipsum esse quilocutusest in prophetis, et removeret sacrilegia perfidorum,quialiumDeumdicuntveteris testamenti, alium novi vel qui initium Christi dicunt esse de virginequomodo enim coepit ex virgine qui antevirginem loquebatur? Origenes: Non autem fortuito revolvit librum, et caput de se vaticinans reperit lectionis sed hoc providentiae Deifuit undesequituretutrevolvitlibrum,invenit
THEOPHYL. That He might teach us to benefit and instructfirstourbrethren,thentoextendourkindness totherestofourfriends. BEDE They flocked together on the Sabbathdayin the synagogues, that, resting from all worldly occupations, they might set themselves downwitha quiet mind to meditate on the precepts of theLaw. Henceitfollows,Andheenteredaswashiscustomon theSabbathdayintothesynagogue. AMBROSE The Lord in every thing so humbled Himself to obedience, that He did not despise even theofficeofareader,asitfollows,Andheroseupto read,andtherewasdeliveredtohimthebook,&c.He receivedthebookindeed,thatHemightshowHimself to be the same who spoke in theProphets,andthat Hemightstoptheblasphemiesofthewicked,whosay thatthereisoneGodoftheOldTestament,anotherof theNeworwhosaythatChristhadHisbeginningfrom a virgin. For how did He begin from a virgin,who spokebeforethatvirginwas?
ORIGENHeopensnotthebookbychance,andfinds achaptercontainingaprophecyofHimself,butbythe providenceofGod.Henceitfollows,Andwhenhehad openedthebook,hefoundtheplace,&c.

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locum ubi scriptum erat: spiritus domini super me Christus enim est qui ita commemoratur. AthanasiusExplicans 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 dominisuperme, proeoquodfactusesthomo. Cyrillus: Similiter autem fatemur eum unctum fuisse inquantum carnem suscepitundesequiturpropterquodunxit me: non enim ungitur divina natura,sed quodnobiscognatumexistit:sicetiamet quod dicit se missum, imputandum est humanitati nam sequitur evangelizare pauperibusmisitme. 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
ATHAN.Hesaysthistoexplaintousthecauseofthe revelation made Or to the world, and ofHistaking uponHimthehumannature.ForastheSon,thoughHe isthegiverof.theSpirit,doesnotrefusetoconfessas man that by the Spirit He casts out devils, so, inasmuchasHewasmademan,Hedoesnotrefuse tosay,TheSpiritoftheLordisuponme.
CYRILInlikemannerweconfessHimtohavebeen anointed,inasmuchasHetookuponHimourflesh,as itfollows,Becausehehasanointedme.FortheDivine natureisnotanointed,butthatwhichiscognatetous. 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 gospeltothe poor. AMBROSEYouseetheTrinitycoeternalandperfect. The Scripture speaks of Jesus as perfect Godand perfect man. It speaks of the Father, and theHoly Spirit,whowasshowntobeacooperator,whenina bodilyformasadoveHedescendeduponChrist.
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specie sicut columba descendit in Christum. Origenes in Lucam: Pauperes autem nationes dicit: isti enim erantpauperes nihilomninopossidentes,nonDeum,non legem,nonprophetas,noniustitiam,non reliquasvirtutes. Ambrosius:Veluniversaliterungituroleo spirituali et virtute caelesti, ut paupertatem conditionis humanae, thesauroresurrectionisrigaretaeterno. Beda: Mittitur etiam evangelizare pauperibus,dicens:beatipauperes,quia vestrumestregnumcaelorum. Cyrillus: Forsitan enim pauperibus spiritu in his ostendit exhibitumliberale 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.
ORIGENBythepoorHemeanstheGentilenations, for they were poor, possessing nothing at all,having neither God, nor Law, nor Prophets, nor justice,and theothervirtues.
AMBROSE Or, He is anointed all overwithspiritual oil, and heavenly virtue, that He might enrichthe povertyofmansconditionwiththeeverlastingtreasure ofHisresurrection. BEDE He is sent also to preach the Gospel to the poor, saying, Blessed are the poor, for yoursisthe kingdomofheaven. CYRILForperhapstothepoorinspiritHedeclares in these words, that among all the gifts which are obtained through Christ, upon them was bestoweda freegift.Itfollows,Tohealthebrokenhearted.Hecalls those broken hearted, who are weak, of aninfirm mind,andunabletoresisttheassaultsofthepassions, andtothemHepromisesahealingremedy.
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Basilius: Vel contritos corde venit sanare,idestremediumdarehabentibus corcontritumaSatanaperpeccatum:eo quod prae ceteris peccatum cor humanumprosternit. Beda: Vel quia scriptum est: cor contritumethumiliatumDeusnonspernit, ideo missum se dicit ad sanandum contritoscorde,secundumillud:quisanat contritos corde. Sequitur et praedicare captivisremissionem. 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.Seddeteriorestintelligibilis,de qua hic dicit: fungitur enim peccatum pessima tyrannide, praecipiens mala, et obedientes confundens. Ab hoc intelligibilicarcerenosChristuseripuit. Theophylactus:Possuntautemethaec demortuisintelligi,quicaptiviexistentes, soluti sunt ab Inferni dominio perChristi
BASILOr,Hecametohealthebrokenhearted,i.e.to affordaremedytothosethathavetheirheartbroken bySatanthroughsin,becausebeyondallotherthings sinlaysprostratethehumanhears.
BEDE Or, because it is written, A broken anda contriteheartGodwillnotdespise.Hesaystherefore, that He is sent to heal the broken hearted, as itis written,Whohealsthebrokenhearted.Itfollows,And topreachdeliverancetothecaptives.
CHRYS. The word captivity has many meanings. There is a good captivity, which St. Paulspeaksof whenhesays,Bringingintocaptivityeverythoughtto theobedienceofChrist.Thereisabadcaptivityalso, ofwhichitissaid,Leadingcaptivesillywomenladen with sins. There is a captivity present to thesenses, thatisbyourbodilyenemies.Buttheworstcaptivityis that of the mind, of which he here speaks. For sin exercisestheworstofalltyrannies,commandingtodo evil,anddestroyingthemthatobeyit.Fromthisprison ofthesoulChristletsusfree. THEOPHYL.Butthesethingsmaybeunderstoodalso of the dead, who being taken captive have been loosedfromthedominionofhellbytheresurrectionof
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resurrectionem.Sequituretvisumcaecis. Cyrillus: Profluentes enim a Diabolo tenebrasincordahumana,Christusquasi sol iustitiae removit, faciens homines filios non noctis et tenebrarum,sedlucis et diei: qui enim aliquando errabant, perceperunt iustorum semitas. Sequitur dimittereconfractosinremissionem. Origenes in Lucam: Quid enim ita fractum, atque collisum fuerat ut homo, quiaIesudimissusestetsanatus? Beda: Vel dimittere confractos in remissionem, idest eos, qui legis pondere importabili fuerant depressi relevare. Origenes: Ista autem omnia praedicta sunt, ut post visionem excaecitate,post libertatem ex vinculis, post sanitatema diversis vulneribus veniamus ad annum domini acceptum unde sequitur praedicare annum domini acceptum. Aiunt autem quidam iuxta simplicem intelligentiam, anno uno Evangelium salvatoreminIudaeapraedicasseethoc
Christ.Itfollows,Andrecoveringofsighttotheblind. CYRILForthedarknesswhichtheDevilhasspread overthehumanheart,ChristtheSunofRighteousness has removed making men, as the Apostlesays, childrennotofnightanddarkness,butoflightandthe day.Fortheywhoonetimewanderedhavediscovered the path of the righteous. It follows, To setatliberty themthatarebruised. ORIGENForwhathadbeensoshatteredanddashed about as man, who was set at liberty byJesusand healed? BEDEOr,tosetatlibertythemthatarebruisedi.e.to relieve those who had been heavy laden with the intolerableburdenoftheLaw.
ORIGENButallthesethingswerementionedfirst,in order that after the recovery of sight from blindness, after deliverance from captivity, after beinghealedof diverswounds,wemightcometotheacceptableyear of the Lord. As it follows, To preachtheacceptable year of the Lord. Some say that, according tothe simplemeaningoftheword,theSaviorpreachedthe GospelthroughoutJudeainoneyear,andthatthisis whatismeantbypreachingtheacceptableyearofthe
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estquoddiciturpraedicareannumdomini acceptum.Velannusdominiacceptusest totum tempus Ecclesiae, quo dum versatur in corpore, peregrinatur a domino. 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 secundumopussuum. Ambrosius: Vel diem hunc annum dominiacceptumdicitperpetuisdiffusum temporibus, qui redire in orbem laboris nesciat,continuationemfructushominibus et quietis indulgeat. Sequitur et cum plicuisset librum, reddidit ministro, et sedit. Beda:Librumaudientibusillisquiaderant legit sed lectum ministro reddidit:quia dum esset in mundo, palam locutusest, docens in synagogis et templo sedad caelestia reversurus, his qui ab initio
Lord.Or,theacceptableyearoftheLordisthewhole time of the Church, during which while presentinthe body,itisabsentfromtheLord.
BEDEFornotonlywasthatyearacceptableinwhich ourLordpreached,butthatalsoinwhichtheApostle preaches, saying, Behold, now is theacceptedtime. AftertheacceptableyearoftheLord,headds,Andthe dayofretributionthatis,thefinalretribution,whenthe Lordshallgivetoeveryoneaccordingtohiswork.
AMBROSEOr,bytheacceptableyearoftheLord,he meansthisdayextendedthroughendlessages,which knows of no return to a world of labor,andgrantsto men everlasting reward and rest. It follows, And he closedthebook,andhegaveitagain.
BEDEHereadthebooktothosewhowerepresentto hear Him, but having read it, He returned it tothe minister for while He was in the world Hespoke openly,teachinginthesynagoguesandinthetemple butabouttoreturntoheaven,Hecommittedtheoffice
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viderant, et ministri sermonis fuerant, evangelizandi officium tradidit. Stans legit,quianobisScripturasquaedeipso erant aperuit, quando in carne dignatus estoperarisedredditolibroresidet,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 autemlibrumlegit,quiaEcclesiammisso spiritu omnem veritatem docuitplicatum ministro reddidit, quia non omnia omnibus dicenda, sed pro captu audientium committit doctori dispensandum verbum. Sequitur et omnium in synagoga oculi erant intendentesineum. Origenes in Lucam: Et nunc etiam si volumus,oculinostripossuntintenderein salvatorem:cumenimprincipalemcordis tui direxeris aciem ad sapientiam et veritatem Deique unigenitum contemplandum,oculituiintuenturIesum. Cyrillus: Tunc autem omnium oculos convertebat ad se, quodammodo
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 condescendedtoworkinthefleshbuthavingreturned thebook,Hesitsdown,becauseHerestoredHimself tothethroneofheavenlyrest.Forstandingisthepart of the workman, but sitting of one who isrestingor judging. So also let the preacher of thewordriseup andreadandworkandpreach,andsitdown,i.e.wait for the reward of rest. But He opens the bookand reads, because sending the Spirit, He taught His Churchalltruthhavingshutthebook,Hereturneditto theminister,becauseallthingswerenottobesaidto all, but He committed the word to the teachertobe dispensedaccordingtothecapacityofthehearers.It follows, And the eyes of all in the synagogue were fastenedonhim.
ORIGEN And now also if we will, oureyescanlook upontheSavior.Forwhenyoudirectyourwholeheart to wisdom, truth, and the contemplation of theonlybegottenSonofGod,youreyesbeholdJesus.
CYRIL But then He turned the eyes ofallmenupon Him,wonderinghowHeknewthewritingwhichHehad

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stupentiumqualiterlitterasnovitquasnon didicit. Sed quoniam mos eratIudaeis promulgatasdeChristoprophetiasdicere consummari vel in quibusdam eorum praepositis, vel in aliquibus sanctis prophetis,dominushocpraedicavitunde sequiturcoepitautemdicereadillos:quia hodie impleta est haec Scriptura in auribusvestris. Beda: Quia scilicet, sicut illa Scriptura praedixerat,etmagnafaciebat,etmaiora dominusevangelizabat.
neverlearnt.ButsinceitwasthecustomoftheJewsto say that the prophecies spoken of Christ are completed either in certain of their chiefs, i.e.their kings,orinsomeoftheirholyprophets,theLordmade thisannouncementasitfollows,Buthebegantosay tothemthatthisScriptureisfulfilled.
BEDEBecause,infact,asthatScripturehadforetold, the Lord was both doing great things,andpreaching greater.
Lectio5 22 , , 23 , : , : .24,
22. And all bare him witness, and wonderedatthegraciouswordswhich proceeded out of his mouth.Andthey said,IsnotthisJosephsson?23.And hesaidtothem,Youwillsurelysayto me this proverb, Physician, heal yourself: whatsoever we have heard done in Capernaum, do also herein your country. 24. And he said,VerilyI saytoyou,Noprophetisacceptedin his own country. 25. But I tellyouofa
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. 25 ' , , , ,
truth,manywidowswereinIsraelinthe days of Elias, when the heavenwas shut up three years and six months, when great famine was throughout all theland26.Buttononeofthemwas Elias sent, save to Sarepta, acityof Sidon,toawomanthatwasawidow. 27. And many lepers were inIsraelin the time of Eliseus the prophetand none of them was cleansed, saving NaamantheSyrian.
Chrysostomus in Matthaeum: Cum venisset in Nazareth dominus, a miraculis abstinet, ne provocaret eos ad maiorem livorem. Praetendit autem eisdoctrinamnon minus admirandam miraculis: erat enim quaedam divina gratia ineffabilis in dictis salvatoris concurrens, animas permulcens auditorumundedicituretomnestestimonium illidabantetmirabanturinverbisgratiaequae procedebantdeoreipsius. Beda: Testimonium illi dabant, attestando illum vere esse ut dixerat, de quopropheta cecinerat.
CHRYS. When our Lord came to Nazareth, He refrainsfrommiracles,lestHeshouldprovokethe peopletogreatermalice.ButHesetsbeforethem HisteachingnolesswonderfulthanHismiracles. For there was a certain ineffable grace inour Saviors words which softened the hearts ofthe hearers. Hence it is said, And they allbarehim witness.
BEDETheybareHimwitnessthatitwastrulyHe, asHehadsaid,ofwhomtheprophethadspoken.
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Chrysostomus: Sed stulti admirantes sermonisvirtutem,parvipenduntipsumabeo qui putabatur pater unde sequitur et dicebant:nonnehicestfiliusIoseph? Cyrillus: Sed quid impedit ut venerabilis et admirabilis sit, si filius esset, ut putabatur, Ioseph? Nonne vides divina miracula? Satanam iam prostratum, nonnullos abhis aegritudinibusliberatos? Chrysostomus: Post multum enim tempus et signorum ostensionem profectus estad eos, nec eum sustinuerunt, sed iterum se succendebantinvidiaundesequituretaitillis: utique dicetis mihi hanc similitudinem: medice, cura te ipsum. Quanta audivimus factainCapharnaum,facethicinpatriatua. Cyrillus:Communequidemproverbiumerat apudHebraeosadimproperiumexcogitatum: clamabant enim aliqui contra medicos infirmos:medice,sanateipsum. Glossa:Quasidicerent:quiainCapharnaum plures te curasse audivimus, cura etiam teipsumidest,facsimiliterintuacivitate,ubi
CHRYS.Butfoolishmenthoughwonderingatthe power of His words little esteemedHimbecause of His reputed father. Hence it follows,Andthey said,IsnotthisthesonofJoseph? CYRILButwhatpreventsHimfromfillingmenwith awe,thoughHeweretheSonaswassupposedof Joseph? Do you not see the divinemiracles, Satan already prostrate, men released fromtheir sickness? CHRYS.ForthoughafteralongtimeandwhenHe hadbeguntoshowforthHismiracles,Hecameto them they did not receive Him, but again were inflamedwithenvy.Henceitfollows,Andhesaidto them, You will surely say to me this proverb, Physician,healyourself.
CYRIL It was a common proverb amongthe Hebrews,inventedasareproach,formenusedto cry out against infirm physicians, Physician, heal yourself. GLOSS.Itwasas,iftheysaid,Wehaveheardthat you performed many cures in Capernaumcure alsothyself,i.e.Dolikewiseinyourowncity,where
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conceptusesetnutritus. Augustinus de Cons.Evang: Cum autem iammagnaabillofactafuissecommemorat, 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 commemorassedehisquaeinCapharnaum gestafuerant. Ambrosius: Non otiose autem salvator se excusat quod nulla in patria sua miracula virtutis operatus sit, ne fortassis aliquis viliorem patriae nobis esse debereputaret affectumnamsequituraitautem:amendico vobis, quia nemo propheta acceptus est in patriasua. Cyrillus: Quasi dicat: vultis multa prodigia intervosamefieri,penesquossumnutritus sed non latet me quaedamcommunis,quae multis accidit, passio: contemnuntur enim quodammodosemperetiamoptimaquaeque quando non raro contingunt alicui, sed suppetunt ad velle et sic etiam contingitin hominibus: familiaris enim, quia semper
youwerenourishedandbroughtup. AUG.ButsinceSt.Lukementionsthatgreatthings hadbeenalreadydonebyHim,whichheknowshe hadnotyetrelated,whatismoreevidentthanthat heknowinglyanticipatedtherelationofthem.For he had not proceeded so far beyondourLords baptism as that he should be supposed to have forgottenthathehadnotyetrelatedanyofthose thingsv,whichweredoneinCapernaum.
AMBROSE But the Savior purposely excuses Himself for not working miracles in His own country, that no one might suppose that love of countryisathingtobelightlyesteemedbyus.For itfollows,Buthesays,VerilyIsaytoyou,thatno prophetisacceptedinhisowncountry.
CYRILAsifHesays,Youwishmetoworkmany miraclesamongyou,inwhosecountryIhavebeen brought up, but I am aware of a verycommon failinginthemindsofmany.Toacertainextentit alwayshappens,thateventheverybestthingsare despisedwhentheyfalltoamanslot,notscantily, buteverathiswill.Soithappensalsowithrespect tomen.Forafriendwhoiseverathand,doesnot
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praestoest,debitareverentiaprivaturanotis eius. Beda: Prophetam autem dici in Scripturis Christum et Moyses testis est, qui dicit: prophetamvobissuscitabitDeusdefratribus vestris. Ambrosius: Hoc autem exemplodeclaratur quod frustra opem misericordiae caelestis expectes,sialienaefructibusvirtutisinvideas: aspernator enim Deus invidorum est, etab hisquidivinabeneficiainaliispersequuntur, miracula suae pietatis avertit. Dominicae quippecarnisactusdivinitatisexemplumest, et invisibilia eius nobis per ea quae sunt visibiliademonstrantur.Videteigiturquidmali invidiaafferat:indignapropterinvidiampatria iudicaturinquacivisoperetur,quaedignafuit inquaDeifiliusnasceretur. Origenes in Lucam: Quantum ad Lucae historiam pertinet, nondum in Capharnaum fecisse aliquod signum describitur: nam antequamveniretinCapharnaum,inNazareth dixisse legitur quaecumque audivimusfacta in Capharnaum. Unde puto in praesenti sermonealiquidlatitaremysterii,etNazareth
meetwiththerespectduetohim.
BEDENowthatChristiscalledaProphetinthe Scriptures, Moses bears witness, saying, God shall raise up a Prophet to you fromamongyour brethren. AMBROSEButthisisgivenforanexample,that invaincanyouexpecttheaidofDivinemercy,if you grudge to others the fruits oftheirvirtue.The Lord despises the envious, and withdraws the miraclesofHispowerfromthemthatarejealousof His divine blessings in others. For our Lords IncarnationisanevidenceofHisdivinity,andHis invisiblethingsareprovedtousbythosewhichare visible. See then what evils envy produces. For envyacountryisdeemedunworthyoftheworksof its citizen, which was worthy of theconceptionof theSonofGod. ORIGENAsfarasLukesnarrativeisconcerned, ourLordisnotyetsaidtohaveworkedanymiracle in Capernaum. For before He came to Capernaum,HeissaidtohavelivedatNazareth.I cannot but think therefore that in these words, whatsoeverwehavehearddoneinCapernaum, thereliesamysteryconcealed,andthatNazareth
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in typo Iudaeorum, Capharnaum in typo praecessisse gentium. Erit enim tempus quando dicturus est populus Israel: quae ostendis universo orbi, ostende et nobis praedicasermonemtuumpopulotuoIsrael,ut saltem cum subintraverit plenitudo gentium, tunc omnis Israel salvus fiat. Quamobrem videtur mihi convenienter respondisse salvatornemoprophetaacceptusestinpatria sua, plus iuxta sacramentum quam iuxta litteram, licet et Ieremias in Anathothpatria suanonfueritacceptus,etreliquiprophetae sed magis videtur mihi intelligi ut dicamus patriamomniumprophetarumfuissepopulum circumcisionis. Et nationes quidem susceperunt vaticinium Iesu Christi, magis habentes Moysen et prophetas deChristo praedicantes, quam illi qui ex his non susceperuntIesum. Ambrosius:Beneautemaptocomparationis exemplo arrogantia civium retunditur invidorum, dominicumque factum Scripturis docetur veteribus convenire namsequituret inveritatedicovobis:multaeviduaeerantin diebusEliae:nonquiaEliaediesfuerunt,sed inquibusEliasoperatusest. Chrysostomus: Ipse quidem terrestris
isatypeoftheJews,CapernaumoftheGentiles. For the time will come when the peopleofIsrael shallsay,Thethingswhichyouhaveshowntothe wholeworld,showalsotous.Preachyourwordto the people of Israel, that then at least,whenthe fullnessoftheGentileshasentered,allIsraelmay be saved. Our Savior seems to me to havewell answered, No prophet is accepted in his own country, but rather according to the type thanthe letter though neither was Jeremiah accepted in Anathothhiscountry,northerestoftheProphets. But it seems rather to be meant that weshould say, that the people of the circumcisionwerethe countrymen of all the Prophets. And theGentiles indeed accepted the prophecy of Jesus Christ, esteemingMosesandtheProphetswhopreached ofChrist,farhigherthantheywhowouldnotfrom thesereceiveJesus.
AMBROSE By a very apt comparison the arroganceofenviouscitizensisputtoshame,and ourLordsconductshowntoagreewiththeancient Scriptures. For it follows, But I tell you of atruth, many widows were in Israel in the daysofElias: not that the days were his, butthatheperformed hisworksinthem. CHRYS.Hehimself,anearthlyangel,aheavenly
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Angelus,caelestishomo,quinectectum,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,regnabatfames,etconsumptasunt corporaundesequiturcumfactaessetfames interra. Basilius: Ut enim aspexit ex saturitatenon modicum generari opprobrium, per famem illisieiuniumattulit,quoculpameorum,quae in immensum crescebat, cohibuit. Corvi autem facti sunt iusto cibi ministri, qui consueveruntaliorumpabulausurpare.
man,whohadneitherhouse,norfood,norclothing likeothers,carriesthekeysoftheheavensonhis tongue.Andthisiswhatfollows,Whentheheaven 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, whentherewasasfaminethroughtheland.
BASIL For when he beheld the great disgrace that arose from universal plenty, he brought a famine that the people might fast, by whichhe checkedtheirsinwhichwasexceedinggreat.But crows were made the ministers of food to the righteous, which are wont to steal the foodof others. CHRYS. But when the stream was dried up by whichthecupoftherighteousmanwasfilled,God said, Go to Sarepta, a city of Sidon thereIwill command a widow woman to feed you. As it follows,ButtononeofthemwasEliassent,save toSarepta,acityofSidon,toawomanthatwasa widow. And this was brought to pass bya particularappointmentofGod.ForGodmadehim go a long journey, as far as Sidon, in orderthat having seen the famine of the countryheshould ask for rain from the Lord. But there were many
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Chrysostomus: Sed quoniam exsiccatus est fluvius, ex quo pocula iusto dabantur, vade,inquitDeus,inSareptamSidoniaeillic mandabomulierividuaeutpascatteundeet hic sequitur et ad nullam earum missusest Elias,nisiinSareptamSidoniaeadmulierem viduam:quodexquadamDeidispensatione factumest:fecitenimDeuseumperlongum iterpergereusqueinSidonem,utvisamundi peste poscat a domino pluvias. Multiautem tunc temporis opulenti erant sed nullustale
aliquidfecitutviduareverentiaenimmulieris ad prophetam, non praediorum, sed voluntatisfiebantdivitiae.
rich men at that time, but none of themdidany thinglikethewidow.Forintherespectshownby the woman toward the prophet, consisted her richesnotoflands,butofgoodwill. AMBROSEButhesaysinamystery,Inthedays of Elias, because Elias brought the daytothem who saw in his works the light of spiritualgrace, and so the heaven was opened to themthat beheldthedivinemystery,butwasshutwhenthere was famine, because there was nofruitfulnessin acknowledging God. But in that widow towhom Elias was sent was prefigured a type of the Church. ORIGEN For when a famine came uponthe peopleofIsrael,i.e.ofhearingthewordofGod,a prophetcametoawidow,ofwhomitissaid,For the I desolate has many more children thanshe whichhasanhusbandandwhenhehadcome,he multipliesherbreadandhernourishment. BEDE Sidonia signifies a vain pursuit,Sarepta fire, or scarcity of bread. By all whichthingsthe Gentiles are signified, who, given up to vain pursuits, (following gain and worldly business,) weresufferingfromtheflamesoffleshlylusts,and thewantofspiritualbread,untilElias,(i.e.theword
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Ambrosius: Mystice autem dicit in diebus Eliae: quia dies faciebat illis qui in eius operibuslucemvidebantgratiaespiritualiset ideo aperiebatur caelum videntibus divina mysteria, claudebatur quando fames erat, quia nulla erat cognoscendae divinitatis ubertas. In vidua autem illa ad quamElias directusest,typusEcclesiaepraemissusest.
OrigenesinLucam: Occupante enimfame populum Israel, scilicet audiendisermonem Dei,venitprophetaadviduam,dequadicitur: multi filii desertae magis quam eiusquae habetvirumetcumvenisset,panemilliuset alimentamultiplicat. Beda:Sidoniaautemvenatioinutilis,Sarepta incendium vel angustia panis interpretatur: quibus omnibus gentilitas exprimitur, quae inutilivenationidedita,idestlucrisetnegotiis saeculi serviens, incendium carnalium cupiditatum panisque spiritualis angustias
patiebatur donec Elias, idest propheticus sermo, cessante Scripturarum intelligentia, properfidiaIudaeorumvenitadEcclesiam,ut receptus pasceret et reficeret corda credentium. Basilius: Quaelibet etiam anima viduataet privata virtute et divina notitia, postquam divinum verbum recipit, propria delicta cognoscens, docetur nutrire verbum virtutum panibus, et irrigare fonte vitae doctrinam veritatis. Origenes in Lucam: Sed et aliud ad eumdem sensum pertinens loquitur, cum subdit et multi leprosi erant in Israelsub Eliseo propheta et nemo eorummundatus est,nisiNaamanSyrusquiutiquenoneratex Israel. Ambrosius: Mystice autem populus Ecclesiam contingit, ut sequatur populus ille ex alienigenis congregatus, ante leprosus, prius quam mystico baptizaretur influmine idest, post sacramenta Baptismatis,maculis corporis et mentis ablutis, immaculatavirgo coepitessesineruga.
of prophecy,) now that the interpretation ofthe Scriptures had ceased because of the faithlessnessoftheJews,cametotheChurch,that being received into the hearts of believers he mightfeedandrefreshthem. BASIL Every widowed soul, bereft of virtueand divine knowledge, as soon as she receives the divine word, knowing her own failings, learns to nourishitwiththebreadofvirtue,andtowaterthe teachingofvirtuefromthefountainoflife.
ORIGEN He cites also another similarexample, adding,AndthereweremanylepersinIsraelatthe time of Eliseus the Prophet, and none ofthem were cleansed but Naaman the Syrian, who indeedwasnotofIsrael.
AMBROSE Now in a mystery thepeoplepollute the Church, that another people mightsucceed, gatheredtogetherfromforeigners,leprousindeed atfirstbeforeitisbaptizedinthemysticalstream, butwhichafterthesacramentofbaptism,washed from the stains of body and soul, begins tobea virginwithoutspotorwrinkle.
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Beda: Naaman enim, qui decorus interpretatur,populumsignificatnationum,qui septies lavari iubetur quia illud Baptisma salvat quod septiformis spiritus regenerat. Caroeiuspostlavacrumsicutpueriapparet quia mater gratia omnes in unam parit infantiam: vel quia Christo conformatur, de quodicitur:puernatusestnobis.
BEDE For Naaman, which means beautiful, represents the Gentile people, who isorderedto be washed seven times, because that baptism saveswhichtheseven-foldSpiritrenews.Hisflesh after washing began to appear as a childs, because grace like a mother begets all toone childhood, or because he is conformedtoChrist, ofwhomitissaid,tousaChildisborn.
Lectio6 26 . 27 , . 28 , 29 , ' , : 30
28. And all they in the synagogue,when they heard these things, were filledwith wrath,29.Androseup,andthrusthimout ofthecity,andledhimtothebrowofthe hill whereon their city was built, thatthey mightcasthimdownheadlong.30.Buthe passing through the midst of themwent hisway.
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Graecus:Quiapravameorumintentionem redarguerat, ideo indignantur et hoc est quod dicitur et repleti sunt omnes in synagoga ira: pro eo etiam quoddixerat 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. Ambrosius: Nec mirum, si perdiderunt salutem qui eiecerunt de suis finibus salvatorem.Dominusautem,quidocuerat apostolos exemplo sui omnibus omnia fieri, nec volentes repudiat, nec invitos alligat, nec eicientibus reluctatur, nec rogantibus deest. Non mediocriterautem invidia proditur, quae caritatis oblita in acerba odia causas amoris inflectit.Cum enimipsedominusperpopulosbeneficia diffunderet, illi iniurias irrigabant unde sequitur et duxerunt illum usque ad supercilium montis, super quem civitas
CYRILHeconvictedthemoftheirevilintentions,and therefore they are enraged, and hencewhatfollows, Andalltheyinthesynagoguewhentheyheardthese things were filled with wrath. Because Hehadsaid, Thisdayisthisprophecyfulfilled,theythoughtthatHe comparedHimselftotheprophets,andaretherefore enraged,andexpelHimoutoftheircity,asitfollows, Andtheyroseup,andcasthimout.
AMBROSEItcannotbewonderedatthattheylost theirsalvationwhocasttheSavioroutoftheircity.But theLordwhotaughtHisApostlesbytheexampleof Himselftobeallthingstoallmen,neitherrepelsthe willing, nor chooses the unwilling neitherstruggles againstthosewhocastHimout,norrefusestohear those who supplicate Him. But thatconductwasthe result of no slight enmity, which, forgetful of the feelingsoffellowcitizens,convertsthecausesoflove into the bitterest hatred. For when the LordHimself wasextendingHisblessingsamongthepeople,they began to inflict injuries upon Him, as itfollows,And theyledhimtothebrowofthehill,thattheymightcast
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illorum erat aedificata, ut praecipitarent eum. Beda: Peiores sunt Iudaei discipuli Diaboli Diabolo magistro ille enim ait: mitte te deorsum: isti facto mittere conantursedillorummentemutatasubito, vel obstupefacta, descendit, quia adhuc illis poenitentiae locum reservat unde sequituripseautemtransienspermedium illorumibat. Chrysostomus: In quo et quae sunt humanitatis et quae sunt divinitatis ostendit:stareeniminmedioinsidiantium et non apprehendi, divinitatis eminentiam ostendebat discedere vero, dispensationisapprobatmysterium. Ambrosius: Simul intellige non ex necessitate fuisse, sed voluntariam corporis passionem: etenim quando vult capitur, quando vult elabitur. Nam quemadmodumapaucisteneripotuit,qui a populo non tenetur? Sed voluit sacrilegium esse multorum, ut a paucis quidem affligeretur, sed pro toto orbe moreretur. Quin etiam malebat Iudaeos
himdown.
BEDE Worse are the Jewish disciples thantheir master the Devil. For he says, Castyourselfdown they actually attempt to cast Him down. But Jesus having suddenly changed His mind, or seized with astonishment, went away, since He stillreservesfor them a place of repentance. Hence it follows,He passingthroughthemidstofthemwenthisway.
CHRYS. Herein He shows both His human nature and His divine. To stand in the midst of thosewho were plotting against Him, and not be seized, betokened the loftiness of His divinity but His departure declared the mystery of thedispensation, i.e.Hisincarnation. AMBROSE At the same time we mustunderstand that this bodily endurance was not necessary, but voluntary.WhenHewills,Heistaken,whenHewills, Heescapes.ForhowcouldHebeheldbyafewwho wasnotheldbyawholepeople?ButHewouldhave theimpietytobethedeedofthemany,inorderthat byafewindeedHemightbeafflicted,butmightdie forthewholeworld.Moreover,Hehadstillratherheal theJewsthandestroythem,thatbythefruitlessissue
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adhuc sanare quam perdere utinefficaci furorisexitudesinerentvellequodimplere nonpossent. Beda: Nondum etiam venerat hora passionis, quae in parasceve Paschae futura extiterat necdum locum passionis adierat, qui non in Nazareth, sed Hierosolymis hostiarum sanguine figurabaturnechocgenusmortiselegerat, qui crucifigendum se a saeculo praeconabatur.
of their rage they might be dissuaded fromwishing whattheycouldnotaccomplish.
BEDE The hour of His Passion had not yetcome, whichwastobeonthepreparationofthePassover, nor had He yet come to the place ofHisPassion, which not at Nazareth, but at Jerusalem, was prefigured by the blood of the victims nor hadHe chosenthiskindofdeath,ofwhomitwasprophesied thatHeshouldbecrucifiedbytheworld.
Lectio7 31 . : 32 , . 33 , , 34 , , , . 35
31.AndcamedowntoCapernaum,a cityofGalilee,andtaughtthemonthe sabbath days. 32. And they were astonished at his doctrine: for his word was with power. 33. Andinthe synagogue there was a man, which had a spirit of an uncleandevil,and criedoutwithaloudvoice,34.Saying, Letusalonewhathavewetodowith you, you Jesus of Nazareth? areyou come to destroy us? I knowyouwho youaretheHolyOneofGod.35.And
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, ' . ' .36 , ,, , 37 .
Jesusrebukedhim,saying,Holdyour peace, and come out of him. And when the devil had thrown him inthe midst, he came out of him, andhurt him not. 36. And they were all amazed, and spoke among themselves, saying, What a wordis this! for with authority and powerhe commands the unclean spirits, and they come out. 37. And the fameof him went out into every place ofthe countryroundabout.
Ambrosius: Non indignatione commotus dominus, nec scelere offensus, Iudaeam deseruitquinetiamimmemoriniuriae,memor clementiae, nunc docendo, nunc sanando, infidaeplebiscordademulcetundedicituret descenditinCapharnaumcivitatemGalilaeae, ibiquedocebatillossabbatis. 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,
AMBROSENeitherindignationattheirtreatment, nor displeasure at their wickedness, causedour Lord to abandon Judea, but unmindful of His injuries,andrememberingmercy,atonetimeby teaching, at another by healing, He softens the hearts of this unbelieving people, as it is said, AndhewentdowntoCapernaum. CYRIL For although He knew that they were disobedient and hard of heart, Henevertheless visits them, as a good Physician tries to heal those who are suffering from a mortaldisease. ButHetaughtthemboldlyinthesynagogues,as
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secundum illud: nequaquam occulte locutus sum, nec in obscuro loco terrae. Insabbato quoque disputabat cum eis, quia vacabant. Mirati sunt ergo de doctrinae virtute et potestatis magnitudine unde sequitur et stupebant in doctrina eius, quia inpotestate erat sermo ipsius idest non blandus,sed imperiosusadsalutem.Iudaeiautemputabant 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. Beda: Sermo etiam doctoris in potestatefit, cum ea quae docet operatur: qui enimfacto destruitquodpraedicat,contemnitur.
Esaiassaid,Ihavenotspokeninsecret,inadark place of the earth. On the sabbath day alsoHe disputedwiththem,becausetheywereatleisure. TheywonderedthereforeatthemightinessofHis teaching,Hisvirtue,andHispower,asitfollows, Andtheywereastonishedathisdoctrine,forhis word was with power. That is, notsoothing,but urging and exciting them to seeksalvation.Now theJewssupposedChristtobeoneofthesaints or prophets. But in order that theymightesteem Him higher, He passes beyond theprophetic limits. For he said not, Thus said theLord,but being the Master of the Law, He utteredthings whichwereabovetheLaw,changingtheletterto thetruth,andthefigurestothespiritualmeaning.
BEDE The word of the teacher is withpower, when he performs that which heteaches.Buthe who by his actions belies what he preachesis despised. 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 manifestationof miracles. Hence it follows, And there was inthe synagogueamanwhichhadadevil.
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Cyrillus: Opportune autem dogmatibus plerumque ardua miscet opera: quos enim non disponit ratio ad cognoscendum, hos instigatsignorumostensio:undesequituretin synagoga erat homo habens Daemonium immundum.
Ambrosius: Sabbato medicinae divinae operacoeptasignificat,utindenovacreatura coeperit unde vetus creatura ante desivitne sublegeesseDeifilium,sedsupralegem,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,nonafundamentis,sedaculminibus incipit solvere vetustatem, ita ut ibi prius manumadmoveatubiantedesierat.Deindea minoribus incipit, ut ad maiora perveniat. Liberare a Daemone etiam homines, sedin verbo Dei, possunt resurrectionem mortui imperare,divinaesoliusestpotestatis. 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 magnadicens: sine:quidnobisettibi,IesuNazarene?Venisti perderenos?
AMBROSE The work of divine healing commenced on the sabbath, signifying thereby that he began anew where the old creation ceased,inorderthatHemightdeclareatthevery beginningthattheSonofGodwasnotunderthe Law,butabovetheLaw.RightlyalsoHebeganon the sabbath, that He might show Himselfthe Creator, who interweaves His works one within another,andfollowsupthatwhichHehadbefore begunjustasabuilderdeterminingtoreconstruct ahouse,beginstopulldowntheoldone,notfrom thefoundation,butfromthetop,soastoapplyhis handfirsttothatpart,wherehehadbeforeleftoff.: Holy men may through the word of Goddeliver fromevilspirits,buttobidthedeadriseagain,is theworkofDivinepoweralone. CYRILButtheJewsspokefalselyofthegloryof Christ,saying,HecastsoutdevilsbyBeelzebub the prince of the devils. To remove this charge, when the devils came beneath His invincible power,andendurednottheDivinePresence,they sentforthasavagecry,asitfollows:Andhecried withaloudvoice,saying,Letusalonewhathave wetodowithyou,&c.
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Beda: Quasi dicat: paululum a me vexando quiesce, cui nulla est societas cum nostra fraude. Ambrosius: Nec quemquam movere debet quod Iesu Nazareni nomen in hoc libro Diabolus dixisse primus inducitur: necenim abeoChristusnomenaccepit,quoddecaelo Angelus ad virginem detulit. Est huius impudentiaeDiabolus,utinterhominesaliquid primus usurpet, et ad homines quasinovum deferat,quoterroremsuaepotestatisincutiat unde sequitur scio enim te, quia sissanctus Dei. AthanasiusNon dicebat eum sanctum Dei, quasi aliis sanctis similis, sed quasi eo singulariter sancto existente cum articuli adiectione: ipse est enim naturalitersanctus, cuius participatione omnes alii sancti vocantur:nequetamenhocdicebatquasieum veraciternosset,sedsecognoscerefingebat. Cyrillus: Putaverunt enim Daemones quod per huiusmodi laudem facerent ipsuminanis gloriae amatorem, ut abstineret ab eorum contrarietate, utpote pro gratia gratiam recompensans.
BEDE As if he said, Abstain a while from troublingme,youwhohavenofellowshipwithour designs. AMBROSEItoughtnottoshockanyonethatthe devilismentionedinthisbookasthefirsttohave spokenthenameofJesusofNazareth.ForChrist receivednotfromhimthatnamewhichanAngel broughtdownfromheaventotheVirgin.Thedevil is of such effrontery, that he is the first tousea thingamongmenandbringitassomethingnew to them, that he may strike people withterrorat his power. Hence it follows: For I knowyouwho youare,theHolyOneofGod. ATHAN. He spoke of Him not as aHolyOneof God,asifHewereliketotheothersaints,butas beinginaremarkablemannertheHolyOne,with theadditionofthearticle.ForHeisbynatureholy by partaking of whom all others are called holy. NoragaindidHespeakthisasifHeknewit,but Hepretendedtoknowit. CYRIL For the devils thought by praisesofthis sort to make Him a lover of vainglory,thatHe might be induced to abstain from opposingor destroyingthembywayofgratefulreturn.
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Chrysostomus: Voluit etiam Daemon perturbare ordinem rerum, et apostolorum rapere dignitatem, et suggerere multis ut ei obediant. AthanasiusQuamvis igitur vera fateretur, compescebattameneiussermonem,nesimul cum veritate etiam suam iniquitatem promulget ut nos etiam assuefaciat ne curemus de talibus, etsi vera loquivideantur. Nefas est enim ut cum adsit nobisScriptura divina,instruamuraDiaboloundesequituret increpavitillum,dicens:obmutesce,etexiab illo. Beda:Divinaautempermissioneliberandusa Daemonehomoproiciturinmedium,utvirtus patefacta salvatoris plures ad viam salutis invitet unde sequitur et cumproiecissetillum Daemonium in medium, exiit ab illo,nihilque illi nocuit. Videtur autem repugnare quod hic dicitur Marco qui ait: et discerpens eum spiritusimmundus,etexclamansvocemagna, exivit ab eo, nisi intelligamus hoc dixisse Marcum:discerpenseum,quodLucasdicitet cum proiecisset illum in medium ut quod secutus ait nihilque illi nocuit,intelligaturquia iactatio illa membrorum atque vexatio non
CHRYS. The devil wished also to disturbthe order of things, and to deprive the Apostles of theirdignity,andtoinclinethemanytoobeyHim.
ATHAN. Although he confessed the truth he controlledhistongue,lestwiththetruthheshould alsopublishhisowndisgrace,whichshouldteach us not to care for such, although theyspeakthe truth,forwewhoknowthedivineScripture,must notbetaughtbythedevil,asitfollows:AndJesus rebukedhim,saying,Besilent,&c.
BEDE But by the permission of God, theman whowastobedeliveredfromthedevilisthrown intothemidst,thatthepoweroftheSaviorbeing manifested might bring over many to the wayof salvation. As it follows: And whenhehadthrown himinthemidst.Butthisseemstobeopposedto Mark, who says, And the unclean spirittearing him,andcryingwithaloudvoice,wentoutofhim, unlessweunderstandthatMarkmeantbytearing himthesameasLukebythesewords,Andwhen he had thrown him in the midst, so thatwhat follows,andhurthimnot,mightbeunderstoodto mean, that that twisting of limbs, and sore
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eum debilitavit, sicut solent exire Daemonia etiam quibusdam membris amputatis aut evulsis. Unde merito pro tam integra restitutionesanitatismiranturnamsequituret factusestpavorinomnibus,etcolloquebantur ad invicem, dicentes: quod est hocverbum quodinpotestateetvirtuteimperatimmundis spiritibus,etexeunt? Theophylactus: Quasi dicant: quale est praeceptumhocquodpraecepitexiabeo,et exit? Beda: Expellere quidem Daemonia et homines sancti, sed in verbo Dei, possunt ipsum autem Dei verbum propria potestate virtutesoperatur. Ambrosius: Mystice autem qui insynagoga 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 Christusexierat. Theophylactus: Sciendum est etiam,quod
troubling,didnotweakenhim,asisoftenthecase whendevilsdepartfromaman,leavinghimwith limbscutandtornoff.Wellthendotheywonderat suchcompleterestorationofhealth.Foritfollows: Andfearcameuponall.
THEOPHYL.Asiftheysaid,Whatisthiswordby whichhecommands,Goout,andhewentout?
BEDEHolymenwereablebythewordofGodto castoutdevils,buttheWordHimselfdoesmighty worksbyHisownpower.
AMBROSE In a mystery, the man in the synagogue with the unclean spirit is theJewish people,whichbeingfastboundinthewilesofthe devil, defiled its vaunted cleanliness of bodyby the pollution of the heart. And truly it had an uncleanspirit,becauseithadlosttheHolySpirit. ForthedevilenteredwhenceChristhadgoneout.
THEOPHYL.Wemustknowalsothatmanynow
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multi nunc Daemonia habent, scilicet qui Daemoniorum desideria implent, ut furiosi habent Daemonium irae, et sic deceteris. Seddominusinsynagogamvenit,cummens hominis fuerit congregata, et tunc dicit Daemoni inhabitanti obmutesce et statim eicienseuminmedium,egrediturabeonon enimdecethominemsemperiracundumesse, bestialenamquehocestnecsemperabsque ira,insensibilenamquehocest:sedmedium iter ambulare oportet, et iram contra mala habere et sic proicitur homo cumimmundus spiritusabeoegreditur.
have devils, namely, such as fulfill thedesiresof devils, as the furious have the demonofanger and so of the rest. But the Lord came intothe synagogue when the thoughts of the man were collected,andthensaystothedemonthatdwelt there,Holdyourpeace,andimmediatelythrowing him into the middle he departs out ofhim.Forit becomesnotamanalwaystobeangry,(thatis, like the brutes,) nor always to be withoutanger, (for that is want of feeling,) but hemusttakethe middlepath,andhaveangeragainstwhatisevil andsothemanisthrownintothemidstwhenthe uncleanspiritdepartsfromhim.
Lectio8 38 . , .39 , : . 38.Andhearoseoutofthesynagogue, and entered into Simons house. And Simonswifesmotherwastakenwitha great fever: and they besought himfor her. 39. And he stood over her,and rebuked the fever: and it left her:and immediately she arose andministered tothem.
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Ambrosius:PostquamLucasvirumaspiritu nequitiaeliberatumantepraemisit,substituit feminae sanitatem. Utrumque enim sexum dominuscuraturusadveneratetpriorsanari debuit qui prior creatus est unde dicitur surgens autem de synagoga introivit in domumSimonis. Chrysostomus in Matthaeum: Manebat enimapuddiscipuloshonoransipsos,etob hocanimosioresreddens. Cyrillus: Aspice autem quomodo manet penesviruminopemChristus,quispontanea voluntatepaupertatempronobispassusest, utdiscamuscumpauperibusconversari,nec spernere depressos et pauperes.Sequitur socrus autem Simonis tenebatur magnis febribus:etrogaveruntillumproea. Hieronymus super Matthaeum: Modo salvator rogatus, modo ultrocurataegrotos 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
AMBROSE Luke having first introduced a man delivered from an evil spirit, goes ontorelatethe healingofawoman.ForourLordhadcometoheal eachsex,andheoughtfirsttobehealedwhowas firstcreated.Henceitissaid,Andhearoseoutof thesynagogue,andenteredintoSimonshouse.
CHRYS.ForHehonoredHisdisciplesbydwelling among them, and so making them the more zealous. CYRILNow,seehowChristabidesinthehouseof apoorman,sufferingpovertyofHisownwillforour sakes, that we might learn to visit the poor,and despisenotthedestituteandneedy.Itfollows:And Simonswifesmotherwastakenwithagreatfever: andtheybesoughthimforher.
BEDE At one time at the request of others,at another of his own accord, our Savior cures the sick,showingthatHeisfaralooffromthepassions ofsinners,andevergrantstheprayerofthefaithful, and what they in themselves little understandHe either makes intelligible, or forgives their not understandingit.As,Whounderstandshiserrors?
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quis intelligit? Ab occultis meis mundame, domine. Chrysostomus:QuodautemMatthaeushic reticuit, non differt: illud enim estbrevitatis, hoc autem exquisitae interpretationis. Sequituretstanssuperillam,imperavitfebri etdimisitillam. Basilius: In quo Lucas figuravitsermonem tamquam de praecepto animali sensibili facto, sic dicens febri imperatum, etquod febris non omisit imperantis operationem unde sequitur et continuo surgens ministrabatillis. Chrysostomus:Quiaenimmorbuscurabilis erat,permodummedendipotestatemsuam declaravit, faciens quod minime ars medicinaefacerepotuisset:postfebrisenim sedationem, multo tempore patientesegent ut pristinae restituantur sanitati tuncautem simulomniafactasunt. Ambrosius: Si autem altiori consilio ista perpendamus, animi debemus intelligereet corporis sanitatem: ut prius animus, qui serpentis laborabat insidiis, absolutus sit.
Lord,cleansemefrommysecretfaults.
CHRYS.BecauseMatthewissilentonthepointof asking Him, he does not differ from Luke, orit mattersnot,foroneGospelhadbrevityinview,the other accurate research. It follows: And hestood overher,&c. ORIGEN Here Luke speaks figuratively, as ofa command given to a sensible being, saying,that the fever was commanded, and neglectednotthe work of Him who commanded it.Henceitfollows: Andshearose,andministeredtothem.
CHRYS. For since the disease was curable,He showsHispowerbythemannerofthecure,doing whaterecouldneverdo.Foraftertheallayingofthe fever, the patient needs much time ere he be restoredtohisformerhealth,butatthistimealltook placeatonce.
AMBROSE But if we weigh these things with deeperthoughts,weshallconsiderthehealthofthe mindaswellasthebodythatthemindwhichwas assailedbythewilesofthedevilmaybereleased

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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 minoremfebremamorisessedixerimquam caloris. Beda:SienimvirumaDaemonioliberatum moraliter animum ab immunda cogitatione purgatum significare dixerimus consequenter femina febribus tenta,sedad imperium domini curata, carnem ostendit a concupiscentiae suae fervore per continentiaepraeceptafrenatam. Cyrillus: Et nos ergo suscipiamus Iesum: cumenimvisitaveritnos,etportamuseumin mente et corde, tunc enormium voluptatum aestum extinguet, et incolumes faciet, ut ministremus ei, hoc est, ei beneplacita peragamus.
first. Eve was not a hungered beforetheserpent beguiled her, and therefore against the authorof evilhimselfoughtthemedicineofsalvationfirstto operate.Perhapsalsointhatwomanasinatype our flesh languished under the various feversof crimes,norshouldIsaythatthefeveroflovewas lessthanthatofbodilyheat.
BEDEForifwesaythatamanreleasedfromthe devil represents morally the mind cleansedfrom uncleanthoughts,consequentlyawomanvexedby fever,butcuredatourLordscommand,represents thefleshcontrolledbytherulesofcontinenceinthe furyofitsownlust.
CYRIL Let us therefore receive Jesus. Forwhen He has visited us, we carry Him in our heartand mind He will then extinguish the flames ofour unlicensed pleasures, and will make uswhole,so that we minister to Him, that is, do thingswellpleasingtoHim.
Lectio9 40
40. Now when the sun was setting,all

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: . 41 , [] . , .
they that had any sick with divers diseases brought them to himandhe laid his hands on every one of them, and healed them. 41. And devilsalso came out of many, crying out, and saying,YouareChristtheSonofGod. And he rebuking them suffered them nottospeak:fortheyknewthathewas Christ.
Theophylactus:Considerandumestturbae desiderium: nam cum sol occidisset, adducunt ad eum infirmos, non atempore impediti unde dicitur cum autem sol occidisset, omnes qui habebant infirmos variislanguoribus,ducebantillosadeum. Origenes:Ideoquidemcircasolisoccasum, idest elapsa die, illos educebant, quia verecundabantur, vel timebant Pharisaeos vel quia de die intenti erant circa alia vel quia putabant non licere sanareinsabbato. Ipseautemsanabateosundesequituratille singulismanusimponens,curabatomnes. Cyrillus: Quamvis autem ut Deuspotuisset omnes verbo pellere morbos, tamen tangit
THEOPHYL. We must observe the zeal ofthe multitude,whoafterthesunhadsetbringtheirsick toHim,notdeterredbythelatenessofthedayasit issaid,Nowwhenthesunwassetting,theybrought theirsick.
ORIGEN It was ordered about sun-set, that is, whenthedaywasgone,thattheyshouldbringthem out, either because during the day theywere employed about other things, or because they thoughtthatitwasnotlawfultohealonthesabbath. But He healed them, as it follows, But helaidhis handsuponeveryoneofthem. CYRILButalthoughasGodHewasabletodrive away diseases by His word, He nevertheless
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eos, ostendens propriam carnemefficacem adpraestandaremedia,namcaroDeierat. Sicut enim ignis appositus vasi aeneo imprimit ei propriae caliditatis effectumsic omnipotens Dei verbum, cum univit sibi veraciter assumptum templum ex virgine animatum et intellectivum, particeps suae potestatis, eius effectum inseruit. Tangatet nos, immo potius nos illum tangamus, quatenus et nos ab animarum infirmitatibus liberet,necnonaDaemonumimpugnatione et superbia sequitur enim exibant autem Daemonia a multis clamantia et dicentia: quiatuesfiliusDei. Beda: Daemonia filium Dei confitentur,et, sicut postea dicitur, sciebant ipsum esse Christum: quia cum ieiunio fatigatumeum Diabolus videret, verum hominemintellexit sedquiatentandononpraevaluit,utrumfilius Dei esset dubitabat nunc autem per signorum potentiam vel intellexit vel potius suspicatus est esse filium Dei. Nonigitur ideoIudaeiseumcrucifigerepersuasit,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
touchesthem,showingthatHisfleshwaspowerful toapplyremedies,sinceitwasthefleshofGodfor as fire, when applied to a brazenvessel,imprints on it the effect of its own heat,sotheomnipotent Word of God, when He united to Himself inreal assumption a living virgin temple, endued with understanding,implantedinitaparticipationofHis ownpower.MayHealsotouchus,nayrathermay we touch Him, that He may deliver us fromthe infirmitiesofoursoulsaswellastheassaultsofthe evilspiritandpride!Foritfollows,Anddevilsalso cameout.
BEDEThedevilsconfesstheSonofGod,andas itisafterwardssaid,theyknewhimtobeChristfor when the devil saw Him distressed byfasting,he perceived Him to be truly man, but whenhe prevailednotinhistrialhedoubtedwhetherornot HeweretheSonofGod,butnowbythepowerof Christsmiraclesheeitherperceivedorsuspected Him to be the Son of God. He did not then persuade the Jews to crucify Him because he thoughtHimnottobeChristortheSonofGod,but because he did not foresee that by thisdeathhe himself would be condemned. Of this mystery hiddenfromtheworldtheApostlesays,thatnone of the princes of this world knew, for iftheyhad
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enim cognovissent, nunquam dominum gloriaecrucifixissent. Chrysostomus in Marcum: In hoc autem quod sequitur et increpans non sinebatea 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. Theophylactus:Quianonestspeciosalaus in ore peccatoris vel quia nolebatinvidiam accendere Iudaeorum ex hoc quod ab omnibuslaudaretur. Beda: Ipsi autem apostoli praecipiuntur reticere de illo, ne divina maiestate praedicata,passionisdispensatiodifferretur.
knowntheywouldneverhavecrucifiedtheLordof Glory. CHRYS.Butinwhatfollows,Andherebukingthem suffered them not to speak, mark the humilityof Christ,whowouldnotlettheuncleanspiritsmake Him manifest. For it was not fit that they should usurp the glory of the Apostolical office,nordidit becomethemysteriesofChristtobemadepublic byimpuretongues.
THEOPHYL.Because,praiseisnotseemlyinthe mouthofasinner.Or,becauseHedidnotwishto inflametheenvyoftheJewsbybeingpraisedofall.
BEDE But the Apostles themselves are commanded to be silent concerning Him, lestby proclaimingHisdivineMajesty,thedispensationof HisPassionshouldbedelayed.
Lectio10 42 : ,
42. And when it was day, he departed and went into a desert place: and the people soughthim,
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, '.43 , . 44 .
and came to him, andstayedhim, thatheshouldnotdepartfromthem. 43. And he said to them, I must preachthekingdomofGodtoother cities also: for therefore amIsent. 44. And he preached in the synagoguesofGalilee.
Chrysostomus: Postquam satis utilitatis populispermiraculaestcollatum,oportebateum abesse: maiora namque putantur miraculapost 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 necessaryforHimtodepart.Formiraclesare always thought greater when the worker is gone,sincetheythemselvesarethenthemore heeded,andhaveintheirturnavoiceasitis said,Butwhenitwasasday,hedeparted,and went. GREEKEX. He went also into thedesert,as Mark says, and prayed not that he needed prayer,butasanexampletousofgoodworks. CHRYS. The Pharisees indeed, seeinghow that the miracles themselves published His fame, were offended at His power. Butthe people hearing His words, assented and
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Graecus: Abiit etiam in desertum, utMarcus dixit,etorabat:nonquodipseorationeindigeret, sedutnobisbonaeoperationisfieretforma. Chrysostomus: Pharisaei quidem, ipsis prodigiis praedicantibus, potentia Christi scandalizabanturpopuliveroeloquiaaudientes, acquiescebant et sequebantur undesequituret
turbae requirebant eum, et venerunt usquead ipsumetdetinebantillum,nediscederetabeis nonquidemaliquiprimatumautScribarum,sed quoscumquemalitiaefucusnondenigraverat,et illaesamhabebantconscientiam. Graecus: Quod autem Marcus dicitapostolos pervenisse ad eum dicentes quod omnes quaerunt te, Lucas vero dicat populus pervenisse, non discrepant ab invicem. Applicuerantenimadipsumpopuli,apostolorum sequentes vestigia dominus autem gaudebat detentus, sed mandabat ut eum dimitterent, ut etiamaliiparticipesforenteiusdoctrinae,quasi temporesuaepraesentiaenonmultumduraturo undesequiturquibusait:quiaetaliiscivitatibus oportet me evangelizare regnum Dei,quiaideo missus sum. Marcus dicit: ad hoc veni, ostendens divinitatis eius celsitudinem, et voluntariam exinanitionem Lucas vero dicit ad hocmissussum,idestincarnationemostendens, necnon beneplacitum patris missionem appellans et ille quidem simpliciter dicit: ut praedicem,isteveroregnumDeiadiungit,quod estipseChristus. Chrysostomus: Simul etiam considera, quod poterat in eodem loco manendo, omnes attrahere ad se non tamen hocfecit,praebens
followed as it is said, And the multitudes soughthim,notindeedanyofthechiefpriests, or scribes, but all those who had notbeen blackened with the dark stain of malice,and preservedtheirconsciencesunhurt. GREEK EX. Now when Mark says that the Apostlescametohim,saying,Allseekyou,but Luke, that the people came, there is no differencebetweenthem,forthepeoplecame to Him following in the footsteps of the Apostles. But the Lord rejoiced in being held back,yetbidthemletHimgo,thatothersalso might partake of His teaching, as the timeof Hispresencewouldnotlastlongasitfollows, And he said to them, I must preach the kingdomofGodtoothercitiesalso,&c.Mark says,tothisIcame,showingtheloftinessofHis divine nature, and His voluntary emptying Himself of it. But Luke says, to thisamIsent, showing His incarnation, and calling alsothe decreeoftheFather,asendingHimforthand one simply says, To preach, theotheradded, thekingdomofGod,whichisChristHimself.
CHRYS. Observe also, that He might, by abidinginthesameplace,havedrawnallmen over to Himself. He did not however doso,
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nobisexemplumutperambulemusetrequiramus pereuntes, sicut pastor ovem perditam, et medicus accedit ad infirmum: una enimanima 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, diffamarenteumvelutlatitantem.
giving us an example to go about and seek those who are perishing, as the shepherdhis lost sheep, and as the physicianthesick.For byrecoveringonesoul,wemaybeabletoblot outathousandsins.Hencealsoitfollows,And hewaspreachinginthesynagoguesofGalilee. He frequently indeed went tothesynagogues, to show them that He was no deceiver.Forif He were constantly to dwell in the desolate places,theywouldspreadabroadthatHewas concealingHimself. BEDE But if the sun-setting mystically expressesthedeathofourLord,thereturning daydenotesHisresurrection,(thelightofwhich being made manifest, He is sought forbythe multitudesofbelievers,andbeingfoundinthe desertoftheGentilesHeisheldbackbythem, lest He should depart) especially asthistook placeonthefirstdayoftheweek,onwhichday theResurrectionwascelebrated.
Beda: Si autem occasu solis mystice mors domini exprimitur, die redeunte resurrectioillius indicatur cuius manifestata luce, a credentium turbis requiritur, et in gentium deserto inventus, ne abeat detinetur maxime cum hoccontigerit primasabbati,quoresurrectiocelebrataest.
Caput5 Lectio1 1
CHAPTERV
1. And it came to pass, that, as the

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people pressed upon him to hearthe word of God, he stood by the lakeof Gennesaret, 2. And saw two ships standing by the lake: but thefishermen were gone out of them, and were washingtheirnets.3.Andheenteredinto oneoftheships,whichwasSimons,and prayedhimthathewouldthrustoutalittle from the land. And he sat down,and taughtthepeopleoutoftheship.
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 cumturbaeirruerentineum. Chrysostomus: Erant enim ei connexi, diligentes eum et mirantes, et tenere cupientes. Quis enim discessisset, dum huiusmodi miracula faciebat? Quis noluisset solam prospicere faciem, etos
AMBROSE When the Lord had performedmany and various kinds of cures, the multitude began to heed neither time nor place in their desire tobe healed. The evening came, they followed alakeis beforethem,theystillpressonasitissaid,Andit cametopass,asthepeoplepresseduponhim.
CHRYS. For they clung to Him with love and admiration,andlongedtokeepHimwiththem.For who would depart while He performed such miracles?whowouldnotbecontenttoseeonlyHis face,andthemouththatutteredsuchthings?Noras
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talia loquens? Neque enim in agendo miracula solum admirabilis eratsedvisus eius abundabat plurima gratia unde et loquentem eum audiunt in silentio, seriem locutionis non irrumpentes dicitur enimut audirent verbum Dei, et ipsestabatsecus stagnumGenezareth. 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 sibiexcitare auram perhibetur, Graeco vocabuloquasi generanssibiauramdicitur:nequeenimin stagni morem sternitur aqua, sed frequentibus auris spirantibus agitatur, haustudulcis,etadpotandumhabilis.Sed Hebraeae linguae consuetudine omnis aquarum congregatio, sive dulcis, sive salsa,marenuncupatur. Theophylactus: Fugit autem dominus gloriam quanto magis ipsa eum sequebatur et ideo a turbis seseparans ascendit in navem. Et vidit duasnaves stantes secus stagnum: piscatoresautem
performing miracles only was He an object of admiration, but His whole appearance was overflowing with grace. Therefore whenHespeaks, theylistentoHiminsilence,interruptingnotthechain of His discourse for it is said, thattheymighthear thewordofGod,&c.Itfollows,Andhestoodnearthe lakeofGennesaret. BEDE The lake of Gennesaret is said to be the same as the sea of Galilee or the seaofTiberias but it is called the sea of Galileefromtheadjacent province,theseaofTiberiasfromaneighboringcity. Gennesaret,however,isthenamegivenitfromthe nature of the lake itself, (which is thought fromits crossingwavestoraiseabreezeuponitself,)being theGreekexpressionformakingabreezetoitself. For the water is not steady like that of a lake, but constantlyagitatedbythebreezesblowingoverit.It issweettothetaste,andwholesometodrink.Inthe Hebrew tongue, any extent of water, whether itbe sweetorsalt,iscalledasea.
THEOPHYL. But the Lord seeks toavoidglorythe more it followed Him, and therefore separating Himselffromthemultitude,Heenteredintoaship,as it is said, And he saw two ships standingnearthe lake:buttheFishermenweregoneoutofthem,and
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descenderant,etlavabantretia. 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 ascendensauteminunamnavim,quaeerat Simonis, rogavit eum a terra reducere pusillum. Theophylactus: Vide autem Christi mansuetudinem,quomodorogatPetrumet Petri obedientiam, quomodo in omnibus fuitobediens. Chrysostomus: Postquam vero multa peregerat miracula, iterum doctrinam proponit, et existens in mari piscatur existentesinterraundesequituretsedens docebatturbasdenavicula. Gregorius Nazianzenus: Cunctis condescendens, ut a profundis extrahat
werewashingtheirnets. CHRYS.Thiswasasignofleisure,butaccordingto Matthew He finds them mending their nets. Forso greatwastheirpoverty,thattheypatcheduptheirold nets, not being able to buy new ones.ButourLord wasverydesiroustocollectthemultitudes,thatnone might remain behind, but they might allbeholdHim facetofaceHethereforeentersintoaship,asitis said,Andheenteredintoaship,whichwasSimons, andprayedhim.
THEOPHYL. Behold the gentleness of ChristHe asks Peter and the willingness of Peter, who was obedientinallthings.
CHRYS.Afterhavingperformedmanymiracles,He again commences His teaching, and being onthe sea, He fishes for those who were on theshore. Hence it follows, And he sat down and taughtthe peopleoutoftheship. GREGNAZ.Condescendingtoall,inorderthatHe might draw forth a fish from the deep, i.e.man
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piscem, hominem scilicet natantem in mobilibus rebus, et amaris huius vitae procellis. Beda: Mystice autem duae naves circumcisionem et praeputium figurant quasvidetdominus,quiainutroquepopulo novit qui sunt eius, et ad futurae vitae tranquillitatem quasi ad littus videndo,hoc est misericorditer visitando, provehit. Piscatores sunt Ecclesiae doctores, qui nosperretefideicomprehendunt,etquasi littori, sic terrae viventium advehunt. Sed haec retia modo laxantur in capturam, modolotaplicantur:quianonomnetempus est habile doctrinae sed nuncexercenda est lingua doctoris, et nunc suimet cura gerenda. Navis Simonis est Ecclesia primitiva,dequaPaulusdicit:quioperatus est Petro in apostolatum circumcisionis bene una dicta, quia multitudinis credentiumeratcorunumetanimauna. Augustinus de quaest.Evang: De qua docebat turbas, quia de auctoritate Ecclesiae docet gentes. Quod autem dominus ascendens in navim rogateuma terra reducere pusillum, significat temperateutendumverboadturbas,utnec
swimminginOrtheeverchangingscenesandbitter stormsofthislife.
BEDE Now mystically, the two ships represent circumcision and uncircumcision. The Lord sees these, because in each people He knows whoare His, and by seeing, i.e. by a mercifulvisitation,He bringsthemnearerthetranquillityofthelifetocome. The fishermen are the doctors of the Church, becausebythenetoffaiththeycatchus,andbring us as it were ashore to the land of theliving.But these nets are at one time spread outforcatching fish,atanotherwashedandfoldedup.Foreverytime isnotfittedforteaching,butatonetimetheteacher mustspeakwiththetongue,andatanothertimewe must discipline ourselves. The ship ofSimonisthe primitive Church, of which St. Paul says, Hethat wrought effectually in Peter to the Apostleship of circumcision. The ship is well called one, forinthe multitude of believers there was one heartandone soul. AUG.FromwhichshipHetaughtthemultitude,forby theauthorityoftheChurchHeteachestheGentiles. But the Lord entering the ship, andaskingPeterto putoffalittlefromtheland,signifiesthatwemustbe moderateinourwordstothemultitude,thattheymay be neither taught earthly things, nor from earthly
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terrena eis praecipiantur, nec aterrenisin profunda sacramentorum recedatur. Vel prius in proximis regionibus gentibus praedicandum,utquodposteadicitducin altum, ad remotiores gentes postea praedicandumpraecipiat.
thingsrushintothedepthsofthesacraments.Or,the Gospel must first be preached to the neighboring countries of the Gentiles, that (as Heafterwards says,Launchoutintothedeep)Hemightcommand it to be preached afterwards to the more distant nations.
Lectio2 4 , , .5 ,,' , . 6 , . 7 : , .
4. Now when he had left speaking,he saidtoSimon,Launchoutintothedeep, and let down your nets for a draught.5. And Simon answering said to him, Master, we have toiled all the night,and have taken nothing: nevertheless atyour wordIwillletdownthenet.6.Andwhen theyhadthisdone,theyenclosedagreat multitudeoffishes:andtheirnetbroke.7. And they beckoned to their partners, which were in the other ship, that they should come and help them. Andthey came, and filled both the ships, sothat theybegantosink.
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Cyrillus: Postquam sufficienter populum docuerat, regreditur iterum ad magnificentias proprias, et per piscatoria ministeria piscatur discipulos unde sequitur ut autem cessavit loqui, dixitad Simonem: duc in altum, et laxate retia vestraincapturam. Chrysostomus: Condescendens enim hominibus,sicutmagospersidusvocavit, sicetpiscatoresperpiscatoriamartem. Theophylactus:Petrusautemnondistulit 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 sedmagissubdit in verbo autem tuo laxabo rete:quiavero turbam de navicula dominus instruxerat, non sine mercede naviculae dominum dereliquit, dupliciter beneficians ipsum: quia primo dedit ei multitudinempiscium, et deinde discipulum ipsum fecit. Et cum hoc fecisset, concluserunt piscium
CYRIL Having sufficiently taught the people, He returns again to His mighty works, and by the employmentoffishingfishesforHisdisciples.Hence it follows, When he had left off speaking,hesaidto Simon,Launchoutintothedeep,andletdownyour netsforadraught.
CHRYS.ForinHiscondescensiontomen,Hecalled thewisemenbyastar,thefishermenbytheirartof fishing. THEOPHYL. Peter did not refuse to comply, asit follows, And Simon answering said to him, Master, we have toiled all night and have takennothing.He did not go on to say, I will not hearken toyou,nor expose myself to additional labor, but ratheradds, Nevertheless,atyourwordIwillletdownthenet.But our Lord, since he had taught the people outofthe ship,leftnotthemasteroftheshipwithoutreward,but conferredonhimadoublekindness,givinghimfirsta multitudeoffishes,andnextmakinghimHisdisciple: as it follows, And when they had done this,they enclosed a great multitude of fishes. They tookso many fishes that they could not pull them out,but
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multitudinem copiosam. Tot autempisces cepitutnonposseteosforaseducere,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 ambasnaviculas, itautpenemergerentur. Augustinus de Cons. Evang: Ioannes quidem videtur simile miraculum dicere sed illud longe aliud est, quodfactumest post resurrectionem domini ad mare Tiberiadis: ibi enim non solum ipsum tempusvaldediversumest,sedetiamres ipsa plurimum distat: nam retia illic in dexteram partem missa, centum quinquaginta tres pisces ceperunt, magnos quidem sed pertinuit ad Evangelistamdicere,quodcumtammagni essent, retia non sunt disrupta respicientem scilicet ad hoc factumquod Lucas commemorat, ubi prae multitudine pisciumretiarumpebantur. Ambrosius: Mystice autem navis Petri,
sought the assistance of their companions as it follows, But their net broke, and they beckoned to theirpartnerswhowereintheothershiptocome,&c. Peter summons them by a sign, being unableto speakfromastonishmentatthedraughtoffishes.We next hear of their assistance, And they cameand filledboththeships.
AUG. John seems indeed to speak of a similar miracle, but this is very different from the onehe mentions. That took place after our Lords resurrectionatthelakeofTiberias,andnotonlythe time,butthemiracleitselfisverydifferent.Forinthe latter the nets being let down on the rightsidetook onehundredandfifty-threefishes,andtheseoflarge size, which it was necessary for the Evangelistto mention,becausethoughsolargethenetswerenot broken,andthiswouldseemtohavereferencetothe eventwhichLukerelates,whenfromthemultitudeof thefishesthenetswerebroken.
AMBROSE Now in a mystery, the ship ofPeter,

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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 sedqui suis meritis firmus est, turbatur alienis. Caveamusigiturproditorem,neperunum plurimifluctuemus.Illicturbatioubimodica fides hic securitas ubi perfecta dilectio. Deniqueetsialiisimperaturutlaxentretia sua,solitamenPetrodiciturducinaltum, hocestinprofundumdisputationum.Quod esttamaltumquamscireDeifilium?Quae sunt autem apostolorum quae laxari iubenturretia,nisiverborumcomplexiones, et quasi quidam orationis sinus, et disputationum recessus, qui eos quos ceperintnonamittant?Etbeneapostolica instrumenta piscandi retia sunt, quaenon captos perimunt, sed reservant, et fluctuantes de infimis ad superna transducunt. Dicit autem praeceptor, per totam noctem laborantes nihil cepimus: quia non hoc humanae facundiaeopus, sed supernae vocationis est munus.Qui autem nihil ante ceperant, magnam in verbo domini concludunt piscium multitudinem.
accordingtoMatthew,isbeatenaboutbythewaves, according to Luke, is filled with fishes, inorderthat youmightunderstandtheChurchatfirstwavering,at last abounding. The ship is not shaken whichholds PeterthatiswhichholdsJudas.IneachwasPeter but he who trusts in his own meritsisdisquietedby anothers.Letusbewarethenofatraitor,lestthrough oneweshouldmanyofusbetossedabout.Trouble isfoundtherewherefaithisweak,safetyherewhere love is perfect. Lastly, though to others it is commanded,Letdownyournets,toPeteraloneitis said, Launch out into the deep, i.e. into deep researches. What is so deep, as the knowledgeof theSonofGod!ButwhatarethenetsoftheApostles which are ordered to be let down, but the interweavingofwordsandcertainfolds,asitwere,of speech,andintricaciesofargument,whichneverlet those escape whom they have once caught.And rightlyarenetstheApostolicalinstrumentsforfishing, whichkillnotthefishthatarecaught,butkeepthem safe,andbringupthosethataretossingaboutinthe waves from the depths below to theregionsabove. But he says, Master, we have toiledthewholenight and have caught nothing for this is not the workof human eloquence but the gift of divine calling.But they who had before caught nothing, at the wordof theLordenclosedagreatmultitudeoffishes.
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Cyrillus: Hoc autem fuit figura futuri: non enim incassum laborabunt evangelicae doctrinae rete tendentes sed greges gentiumaggregabunt. Augustinus de quaest. Evang: Quod autemretiarumpebanturpisciumcopia,et naviculae impletae sunt, ita ut pene mergerentur,significathominumcarnalium multitudinemtantamfuturaminEcclesia,ut etiam disruptione pacis per haereseset schismatascinderetur. Beda: Rumpitur autem rete, sed non labitur piscis, quia suos dominus inter persequentiumscandalaservat. Ambrosius: Alia autem navisestIudaea, ex qua Ioannes et Iacobus eliguntur.Hi igiturdesynagogaadnavimPetri,hocest ad Ecclesiam, convenerunt, ut implerent ambas naviculas: omnes enim innomine Iesu genuflectunt, sive Iudaeus sive Graecus. Beda:VelalianavisestEcclesiagentium, quaeetipsa,unanaviculanonsufficiente, piscibus impletur electis: quia novit
CYRILNowthiswasafigureofthefuture.Forthey will not labor in vain who let down the net of evangelical doctrine, but will gather together the shoalsoftheGentiles. AUG. Now the circumstance of the netsbreaking, andtheshipsbeingfilledwiththemultitudeoffishes thattheybegantosink,signifiesthattherewillbein the Church so great a multitude of carnal men,that unity will be broken up, and it will be splitinto heresiesandschisms.
BEDEThenetisbroken,butthefishescapenot,for the Lord preserves His own amid the violenceof persecutors. AMBROSEButtheothershipisJudea,outofwhich JamesandJohnarechosen.Thesethencamefrom thesynagoguetotheshipofPeterintheChurch,that they might fill both ships. For at the nameofJesus everykneeshallbow,whetherJeworGreek.
BEDE Or the other ship is the Church ofthe Gentiles, which itself also (one ship being not sufficient) is filled with chosen fishes. For theLord
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dominus qui sunt eius. Et apud ipsum certus est suorum numerus electorum dumquetotinIudaeacrediturosnoninvenit quot ad fidem vitamque praedestinatos novit aeternam, quasi alterius navis receptaculapiscibusquaerenssuis,corda quoquegentiumfideigratiareplet.Etbene rupto reti socia navis advocatur,quando Iudas proditor, Simon magus, Ananias et Saphira, et multi discipulorum abierunt retro: ac deinde Barnabas et Paulusad gentiumsuntapostolatumsegregati. Ambrosius: Possumus tamen et aliam Ecclesiam intelligere navim alterius: ab unaenimpluresEcclesiaederivantur. Cyrillus:Innuitautemsociisutauxiliarentur eis: multi enim sequuntur apostolorum labores et prius illi qui Evangeliorum ediderunt Scripturas, post quos alii praesides et populorum pastores, et in deitatisdoctrinaperiti. Beda: Harum autem impletio navium in fines saeculi crescit sed quod impletae merguntur, hoc est in submersione premuntur(nonenimsuntsubmersae,sed
knowswhoareHis,andwithHimthenumberofHis elect is sure. And when He finds not in Judea so manybelieversasHeknowsaredestinedtoeternal life,HeseeksasitwereanothershiptoreceiveHis fishes,andfillstheheartsoftheGentilesalsowiththe graceoffaith.Andwellwhenthenetbrakedidthey calltotheirassistancetheshipoftheircompanions, since the traitor Judas, Simon Magus,Ananiasand Sapphira,andmanyofthedisciples,wentback.And then Barnabas and Paul were separated for the ApostleshipoftheGentiles.
AMBROSE We may understand also by theother shipanotherChurch,sincefromoneChurchseveral arederived. CYRILButPeterbeckonstohiscompanionstohelp them.FormanyfollowthelaborsoftheApostles,and first those who brought out the writings of the Gospels, next to whom are the other headsand shepherds of the Gospel, and those skilled inthe teachingofthetruth. BEDEButthefillingoftheseshipsgoesonuntilthe end of the world. But the fact that the ships,when filled,begintosink,i.e.becomeweighedlowdownin the water (for they are not sunk, but areingreat
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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 fidemfuerant,morumpravitaterelabi.
danger,) the Apostle explains when he says,Inthe last days perilous times shall come men shallbe loversoftheirownselves,&c.Forthesinkingofthe ships is when men, by vicious habits, fall backinto thatworldfromwhichtheyhavebeenelectedbyfaith.
Lectio3 8 , ' , , : 9 , 10 , . , : . 11 . 8. When Simon Peter saw it, hefell downatJesusknees,saying,Depart from me for I am a sinful man,O Lord.9.Forhewasastonished,and all that were with him, atthedraught of the fishes which they hadtaken: 10. And so was also James, and John, the sons of Zebedee, which werepartnerswithSimon.AndJesus said to Simon, Fear not from henceforth you shall catch men. 11. And when they had brought their ships to land, they forsook all,and followedhim.
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Ambrosius: Admirabatur Petrus donadivina et quo plus metuerat, praesumebat minus unde dicitur quod cum videret SimonPetrus, procidit ad genua Iesu, dicens: exi a me, domine,quiahomopeccatorsum. 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. GregoriusNyssenus:Cumenimmandasset demergere retia, tanta copia piscium capta est, quantum ipse maris dominus et terrae voluerat. Vox enim verbi semper est vox virtutis,cuiuspraeceptoinoriginemundiluxet 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,quierantsociiSimonis. AugustinusdeCons.Evang: Andreamnon nominat,quitamenintelligiturineanavifuisse, secundum Matthaei et Marci narrationem. Et
BEDE Peter was astonished at the divinegift, and the more he feared, the less did henow presumeasitissaid,WhenSimonPetersawit, hefelldownatJesusknees,saying,Departfrom meforIamasinfulman,OLord. CYRILForcallingbacktohisconsciousnessthe crimes he had committed, he is alarmedand trembles, and as being unclean, he believesit impossiblehecanreceiveHimwhoisclean,for hehadlearntfromthelawtodistinguishbetween whatisdefiledandholy. GREG. NYSS. When Christ commanded tolet down the nets, the multitude of thefishestaken wasjustasgreatastheLordoftheseaandland willed.ForthevoiceoftheWordisthevoiceof power,atwhosebiddingatthebeginningofthe worldlightandtheothercreaturescameforth.At these things Peter wonders, for he was astonished,andallthatwerewithhim,&c.
AUG. He does not mention Andrew byname, whohoweveristhoughttohavebeeninthatship, accordingtotheaccountsofMatthewandMark.

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aitadSimonemIesus:nolitimere. Ambrosius:Dicettuexiame,domine,quia peccatorsum,utrespondeatDeusnolitimere. Indulgenti domino peccatum fatere. Vides quam bonus dominus, qui tantum tribuit hominibus ut vivificandi habeant potestatem unde sequitur ex hoc iam homines eris capiens. Beda: Hoc ad ipsum Petrum specialiter pertinet: exponit enim ei dominus quidhaec captura piscium significet quod scilicet ipse sicut nunc per retia pisces, sic aliquandoper verbasitcapturushomines:totusquefactihuius ordoquidinEcclesia,cuiusipsetypumtenet, quotidiegeratur,ostendit. 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, uteam non praetermittamus, etiam si aliquid valde necessarium urgeat unde et sequitur et subductis ad terram navibus,relictisomnibus, secutisunteum.
Itfollows,AndJesussaidtoSimon,Fearnot. AMBROSESayyoualso,Departfromme,forI amasinfulman,OLord,thatGodmayanswer, Fear not. Confess your sin, and the Lord will pardon you. See how good the Lord is, who givessomuchtomen,thattheyhavethepower of making alive. As it follows, Fromhenceforth youshallcatchmen. BEDEThisespeciallybelongstoPeterhimself, for the Lord explains to him what this takingof fishmeansthatinfactasnowhetakesfishesby thenet,sohereafterhewillcatchmenbywords. Andthewholeorderofthiseventshowswhatis dailygoingonintheChurch,ofwhichPeteristhe type. CHRYS.Butmarktheirfaithandobedience.For though they were eagerly engaged in the employment of fishing, yet when they heardthe commandofJesus,theydelayednot,butforsook all and followed Him. Such is the obedience whichChristdemandsofuswemustnotforego it, even though some great necessity urges us. Hence it follows, And having broughttheirships toland.
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Augustinus de Cons. Evang: Matthaeus et Marcus breviter hoc perstringunt quemadmodum gestum sit, quod Lucas hic apertius explicavit. Hoc tamen videturdistare 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 primofuissefactumquodLucascommemorat nec tunc eos a domino vocatos, sed tantum fuisse praedictum Petro quod hominesesset capturus: non autem quod numquam pisces essetcapturus:undedaturlocusintelligereeos ad capturam piscium remeasse, ut postea fieret quod Matthaeus et Marcus narrant:tunc enim non subductis ad terram navibus, tamquam cura redeundi, sed ita eumsecuti sunt,tamquamvocantemautiubentem.Sedsi, secundumIoannem,iuxtaIordanemsecutisunt eum Petrus et Andreas quomodo ab aliis Evangelistis dicitur quod eos in Galilaea piscantes invenit et ad discipulatum vocavit, nisiquiaintelligendumest,nonsiceosvidisse dominum iuxta Iordanem ut ei inseparabiliter cohaererent, sed tantum cognovisse quis
AUG. Matthew and Mark here briefly statethe matter, and how it was done. Luke explains it more at large. There seems however tobethis difference,thathemakesourLordtohavesaid to Peter only, From henceforth you shall catch men, whereas they related it as havingbeen spoken to both the others. But surely itmight have been said at first to Peter, when he marveled at the immense draught offishes,as Luke suggests, and afterwards to both, asthe othertwohaverelatedit.Orwemustunderstand the event to have taken place asLukerelates, and that the others were not then called bythe Lord, but only it was foretold to Peter thathe shouldcatchmen,notthatheshouldnomorebe employedinfishingandhencethereisroomfor supposing that they returned to their fishing,so thatafterwardsthatmighthappenwhichMatthew andMarkspeakof.Forthentheshipswerenot brought to land, as if with the intentionof returning, but they followed Him as callingor commanding them to come. But if accordingto John, Peter and Andrew followed Him closeby Jordan,howdotheotherEvangelistssaythatHe foundthemfishinginGalilee,andcalledthemto thediscipleship?Exceptweunderstandthatthey did not see the Lord near Jordan so as tojoin Himinseparably,butknewonlywhoHewas,and marvelingatHimreturnedtotheirown.
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esset,eumquemiratosadpropriaremeasse? Ambrosius: Mystice autem quos Petrus in verbocapit,negatsuampraedam,negatsuum munus.Exi,inquit,ame,domine.Nolitimereet tuquaetuasuntdominodeferre,quiaquaesua suntnobisilleconcessit. Augustinusdequaest.Evang:Velaliter.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 ministrisDei,ut eosaserepellantsedvocemorumetactuum suadentaserecedi,neperbonosregantur,et eo vehementius quo deferunt eis honoremut honorificentiam eorum significaverit Petrus cadens ad pedes domini, mores autemineo quoddixitexiame. Beda: Confortat autem dominus timorem carnalium, ne quis vel de suae conscientia culpae tremens, vel de aliorum innocentia stupenssanctitatisiterformidetaggredi.
AMBROSE But mystically, those whom Peter takesbyhisword,heclaimsnotashisownbooty orhisowngift.Depart,hesays,fromme,OLord. Fearnotthenalsotoascribewhatisyourownto theLord,forwhatwasHisHehasgiventous. AUG.Or,PeterspeaksinthecharacterofAthe Church full of carnal men, Depart from me,forI amasinfulman.AsiftheChurch,crowdedwith carnal men, and almost sunk by their vices, throwsofffromit,asitwere,theruleinspiritual things, wherein the character of Christ chiefly shinesforth.Fornotwiththetonguedomentell thegoodservantsofGodthattheyshoulddepart from them, but with the utterance oftheirdeeds andactionstheypersuadethemtogoaway,that theymaynotbegovernedbythegood.Andyet all the more anxiously do they hasten topay honorstothem,justasPetertestifiedhisrespect byfallingatthefeetofourLord,buthisconductin saying,Departfromme. BEDE But the Lord allays the fears of carnal men,thatnoonetremblingattheconsciousness of his guilt, or astonished at the innocenceof others, might be afraid to undertakethejourney
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ofholiness. Augustinus de quaest. Evang: Dominus autem dum non recessit ab eis, significat,in bonis et spiritualibus viris non esseoportere hancvoluntatemutpeccatisturbarumcommoti, quo quasi securius tranquilliusque vivant, munus ecclesiasticum deserant. Quod autem subductis ad terram navibus, relictis omnibus secuti sunt eum, potest significare finem temporisquoabhuiusmundisalo,quiChristo inhaeseruntpenitusrecessurisunt. AUG. But the Lord did not depart fromthem, showing thereby that good and spiritualmen, whentheyeretroubledbythewickednessofthe many, ought not to wish to abandon their ecclesiastical duties, that they might live asit were a more secure and tranquil life. Butthe bringing their ships to land, and forsakingallto follow Jesus, may represent the end oftime, when those who have clung to Christ shall altogetherdepartfromthestormsofthisworld.
Lectio4 12 : , , . 13 , , : ' . 14
12.Anditcametopass,whenhewasina certain city, behold a man fullofleprosy: who seeing Jesus fell on his face,and besoughthim,saying,Lord,ifyouwill,you canmakemeclean.13.Andheputforth his hand, and touched him, saying,Iwill: beyouclean.Andimmediatelytheleprosy departed from him. 14. And hecharged him to tell no man: but go, and show yourself to the Priest, and offer foryour cleansing, according as Moses commanded,foratestimonytothem.15.
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, , , . 15 , : 16 .
Butsomuchthemorewentthereafame abroadofhim:andgreatmultitudescame togethertohear,andtobehealedbyhim of their infirmities. 16. And he withdrew himselfintothewilderness,andprayed.
Ambrosius in Lucam: Quarto signo,ex quo in Capharnaum dominus venit leprosus sanatur. Si autem quarto die solemilluminavit,etclarioremceterisfecit, hoc clarius opus aestimare debemus,de quodicituretfactumestcumessetinuna civitate,eteccevirplenuslepra.Beneubi leprosus mundatur, certus non exprimitur locus, ut ostendatur non unum populum specialis alicuius civitatis, sed omnes populosfuissesanatos. AthanasiusAdoravit
AMBROSE The fourth miracle after Jesuscameto Capernaum was the healing of a leprous man.But since He illumined the fourth day with thesun,and madeitmoregloriousthantherest,weoughttothink thisworkmoregloriousthanthosethatwentbeforeof whichitissaid,Anditcametopass,whenhewasin acertaincity,beholdamanfullofleprosy.Rightlyno definite place is mentioned where the leprousman was healed, to signify that not one people ofany particularcity,butallnationswerehealed.
autem
leprosus
ATHAN.NowtheleperworshippedtheLordGodin
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dominumDeumexistentemincorporeet neque propter carnem putavit esse creaturam verbum Dei nec pro eoquod verbum erat, vilipendit carnem quam vestiebat immo ut in templo creato adorabat omnium creatorem, in faciem procidens sequitur enim et vidensIesum etprocidensinfaciem,rogaviteum. Ambrosius: Quod in faciem procidit, humilitatis est et pudoris, utunusquisque de vitae suae maculis erubescat: sed confessionem verecundia non repressit: ostendit vulnus, remedium postulavit, dicensdomine,sivis,potesmemundare. De voluntate domini non quasi pietatis incredulus dubitavit sed quasi iniquitatis suaeconsciusnonpraesumpsit:religionis autemetfideiplenaconfessioestquaein voluntatedominiposuitpotestatem. Cyrillus: Noverat enim lepram experimentismedicorumnoncederesed vidit divina maiestate pelli Daemones,et ceterosabaliisvaletudinibuscurari,quae coniecitdivinadexterafieri. Titus:Addiscamusetiamexverbisleprosi
Hisbodilyform,andthoughtnottheWordofGodto beacreaturebecauseofHisflesh,norbecauseHe wastheWorddidhethinklightlyofthefleshwhichHe putonnayratherinacreatedtempleheadoredthe Creator of all things, falling down on his face,asit follows, And when he saw Jesus he fellonhisface, andbesoughthim.
AMBROSE In falling upon his face he markedhis humility and modesty, for every one should blushat thestainsofhislife,buthisreverencekeptnotback his confession, he shows his wound, andasksfora remedy,saying,Ifyouwill,youcanmakemeclean.Of thewilloftheLordhedoubted,notfromdistrustofHis mercy,butcheckedbytheconsciousnessofhisown unworthiness. But the confession is one full of devotionandfaith,placingallpowerinthewillofthe Lord.
CYRILForheknewthatleprosyyieldsnottotheskill of physicians, but he saw the devils cast outbythe Divine authority, and multitudes cured of divers diseases,allwhichheconceivedwastheworkofthe Divinearm. TITUS BOST. Let us learn from the words ofthe
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corporalium infirmitatum medelam non quaerere, sed divino beneplacito totum committere,quinovitopportuna,etomnia iudiciodisposuit. Ambrosius: Eo autem sanatgenerequo fuerat obsecratus unde sequitur et extendens Iesus manum, tetigit illum.Lex tangi leprosos prohibet sed quidominus legis est, non obsequitur legi, sedlegem facit. Non ergo tetigit, quia sine tactu mundarenonpoterat,sedutprobaretquia subiectus non erat legi, nec contagium timebatuthomines,sedquiacontaminari non poterat qui alios liberabat simule contrario ut lepra tactu dominifugaretur, quaesolebatcontaminaretangentem.
leper not to go about seeking the cureofourbodily infirmities,buttocommitthewholetothewillofGod, Who knows what is best for us, and disposesall thingsasHewill. AMBROSE He heals in the same mannerinwhich He had been entreated to heal, as itfollows,And Jesus put forth his hand, and touched him, &c.The law forbids to touch the leprous man, butHewhois theLordofthelawsubmitsnottothelaw,butmakes thelawHedidnottouchbecausewithouttouchingHe was unable to make him clean, but to showthathe was neither subject to the law, nor fearedthe contagionasmanforHecouldnotbecontaminated Whodeliveredothersfromthepollution.Ontheother hand, He touched also, that the leprosy might be expelledbythetouchoftheLord,whichwaswontto contaminatehimthattouched. THEOPHYL.ForHissacredfleshhasahealing,and life-giving power, as being indeed the flesh ofthe WordofGod. AMBROSE In the words which follow, I will,beyou clean,youhavethewill,youhavealsotheresultofHis mercy. CYRIL From majesty alone proceeds the royal
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Theophylactus: Ipsius enim sacra caro est purgativa, et vitam tribuens, sicut existensverbiDeicaro. Ambrosius: In hoc autem quod subdit volo,mundare,habesvoluntatem,habeset pietatiseffectum. 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 eiusdemvirtutis, eiusdem esse substantiae. Mirare tamen in his Christum divine et corporaliter operantem: divinum enim est ita velle ut praesto fiant omnia, humanum autem extenderedexteram.UnusitaqueChristus exutrisqueperficitur,eoquodverbumcaro factumest. Gregorius Nyssenus: Et quia cum utraquehominisparticula,animascilicetet corpore, unita est deitas, per utraque patebant supernae naturae indicia. Corpus enim reconditum in se lumen declarabat, cum palpando praestabat remedia,sedanimapraepotentivoluntate divinam ostendebat virtutem: velut enim sensustactuspropriuscorporisest,sicet animae voluntarius motus: vult anima, tangitcorpus. Ambrosius: Dicit ergo volo, propter
command, how then is the Only-begottencounted amongtheservants,whobyHismerewillcandoall things?WereadofGodtheFather,thatHehasdone all things whatsoever He pleased. But He who exercisesthepowerofHisFather,howcanHediffer fromHiminnature?Besides,whatsoeverthingsare of the same power, are wont to be of thesame substance. Again let us then admireinthesethings Christ working both divinely and bodily. For itisof Godsotowillthatallthingsaredoneaccordingly,but of man to stretch forth the hand. From twonatures therefore is perfected one Christ, for thattheWord wasmadeflesh.
GREG.NYSS.AndbecausetheDeityisunitedwith eachportionofman,i.e.bothsoulandbody,ineach are evident the signs of a heavenly nature.Forthe body declared the Deity hidden in it, when henby touching it afforded a remedy, but the soul, bythe mighty power of its will, marked theDivinestrength. Forasthesenseoftouchisthepropertyofthebody, sothemotionofthewillofthesoul.Thesoulwills,the bodytouches.
AMBROSE He says then, I will, for Photinus,He

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Photinum imperat propter Arium tangit propterManichaeum.Nihilautemmedium est inter opus Dei atque praeceptum,ut intelligas medentis affectum, virtutem operis unde sequitur et confestimlepra 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 vulgandanostrabeneficia,sedpremenda, ut non solum a mercede abstineamus pecuniae,sedetiamgratiae.Autfortasse illa silentii causa est imperati, quod meliores putabat, qui fide magis spontanea quam speratis beneficiis credidissent. Cyrillus:Leprosoetiamsilentesufficiebat ipsa negotii vox ad narrandum omnibus agnoscentibus per eum potestatem curantis. 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 undesequitur sedvade,ostendetesacerdoti:utscilicet
commands, for Arius, He touches, for Manichaeus. ButthereisnothinginterveningbetweenGodswork andHiscommand,thatwemayseeintheinclination ofthehealerthepowerofthework.Henceitfollows, Andimmediatelytheleprosydepartedfromhim.But lest leprosy should become rife among us, leteach avoid boasting after the example of our Lords humility. For it follows, And he commandedhimthat heshouldtellittonoone,thatintruthhemightteach usthatourgooddeedsarenottobemadepublic,but to be rather concealed, that we should abstainnot onlyfromgainingmoney,butevenfavor.Orperhaps the cause of His commanding silence was thatHe thought those to be preferred, who had rather believed of their own accord than from the hope of benefit.
CYRILThoughtheleperwassilent,thevoiceofthe transactionitselfwassufficienttopublishittoallwho acknowledgedthroughhimthepoweroftheCurer.
CHRYS. And since frequently men, when theyare sick,rememberGod,butwhentheyrecover,waxdull, He bids him to always keep God before hiseyes, givingglorytoGod.Henceitfollows,Butgoandshow yourself to the Priest, in order that the leprousman beingcleansedmightsubmithimselftotheinspection
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mundatus leprosus committeret se sacerdotis aspectui ac sic per illius censuramnumerareturintersuos. Ambrosius: Et ut etiam intelligeret sacerdosnonlegisordine,sedgratiaDei supra legem esse curatum et dum mandatur sacrificium secundum praeceptumMoysi,ostenditdominusquia legem non solveret, sed impleret unde sequituretofferproemundationetuasicut praecepitMoyses. 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 essesacrificiumsanctumsanctorum,quod corpus eius est: non enim oportebat auferri significativa sacrificia priusquam illudquodsignificabaturconfirmatumesset contestationeapostolorumpraedicantium, etfidecredentiumpopulorum. Ambrosius: Vel quia lex spiritualis est, videtur sacrificium mandasse spirituale undedixitsicutpraecepitMoysesdenique
of the Priest, and so by his sanction becountedas healed.
AMBROSEAndthatthePriestalsoshouldknowthat not by the order of the law but by thegraceofGod abovethelaw,hewascured.Andsinceasacrificeis commanded by the regulation of Moses, the Lord showsthatHedoesnotabrogatethelaw,butfulfillit. As it follows, And offer for yourcleansingaccording asMosescommanded.
AUG. He seems here to approve of the sacrifice which had been commanded through Mosesthough the Church does not require it. It may thereforebe understood to have been commanded, becausenot asyethadcommencedthatmostholysacrificewhich isHisbody.Foritwasnotfittingthattypicalsacrifices shouldbetakenawaybeforethatwhichwastypified should be confirmed by the witness oftheApostles preaching,andthefaithofbelievers.
AMBROSE Or because the law is spiritual He seems to have commanded a spiritual sacrifice. Hence he said, As Moses commanded. Lastly, he
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addiditintestimoniumillis. Titus: Haeretici perperam hocaccipiunt, dicentesinopprobriumlegisessedictum. Qualiter autem iuberet offerre pro emundatione secundum praeceptum Moysi? Chrysostomus in Matthaeum: Dicit ergointestimoniumillis,quiaexhocfacto ostenditur Christum incomparabili excellentia Moysi praeferri quia enim Moyses insufficiens erat a sororeleprae pellere morbum, orabat dominum uteam liberaret sed salvator in potestate divina protulitvolo,mundare. Cyrillus: Vel in testimonium illis, hocest ad reprehensionem eorum, et ad probationem quod legem revereor.Cum enimtecuraverim,mittoteadsacerdotum 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
adds,foratestimonytothem. Thehereticsunderstandthiserroneously,saying,that itwasmeantasareproachtothelaw.Buthowwould he order an offering for cleansing, according to Mosescommandments,ifhemeantthisagainstthe law? CYRIL He says then, for a testimony tothem, becausethisdeedmakesmanifestthatChristinHis incomparable excellence is far above Moses. For whenMosescouldnotridhissisteroftheleprosy,he prayedtheLordtodeliverher.ButtheSavior,inHis divinepower,declared,Iwill,beyouclean.
CHRYS. Or, for a testimony against them, i.e.asa reproofofthem,andatestimonythatIrespectthelaw. FornowtoothatIhavecuredyou,Isendyouforthe examination of the priests, that you should bearme witness that I have not played false to the law.And although the Lord in giving out remediesadvised telling them to no one, instructing us toavoidpride yet His fame flew about every where, instillingthe miracleintotheearsofeveryone,asitfollows,Butso muchthemorewentthereafameabroadofhim.
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magissermodeillo. Beda: Unius autem perfecta salvatio multas ad dominum cogit turbas: unde sequituretconveniebantturbaemultae,ut audirent et curarentur ab infirmitatibus suis.Utenimleprosusexteriussesanatum doceret,perceptumbeneficium,utMarcus ait,etiamiussusnontacet. Gregorius Moralium: Redemptor autem nosterperdiemmiraculainurbibusexibet, etadorationisstudiuminnoctepernoctat: unde sequitur ipse autem secedebatin desertum, et orabat: ut perfectisvidelicet 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. Beda: Quod autem secedit orare, nonei naturae tribuas quae dicit volo,mundare, sed ei quae extendens manum tetigit leprosum: non quod iuxta Nestorium gemina sit filii persona sed eiusdem
BEDE Now the perfect healing of onebringsmany multitudes to the Lord, as it follows, Andgreat multitudescametogetherthattheyshouldbehealed. For the leprous man that he might show bothhis outwardandinwardcure,eventhoughforbidceases not, as Mark says, to tell of the benefit hehad received. GREG.OurRedeemerperformsHismiraclesbyday, andpassesthenightinprayer,asitfollows,Andhe withdrew himself into the wilderness, and prayed, hinting, as it were, to perfect preachers, thatas neithertheyshouldentirelydeserttheactivelifefrom loveofcontemplation,soneithershouldtheydespise the joys of contemplation from an excessofactivity, but in silent thought imbibe that which theymight afterwardsgivebackinwordstotheirneighbors.
BEDE Now that He retired to pray, you wouldnot ascribetothatnaturewhichsays,Iwill,beyouclean, but to that which putting forth the handtouchedthe leprousman,notthataccordingtoNestoriusthereis adoublepersonoftheSon,butofthesameperson,
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personae,sicutnaturae,sicetoperationes suntduae. Gregorius Nazianzenus: Et opera quidem in populo, orationes autem in deserto peragebat ut plurimum sanciens quodliceatparumperquiescere,utmente sincera cum Deo colloquamur. Neque enim ipse indigebat remotione, quianon erat in eo quod remitteretur, cum Deus esset: sed ut pateat nobis etoperationis horaetaltiorissolertiae.
astherearetwonatures,soaretheretwooperations.
GREG NAZ. And His works He indeed performed amongthepeople,butHeprayedforthemostpartin the wilderness, sanctioning the liberty of resting a whilefromlabortoholdconversewithGodwithapure heart.ForHeneedednochangeorretirement,since therewasnothingwhichcouldberelaxedinHim,nor any place in which He might confineHimself,forHe was God, but it was that we mightclearlyknowthat there is a time for action, a time for eachhigher occupation. BEDEHowtypicallytheleprousmanrepresentsthe whole race of man, languishing with sins full of leprosy,forallhavesinnedandfallshortofthegloryof Godthatsobythehandputforth,i.e.thewordofGod partaking of human nature, they might becleansed from the vanity of their old errors, and offer for cleansingtheirbodiesasalivingsacrifice.
Beda: Typice autem leprosus humanum genus languidum peccatis designat, plenumlepra:quiaomnespeccaverunt,et egentgratiaDei,utscilicetextentamanu, idest verbo Dei humanam contingente naturam, a prisci erroris varietate mundentur, et offerant Deo pro emundationecorporasuahostiamvivam. Ambrosius: Si autem leprae medicina verbumest,contemptusverbilepramentis est. Theophylactus:
AMBROSEButifthewordisthehealingofleprosy, thecontemptofthewordistheleprosyofthemind.
Vide
autem, quod
THEOPHYL. But mark, that after a man hasbeen

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postquam mundatus est aliquis, tunc dignus est offerre hoc munus, scilicet corpus et sanguinem domini, quod est divinaeunitumnaturae.
cleansed he is then worthy to offer thisgift,namely, thebodyandbloodoftheLord,whichisunitedtothe Divinenature.
Lectio5 17 , : . 18 , [].19 .20 , , . 21

17.Anditcametopassonacertain day, as he was teaching, thatthere were Pharisees and doctors ofthe lawsittingby,whichwerecomeoutof everytownofGalilee,andJudea,and Jerusalem:andthepoweroftheLord was present to heal them. 18.And, behold,menbroughtinabedaman which was taken with a palsy: and they sought means to bring himin, and to lay him before him. 19.And whentheycouldnotfindbywhatway they might bring him in because of the multitude, they went upon the housetop, and let him downthrough thetilingwithhiscouchintothemidst before Jesus. 20. And whenhesaw their faith, he said to him,Man,your sins are forgiven you. 21. And the ScribesandthePhariseesbeganto reason, saying, Who is this which
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, 22 , 23 , , ,, 24 , , . 25 , ' , .26 , .
speaks blasphemies? Who can forgive sins, but God alone?22.But whenJesusperceivedtheirthoughts, he answering said to them, What reason you in your hearts? 23. Whether is easier, to say, Yoursins be forgiven you or to say, Riseup andwalk?24.Butthatyoumayknow thattheSonofmanhaspowerupon earth to forgive sins, (he said tothe sickofthepalsy,)Isaytoyou,Arise, and take up your couch, and go to your house. 25. And immediatelyhe roseupbeforethem,andtookupthat whereon he lay, and departedtohis own house, glorifying God. 26. And they were all amazed, and they glorified God, and were filled with fear, saying, We have seenstrange thingstoday.
Cyrillus:ScribaeetPharisaei,quifactifuerant prodigiorum Christi visores, audiebant ipsum

CYRIL The Scribes and Pharisees whohad become spectators of Christs miracles, heard
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quoquedocentemundedicituretfactumestin unadierum,etIesussedebatdocenseterant Pharisaei sedentes, et legis doctores, qui venerant ex omni castello Galilaeae, et Iudaeae,etIerusalemetvirtusdominieratad sanandum eos. Non quasi mutuo acciperet potestatem alterius, sed quasi Deus et dominus propria operabatur virtute. Fiunt autem homines saepe donorum spiritualium dignisedplerumquedeficiuntearationequam novit donorum largitor quod in Christo non accidit:affluebateniminpraestandisremediis 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 miraculuminparalytico:inquoquiadefecisse videbatur medicinalis ars, portabatur a proximisadsupernumetcaelestemmedicum unde sequitur et ecce viri portantes inlecto hominem qui erat paralyticus et quaerebant euminferre,etponereanteeum. Chrysostomus: Mirandi vero sunt qui paralyticum adduxerunt, qualiter cum nequissentintrareperostium,novumaliquidet alienum attentaverunt unde sequitur et non invenientesquaparteeuminferrentpraeturba,
Himalsoteaching.Henceitissaid,Anditcame topassonacertainday,ashewasteaching,that there were Pharisees sitting by, &c. Andthe poweroftheLordwaspresenttohealthem.Not asthoughHeborrowedthepowerofanother,but as God and the Lord He healed by His own inherentpower.Nowmenoftenbecomeworthyof spiritual gifts, but generally depart from therule which the giver of the gifts knew. It was notso with Christ, for the divine power went on abounding in giving remedies. But because it was necessary where so great a numberof Scribes and Pharisees had cometogether,that something should be done to attest Hispower before those men who slighted Him, He performedthemiracleonthemanwiththepalsy, who since medical art seemed to fail, was carried by his kinsfolk to a higherandheavenly Physician.Asitfollows,Andbeholdmenbrought him.
CHRYS.Buttheyaretobeadmiredwhobrought in the paralytic, since on finding that theycould notenterinatthedoor,theyattemptedanewand untried way. As it follows, And when theycould notfindbywhatwaytheymightbringhimin,they
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ascenderunt supra tectum. Detegentesautem tectumdeponuntgrabatum,etponuntinmedio paralyticum unde sequitur et per tegulas submiserunt illum cum lecto in mediumante Iesum.Dicetaliquisdemissumfuisselocuma quopertegulasdeposueruntparalyticilectum.
went upon the housetop, &c. But unroofingthe house they let down the couch, and placethe paralytic in the midst, as it follows, Andtheylet himdownthroughthetilings.Someonemaysay, that the place was let down, from which they loweredthecouchofthepalsiedmanthroughthe tilings. BEDE The Lord about to cure the manofhis palsy,firstloosensthechainsofhissins,thatHe may show him, that on account of thebondsof hissins,heispunishedwiththelooseningofhis joints,andthatunlesstheformeraresetfree,he cannot be healed to the recovery of hislimbs. Henceitfollows,Andwhenhesawtheirfaith,&c. AMBROSEMightyistheLordwhopardonsone manforthegooddeedofanother,andwhilehe approvesoftheone,forgivestheotherhissins. Why, O man, with you does not yourfellowman prevail, when with God a servant has boththe libertytointercedeinyourbehalf,andthepower ofobtainingwhatheasks?Ifyoudespairofthe pardonofheavysins,bringtheprayersofothers, bringtheChurchtoprayforyou,andatsightof this the Lord may pardon what man deniesto you.
Beda: Hominem autem dominus a paralysi curaturus, primo peccatorum vinculadissolvit, ut ostenderet eum ob nexus culparumartuum dissolutione damnari, nec nisi his relaxatis membrorumposserecuperationesanariunde sequitur quorum fidem ut vidit, dixit: homo, remittunturtibipeccatatua. Ambrosius: Magnus dominus, qui aliorum meritoignoscitaliisetdumaliosprobat,aliis relaxaterrata.Curapudte,homo,colleganon valeat,cumapudDeumservusetinterveniendi meritumetiushabeatimpetrandi?Sigravium peccatorumdiffidisveniam,adhibeprecatores, adhibeEcclesiamquaeproteprecetur,cuius contemplatione, quod tibi dominus negare posset,ignoscat.
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Chrysostomus in Matthaeum: Occurrebat autemetinhocipsiuspatientisfides:nonenim sustinuisset se inferius submitti, nisi credidisset. 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 possetdicere:nonpeccavi:simuletiamutille quihominidimittebat,intelligereturDeus. Chrysostomus: Nos autem si corporaliter patimur,satagimusnocivumabicerecumvero male sit animae, differimus atque ideoneca corporis nocivis curamur. Abscindamus igitur fontem malorum, et cessabunt aegritudinum fluxus. Metu autem multitudinis suam intentionem aperire Pharisaei non audebant, sedsolumincordibussuismeditabanturunde sequitur et coeperunt cogitare Scribae et Pharisaei, dicentes: quis est hic quiloquitur blasphemias? Chrysostomus: In quo mortis praecipitant sententiam.Eratenimmandatuminlege,quod quicumque blasphemaret in Deum, morte puniretur.
CHRYS.Buttherewascombinedinthisthefaith alsoofthesuffererhimself.Forhewouldnothave submittedtobeletdown,hadhenotbelieved.
AUG.ButourLordssaying,Man,yoursinsare forgiven,conveysthemeaningthatthemanhad his sins forgiven him, because in that hewas man,hecouldnotsay,Ihavenotsinned,butat the same time also, that He who forgave sins mightbeknowntobeGod. CHRYS.Nowifwesufferbodily,weareenough concernedtogetridofthehurtfulthingbutwhen therehasharmhappenedtothesoul,wedelay, and so are neither cured ofourbodilyailments. Let us then remove the fountain of evil,andthe waters of sickness will cease to flow.Butfrom fear of the multitude, the Pharisees durstnot openlyexposetheirdesigns,butonlymeditated them in their hearts. Hence it follows, And they began to reason, saying, Who is this which speaksblasphemies? CYRIL By this they hasten the sentence of death, for it was commanded in the law, that whoever blasphemed God should be punished withdeath.
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Ambrosius: Itaque ab ipsis ex operibussuis Dei filius accipit testimonium nam etvalidius 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? Magnainfidaeplebisamentia,utcumconfessa fuerit solius Dei esse donare peccata, non credatDeopeccatadonanti.
AMBROSE From His very works thereforethe Son of God receives testimony. For it isboth more powerful evidence when men confess unwillingly,andamorefatalerrorwhentheywho deny are left to the consequence of theirown assertions. Hence it follows, Who canforgive sins,butGodonly?Greatisthemadnessofan unbelieving people, who though they have confessedthatitisofGodalonetoforgivesins, believenotGodwhenHeforgivessins. BEDEFortheysaytrue,thatnoonecanforgive sins but God, who yet forgives throughthoseto whom He gives the power of forgiving. And thereforeChristisprovedtobetrulyGod,forHe isabletoforgivesinsasGod. AMBROSE The Lord wishing to save sinners shows Himself to be God, by Hisknowledgeof thesecretthoughtsasitfollows,Butthatyoumay know.
Beda:Verumenimdicunt:quianemopeccata dimitterenisiDeuspotest,quipereosquoque dimittitquibusdimittenditribuitpotestatem.Et ideo Christus vere Deus esse probatur,quia dimitterepeccataquasiDeuspotest. Ambrosius: Dominus autem salvos volens facere peccatores, ex occultorum cognitione Deum se esse demonstrat unde sequiturut autem cognovit Iesus cogitationes eorum, respondens dixit ad illos: quid cogitatis in cordibusvestris? Cyrillus:Quasidicat:oPharisaei,quiadicitis quispotestpeccatadimittere,nisisolusDeus? Respondeo vobis: quis potest secretacordis scrutari, nisi solus Deus? Qui per prophetas
CYRILAsiftosay,OPhariseessinceyousay, Who can forgive sins, but God alone?Ianswer you,Whocansearchthesecretsoftheheart,but God alone, Who says by His prophet, I amthe
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dicit: ego dominus scrutans cordaetprobans renes. Chrysostomus: Si ergo increduli estiserga primum, scilicet remissionem peccati, ecce aliudadicio,dumintimavestrapatefacio:quin etiam aliud dum paralytici corpus consolido undesubditquidestfacilius,dicere:dimittuntur tibi peccata, an dicere: surge et ambula? Palam quidem est quia consolidare corpus faciliusest:quantonamquenobiliorestanima corpore, tanto est excellentior absolutio criminum: verum, quia illud non creditiseo quodlateat,adiciamquodminusestapertius tamen,quatenusquodestmagisoccultumper hocdemonstretur.Etquidemcumallocutusest infirmantem, non dixit: dimitto tibi peccata, propriam exprimens potestatem sed remittunturtibipeccata.Cogentibusautemillis, evidentius propriam declarat potestatem, dicens ut autem sciatis quia filius hominis potestatemhabetinterrisdimittendipeccata. Theophylactus: Vide quod in terra dimittit peccata: dum enim sumus in terra, peccata nostra delere possumus, postquam vero a terratollimur,nonvalebimusconfiteri:clauditur enimianua.
Lord.thatsearchsthehearts,andtriesthereins.
CHRYS.Ifthenyoudisbelievethefirst,(i.e.the forgiveness of sins,) behold, I add another, seeing that I lay open your inmost thoughts. Again,anotherthatImakewholethebodyofthe palsied man. Hence He adds, Whether isit easier?Itisveryplainthatitiseasiertorestore the body to health. For as the soulisfarnobler thanthebody,soistheforgivenessofsinsmore excellentthanthehealingofthebody.Butsince youbelievenottheformer,becauseitishidIwill addthatwhichisinferior,yetmoreopen,inorder that thereby that which is secret maybemade manifest. And indeed in addressing thesick man, He said not, I forgive you your sins, expressing His own power, but, Your sinsare forgivenyou.ButtheycompelledHimtodeclare more plainly His own power to them, whenHe said,Butthatyoumayknow.
THEOPHYL.ObservethatonearthHeforgives sins. For while we are on earth wecanblotout our sins. But after that we are takenawayfrom theearth,weshallnotbeabletoconfess,forthe gateisshut.
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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 phantasiaquodfactumestundesequiturtolle grabatumtuum,etvadeindomumtuamquasi dicat: ego volebam per tuam passionem curareillosquisanividentur,infirmanturautem in anima sed quia nolunt, vade tuam correcturusfamiliam. Ambrosius:Necmoraullasanitatisintervenit unumdictorumremediorumquemomentumest unde sequitur et confestim consurgenscoram illis, tulit lectum in quo iacebat, et abiitin domumsuam,magnificansDeum. Cyrillus: Quo facto patuit quod filius hominis potestinterrarelaxarepeccataquodproseet pronobisdixerat.IpsenamqueutDeusfactus homotamquamdominuslegispeccatadimittit. Sortiti sumus etiam nos ab eotammirabilem gratiam: dictum est enim discipulis:quorum remiseritis peccata, remittuntur eis.Quomodo autem non magis ipse peccata dimittit, qui ceterispotestatemfaciendihoctradidit?
CHRYS. He show the pardon of sins bythe healingofthebody.Henceitfollows,Hesaysto the sick of the palsy, I say to you,Rise.ButHe manifeststhehealingofthebodybythecarrying ofthebed,thatsothatwhichtookplacemightbe accountednoshadow.Henceitfollows,Takeup yourbed.AsifHesaid,Iwaswillingthroughyour sufferingtocurethosewhothinkthattheyarein health, while their souls are sick, butsincethey areunwilling,goandcorrectyourhousehold.
AMBROSE Nor is there any delay, health is presentthereisbutonemomentbothofwords, and healing. Hence it follows, Andimmediately herose[beforethem,tookthebedonwhichhe laid,andwenthome,praisingGod.] From this fact it is evident, that theSonofman haspoweronearthtoforgivesinsHesaidthis both for Himself and us. For He as Godmade man, as the Lord of the law, forgives sins,we alsohavebeenchosentoreceivefromHimthe same marvelous grace. For it was said tothe disciples, Whose sins your remit, they are remitted to them. But how does HenotHimself forgivesins,Whohasgiventoothersthepower ofdoingso?
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Chrysostomus: Reges autem terreni et principes homicidas absolventes, a poena praesentiliberant,acriminibusautemexpiare nonpossunt. Ambrosius: Spectant autem surgentem increduli, mirantur abeuntem unde sequituret stupor apprehendit omnes, et magnificabant Deum. Chrysostomus in Matthaeum: Paulatim serpuntIudaeimagnificantesDeum,nontamen putant eum Deum esse obstabat enim eis caro:nectameneratmodicumaestimareeum praecipuum esse mortalium et a Deo processisse. Ambrosius: Divini autem operis miracula malunt timere quam credere undesequituret 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 medicinaest,quoniamorassepraemittitur,non proptersuffragium,sedpropterexemplum. Augustinusdequaest.Evang:Deparalytico
Butthekingsandprincesoftheearthwhenthey acquit homicides, release them from their present punishment, but cannot expiate their crimes. AMBROSE They behold him rising up, still disbelieving, and marvel at his departing asit follows,Andtheywereallamazed.
CHRYS. The Jews creep on by degrees, glorifyingGod,yetthinkingHimnotGod,forHis flesh stood in their way. But still itwasnoslight thing to consider Him the chief of mortalmen, andtohaveproceededfromGod.
AMBROSEButtheyhadratherfearthemiracles ofdivineworking,thanbelievethem.Asitfollows, And they were filled with fear. But if theyhad believedtheyhadnotsurelyfeared,butlovedfor perfect love casts out fear But this was no carelessortriflingcureoftheparalytic,sinceour Lord is said to have prayed first, not forthe petitionssake,butforanexample.
AUG. With respect to the sick of the palsy,we

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enim potest intelligi animam dissolutam membris, hoc est operationibus, Christum quaerere,idestvoluntatemverbiDeiimpediri autematurbis,scilicetcogitationum,nisitecta, idest operta Scripturarum, aperiat, et perhoc adnotitiamChristiperveniat,hocest,adeius humilitatemfideipietatedescendat. Beda: Et bene domus Iesu tegulis contecta describitur, quia sub contemptibili litterarum velaminespiritualisgratiaevirtusinvenitur.
mayunderstandthatthesoulrelaxedinitslimbs i.e.itsoperations,seeksChrist,i.e.themeaning ofGodsword,butishinderedbythecrowds,that is to say, unless it discovers the secrets ofthe thoughts,i.e.thedarkpartsoftheScriptures,and therebyarrivesattheknowledgeofChrist
BEDE And the house where Jesuswasiswell described as covered with tiles, sincebeneath the beggarly covering of letters is found the spiritualpowerofgrace. AMBROSE Now let every sick person have thosethatwillprayforhissalvation,bywhomthe loosenedjointsofourlifeandhaltingstepsmay berenewedbytheremedyoftheheavenlyword. Lettherebethencertainmonitorsofthesoul,to raisethemindofman,thoughgrowndullthrough the weakness of the external body, tohigher things, by the aid of which being ableagain easilytoraiseandhumbleitself,itmaybeplaced before Jesus worthy to be presented in the Lordssight.FortheLordbeholdsthehumble. AUG.Thementhenbywhomheisletdownmay signifythedoctorsoftheChurch.Butthatheislet downwiththecouch,signifiesthatChristoughtto
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Ambrosius: Unusquisque autem aeger petendae praedicatores salutis debet adhibere, per quos nostrae vitae compago resoluta,actuumquenostrorumclaudavestigia, verbicaelestisremedioreformentur.Sintigitur aliqui monitores mentis, qui animum hominis, quamvis exterioris corporis debilitate torpentem,adsuperioraerigant,quorumrursus adminiculis et attollere et humiliare sefacilis ante Iesum locetur, dominico videri dignus aspectu:humilitatemenimrespicitdominus. Augustinus de quaest. Evang: Hi ergo a quibus deponitur, bonos doctores Ecclesiae possunt significare quod autem cum lecto
deponitur, significat ab homine in istacarne adhucconstitutoChristumdeberecognosci. Ambrosius: Dominus autem plenam spem resurrectionis ostendens, peccata donat animorum, et debilitatem carnis excludit: hoc est enim totum hominem esse curatum. Quamvisigiturmagnumsithominibuspeccata dimittere, tamen multo divinius est resurrectionem donare corporibus, quandoquidem Deus resurrectio est. Lectus autem qui tolli iubetur, nihil est aliud quam corpushumanum. Augustinusdequaest.Evang:Utnoniamin carnalibusgaudiistamquaminlectorequiescat infirmitas animae, sed magis ipsa contineat affectiones carnales, et tendat ad domum suam,idestrequiemsecretorumcordissui. Ambrosius: Vel domum repetere suam,hoc est ad Paradisum redire: ea enim est vera domusquaehominemprimasuscepit,noniure amissa, sed fraude. Merito ergo restituitur, quoniam venerat qui nexum fraudis aboleret, iusquereformaret.
beknownbyman,whileyetabidinginhisflesh.
AMBROSE But the Lord, pointing out thefull hopeofresurrection,pardonsthesinsofthesoul, setsasidetheweaknessoftheflesh.Forthisis thecuringofthewholeman.Althoughthenitisa great thing to forgive the sins of men, itisyet much more divine to give resurrection to the bodies,sinceindeedGodistheresurrection.But the bed which is ordered to be taken up is nothingelsebutthehumanbody.
AUG. That the infirm soul may no more rest in carnaljoys,asinabed,butratheritselfrestrain the carnal affections, and tend toward itsown home, i.e. the resting-place of the secretsofits heart. AMBROSEOritmayreseekitsownhome,i.e. returntoParadise,forthatisitstruehome,which firstreceivedman,andwaslostnotfairly,butby treachery.Rightlythenisthesoulrestoredthither, since He has come Who will undo the treacherousknot,andreestablishrighteousness.
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Lectio6 27 , , .28 . 29 : ' . 30 , 31 , : 32 . 27. And after these things he went forth,andsawaPublican,namedLevi, sittingatthereceiptofcustom:andhe saidtohim,Followme.28Andheleft all,roseup,andfollowedhim.29And Levimadehimagreatfeastinhisown house: and there was a great company of Publicans and of others that sat down with them. 30.Buttheir Scribes and Pharisees murmured against his disciples, saying, Whydo you eat and drink with Publicansand sinners? 31. And Jesus answering saidtothem,Theythatarewholeneed notaphysicianbuttheythataresick. 32.Icamenottocalltherighteous,but sinnerstorepentance.
Augustinus de Cons. Evang: Post paralyticum sanatum, de conversione

AUG.Afterthehealingofthesickofthepalsy,St. Luke goes on to mention the conversion ofa

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publicani subiungit, dicens et post haecexiit etviditpublicanumnominelevi,sedentemad telonium.IpseestMatthaeus,quietlevi.
publican, saying, And after these things,hewent forth, and saw a publican of the name of Levi, sitting at the receipt of custom. This isMatthew, alsocalledLevi. BEDENowLukeandMark,forthehonorofthe Evangelist,aresilentastohiscommonname,but Matthew is the first to accuse himself,andgives the name of Matthew and publican, that noone mightdespairofsalvationbecauseoftheenormity ofhissins,whenhehimselfwaschangedfroma publicantoanApostle. CYRIL For Levi had been a publican, a rapacious man, of unbridled desires aftervain things,aloverofothermensgoods,forthisisthe character of the publican, but snatched from the very worship of malice by Christs call. Hence it follows,Andhesaidtohim,Followme. He bids him follow Him, not withbodilystep,but withthesoulsaffections.Matthewtherefore,being calledbytheWord,lefthisown,whowaswontto seizethethingsofothers,asitfollows,Andhaving leftall,herose,andfollowedhim. CHRYS.Heremarkboththepowerofthecaller, andtheobedienceofhimthatwascalled.Forhe
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Beda:SedLucasetMarcuspropterhonorem 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 ipsedepublicanoinapostolumsitmutatus. Cyrillus: Publicanus enim fuerat levi, vir avarus,effrenisergasuperflua,alieniamator, (hocenimestpublicanorumofficium)sedab ipsisofficinismalitiaedetrahitur,Christoeum vocanteundesequituretaitilli:sequereme.
Ambrosius: Sequi iubet, non corporis gressu, sed mentis affectu. Itaque illeverbo vocatus,propriadereliquitquirapiebataliena unde sequitur et relictis omnibus, surgens secutusesteum. Chrysostomus in Matthaeum: Ubi et vocantis virtutem et vocati obedientiam
considera. Neque enim obstitit, neque vacillavitsedprotinusparuit,necinpropriam domum ire voluit ut suis hoc intimaret,sicut necpiscatores. Basilius:Necsolumfenorateloniipostposuit, sed etiam contempsit pericula quae sibiac suis accidere poterant, dum calculostelonii dimitteretimperfectos. Theophylactus:Etsicabaccipientecensum atranseuntibus,Christuscensumaccepit:non quidemeiusaccipienspecuniam,sedtotaliter eumtransferensadsuumconsortium. Chrysostomus: Vocatum autem levi dominus honoravit, dum cum eo confestim epulatus est: hoc enim maiorem praestabat fiduciam unde sequitur et fecit eiconvivium magnumleviindomosua.Necsolumcumeo discumbit, immo cum pluribus undesequitur eteratturbamultapublicanorumetaliorumqui cum illis erant discumbentes. Convenerant enim publicani ad eum sicut adcollegam,et hominemeiusdemofficii,sedetipseglorians de praesentia Christi, convocavit omnes. Christus etiam quodlibet genus remedii exhibebat, et non solum disputando et
neitherresistednorwavered,butforthwithobeyed andlikethefishermen,hedidnotevenwishtogo into his own house that he might tell it tohis friends. BASIL He not only gave up the profits ofthe customs, but also despised the dangers which mightoccurtohimselfandhisfamilyfromleaving theaccountsofthereceiptsuncompleted. THEOPHYL. And so from him that received toll from the passers by, Christ received toll, not money,butentiredevotiontoHiscompany.
CHRYS.ButtheLordhonoredLevi,whomHehad called,byimmediatelygoingtohisfeast.Forthis testified the greater confidence in him.Henceit follows, And Levi made him a great feast inhis ownhouse.NordidHesitdowntomeatwithhim alone,butwithmany,asitfollows,Andtherewas agreatcompanyofPublicansandothersthatsat down with them. For the publicans cametoLevi astotheircolleague,andamaninthesameline with themselves, and he too glorying in the presence of Christ, called them all together.For Christdisplayedeverysortofremedy,andnotonly by discoursing and displaying cures, or even by
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praestando sanitatis remedia, vel etiam redarguendo aemulos, sed etiam comedendo, nonnullos errantium corrigebat inde nos instruens quod quodlibet opuset tempus potest nobis utilitatem afferre.Sed nec publicanorum participationem vitavit propter utilitatem sequentem, more medici, qui nisi tangeret saniem, non liberaret a morbo. Ambrosius: Cum peccatoribus enim manducando, etiam cum gentibus non prohibetnosinireconvivium. Chrysostomus: Sed tamen dominus inculpatus est inde a Pharisaeisinvidentibus et volentibus a Christo discipulos separare unde sequitur et murmurabant Pharisaei et Scribae dicentes ad discipulos eius: quare cumpublicanisetpeccatoribusmanducatiset bibitis? Ambrosius:Serpentinavoxest:hancprimam vocemserpensemisitdicensEvae:quiddixit Deus: nolite manducare, et cetera? Ergo patrissuivenenadiffundunt. AugustinusdeCons.Evang:Videturautem
rebukingtheenvious,butalsobyeatingwiththem, Hecorrectedthefaultsofsome,therebygivingus alesson,thateverytimeandoccasionbringswith ititsownprofit.ButHeshunnednotthecompany of Publicans, for the sake of the advantage that mightensue,likeaphysician,whounlesshetouch theafflictedpartcannotcurethedisease.
AMBROSE For by His eating with sinners,He preventsnotusalsofromgoingtoabanquetwith theGentiles. CHRYS. But nevertheless the Lord was blamed bythePharisees,whowereenvious,andwished toseparateChristandHisdisciples,asitfollows, AndthePhariseesmurmured,saying,Whydoyou eatwithPublicans,&c.
AMBROSEThiswasthevoiceoftheDevil.This wasthefirstwordtheSerpentutteredtoEve,Yea has God said, You shall not eat. Sotheydiffuse thepoisonoftheirfather. AUG. Now St. Luke seems to haverelatedthis
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Lucas hoc aliquanto differentius ab aliis Evangelistis commemorasse: non enimdicit tantum domino obiectum esse quod cum publicanis et Pharisaeis manducaret et biberet, sed discipulis quod de ipso acde ipsis acciperetur. Propterea enimMatthaeus et Marcus de Christo discipulis obiectum narrant:quiaquoddiscipulicumpublicaniset peccatoribus manducabant, magistro magis obiciebatur,quemsectandoimitabantur.Una ergo sententia est, tanto melius insinuata quanto quibusdam verbis, manente veritate variata. Chrysostomus: Ipse autem dominus in contrarium eorum sermonem convertit, ostendens non esse culpam cum peccatoribusconversari,sedetiamconsonum misericordiae propriae unde sequitur et respondens Iesus dixit ad illos: non egent medicoquisanisunt,sedquimalehabentin quo commonet eos communis infirmitatis,et denumerolanguentiumeosesseostenditse vero medicum esse latenter subiungit non enimvenivocareiustos,sedpeccatores. Gregorius Nyssenus: Quasi dicat: adeo peccatoresnonabominor,quodeorumtantum gratiaveni,nonutmaneantpeccatores,sedut
somewhatdifferentfromtheotherEvangelists.For he does not say that to our Lord alone itwas objectedthatHeeatanddrankwithpublicansand sinners,buttothedisciplesalso,thatthecharge might be understood both of Him and them.But the reason that Matthew and Mark relatedthe objection as made concerning Christ to His disciples, was, that seeing the disciplesatewith publicans and sinners, it was theratherobjected to their Master as Him whom theyfollowedand imitated the meaning therefore is the same,vet so much the better conveyed, as while still keepingtothetruth,itdiffersincertainwords. CHRYS.ButourLordcrefutesalltheircharges, showing, that so far from its being a faulttomix withsinners,itisbutapartofHismercifuldesign, as it follows, And Jesus answeringsaidtothem, Theythatarewholeneednotaphysicianinwhich Heremindsthemoftheircommoninfirmities,and showsthemthattheyareofthenumberofthesick, butadds,HeisthePhysician.Itfollows,Icamenot tocalltherighteous,butsinnerstorepentance.
As if He should say, So far am I from hating sinners, that for their sakes only I came,notthat theyshouldremainsinners,butbeconvertedand
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convertantur,etbonifiant. AugustinusdeCons.Evang:Undeadditin poenitentiam, quod ad explanandam sententiamvalet,nequisquampeccatoresob hoc ipsum quod peccatores sunt, diligi arbitretur a Christo cum et illa similitudode aegrotisbeneintimetquidvelitDeusvocando peccatores, tamquam medicus aegrotos, ut ab iniquitate tamquam ab aegritudine salvi fiant. Ambrosius: Sed quomodo dum iustitias dilexit,nequeviditDavidiustumderelictum,si iustus derelinquitur, peccator asciscitur?Nisi intelligas quod eos iustos dicit qui exlege praesumant, et Evangelii gratiam non requirant. Nemo autem iustificatur ex lege, sed redimitur ex gratia. Non vocat ergoeos quiseiustosdicunt:usurpatoresenimiustitiae nonvocanturadgratiam:namsigratiaestex poenitentia, utique qui fastidit poenitentiam, abdicatgratiam.
becomerighteous. AUG. Hence He adds, to repentance, which serves well to explain the passage, thatnoone should suppose that sinners, because theyare sinners, are loved by Christ, sincethatsimilitude of the sick plainly suggests whatourLordmeant by calling sinners, as a Physician, the sick, in order that from iniquity as from sickness they shouldbesaved.
AMBROSE But how does God love righteousness, and David has never seen the righteous man forsaken, if the righteous are excluded,thesinnercalledunlessyouunderstand thatatHemeantbytherighteousthosewhoboast ofthelaw,andseeknotthegraceoftheGospel. Nownooneisjustifiedbythelaw,butredeemed by grace. He therefore calls not those who call themselves righteous, for the claimers to righteousnessarenotcalledtograce.Forifgrace is from repentance, surely he who despises repentancerenouncesgrace. AMBROSE But He calls those sinners, who consideringtheirguilt,andfeelingthattheycannot be justified by the law, submit themselvesby
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Beda: Peccatores autem vocat eos qui sua malaattendentes,necperlegemiustificarise posseputantes,Christigratiaesepoenitendo

subiciunt. Chrysostomus: Ironice autem dicit illos iustos,sicutquandodicitur:ecceAdamfactus est quasi unus nostrum. Quod autemnullus erat iustus super terram, ostendit Paulus dicens: omnes peccaverunt et egent gratia Dei. Gregorius Nyssenus: Vel dicit non egere sanosetiustosmedico,scilicetAngelossed malehabentesetpeccatores,idestnos:quia morbumpeccatiincurrimus,quiincaelisnon est. Beda: Per Matthaei autem electionemfides gentium exprimitur, qui prius mundanis inhiabant, sed nunc Christi corpus sedula devotioneconficiunt. Theophylactus: Vel publicanus est qui principi mundi servit, et debitumcarnireddit cui gulosus reddit escas, adultervoluptatem, etaliusaliud.Cumautemvideriteumdominus sedentem in telonio, idest non moventemse admaioremnequitiamtuncamaloerigeturet sequeturIesum,etsuscipietindomoanimae dominum.
repentancetothegraceofChrist. CHRYS. Now He speaks of the righteous ironically, as when He says, Behold Adam is become as one of us. But that there wasnone righteous upon the earth St. Paulshows,saying, Allhavesinned,andneedthegraceofGod.
GREGNYSS. Or, He means that thesoundand righteous need no physician, i.e. the angels,but the corrupt and sinners, i. e. ourselvesdosince we catch the disease of sin, which is notin heaven. BEDENowbytheelectionofMatthewissignified thefaithoftheGentiles,whoformerlygaspedafter worldly pleasures, but now refresh the body of Christwithzealousdevotion. THEOPHYL.Orthepublicanishewhoservesthe princeofthisworld,andisdebtortotheflesh,to whichthegluttongiveshisfood,theadultererhis pleasure, and another something else. Butwhen theLordsawhimsittingatthereceiptofcustom, andnotstirringhimselftogreaterwickedness,He callshimthathemightbesnatchedfromtheevil, and follow Jesus, and receive the Lord intothe
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houseofhissoul. Ambrosius: Qui autem domicilio Christum recipit interno, maximis delectationibus exuberantium pascitur voluptatum. Itaque libenterdominusingreditur,etineiusrecumbit affectu. Sed rursus accendit invidia perfidorum, et futurae poenae species praefiguratur: epulantibus enim fidelibus in regnocaelorum,perfidiaieiunatorquebitur. Beda: Vel per hoc designatur Iudaeorum invidia,quaedegentiumsalutetorquetur. Ambrosius: Simul etiam ostenditurquantum sitinteraemuloslegisetgratiae:quodilliqui legem sequuntur, mentis famem patientur aeternam qui vero verbum in interioribus animaereceperunt,alimenticaelestisetfontis ubertaterecreati,esurireetsitirenonpossunt. Etideo,quianimoieiunabant,murmurabant. AMBROSE But he who receives Christ intohis innerchamber,isfedwiththegreatestdelightsof overflowingpleasures.TheLordthereforewillingly enters,andreposesinhisaffectionbutagainthe envyofthetreacherousiskindled,andtheformof their future punishment is prefigured forwhileall thefaithfularefeastinginthekingdomofheaven, thefaithlesswillbecastouthungry. Or, by this is denoted the envy oftheJews,who areafflictedatthesalvationoftheGentiles. AMBROSE At the same time alsoisshownthe differencebetweenthosewhoarezealousforthe law and those who are for grace, thattheywho follow the law shall suffer eternal hunger ofsoul, while they who have received the word intothe inmostsoul,refreshedwithabundanceofheavenly meatanddrink,canneitherhungernorthirst.And sotheywhofastedinsoulmurmured.
Lectio7 33 ,
33.Andtheysaidtohim,Whydothe disciples of John fast often, and

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, , . 34 , ' 35 , ' . 36 : , . 37 :, , : 38 .39[] : , .
make prayers, and likewise the disciples of the Pharisees but you eat and drink? 34. And hesaidto them,Canyoumakethechildrenof the bride-chamber fast, while the bridegroom is with them? 35. But the days will come, when the bridegroom shall be taken away fromthem,andthenshalltheyfastin thosedays.36.Andhespokealsoa parable to them No man puts a pieceofanewgarmentuponanold if otherwise, then both the new makes a rent, and the piece that wastakenoutofthenewagreesnot with the old. 37. And no manputs new wine into old bottles elsethe new wine will burst the bottles,and be spilled, and the bottles shall perish. 38. But new wine must be put into new bottles and both are preserved. 39. No manalsohaving drunk old wine straightwaydesires new:forhesaid,Theoldisbetter.
Cyrillus:Postquamprimumverbumacceperunt
CYRILAssoonastheyhavereceivedthefirst
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a Christo, ab aliis ad alia se transferunt, volentesostenderesacrosdiscipulos,etipsum cum eis Iesum minime curasse delege:unde dicitur at illi dixerunt ad eum: quare discipuli Ioannis ieiunant frequenter et observationes faciunt,similiteretPharisaeituiautemeduntet bibunt?Quasidicant:comeditiscumpublicanis et peccatoribus, cum iubeat lex immundonon communicare sed in excusationem praevaricationisvobisacceditmisericordia.Cur ergononieiunatis,utmosestsecundumlegem volentibus vivere? Sed sancti quidem idcirco ieiunant ut corpus affligentes, quietent passiones ipsius sed Christus non egebat ieiunio ad perfectionem virtutis, cumtamquam Deus absolutus esset a quolibet vinculo passionissedneceiuscomitivaieiunioegebat, sedparticepsgratiaeeiussineieiuniodecorata virtuose conversabatur. Quod si Christus quadragintadiebusieiunaverat,nonhocfuitutin se passionem mortificaret, sed ut normam abstinentiaeostendatcarnalibus. Augustinus de Cons. Evang: Evidenter autemLucasaliosdealiishocdixissenarravit undeergoMatthaeusdixit:tuncaccesseruntad eum discipuli Ioannis dicentes: quare noset Pharisaeiieiunamus?Nisiquiaetipsiaderant, et omnes certatim ut quisque poterat hoc
answerfromChrist,theyproceedfromonething to another, with the intent to showthattheholy disciples, and Jesus Himself with them,cared very little for the law. Hence it follows,Whydo thedisciplesofJohnfast,butyoueat,&c.Asif they said, You eat with publicans andsinners, whereasthelawforbidstohaveanyfellowship with the unclean, but compassion comesinas an excuse for your transgression why thendo younotfast,astheyarewonttodowhohowish to live according to the law? But holy men indeed fast, that by the mortification oftheir bodytheymayquellitspassions.Christneeded notfastingfortheperfectingofvirtue,sinceas God He was free from every yoke ofpassion. NoragaindidHiscompanionsneedfasting,but being made partakers of His grace without fasting they were ere strengthened in all holy andgodlyliving.ForwhenChristfastedforforty days,itwasnottomortifyHispassions,butto manifesttocarnalmentheruleofabstinence.
AUG. Now Luke evidently relates thatthiswas spokennotbymenofthemselves,butbyothers concerningthem.HowthendoesMatthewsay, ThencametohimthediscipleofJohn,saying, WhydoweandthePhariseesfastunlessthat theythemselvesalsocame,andwerealleager,
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obiecerunt.
asfarastheywereable,toputthequestionto Him? AUG. Now there are two fasts, one is in tribulation, to propitiate God for our sins anotherinjoy,whenascarnalthingsdelightus less, we feed the more onthingsspiritual.The Lord therefore being asked why Hisdisciples didnotfast,answeredastoeachfast.Andfirst of the fast of tribulation for it follows,Andhe saidtothem,Canyoumakethechildrenofthe bridegroom fast when the bridegroom is with them? CHRYS.AsifHeshouldsay,Thepresenttime isoneofjoyandgladness,sorrowmustnotthen bemixedupwithit. CYRIL For the showing forth of our Saviorin thisworldwasnothingelsebutagreatfestival, spirituallyunitingournaturetoHimasHisbride, thatshewhowasformerlybarrenmightbecome fruitful.ThechildrenoftheBridegroomthenare foundtobethosewhohavebeencalledbyHim through a new and evangelical discipline, but not the Scribes and Pharisees, whoobserve onlytheshadowofthelaw.
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Augustinus de quaest. Evang: Est autem duplex ieiunium: unum in tribulatione ad propitiandumDeuminpeccatisaliudingaudio, cum tanto minus delectant carnalia, quanto spiritualiummaiorsarcinaest.Interrogatusergo dominus cur discipuli eius non ieiunarent, de utroque ieiunio respondit: et primo deieiunio tribulationis: sequitur enim quibus ipse ait: numquidpotestisfiliossponsi,dumcumillisest sponsus,facereieiunare? Chrysostomus in Matthaeum: Quasi dicat: praesenstempuslaetitiaeestetalacritatisnon igiturimmiscendasunttristia. Cyrillus: Salvatoris enim nostri in hocsaeculo demonstratio nihil aliud fuit quam quaedam festivitas, intelligibiliter quasi quamdam sponsam copulans illi nostram naturam, ut quondamsterilisfecundafieret.Igiturfiliisponsi essenoscunturquicumquevocatisuntabeoper novam et evangelicam disciplinam non autem Scribae cum Pharisaeis, qui solam legis umbramconsiderant.
AugustinusdeCons.Evang:Perhocautem quodsolusLucasdicitnonpotestisfiliossponsi facere ieiunare, intelligitur eos ipsos qui loquebantur, fuisse facturos ut lugentes ieiunarent filii sponsi, quando ipsi essent sponsumoccisuri. Cyrillus:Ubiveroconcesseratfiliissponsiquod non decebat eos laborare, tamquam qui spiritualemsolemnitatemhabebant,neinternos annullaretur ieiunium, dispensative subiungit dicensvenientautemdiescumablatusfueritab eissponsustuncieiunabuntinillisdiebus.
AUG.NowthiswhichLukealonementions,You cannot make the children of thebridegroom fast, is understood to refer to thoseverymen who said that they would make the childrenof theBridegroommournandfast,sincetheywere abouttokilltheBridegroom. CYRIL Having granted to the children of the Bridegroom that it was not fitting that they should be troubled, as they were keepinga spiritual feast, but that fasting should be abolishedamongthem,Headdsasadirection, But the days shall come whentheBridegroom shallbetakenfromthem,andthenshalltheyfast inthosedays. AUG.AsifHesaid,Thenshalltheybedesolate, and in sorrow and lamentation, until the joy of consolation shall be restored to them by the HolySpirit. AMBROSE Or, That fast is not given up whereby the flesh is mortified, andthedesires ofthebodychastened.(Forthisfastcommends ustoGod.)ButwecannotfastwhohaveChrist, andbanquetonthefleshandbloodofChrist.
Augustinus de quaest.Evang: Quasi dicat: tunc desolabuntur, et in moerore et luctuerunt, donec eis per spiritum sanctum gaudia consolatoriatribuantur. Ambrosius: Vel aliter. Non hoc ieiunium relegaturquoconficiturcaro,etcorporisluxuria castigatur hoc ieiunium nos commendatDeo. Sed non possumus ieiunare qui Christum habemus, et Christi carnem epulamur et sanguinem.
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Basilius: Filii etiam sponsi ieiunare nequeunt, hoc est animae nutrimentum non sumere,sed vivereinomniverboquoddeoreDeiprocedit.
BASIL The children of the Bridegroom also cannotfast,i.e.refusenourishmenttothesoul, butliveoneverywordwhichproceedsoutofthe mouthofGod. AMBROSEButwhenarethosedays,inwhich Christ shall be taken away from us, sinceHe has said, I will be with you always,eventothe end of the world? But no one can take Christ away from you, unless you take yourself away fromHim. BEDE For as long as the Bridegroomiswith us we both rejoice, and can neither fastnor mourn.ButwhenHehasgoneawaythroughour sins,thenafastmustbedeclaredandmourning beenjoined. AMBROSELastly,itisspokenofthefastofthe soul,asthecontextshows,foritfollows,Butbe said, No man puts a piece of a new garment upon an old. He calls fasting an oldgarment, which the Apostle thought should be takenoff, saying,Putofftheoldmanwithhisdeeds.Inthe samemannerwehaveaseriesofpreceptsnot tomixuptheactionsoftheoldandnewman.
Ambrosius:Sedquisuntillidiesquibusnobis Christus auferetur, cum ipse dixerit: vobiscum ero usque ad consummationem mundi? Sed nemotibiChristumpotestauferre,nisiteilliipse auferas.
Beda:Quamdiuenimsponsusnobiscumest,in laetitia sumus, nec ieiunare possumus nec lugerecumautemperpeccataillerecedit,tunc indicendumestieiunium,etrequirendusluctus.
Ambrosius: Denique de animi dictum est ieiunio, ut sequentia declarant sequiturenim dicebatautemsimilitudinemadillos,quodnemo commissuram, idest particulam ablatam, a vestimento novo immittit in vestimentumvetus. 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 etnovihominis
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misceamus. Augustinus de quaest. Evang: Vel aliter. Dono spiritus sancti percepto, genus etiam ieiuniiquodfitperlaetitiamiamrenovatiinvitam 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 concupiscentiaciborumtantum, sedabomnilaetitiatemporaliumdelectationum: cuiusparticulamquaeadcibospertinetdicitnon oportere hominibus adhuc veteri consuetudini deditis impartiri: quia et illic quasi concisio videtur fieri, et ipsi vetustati nonconvenit.Dicit etiam eos esse similes veteribusutribusunde sequitur et nemo mittit vinum novum in utres veteres. Ambrosius: Fragilitas humanae conditionis aperitur, cum corpora nostra exuviis defunctorumanimaliumcomparantur. Augustinus de quaest. Evang: Veteribus autem utribus comparantur apostoli, qui vino
AUG. Or else, The gift of theHolySpiritbeing received,thereisakindoffast,whichisofjoy, which they who are already renewed to a spirituallifemostseasonablycelebrate.Before they receive this gift, He says they are asold garments,towhichanewpieceofclothismost unsuitablysewedon,i.e.anypartofthedoctrine which relates to the soberness of thenewlife 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 fromalldelightintemporalpleasures,thepartof whichthatappertainstofoodHesaidoughtnot to be given to men still devoted to theirold habits, for therein seems to be a rent, andit agreesnotwiththeold.Hesaysalso,thatthey are like to old skins, as it follows,Andnoone putswineintooldskins.
AMBROSE The weakness ofmanscondition is exposed when our bodies are comparedto theskinsofdeadanimals. AUG. But the Apostles are compared toold skins,whoaremoreeasilyburstwithnewwine,
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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,cumpostascensionemacceptodesiderio consolationis eius, orando et sperando innovabunturundesequitursednovumvinumin utres novos mittendum est, et utraque conservantur. Beda: Vino siquidem intus reficimur, veste autem foris tegimur. Vestis ergo sunt bona opera quae foris agimus, quibus coram hominibus lucemus vinum fervor fidei, speiet caritatis. Aliter. Veteres utres sunt Scribaeet Pharisaei novus pannus et novum vinum praeceptaEvangelii. Gregorius Nyssenus: Vinum enim de novo elicitum, propter fervorem naturalis humidi, fumosum est despumans naturali agitatione a sematerialemimmunditiam.Talevinum,novum testamentumest,quodantiquiutresqui,propter incredulitateminveteratisunt,noncapiuntimmo scinduntur excellentia doctrinae, necnon et gratiamspiritusincassumfluerefaciunt,quiain malevolamanimamnonintroibitsapientia.
i.e. with spiritual precepts, than contain them. Henceitfollows,Elsethenewwinewillburstthe skins,andthewinewillbespilled.Buttheywere newskinsatthattime,whenaftertheascension of the Lord they received theHolySpirit,when from desire of His consolation they were renewedbyprayerandhope.Henceitfollows, Butthenewwinemustbeputintonewbottles, andbotharepreserved. BEDE Inasmuch as wine refreshes uswithin, butgarmentscoveruswithout,thegarmentsare thegoodworkswhichwedoabroad,bywhich we shine before men wine, the fervor offaith, hope, and charity. Or, The old skins arethe ScribesandPharisees,thenewpieceandthe newwinethepreceptsoftheGospel. GREG NYSS. For wine newly drawn forth, evaporatesonaccountofthenaturalheatinthe liquor, throwing off from itself the scum by natural action. Such wine is thenewcovenant, which the old skins because of theirunbelief contain not, and are therefore burst by the excellenceofthedoctrine,andcausethegrace oftheSpirittoflowinvainbecauseintoanevil soulwisdomwillnotenter.
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Beda: Sed cuicumque animae nondum innovatae, sed in vetustate malitiae perseveranti,novorummysteriorumsacramenta non debent committi. Qui etiam praeceptis evangelicis praecepta legis miscere volunt, ut Galatae, vinum novum in utres veteresmittunt. Sequitur et nemo bibens vetus, statim vult novumdicitenim:vetusmeliusest:quiaIudaeis vitae veteris saliva imbutis, novae gratiae praecepta sordebant: quia maiorum traditionibus commaculati dulcedinem spiritualiumverborumperciperenonvalebant.
BEDE But to every soul which is not yet renewed, but goes on still in the old wayof wickedness, the sacraments of new mysteries oughtnottobegiven.Theyalsowhowishtomix thepreceptsoftheLawwiththeGospel,asthe Galatians did, put new wine into old bottles.It follows, No man also having drank oldwine straightwaydesiresnew,forhesaid,theoldis better. For the Jews, imbued with the tasteof theiroldlife,despisedthepreceptsofthenew grace, and being defiled with thetraditionsof their ancestors, were not able toperceivethe sweetnessofspiritualwords.
Caput6 Lectio1 1 , . 2 , 3 ,
CHAPTERVI
1.Anditcametopassonthesecond sabbath after the first, that he went through the corn fields and his disciplespluckedtheearsofcorn,and dideat,rubbingthemintheirhands.2. And certain of the Pharisees said to them, Why do you that which is not lawful to do on the sabbath days?3. AndJesusansweringthemsaid,Have
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' []4 [] ' , 5, .
you not read so much as this, what David did, when himself was an hungered, and they which were with him4.Howhewentintothehouseof God, and did take and eat theshowbread,andgavealsotothemthatwere withhimwhichitisnotlawfultoeatbut forthePriestsalone?5.Andhesaidto them,ThattheSonofmanisLordalso ofthesabbath.
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. Beda: Non habentes enim discipulispatium manducandi propter importunitatem turbarum, esuriebant ut homines sed vellentesspicasinediamconsolabantur:quod est indicium austerioris vitae, non
AMBROSENotonlyintheformofexpressionbut in His very practice and mode of action, did the Lordbegintoabsolvemanfromtheobservanceof theoldlaw.Henceitissaid,Anditcametopass thathewentthroughthecornfields,&c.
BEDEForHisdiscipleshavingnoopportunityfor eating because the multitudes thronged so,were naturally hungry, but by plucking the ears of corn they relieved their hunger, which is a mark ofa stricthabitoflife,notseekingforpreparedmeats,
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praeparatas escas, sed simplices quaerere cibos. 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 secundumprimumdicebant,quasisecundum existensapraecedentisdieifestivitate. Cyrillus: Duplex enim erat festum et principalis festi et alterius solemnitatis sabbati. Isidorus: Vel dicit secundo primo quia secundum erat Pascha, primum autem azymorum cum immolarent enim Paschain sero, sequenti die festum azymorum celebrabant.Quodautemitasit,patetexhoc quod apostoli vellebant spicas, et manducabant:inillonamquetemporespicae flectunturafructu. EpiphaniuscontraHaer:Dieigitursabbati visi sunt transeuntes per segetes, etspicas
butmeresimplefood.
THEOPHYL. Now He says, on the second sabbath after the first, because the Jews called every feast a sabbath. For sabbath meansrest. Frequently therefore was there feasting at the preparation, and they called the preparationa sabbathbecauseofthefeast,andhencetheygave to the principal sabbath the name ofthesecondfirst, as being the second in consequence ofthe festivalofthedaypreceding. CHRYS.Fortherewasadoublefeastoneonthe principalsabbath,anotheronthenextsolemnday succeeding,whichwasalsocalledasabbath. ISIDOREPELEUSHesays,Onthesecond-first, because it was the second day of thePassover, butthefirstofunleavenedbread.Havingkilledthe passover,ontheverynextdaytheykeptthefeast of unleavened bread. And it is plainthatthiswas sofromthefact,thattheApostlespluckedearsof corn and ate them, for at that time theearsare weigheddownbythefruit. EPIPHAN. On the sabbath day then they were seen passing through the corn fields, and eating
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edebant, ostendentes quoniam dissolutum est vinculum sabbati, ubi magnum advenit sabbatum, hoc est Christus, qui fecit nos quiescereaboperedelictorumnostrorum. Cyrillus: Pharisaei autem et Scribae ignari sacrarum Scripturarum, in unum conspiraverant, ad reprehendendum Christi discipulos unde sequitur quidam autem Pharisaeorumdicebantillis:quidfacitisquod non licet in sabbatis? Dic mihi tu: cum in sabbatotibimensaproponitur,nonnefrangis panem?Quidigituraliosreprehendis? Beda: Alii vero dicunt, ipsi domino haec fuisseobiectasedadiversisetipsidomino et discipulis potuerunt obici etcuicumque obiectum,adipsummaximerespicit.
the corn, showing that the bonds of thesabbath wereloosened,whenthegreatSabbathwascome inChrist,Whomadeustorestfromtheworkingof ouriniquities. CYRIL But the Pharisees and Scribes not knowing the Holy Scriptures agreed togetherto findfaultwithChristsdisciples,asitfollows,And certainofthePhariseessaidtothem,Whydoyou, &c.Tellmenow,whenatableissetbeforeyouon the sabbath day do you not break bread?Why thendoyoublameothers?
BEDE But some say that these things were objected to our Lord Himself they mightindeed have been objected by different persons, bothto our Lord Himself and His disciples, but to whomsoevertheobjectionismade,itchieflyrefers toHim. AMBROSEButtheLordprovesthedefendersof thelawtobeignorantofwhatbelongstothelaw, bringing the example of David as itfollows,And Jesusansweringsaidtothem,Haveyounotread somuchasthis,&c.
Ambrosius: Dominus autem defensores legis arguit nescire quae legis sunt, exemplum inducens David unde sequituret respondens Iesus ad eos, dixit: nec hoc legistisquodfecitDavid,cumesurissetipse etquicumeoerant?
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Cyrillus:Quasidicat:cumexpressedicatlex Moysi: iudicate iustum iudicium, nec considerabitis personam in iudicioqualiter increpatisdiscipulos,quiusqueinhodiernum diem extollitis David ut sanctum et prophetam, cum Moysi praeceptum non servaverit? Chrysostomus in Matthaeum: Et attende, quod quandocumque domino sit sermopro servis, idest discipulis, servos ducit in medium, scilicet David et sacerdotes quando vero pro se, introducit patrem,sicut ibi:patermeususquemodooperatur,etego operor. Theophylactus: Aliter autem eos reprimit cumsubdituretdicebatillis,quiadominusest filiushominisetiamsabbatiquasidicat:ego sumdominussabbatitamquamdispositor,et sicut legislator potestatem habeo solvere sabbatum: filius enim hominis vocatus est Christus, qui Dei existens filius, miraculose dignatus est filius hominis propter homines fierietvocari. Chrysostomus in Matthaeum: Marcus autem de communi natura hoc ipsum
CYRILAsifHesaid,WhereasthelawofMoses expresslysays,Givearighteousjudgmentandyou shallnotrespectpersonsinjudgment,hownowdo youblameMydisciples,whoeventothisdayextol Davidasasaintandprophet,thoughhekeptnot thecommandmentofMoses?
CHRYS. And mark, that whenever the Lord speaks for His servants, (i.e. His disciples,) He bringsforwardservants,asforexampleDavidand the Priests but when for Himself Heintroduces His Father as in that place, My Fatherworks hitherto,andIwork.
THEOPHYL.Buthereprovestheminanotherway, asitisadded,Andhesaidtothem,thattheSonof manisLordalsoofthesabbath.Asifhesaid,Iam theLordofthesabbath,asbeingHewhoordained it,andastheLegislatorIhavepowertoloosethe sabbathforChristwascalledtheSonofman,who being the Son of God yet condescended ina miraculous manner to be made and called for manssaketheSonofman. CHRYS.ButMarkdeclaresthatHeutteredthisof ourcommonnature,forHesaid,Thesabbathwas
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protulisse fatetur: dicebat enim: propter homines sabbatum factum est, non homo propter sabbatum. Expedit igitur potius sabbatum homini subici, quam hunc colla subiceresabbato. Ambrosius:Nonmediocreautemmysterium 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 operumsuorummiraculiseruebant. Beda: Spicas enim confricant: quia in illis quos in corpus Christi volunt traicere, mortificant veterem hominem cum actibus suis,aterrenaintentioneextrahendo. Ambrosius: Sed hoc putabant Iudaei sabbato non licere Christus autem novae gratiaemuneredesignabatotiumlegisopus gratiae: mire tamen secundo primum, non primo secundum sabbatum dixit: quia sabbatumilludexlegesolutumestquoderat primum et hoc primum factum est quod
made for man, not man for the sabbath. It is therefore more fitting that the sabbathshouldbe subjecttoman,thanthatmanshouldbowhisneck tothesabbath.
AMBROSEButhereinisagreatmystery.Forthe field is the whole world, the corn istheabundant harvestofthesaintsintheseedofthehumanrace, theearsofcornarethefruitsoftheChurch,which the Apostles shaking off by their worksfedupon, nourishing themselves with our increase, andby their mighty miracles, as it were out ofthebodily husks, plucking forth the fruits of the mind to the lightoffaith. BEDE For they bruise the ears in theirhands, because when they wish to bringothersoverinto the body of Christ, they mortify theiroldmanwith itsactsdrawingthemawayfromworldlythoughts. AMBROSENowtheJewsthoughtthisunlawfulon the Sabbath, but Christ by the gift ofnewgrace representedherebytherestofthelaw,theworkof grace.WonderfullyhasHecalleditthesecond-first sabbath, not the first-second, because thatwas loosed from the law which was first, and thisis made first which was ordained second. It is
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secundo constitutum est. Sabbatum igitur dicitur secundum iuxta numerum, primum iuxta operationis gratiam: melius est enim sabbatum quo impunitas datur, quam quo poenapraescribitur.Authocforteprimumest in praedestinatione consilii, et secundumin sanctione decreti. Deinde quod David cum sociisfugit,hicpraefiguratusinlegeChristus est, qui cum apostolis principem mundi lateret.Quomodoautemilleobservatorlegis atquedefensorpanesetipsemanducavit,et dedit his qui secum erant, quos nonlicebat manducarenisisacerdotibusnisiutperillam demonstraret figuram, sacerdotalem cibum ad usum transire populorum sive quod omnesvitamsacerdotalemdebemusimitari sive quod omnes filii Ecclesiaesacerdotes sunt?Ungimureniminsacerdotiumsanctum, offerentes nosmetipsos Deo hostias spirituales. Si autem sabbatum propter homines factum est utilitas autemhominum postulabatesurientemhominem,quidiufuerit terraefructibusabdicatus,veterisfamisvitare ieiunia:nonutiquelexsolvitur,sedimpletur.
therefore called the second sabbathaccordingto number,thefirstaccordingtothegraceofthewolf. 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 sanctionoftheordinance.NowinDavidescaping with his companions, there was aforeshadowing ofChristinthelaw,whowithHisApostlesescaped the prince of the world. But how was it thatthe ObserverandDefenderofthelawHimselfbotheat thebread,andgaveittothosethatwerewithHim, which no one was allowed to eat butthepriests, except that He might show by that figurethatthe priestsbreadwastocomeovertotheuseofthe people,orthatweoughttoimitatethepriestslife, orthatallthechildrenoftheChurcharepriests,for we are anointed into a holy priesthood, offering ourselves a spiritual sacrifice to God. But if the sabbathwasmadeformen,andthebenefitofmen requiredthatamanwhenhungry(havingbeenlong without the fruits of the earth) should forsake the abstinence of the old fast, the law issurelynot brokenbutfulfilled.
Lectio2 6
6.Anditcametopassalsoonanother
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: :7 , .8 , , :.9 , , , 10 , . , . 11 , .
sabbath, that he entered into the synagogueandtaught:andtherewasa manwhoserighthandwaswithered.7. And the Scribes and Pharisees watchedhim,whetherhewouldhealon thesabbathdaythattheymightfindan accusationagainsthim.8.Butheknew their thoughts, and said to the man which had the withered hand, Riseup, and stand forth in the midst. And he arose and stood forth. 9. Then said Jesustothem,IwillaskyouonethingIs it lawful on the sabbath days todo good, or to do evil? to save life, orto destroyit?10.Andlookingroundabout upon them all, he said to the man, Stretchforthyourhand.Andhedidso: andhishandwasrestoredwholeasthe other. 11. And they were filled with madness and communed one with anotherwhattheymightdotoJesus.
Ambrosius: Hic ad alia progreditur

AMBROSE The Lord now proceeds to another

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dominus nam qui totum hominem salvum facere disposuerat, per singula membra curabatundediciturfactumestauteminalio sabbatoutintraretinsynagogam,etdoceret.
work. For He who had determined to makethe whole man safe, was able to cure eachmember. Hence it is said, And it came to pass also on another sabbath, that he entered into the synagogueandtaught. BEDE He chiefly heals and teaches on the sabbaths, not only to convey the meaning ofa spiritual sabbath, but because of the more numerousassemblyofthepeople. CYRIL But He taught things far beyondtheir comprehension,andopenedtohishearerstheway tofuturesalvationbyHimandthenafterhavingfirst taughtthem,HesuddenlyshowedHisdivinepower, asitfollows,andtherewasamantherewhoseright handwaswithered.
Beda:Sabbatismaximecuratetdocet,non solum propter insinuandum spirituale sabbatum, sed etiam propter celebriorem populiconventum. 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 manuseius dexteraarida. Beda: Quia vero destructionem sabbati quam in discipulis arguebant, probabili magister excusaverat exemplo, nunc ipsum observando magistrum calumniari volunt undesequiturobservabantautemScribaeet Pharisaeisiinsabbatocuraretutscilicetsi non curet, crudelitatis vel imbecillitatis si curet, transgressionis vitio arguant unde sequiturutinvenirentundeaccusarenteum.
BEDE But since the Master had excused byan undeniableexamplethebreachofthesabbath,with which they charged His disciples, their objectis nowbywatchingtobringafalseaccusationagainst the Master Himself. As it follows,AndtheScribes andPhariseeswatchedhim,ifhewouldhealonthe sabbath,thatifHedidnot,theymightaccuseHim ofcrueltyorimpotenceifHedid,ofviolationofthe sabbath. Hence it follows, that they mightfindan
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accusationagainsthim. Cyrillus:Hicenimestmosadversarii:pascit in se doloris morbum aliorum praeconiis. Sed dominus novit omnia, etcordarimatur unde sequitur ipse autem sciebat cogitationeseorumetaithominiquihabebat manum aridam: surge et sta in medio.Et surgensstetitutforsanincitaretadpietatem crudelem Pharisaeum, et ipsa passio flammasmitigaretlivoris. Beda: Praeveniens autem dominus calumniam quam sibi praeparabant,arguit eos qui praecepta legis maleinterpretando etiam a bonis operibus sabbato aestimabant feriandum, cum lex a servili opere,idestamalis,abstinerepraecipiatin sabbato unde sequitur ait autem ad illos Iesus: interrogo vos, si licet sabbato bene facereanmale? Cyrillus:Nimisestidoneaquaestio:namsi licet in sabbato bene facere, nec aliquid obstat ut laborantes a Deomisericordiam consequantur, desinas colligere adversus Christum calumniam: si autem non licet in sabbato benefacere, et lex prohibet
CYRILForthisisthewayoftheenviousman,he feedsinhimselfhispangofgriefwiththepraisesof others.ButtheLordknewallthings,andsearches theheartsasitfollows,Butheknewtheirthoughts, and said to the man who had the withered hand, Riseup,andstand.Andhearose,andstoodforth, thatperchancehemightstirupthecruelPharisees topity,andallaytheflamesoftheirpassion.
BEDE But the Lord anticipating the falsecharge which they were preparing against Him,reproves those who by wrongly interpreting the law thought that they must rest on the sabbath-day evenfrom good works whereas the law commands usto abstain from servile works, i.e. from evil, onthe sabbath.Henceitfollows,ThensaidJesustothem, Iaskyou,Isitlawfultodogoodonthesabbath,&c.
CYRIL This is a very useful question, for if itis lawful to do good on the sabbath, andthereisno reason why those who work should not obtain mercy from God, cease to gather up accusation againstChrist.Butifitbenotlawfultodogoodon thesabbath,andthelawprohibitsthesafetyoflife,
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animarum salutem, factus es legis accusator. Ipsam quoque sabbati sanctionem si velimus discutere, ad opus pietatisintroductumfuissereperiemus.Iussit eniminsabbatoferiari:utquiescatpuertuus et ancilla tua, bos tuus et quodlibetpecus tuum.Quiverobovismisereturetceterorum pecorum,quomodononmiserebiturhominis gravimorboperplexi? 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 actusest,in Deilaudesrequiescere. Augustinus de quaest. Evang: Cum autem dominus corpus curaverit, sic interrogavit: animam salvam facere, an perdere?Velquiaillamiraculapropterfidem faciebat,ubisalusestanimaevelquiaipsa sanatio manus dexterae salutem animae significabat,quaeabonisoperibuscessans, aridam quodammodo dexteram habere videbatur vel animam pro homineposuit, sicutdicisolet:totanimaeibifuerunt.
you are become the accuser of the law.Forifwe examinetheveryinstitutionofthesabbath,weshall find it was introduced for an object of mercy,for God commanded to keep holy the sabbath,that mayrestyourmanservantandyourmaidservant, andallyourcattle.Buthewhohasmercyonhisox, andtherestofhiscattle,howmuchratherwillhenot have mercy on man troubled with a severe disease? AMBROSE But the law by things present prefigured the form of things future, among which surelythedaysofresttocomearetobenotfrom good works but from evil. For although secular works may be given up, yet it is no idle act of a goodworktorestinthepraiseofGod. AUG.ButthoughourLordwashealingthebody,He askedthisquestion,isitlawfultosavethesoulor to lose it? either because He performed His miraclesonaccountoffaithinwhichisthesalvation of the soul or, because the cure oftherighthand signifiedthesalvationofthesoul,whichceasingto dogoodworks,seemedinsomemeasuretohave awitheredrighthand,i.e.Heplacedthesoulforthe man,asmenarewonttosay,Somanysoulswere there.
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Augustinus de Cons.Evang: Sedpotest movere quomodo Matthaeus dixerit quod ipsiinterrogaveruntdominum,silicetcurare 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. Sequituretcircumspectisomnibus. 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 fitundesequitur et extendit, et restituta est sanitati manus eius. Quos autem oportebat in miraculo stupere,augentmalitiamundesequituripsi autem repleti sunt insipientia, et colloquebanturadinvicem,quidnamfacerent deIesu. Origenes:Et,utnarratMatthaeus,exeuntet consiliantur,utoccidanteum.
AUG.ButitmaybequestionedhowMatthewcame 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 theyfirst askedtheLord,andthatthenHeunderstandingby their thoughts that they sought an opportunity to accuseHim,placedthemaninthemidstwhomHe was going to heal, and asked the questionwhich MarkandLukerelateHimtohaveasked.Itfollows, Andlookingroundaboutuponthemall.
TITUSBOST.Whentheeyesofallwere,asitwere rivetedtogether,andtheirmindsalsofixeduponthe consideration of the matter, he said to the man, Stretch forth your hand I command you, Who created man. But he who had the witheredhand hears, and is made whole hole, as itfollows,And be stretched it, and it was restored. Buttheywho should have been astonished at the miracle, increased in malice as it follows, But they were filled with madness and communed one with anotherwhattheyshoulddotoJesus.
CHRYS. And as Matthew relates, they go outto takecounsel,thattheyshouldkillhim.

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Cyrillus: Cernis, o Pharisaee, operantem divina, ac superna maiestate liberantem languentes,etmortemportasexlivore. Beda: Homo autem iste humanumgenus significatinfecunditatebonioperisarefactum pro manu in primo parente ad pomum extensa, quam sanavit innocens manus in cruce extensa. Et bene manusinsynagoga erataridaquiaubimaiusdonumscientiae, ibitransgressormaiorisubiacetculpae.
CYRILYouperceive,OPharisee,adivineWorker, and Him Who delivers the sick by Hisheavenly power,andoutofenvyyoubreathforthdeath. BEDE The man represents the human race, withered by the unfruitfulness of good works, because of the hand in our first parentstretched forth to take the apple, which was healed bythe innocent hand stretched forth on the cross. And rightly was the withered hand in thesynagogue, because where there is the greater gift of knowledge, there the transgressor lies underthe greaterblame. AMBROSEYouhaveheardthenthewordsofHim whosays,Stretchforthyourhand.Thatisafrequent andcommoncure,andyouthatthinkyourhandis whole, beware lest it be contracted by avariceor sacrilege. Stretch it forth oftener to help your neighbor,toprotectthewidow,tosavefrominjury him whom you see the victim of unjust attack stretchitforthtothepoormanwhobeseechesyou stretch it forth to the Lord, to ask pardonofyour sinsasthehandisstretchedforthsoisithealed.
Ambrosius: Audisti igitur verba dicentis extende manum tuam. Communis ista generalisque medicina est: et tu quiputas manum habere te sanam, cave neavaritia vel sacrilegio contrahatur. Extendesaepius 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 manusextenditur,sicmanussanatur.
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Lectio3 12 , .13 , ,' , , 14 , , , 15 16 ,. 12. And it came to pass inthose days, that he went out into a mountain to pray, and continuedall nightinprayertoGod.13.Andwhen it was day, he called to himhis disciples: and of them he chose twelve, whom also he named apostles14.Simon,(whomhealso named Peter,) and Andrew his brother,JamesandJohn,Philipand Bartholomew, 15. Matthew and Thomas, James the son of Alphaeus,andSimoncalledZelotes, 16.AndJudasthebrotherofJames, and Judas Iscariot, which alsowas thetraitor.
Glossa: Insurgentibus adversarii contraChristi miracula et doctrinam, apostolos elegit quasi defensores veritatis et testes:quorumelectioni orationem praemittit unde dicitur factum est auteminillisdiebus,exiitinmontemorare.
GLOSS.Whenadversariesroseupagainstthe miracles and teaching of Christ, He chose Apostles as defenders and witnesses ofthe truth,andprefacestheirelectionwithprayeras itissaid,Anditcametopass,&c.
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Ambrosius:Noliinsidiatricesaperireaures,ut putes filium Dei quasi infirmum rogare, ut impetret quod implere non possit: potestatis enim auctor, obedientiae magister, ad praeceptavirtutissuonosinformatexemplo.
AMBROSE Let not your ears be open to deceit,thatyoushouldthinkthattheSonofGod praysfromwantofstrength,thatHemayobtain whatHecouldnotperformforbeingHimselfthe Author of power, the Master of obedience,He leadsusbyHisownexampletothepreceptsof virtue. CYRILLetusexaminethenintheactionswhich Jesus did, how He teaches us to beinstantin prayertoGod,goingapartbyourselves,andin secret,nooneseeingusputtingasidealsoour worldlycares,thatthemindmayberaisedupto the height of divine contemplation and thiswe havemarkedinthefact,act,thatJesuswentinto amountainaparttopray. AMBROSEEverywherealsoHepraysalone, for human wishes comprehend notthewisdom of God and no one can be a partakerofthe secrets of Christ. But not every onewhoprays ascends a mountain, he only who prays advancing from earthly things to higher,whois notanxiousfortherichesorhonorsoftheworld. All whose minds are raised above theworld ascend the mountain. In the Gospeltherefore youwillfind,thatthedisciplesaloneascendthe mountain with the Lord. But you, O Christian, have now the character given, the form
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Cyrillus: Scrutemur igitur in his quaeChristus egit, qualiter nos doceat orationibus divinis insistere, semotim scilicet et secreto,nemine vidente,amotaquoquemundanasollicitudine,ut sursum ad divinae speculationis intuitum erigatur intentio: quod designatur in hocquod semotimorabatIesusinmontem.
Ambrosius:Ubiqueetiamsolusobsecrat:Dei enim consilium humana vota non capiuntnec quisquam interiorum potest esse particeps Christi. Non autem omnis qui orat, ascenditin montem, sed qui orat a terrenis adsuperiora progredienssednonillequidesaeculidivitiis autdehonoresollicitusest.Omnessublimesin montemascendunt:quareinEvangelioinvenies solos in montem cum domino ascendisse discipulos. Species autem tibi, Christiane, datur forma praescribitur quam debeas aemulari, cum sequitur et erat pernoctansin
orationeDei.Quidenimteprosalutetuafacere oportet, quando pro te Christus in oratione pernoctat?
prescribed which you should imitate as it follows, And he continued all night inprayerto God.Forwhatoughtyoutodoforyoursalvation, whenChristcontinuesallnightinprayerforyou? CHRYS. Rise then you also at nighttime.The soulisthenpurer,theverydarknessandgreat silenceareinthemselvesenoughtoleadusto sorrow for our sins. But if you look uponthe heaven itself studded with stars as with unnumbered eyes, if you think that theywho wanton and do unjustly in day time are then nothingdifferentfromthedead,youwillloatheall human undertakings. All these things serveto raisethemind.Vain-glorythendisquietsnot,no tumultofpassionhasthemasteryfiredoesnot sodestroytherustofironasnightlyprayerthe blight of sin. He whom the heat ofthesunhas fevered by day is refreshed bytiledewnightly tears are better than any dew, and are proof against desire and fear. But if a man isnot cherishedbythedewwespeakof,hewithersin theday.Whereforealthoughyoupraynotmuch at night, pray once with watching, and it is enoughshowthatthenightbelongsnotonlyto thebody,buttothesoul. AMBROSEButwhatdoesitbecomeyoutodo when you would commence any work ofpiety,
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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,hituncnihil,amortuisdiscrepant detestaberisquemlibetausumhumanum.Haec omnia sufficiunt ad animam erigendam: tunc non vexat inanis gloria, non acedia, non concitatiooccupatnonsicignisferrisequestrat rubiginem, velut nocturna oratio aeruginem peccatorum.Quemdediesolisaestusperussit, nocte refrigeratur. Quemlibet rorem superant nocturnaelacrymaeetcontraconcupiscentiam valent,etquemlibettimorem.Siveropraedicto rore non foveatur, homo arescit sub die. Quapropter licet non multum ores, semelora vigilando,etsufficit:ostendequodnonsolumad corpusnoxpertinet,sedetiamadanimam. Ambrosius:Quidautemtefacereconvenitcum vis aliquod officium pietatis adoriri, quando
Christus missurus apostolos prius oravit? Sequiturenimetcumdiesfactusesset,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,nondivites,nonnobiles,sedpiscatores et publicanos, quos dirigeret, elegit nedivitiis aut potentiae nobilitatisque auctoritatetraxisse aliquos ad suam gratiam videretur utveritatis ratio,nondisputationisgratiapraevaleret. Cyrillus: Attende autem maximam Evangelistae sedulitatem non solum dicit electos fuisse sacros apostolos, immo nominatim eos enumerat, ne quisquamaudeat alios inscribere apostolorum catalogo. Simonem quem cognominavit Petrum, et Andreamfratremeius. Beda: Non modo primum eumcognominavit, sedlongepriuscumabAndreaadductodicitur: tuvocaberisCephas,quodinterpretaturPetrus. Sed volens Lucas nomina apostolorum enumerare, cum necesse haberet Petrum dicere, breviter voluit innuere quod nonhoc antea cognominaretur, sed ita dominus cognominaverit.
when Christ, about to send out His disciples, firstprayed?foritfollows,Andwhenitwasday, he called his disciples, &c. whom truly He destined to be the means of spreading the salvation of man through the world. Turn your eyesalsototheheavenlycouncil.Notthewise men,nottherich,notthenoble,butHechoseto send out fishermen and publicans, that they might not seem to turn men to their graceby richesorbytheinfluenceofpowerandrank,and thattheforceoftruth,notthegracesoforatory, mightprevail. CYRIL But mark the great carefulness ofthe. Evangelist. He not only says that the holy Apostleswerechosen,butheenumeratesthem byname,thatnooneshoulddaretoinsertany others in the catalogue Simon, whom healso calledPeter,andAndrewhisbrother.
BEDE He not only surnamed Peter first,but long before this, when he was brought by Andrew,itissaid,YoushallbecalledCephas, which is by interpretation, a stone. ButLuke, wishing to mention the names ofthedisciples, sinceitwasnecessarytocallhimPeter,wished shortly to imply that this was not hisname before,buttheLordhadgivenittohim.
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Eusebius: Secunda autem combinatio est Iacobi et Ioannis unde sequitur Iacobum et Ioannem ambos scilicet filios Zebedaei, qui etiam piscatores fuerunt. Post hos autemdicit Philippum et Bartholomaeum. Philippum dicit Ioannes fuisse de Bethsaida, concivem Andreae et Petri ipsequoqueBartholomaeus, vir simplex et expers scientiae mundanae et amaritudinis. Matthaeus vero ex his quiprius census exigebant vocatus est, de quosubdit MatthaeumetThomam. Beda: Matthaeus compari suo Thomae in ordine, humilitatis causa se supponit, cuma ceteris Evangelistis praelatus sit. Sequitur Iacobum Alphaei et Simonem, qui vocatur Zelotes. Glossa: Quia scilicet fuit de Cana Galilaeae, qui interpretatur zelus, quod additur ad differentiam Simonis Petri. Sequitur Iudam Iacobi,etIudamIscariotemquifuitproditor.
EUSEBIUS.ThetwonextareJamesandJohn, asitfollows,JamesandJohn,bothindeedsons of Zebedee, who were also fishermen.After themhementionsPhilipandBartholomew.John says Philip was of Bethsaida, of the cityof Andrew and Peter. Bartholomew wasasimple man,devoidofallworldlyknowledgeandguile. ButMatthewwascalledfromthosewhousedto collect taxes concerning whom he adds MatthewandThomas.
BEDEMatthewplaceshimselfafterhisfellowdiscipleThomas,fromhumility,whereasbythe otherEvangelistsheisputbeforehim.Itfollows, JamesthesonofAlphaeus,andSimonwhois calledZelotes. GLOSS. Because in truth he was of Canain Galilee, which is interpreted zeal and thisis added to distinguish him from SimonPeter.It follows,JudasthebrotherofJames,andJudas Iscariot,whoalsobetrayedhim. AUG. With respect to the name of Judasthe brother of James, Luke seems to differfrom Matthew, who calls him Thaddaeus. Butwhat
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AugustinusdeCons.Evang:InnomineIudae IacobiLucasvideturdiscrepareaMatthaeo,qui eum Thaddaeum appellat. Sed quis unquam

prohibuit duobus vel tribus nominibus unum hominem vocari? Eligitur autemIudasproditor, non per imprudentiam, sed perprovidentiam: susceperatquidemhominisfragilitatem,etideo nec has partes recusavit infirmitatishumanae: voluit ab apostolo suo tradi, ut tu a socio proditusmoderateferas,tuumerrasseiudicium, periissebeneficium.
prevented a man from being called by twoor three names? Judas the traitor is chosen,not unwittingly but knowingly, for Christhadindeed taken to Himself the weakness of man,and thereforerefusednoteventhisshareofhuman infirmity. He was willing to be betrayed byHis own Apostle, that you when betrayed by your friendmaybearcalmlyyourmistakenjudgment, yourkindnessthrownaway. BEDEButinamysticalsensethemountainon which our Lord chose Hisdisciplesrepresents theloftinessofjusticeinwhichtheyweretobe instructed, and which they were to preachto otherssoalsothelawwasgivenonamountain. CYRILButifwemaylearntheinterpretationof the Apostles names, know that Petermeans, loosening or knowing Andrew glorious power, or answering James, apostle of grief John, the grace of the LordMatthew, givenPhilip,largemouth,ortheorificeofa torch Bartholomew, the son of him wholets downwaterThomas,deeportwillJamesthe sonofAlphaeus,supplanterofthestepoflife Judas,confessionSimon,obedience.
Beda: Mystice autem mons in quo apostolos elegit, altitudinem designat iustitiae, qua instituendierant,eteampraedicaturi:sicetlex inmontedatafuit.
Cyrillus: Quod si libet interpretationem apostolicorumnominumscire,scitoquiaPetrus dicitur dissolvens vel agnoscens Andreas decorapotentiavelrespondensIacobusautem supplantator doloris Ioannes domini gratia Matthaeus donatus Philippus os magnumvel orificium lampadis Bartholomaeus filiusaquas suspendentis Thomas abyssus, vel geminus Iacobus Alphaei supplantator gressus vitae Iudasconfessio,etSimonobedientia.
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Lectio4 17 ' , , , 18 : .19 , ' . 17.Andhecamedownwiththem,and stood in the plain, and thecompanyof his disciples, and a great multitudeof peopleoutofallJudea,andJerusalem, and from the sea coast of Tyreand Sidon,whichcametohearhim,andto be healed of their diseases, 18.And they that were vexed with unclean spirits: and they were healed. 19.And thewholemultitudesoughttotouchhim: for there went virtue out of him,and healedthemall.
Cyrillus: Celebrata ordinatione apostolorum, pluribus congregatis et de regioneIudaeorum,necnonamaritimaTyri et Sidonis, qui erant idololatrae, constituit eos totius orbis doctores, utpote qui evocarent Iudaeos a legis servitutecultores autem Daemonum ab errore gentili ad veritatis cognitionem unde dicitur et descendensdemontecumillis,stetitinloco
CYRIL When the ordination of theApostleswas accomplished, and great numbers werecollected together from the country of Judea, and fromthe seacoastofTyreandSidon,(whowereidolaters,) he gave the Apostles their commission to be the teachers of the whole world, that theymightrecall the Jews from the bondage of the law, but the worshipersofdevilsfromtheirGentileerrorstothe knowledge of the truth. Hence it is said, Andbe
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campestri, et turba discipulorum eius, et multitudo copiosa plebis ab omniIudaeaet Ierusalemetmaritima. Beda: Non a proximo mari Galilaeae maritima dicit, quia hoc non miraculi loco poneretursedamarimagnocognominatur, in quo etiam Tyrus et Sidoncomprehendi poterant de quibus sequitur et Tyri et Sidonis quae quia civitates gentium sunt, consulto nominatim ponuntur, ut quantasit fama virtusque salvatoris intimetur, quae exteras etiam ad sanitatem doctrinamque capessendam civitates accersierat unde sequiturquivenerantutaudirenteum. Theophylactus: Hoc est ad animarum medelam et sanarentur a languoribussuis, hocestadmedelameorumcorporum. Cyrillus:Postquamautemsacrospublicavit apostolos,plurimaetarduafecitmiracula:ut qui convenerant Iudaei et gentiles, scirent eos decoratos esse a Christo dignitate apostolatusetquodipsenoneratsicutunus aliorum hominum, magis autem Deus, ut verbum incarnatum unde sequitur etomnis turbaquaerebateumtangere,quiavirtusde
camedownwiththem,andstoodintheplain,anda greatmultitudefromJudea,andtheseacoast,&c.
BEDE By the sea coast he does notrefertothe neighboringseaofGalilee,becausethiswouldnot beaccountedwonderful,butitissocalledfromthe greatsea,andthereinalsoTyreandSidonmaybe comprehended,ofwhichitfollows,BothofTyreand Sidon. And these states being Gentile, are purposely named here, to indicate howgreatwas the fame and power of the Savior which had broughteventhecitizensofthecoasttoreceiveHis healingandteaching.Henceitfollows,Whichcame tohearhim. THEOPHYL.Thatis,forthecureoftheirsoulsand thattheymightbehealedoftheirdiseases,thatis, forthecureoftheirbodies. CYRIL But after that the High Priest had made publiclyknownHischoiceofApostles,Hedidmany andgreatmiracles,thattheJewsandGentileswho had assembled might know that these wereere invested by Christ with the dignity of the Apostleship, and that He Himself was not as another man, but rather was God, as beingthe Incarnate Word. Hence it follows , And, thewhole
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illo exibat et sanabat omnes. Neque enim alienam virtutem accipiebat Christus: sed cum naturaliter esset Deus, propriam virtutem super infirmos emittens sanabat omnes. Ambrosius: Adverte autem omnia diligenter, quomodo et cum apostolis ascendat,acdescendatadturbasquomodo eumturbanonsequituradexcelsadenique ubi descendit, invenit infirmos: in excelsis eniminfirmiessenonpossunt.
multitudesoughttotouchhim,fortherewentvirtue out of him. For Christ did not receivevirtuefrom others, but since He was as by nature Godoaf, sendingoutHisownvirtueuponthesick,Hehealed themall. AMBROSE But observe all things carefully,how HebothascendswithHisApostlesanddescends to the multitude for how could the multitude see Christbutinalowlyplace.Itfollowshimnottothe loftyplaces,itascendsnottheheights.Lastly,when He descends, He finds the sick, for in thehigh placestherecanbenosick. BEDE You will scarcely find any where that the multitudes follow our Lord to the higherplaces,or that a sick person is healed on a mountain but havingquenchedthefeveroflustandlitthetorchof knowledge each man approaches by degreesto the height of the virtues. But the multitudes which wereabletotouchtheLordarehealedbythevirtue ofthattouch,asformerlytheleperiscleansedwhen ourLordtouchedhim.ThetouchoftheSaviorthen istheworkofsalvation,whomtotouchistobelieve on Him, to be touched is to be healed byHis preciousgifts.
Beda: Raro hoc quoque uspiam velturbas 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 autemquae dominumtangerepotuit,spiritusilliusvirtute sanatur ut supra leprosus dominotangente mundatur. Tactus ergo salvatoris opusest salutis, quem tangere est fideliter ineum credereaquotangiesteiusmuneresanari.
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Lectio5 20 , , . 21 , . , . 22 , : 23 , : . 20. And he lifted up his eyes onhis disciples, and said, Blessed be you poor: for yours is the kingdom of God. 21.Blessedareyouthathungernow:for youshallbefilled.Blessedareyouthat weep now: for you shall laugh. 22. Blessed are you, when men shallhate you, and when they shall separateyou from their company, and shallreproach you,andcastoutyournameasevil,for theSonofmanssake.23.Rejoiceyou inthatday,andleapforjoy:for,behold, yourrewardisgreatinheaven:forinthe like manner did their fathers to the prophets.
Cyrillus: Post apostolorum ordinationem, ad evangelicae vitae novitatem salvator suosdiscipulosrectificavit.

CYRIL After the ordination of the Apostles,the SaviordirectedHisdisciplestothenewnessofthe evangelicallife.

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Ambrosius: Divinitatis autem prompturus oracula,incipitessesublimioretsiinhumili stabat,tamenoculoselevavitundedicituret ipseelevatisoculis.Quidestlevareoculos nisiinteriuslumenaperire? Beda: Et quamvis generaliter omnibus loquatur, specialius tamen oculos in discipuloslevatsequiturenimindiscipulos suos: ut his qui verbum intentacordisaure percipiunt, latius saporis intimi lumen aperiat. 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: ordineenimprimaest,etparensquaedam virtutum: quia qui contempseritsaecularia, ipse merebitur sempiterna: nec potest quisquam meritum regni caelestis adipisci qui a mundi cupiditate pressusemergendi
AMBROSE But being about to utter Hisdivine oracles,HebeginstorisehigheralthoughHestood inalowplace,yetasitissaid,Helifteduphiseyes. What is lifting up the eyes, but to discloseamore hiddenlight? BEDEAndalthoughHespeaksinageneralwayto all,yetmoreespeciallyHeliftsupHiseyesonHis disciplesforitfollows,onhisdisciples,thattothose who receive the word listening attentively withthe heart,Hemightrevealmorefullythelightofitsdeep meaning. AMBROSE Now Luke mentions only four blessings,butMattheweightbutinthoseeightare containedthesefour,andinthesefourthoseeight. For the one has embraced as it were the four cardinal virtues, the other has revealed inthose eight the mystical number. For as theeighthisthe accomplishment of our hope, so is theeighthalso the completion of the virtues. But eachEvangelist hasplacedtheblessingsofpovertyfirst,foritisthe first in order, and the purest, as it were, ofthe virtuesforhewhohasdespisedtheworldshallreap an eternal reward. Now can any one obtainthe rewardoftheheavenlykingdomwho,overcomeby the desires of the world, has no power ofescape fromthem?Henceitfollows,Hesaid,Blessedare
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nonhabetfacultatemundesequiturdicebat: beatipauperes. Chrysostomus:InEvangelioquidemquod estsecundumMatthaeum,beatosfieridixit pauperes spiritu, ut intelligamus esse pauperem spiritu, habentem intellectum modestum, et quodammodo remissum: undedicitsalvator:disciteame,quiamitis sum et humilis corde. Hic autembeatos asserit pauperes, non addito spiritu, pauperes appellans divitias contemnentes: decebat enim ut cum praenuntiaturiessent salutiferi Evangelii dogma, mentem non gererent cupidam, sed promptumaffectum haberentergamaiora. 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 beatificabileest,eoquodomnisvirtuslibero designatur arbitrio. Beatus ergo pauper, quasi Christi discipulus, qui pro nobis paupertatem sustinuit: nam ipse dominus quodlibet opus implevit quod ad
thepoor.
CYRILIntheGospelaccordingtoSt.Matthewitis said,Blessedarethepoorinspirit,thatweshould understandthepoorinspirittobeoneofamodest and somewhat depressed mind. HenceourSavior says, Learn from me, for I am meek andlowlyof heart.ButLukesays,Blessedarethepoor,without theadditionofspirit,callingthosepoorwhodespise riches.Foritbecamethosewhoweretopreachthe doctrines of the saving Gospel to have no covetousness, but their affections set uponhigher things.
BASILButnoteveryoneoppressedwithpovertyis blessed, but he who has preferred the commandmentofChristtoworldlyriches.Formany arepoorintheirpossessions,yetmostcovetousin 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 thenisthepoormanasbeingthediscipleofChrist, Who endured poverty for us. For the LordHimself has fulfilled every work which leads tohappiness, leavingHimselfanexampleforustofollow.
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beatitudinem ducit, se praebensexemplar discentibus. 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 sunteius discipuli:obhocineorumpersonadicitquia vestrum est regnum Dei quasi demonstrative hoc proferens ad praesentes,adquosetiamoculoselevavit. Chrysostomus: Postquam igiturmandavit paupertatemcolere,eaquaeconsequuntur inopiamcoronathonoribus.Contingitautem paupertatem colentes, necessariorum incurreredefectum,etvixacquirerevictum idcirco non sinit discipulos pusillanimes super hoc fieri, dicens beati qui nunc esuritis. Beda: Idest, beati qui castigatis corpus vestrumetservitutisubicitis,quiinfameet siti verbo operam datis: quia caelestium tuncgaudiorumhabebitisubertateperfrui. Gregorius Nyssenus: Altius autem, sicut
EUSEBIUS. But when the celestial kingdom is consideredinthemanygradationsofitsblessings, the first step in the scale belongs to thosewhoby divineinstinctembracepoverty.SuchdidHemake thosewhofirstbecameHisdisciplesthereforeHe says in their person, For yours is the kingdomof heaven, as pointedly addressing Himself tothose present,uponwhomalsoHeliftedupHiseyes.
CYRILAfterhavingcommandedthemtoembrace poverty, He then crowns with honor those things which follow from poverty. It is the lotofthosewho embracepovertytobeinwantofthenecessariesof life,andscarcelytobeabletogetfood.Hedoesnot thenpermitHisdisciplestobefaintheartedonthis account,butsays,Blessedareyouwhohungernow.
BEDE That is, blessed are you whochastenyour bodyandsubjectittobondage,whoinhungerand thirst give heed to the word, for then shall you receivethefullnessofheavenlyjoys. GREG NAZ. But in a deeper sense, astheywho
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secundum sensibilem escam diversificatur participantium appetitus ad comestibilium species, sic et in cibo animae, ab his quidem opinabile, ab his autemappetitur 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. Beda: Apertissime nos instruensnunquam nos satis iustos aestimare debere, sed quotidianum iustitiae semper amare profectum ad cuius perfectamsaturitatem noninhocsaeculo,sedinfuturopossumus pervenire, ut Psalmista ostendit dicens: satiaborcummanifestabiturgloriatuaunde sequiturquiasaturabimini. 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 gaudiuminseritanimae.
partakeofbodilyfoodvarytheirappetitesaccording tothenatureofthethingstobeeatensoalsointhe food of the soul, by some indeed that isdesired whichdependsupontheopinionofmen,byothers, thatwhichisessentiallyandofitsownnaturegood. Hence,accordingtoMatthew,menareblessedwho account righteousness in the place of food and drink by righteousness I mean not aparticularbut an universal virtue, which he who hungers afteris saidtobeblessed. BEDEPlainlyinstructingus,thatweoughtneverto account ourselves sufficiently righteous, butalways desire a daily increase in righteousness, to the perfectfullnessofwhichthePsalmistshowsusthat we can not arrive in this world, but in the worldto come. I shall be satisfied when your gloryshallbe made manifest. Hence it follows, For you shall be filled. GREG NYSS. For to those who hunger and thirst afterrighteousnessHepromisesabundanceofthe thingstheydesire.Fornoneofthepleasureswhich aresoughtinthislifecansatisfythosewhopursue them. But the pursuit of virtue alone isfollowedby that reward, which implants a joy in the soul that neverfails.
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Cyrillus: Consequitur autem inopiam non solum defectus rerum ad delectationes facientium, sed etiam depressus vultus proptermoestitiamundesequiturbeatiqui nunc fletis. Beatificat flentes, non eosqui simpliciter ab oculis lacrymas emittunt: communeenimesthoctamfidelibusquam infidelibus, si quid tristium accidat. Magis autem illos beatos asserit qui levemvitam et implicitam carnalibus voluptatibus deditam vitant, refutantes delicias, etpene lacrymantespropterodiummundanorum. Chrysostomus: Magnum quid vero secundum Deum tristitia est, et impetrat poenitentiaminsalutemundePaulus,cum nonhaberetsuosdefectusflere,proalienis lugebat. Talis luctus est alacritatismateria: unde sequitur quia ridebitis. Etenimsinihil 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. Nondissolvamurin hacbrevivita,nesuspiremusininfinita:non quaeramus delicias, a quibusmanatluctus etdolornimiussedtristemurtristitia,quae germinat veniam. Est etiam dominum saepius reperire lugentem, ridentem
CYRILButpovertyisfollowednotonlybyawantof those things which bring delight, but also bya dejectedlook,becauseofsorrow.Henceitfollows, Blessed are you that weep. Heblessesthosewho weep, not those who merely drop tearsfromtheir eyes, (for this is common to the believingand unbelieving, when sorrow befalls them,) butrather He calls those blessed, who shun a carelesslife, mixedupwithsin,anddevotedtocarnalpleasures, and refuse enjoyments almost weeping from their hatredofallworldlythings.
CHRYS. But godly sorrow is a great thing,andit worksrepentancetosalvation.HenceSt.Paulwhen hehadnofailingsofhisowntoweepfor,mourned for those of others. Such grief is the sourceof gladness,asitfollows,Foryoushalllaugh.Forifwe do no good to those for whom we weep, we do good to ourselves. For he who thus weepsforthe sinsofothers,willnotlethisowngounweptforbut theratherhewillnoteasilyfallintosin.Letusnotbe everrelaxingourselvesinthisshortlife,lestwesigh inthatwhichiseternal.Letusnotseekdelightsfrom whichflowlamentation,andmuchsorrow,butletus besaddenedwithsorrowwhichbringsforthpardon. WeoftenfindtheLordsorrowing,neverlaughing.
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nequaquam. Basilius: Promittit autem flentibus risum, non quidem emissum per mandibulas sonum,sedmerametimpermixtamcuilibet tristitiaealacritatem. Beda: Qui ergo propter divitiashereditatis Christi, propter panem vitae aeternae, propterspemcaelestiumgaudiorum,fletus, esuriem, paupertatemque pati desiderat, beatus est multo autem beatior qui has virtutes inter adversa servare non trepidat unde sequitur beati eritis cum vosoderint homines: licet enim homines odiantcorde nefando dilectum cor Christo laedere nequeunt.Sequituretcumseparaverintvos. Separent,etasynagogaexpellant:Christus invenit et confirmat. Sequitur et exprobraverint. Exprobrent nomencrucifixi: ipse commortuos sibi conresuscitat, et consedere facit in caelestibus. Sequitur et eiecerint nomen vestrum tamquam malum: ubinomenChristianorumsignificat,quoda gentilibus Iudaeisque saepissimequantum ad ipsos memoriae abrasum, et ab hominibus est abiectum, nulla existente causa odii, nisi propter filium hominisqui scilicet credentes nomen Christi, suum
BASIL But He promises laughing to those who weep not indeed the noise of laughter from the mouth,butagladnesspureandunmixedwithaught ofsorrow. BEDEHethenwhoonaccountoftherichesofthe inheritanceofChrist,forthebreadofeternallife,for thehopeofheavenlyjoys,desirestosufferweeping, hunger, and poverty, is blessed. But much more blessedishewhodoesnotshrinktomaintainthese virtues in adversity. Hence it follows, Blessedare you when men shall hate you. For althoughmen hate,withtheirwickedheartstheycannotinjurethe heartthatisbelovedbyChrist,Itfollows,Andwhen they shall separate you. Let them separate and expelyoufromthesynagogue.Christfindsyouout, and strengthens you. It follows And shallreproach you. Let them reproach the name of theCrucified, HeHimselfraisestogetherwithHimthosethathave died with Him, and makes them sit inheavenly places. It follows, And cast out your name asevil. Here he means the name of Christian, whichby Jews and Gentiles as far as they were ablewas frequentlyerasedfromthememory,andcastoutby men,whentherewasasnocauseforhatred,butthe Son of man for in truth they who believedonthe nameofChrist,wishedtobecalledafterHisname.
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cognomenfacerevoluerunt.Docetergoeos ab hominibus insectandos, sed ultra homines esse beandos unde sequitur gaudete in illa die, et exultate: ecceenim mercesvestramultaestincaelo. Chrysostomus: Multum et paucum mensuratur dignitate proferentis. Quaeramus igitur: quis multam promisit mercedem? Si quidem propheta vel apostolus,veluthomopaucumessemultum existimavit nunc autem dominus, qui possidetperennesthesauros,etopesquae quemlibet intellectum transcendunt, multam pollicitusestmercedem. Basilius: Rursus, magnum aliquando absolutamhabetintentionemsicutmagnum est caelum, et magna est terraaliquando veroadaliquidhabetrelationem:utmagnus equusetbosincomparationesimilium.Sic arbitror multam fore mercedem repositam patientibusopprobriapropterChristum,non tamquam comparatam ad ea quaepenes nos sunt, sed in se multamexistentem,et tamquamaDeodonatam. Damascenus:Illaetiamquaemensurarivel
ThereforeHeteachesthattheyaretobepersecuted by men, but are to be blessed beyond men. Asit follows,Rejoiceyouinthatday,andweepforjoy,for beholdyourrewardisgreatinheaven.
CHRYS.Greatandlittlearemeasuredbythedignity ofthespeaker.Letusinquirethenwhopromisedthe greatreward.Ifindeedaprophetoranapostle,little had been in his estimation great but now itisthe Lord in whose hands are eternal treasures and riches surpassing mans conception, who has promisedgreatreward.
BASIL Again, great has sometimes a positive signification,astheheavenisgreat,andtheearthis great but sometimes it has relation tosomething else,asagreatoxorgreathorse,oncomparingtwo thingsoflikenature.Ithinkthenthatgreatrewardwill belaidupforthosewhosufferreproachforChrists sake,notasincomparisonwiththosethingsinour power,butasbeinginitselfgreatbecausegivenby God.
DAMASCENE. Those things which may be

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numerari possunt, determinate ingeruntur quodautemexquadamexcellentiaomnem transcendit mensuram et numerum, indeterminate dicitur magnum et multum: puta quando dicimus multam esse Dei misericordiam. Eusebius: Deinde muniens discipulos ad pugnamadversariorum,quampassurierant per totum orbem praedicantes, subdit secundum haec enim faciebant prophetis patreseorum. Ambrosius: Quia prophetas Iudaeiusque admortemcorporispersecutisunt. Beda: Quia vera dicentes solent persecutionem pati nec tamen ideo prophetae antiqui timore persecutionis a veritatispraedicationedefecerunt. Ambrosius: In hoc ergo quod dicitbeati 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
measuredornumberedareuseddefinitely,butthat 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 sufferingofGod.
EUSEBIUS.HethenfortifiesHisdisciplesagainst the attacks of their adversaries, which theywere abouttosufferastheypreachedthroughthewhole worldadding,Forinlikemannerdidtheirfathersto theprophets. AMBROSEFortheJewspersecutedtheprophets eventodeath. BEDE They who speak the truth commonlysuffer persecution, yet the ancient prophets did not therefore from fear of persecution turn awayfrom preachingthetruth. AMBROSEInthatHesays,Blessedarethepoor, you have temperance which abstains from sin, tramplesupontheworld,seeksnotvaindelights.In Blessed are they that hunger you have righteousness for he who hungerssufferstogether with the hungry, and by suffering together withhim givestohim,bygivingbecomesrighteous,andhis
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aeternum. Beati qui nunc fletis habes prudentiam,cuiusestflerequotidiana,etea 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 temperantiacordishabetmunditiam,iustitia misericordiam, pacem prudentia, mansuetudinem fortitudo. Connexae sibi sunt et concatenatae virtutes, ut quiunam habet,plureshaberevideatur:etsanctisuna competitvirtussedeiusquaefuerituberior, uberius est praemium. Quantahospitalitas in Abraham, quanta humilitas? Sed quia fide praestitit, fidei prae ceteris meruit principatum.Ergounicuiqueplurapraemia, quiaplurimaincentivavirtutumsedquodin aliquo merito copiosius, hoc etiam in praemioredundantius.
righteousness abides for ever. In Blessedarethey thatweepnow,youhaveprudencewhichistoweep forthethingsoftime,andtoseekthosewhichare eternal.InBlessedareyouwhenmenhateyou,you have fortitude not that which deserves hatred for crime,butwhichsufferspersecutionforfaith.Forso youwiltattaintothecrownofsufferingifyouslightest thefavorofmen,andseekthatwhichisfromGod. Temperance therefore brings with it a pureheart righteousness, mercy prudence, peace fortitude, meekness. The virtues are so joined andlinkedto one another, that he who has one seemstohave manyandtheSaintshaveeachoneespecialvirtue, butthemoreabundantvirtuehasthericherreward. What hospitality in Abraham, what hat humility,but because he excelled in faith, he gained the preeminence above all others. To every onethere are many rewards because many incentives to virtue, but that which is most abundant in agood action,hasthemostexceedingreward.
Lectio6 24, . 25 ,
24.Butwoetoyouthatarerich!foryou have received your consolation. 25. Woe to you that are full! for youshall
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, . , , . 26 , .
hunger.Woetoyouthatlaughnow!for youshallmournandweep.26.Woeto you, when all men shall speak wellof you!forsodidtheirfatherstothefalse prophets.
Cyrillus:Praedicto,quodpaupertaspropter Deum causa sit cuiuslibet boni, et quod esurire et flere non vacabit mercede sanctorum,transfertsermonemadapposita, et innuit ipsa damnationis et suppliciifore materiam unde dicitur verumtamen vae vobis divitibus, qui habetis consolationem vestram. Cyrillus: Haec enim dictio vae semperin Scripturisdiciturhisquinonpossuntevadere afuturosupplicio. Ambrosius: Licet autem in pecuniariis copiis multa sint lenocinia delictorum, pleraque tamen sunt incentiva virtutum quamquam virtus subsidia non requirat,et
CYRIL Having said before that povertyforGods sake is the cause of every good thing, and that hungerandweepingwillnotbewithoutthereward ofthesaints,hegoesontodenouncetheopposite to these as the source of condemnation and punishment.Butwoetoyourich,foryouhaveyour consolation.
CHRYS. For this expression, woe, isalwayssaid intheScripturestothosewhocannotescapefrom futurepunishment. AMBROSE But although in the abundance of wealthmanyaretheallurementstocrime,yetmany also are the incitements to virtue. Althoughvirtue requires no support, and the offering of thepoor
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commendatior sit collatio pauperis, quam divitis liberalitas tamen non eosquihabent divitias, sed eos qui uti his nesciant, sententiae caelestis auctoritatecondemnat. Nam ut ille pauper laudabilior est qui promptolargituraffectu,itacriminosiordives est qui de eo referre gratiam Deodebuit quod accepit, nec censum adcommunem usum datum sine usu abscondere. Non censusigitur,sedaffectusincrimineest.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 perpetuamperdiderunt.Possumustamenhic divitem intelligere populum Iudaeorum, vel haereticos, vel certe Pharisaeos, qui ubertate verborum, et quodam ambitiosae facundiaepatrimoniodelectati,simplicitatem verae fidei supergressi, thesauros inutiles condiderunt. Sequitur vae vobis quisaturati estis,quiaesurietis. Beda: Dives ille purpuratus saturabatur, epulans quotidie splendide sed dirumvae sustinebatesuriens,quandodeLazari,quem despexerat,digitoguttamaquaequaerebat.
manismorecommendablethantheliberalityofthe 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 praiseworthywhogiveswithoutgrudging,soisthe richmanmoreguilty,whooughttoreturnthanksfor whathehasreceived,andnottohidewithoutusing it the sum which was given him for thecommon good.Itisnotthereforethemoney,buttheheartof thepossessorwhichisinfault.Andthoughtherebe no heavier punishment than to be preservingwith anxiousfearwhatistoservefortheadvantageof successors,yetsincethecovetousdesiresarefed byacertainpleasureofamassing,theywhohave hadtheirconsolationinthepresentlife,havelostan eternalreward.Wemayherehoweverunderstand bytherichmantheJewishpeople,ortheheretics, or at least the Pharisees, who, rejoicing in an abundanceofwords,andakindofhereditarypride of eloquence, have overstepped the simplicity of true faith, and gained to themselves useless treasures.
BEDE Woe to you that are full, for youshallbe hungry. That rich man clothed in purple wasfull, feasting sumptuously every day, but endured in hungerthatdreadfulwoe,whenfromthefingerof
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Lazarus, whom he had despised, he begged a dropofwater. Basilius: Quod autem necessaria sit abstinentiae ratio, palam est ex eo quod apostolus eam inter fructus spiritus enumeravit.Subiectioenimcorporispernihil aliud sic obtinetur, sicut per abstinentiam qua sicut quodam freno decetcompescere iuventutis fervorem. Est igitur abstinentia interemptio criminis, amotio passionum, vitae spiritualis initium, obtundens in se illecebrarumaculeum.Neautemcoincidentia fiatcuminimicisDei,decetaccipiquodlibet cum exigit tempus, ad ostendendumquod mundis omnia munda procedendoquidem ad necessaria vitae, abstinendo autem omnino ab his quae faciunt advoluptatem. Attamen nec eamdem horam sibi cunctos sancire possibile, nec modum, nec mensuram.Sitautemcommunisintentionon expectare repletionem replere namque ventrem, ipsum quoque corpus inutilefacit ergapropriasoperationes,somnolentum,et adnocumentadispositum. Beda: Aliter. Si beati sunt illi quiiustitiae semper esuriunt opera, infelices e contra aestimandi sunt qui sibi in desideriis
BASILNowitisplainthattheruleofabstinenceis necessary,becausetheApostlementionsitamong thefruitsoftheSpirit.Forthesubjectionofthebody is by nothing so obtained as by abstinence, whereby,asitwereabridle,itbecomesustokeep incheckthefervorofyouth.Abstinencethenisthe puttingtodeathofsin,theextirpationofpassions, the beginning of the spiritual life, blunting in itself the sting of temptations. But lest thereshouldbe anyagreementwiththeenemiesofGod,wemust accept every thing as the occasion requires, to show,thattothepureallthingsarepure,bycoming indeed to the necessaries of life, butabstaining altogether from those which conduce topleasure. Butsinceitisnotpossiblethatallshouldkeepthe same hours, or the same manner, or thesame proportion, still let there be one purpose,neverto waittobefilled,forfullnessofstomachmakesthe bodyitselfalsounfitforitsproperfunctions,sleepy, andinclinedtowhatishurtful.
BEDE In another way. If those are happy who always hunger after the works of righteousness, theyontheotherhandarecountedtobeunhappy,
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placentes,nullamveribonifamempatiuntur. Sequitur vae vobis qui ridetis nunc, quia lugebitisetflebitis. Basilius: Cum dominus ridentes nunc arguat, palam est quod numquam eritfideli tempus risus et praecipue in tanta multitudine eorum qui in peccato moriuntur, proquibusoportetlugere.Superfluusautem risus est immoderantiae signum, eteffrenis animae motus sed usque ad vultus iucunditatem exprimere passionem animae nondedecet. Chrysostomus: Dic autem mihi cur concuteris et defluis qui debes assistere terribili iudicio, et ponere rationem de omnibushicoperatis? Beda:Quiaveroipsapeccatinutrixadulatio, sicutoleumflammis,sicinculpaardentibus solita est ministrare fomentum, subdit vae cumbenedixerintvobisomneshomines. Chrysostomus: Non autem contrarium est quod hic dicitur ei quod alibidominusdicit: luceatluxvestracoramhominibus,utscilicet manifestemus bene agere ad gloriamDei,
who, pleasing themselves in their own desires, suffernohungerafterthetruegood.Itfollows,Woe toyouwholaugh,&c. BASIL Whereas the Lord reproves those who laughnow,itisplainthattherewillneverbeahouse of laughter to the faithful, especially sincethereis so great a multitude of those who die in sin for whomwemustmourn.Excessivelaughterisasign of want of moderation, and the motion ofan unrestrainedspiritbutevertoexpressthefeelings ofourheartwithapleasantnessofcountenanceis notunseemly. CHRYS. But tell me, why are you distractingand wasting yourself away with pleasures, who must standbeforetheawfuljudgment,andgiveaccount ofallthingsdonehere? BEDEButbecauseflatterybeingtheverynurseof sin,likeoiltotheflames,iswonttoministerfuelto thosewhoareonfirewithsin,headds,Woetoyou whenallmenshallspeakwellofyou. CHRYS.Whatissaidhereisnotopposedtowhat ourLordsayselsewhere,Letyourlightshinebefore menthatis,thatweshouldbeeagertodogoodfor the glory of God, not our own. For vain-glory isa
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nonadpropriam.Perniciosumenimquidest inanis gloria: et inde sumit ortuminiquitas atquedesperatio,etmatermalorumavaritia. Quod si viam quaeris divertendi ab hoc, dirigasaspectumsemperadDeum,etesto contentuseaquaeapudeumestgloria:nam si in qualibet facultate doctiores eligere oportet in arbitros, quomodo virtutis experimentumpluribuscredis,nonautemilli qui prae omnibus eam novit, et dare et coronarepotest?Aquosigloriamcupis,vita laudemhumanam:denulloenimaliomagis consuevimus admirari quam de respuente gloriam.Quodsinos,multomagisdominus omnium. Deinde illud consideres, quod hominum gloria celeriter deficit, quia per cursum temporis oblivioni traditur. Sequitur secundum haec enim faciebant pseudoprophetispatreseorum. Beda: Pseudoprophetae significantur, eo quod ad captandum vulgi favorem futura praeloquiconentur.Itaquedominusinmonte beatitudines solummodo proborum, in campoveroetiamvaedescribitreproborum: quia rudes adhuc auditores necesse est terroribusadbonacompelli,perfectosautem satisestpraemiisinvitari.
banefulthing,andfromhencespringsiniquity,and despair,andavarice,themotherofevil.Butifyou seektoturnawayfromthis,everraiseyoureyesto God, and be content with that glory whichisfrom Him. For if in all things we mustchoosethemore learnedforjudges,howdoyoutrusttothemanythe decisionofvirtue,andnotrathertoHim,whobefore all others know it, and can give and rewardit, whose glory therefore if you desire, avoid the praise of men. For no one more excitesour admirationthanhewhorejectsglory.Andifwedo this, much more does the God of all.Bemindful then,thatthegloryofmenquicklyfails,seeinginthe courseoftimeitispastintooblivion.Itfollows,For sodidtheirfatherstothefalseprophets.
BEDEBythefalseprophetsaremeantthose,who togainthefavorofthemultitudeattempttopredict future events. The Lord on the mountain pronouncesonlytheblessingsofthegood,buton theplainhedescribesalsothewoeofthewicked, becausetheyetuninstructedhearersmustfirstbe brought by terrors to good works, buttheperfect needbutbeinvitedbyrewards.
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Ambrosius: Et attende quod Matthaeus, praemiis ad virtutem et fidem populos provocavit hic autem etiam a criminibus atque peccatis futurorum suppliciorum denuntiationedeterruit.
AMBROSE And mark, that Matthew byrewards calledthepeopletovirtueandfaith,butLukealso frightenedthemfromtheirsinsandiniquitiesbythe denunciationoffuturepunishment.
Lectio7 27 , , , 28 , . 29 , .30 , .31 ,. 27. But I say to you whichhear,Love your enemies, do good to them which hateyou,28.Blessthemthatcurseyou, andprayforthemwhichdespitefullyuse you.29.Andtohimthatsmitesyouon theonecheekofferalsotheotherand him that takes away your cloakforbid not to take your coat also. 30.Giveto everymanthatasksofyouandofhim that takes away your goods askthem not again. 31. And as you would that men should do to you, do youalsoto themlikewise.
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Beda: Quia dixerat supra quid abinimicis pati possent, nunc qualiter cum eisdem inimicisageredebeantostendit,dicenssed vobisdicoquiauditis. Ambrosius: Non otiose plurimorum factorum caelestium enumeratione progressus ad hunc locum serius venit,ut populusdivinismiraculisroboratusultralegis tramitem virtutum vestigiis progredi edoceretur. Denique inter tria maxima, spem,fidemetcaritatem,maiorestcaritas, quae ordinatur cum dicitur diligiteinimicos vestros. Basilius: Inimici quidem proprium est obesse et insidiari. Omnis igitur qui qualitercumquenocetalicui,diciturinimicus. Cyrillus:Conveniensautemerathuiusmodi conversatio doctoribus sanctis, qui praedicaturierantubiqueterrarumsalutarem sermonem quos si contingeret velle recipere de persequentibus vindictam, omisissent eos ad cognitionem veritatis vocare. ChrysostomusinMatthaeum:Nonautem
BEDE Having spoken above of what theymight suffer from their enemies, He now points outhow they ought to conduct themselves towards their enemiessaying,ButIsaytoyouwhohear. AMBROSEHavingproceededintheenumeration ofmanyheavenlyactions,Henotunwiselycomesto this place last, that He might teach thepeople confirmedbythedivinemiraclestomarchonward inthefootstepsofvirtuebeyondthepathofthelaw. Lastly, among the three greatest, (hope,faith,and charity,) the greatest is charity, which is commandedinthesewords,Loveyourenemies.
BASIL It is indeed the part of anenemytoinjure andbetreacherous.Everyonethenwhodoesharm inanywaytoanyoneiscalledhisenemy. CYRILButthiswayoflifewaswelladaptedtothe holyteacherswhowereabouttopreachthroughout the earth the word of salvation, and ifithadbeen theirwilltotakevengeanceupontheirpersecutors, had failed to call them to the knowledge of salvation.
CHRYS.ButHesaysnot,Donothate,butlovenor
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dicit: ne odio habeas sed: diligasneque simpliciter mandavit diligere, sed etiam benefacereundesequiturbenefacitehisqui oderuntvos. Basilius: Verum quia homo ex corpore consistit et anima, secundum animam quidembenefaciemus,huiusmodiarguentes et commonentes eos, et omnino ad conversionem manuducentes secundum corpus autem benefacientes eis in necessariis victui. Sequitur benedicite maledicentibusvobis. Qui enim percutiunt proprias animas,digni suntlacrymisetfletibus,nonmaledictionibus. Nihilenimdetestabiliusestanimamaledica, nec immundius lingua quae maledictiones effert. Homo es aspidum venena non evomas, nec vertaris in belluam. Est tibi datum os, non ut mordeas, sed utaliorum vulnera sanes. Inimicos autem mandavit nobis annumerare gradui amicorum, non quorumcumque, sed praecipuorum, pro quibus orare solemus unde sequitur orate pro persequentibus vos. Plerique auteme contraprocumbentes,etfrontesuperterram percutientes,etmanusexpandentes,nonpro suis criminibus orant Deum, sed adversus
did He merely command to love, but also to do good, as it follows, Do good to themwhichhate you.
BASIL But because man consists of bodyand soul, to the soul indeed we shall do thisgood,by reprovingandadmonishingsuchmen,andleading thembythehandtoconversionbuttothebody,by profiting them in the necessaries of life.Itfollows, Blessthemthatcurseyou. CHRYS For they who pierce their own souls deservetearsandweeping,notcurses.Fornothing is more hateful than a cursing heart, or morefoul thanatonguewhichutterscurses.Oman,spitnot forththepoisonofasps,norbeturnedintoabeast. Your mouth was given you not to bite with, butto healthewoundsofothers.Buthecommandsusto count our enemies in the ram: of ourfriends,not onlyinageneralway,butasourparticularfriends forwhomweareaccustomedtoprayasitfollows, Prayforthemwhichpersecuteyou.Butmanyonthe contraryfallingdown,andstrikingtheirfacesupon the ground, and stretching forth their hands,pray God not for their sins, but againsttheirenemies, whichisnothingelsebutpiercingtheirownselves. When you pray to Him that He would hear you cursing your enemies, who has forbidden you to
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inimicosquodnihilaliudestquamseipsum transfodere. Cum eum qui prohibuit contra inimicosorare,precarisuttemaledicentem inimicis exaudiat, quomodo possibile est audiri, quando provocas exauditurum, verberando inimicum coram rege, etsinon manibus, verbis tamen? Quid facis,homo? Stas ut veniam impetres peccatorum, et imples os amaritudine. Mitigationum est tempus,orationisetgemitus,nonfuroris. 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. Cyrillus: Vetus autem lex mandabat non offendere alios vel si prius fuerimuslaesi, non ultra proportiones laedentium iras protendere sed perfectio legis in Christo est,etinsuismandatisundesequituretqui tepercutitinmaxillam,praebeeietalteram. Chrysostomus in Matthaeum: Nam et medici cum calce feriuntur ab insanis, tunc
pray against your enemies, how is it possible for you to be heard, since you art callingHimtohear youbystrikinganenemyinthekingspresence,not withthehandindeed,butwithyourwords.Whatare you doing, O man? you stand to obtainpardonof yoursins,andyoufillyourmouthwithbitterness.Itis atimeofforgiveness,prayer,andmourning,notof rage.
BEDE But the question is fairly raised, how itis that in the prophets are to be found manycurses against their enemies. Upon which we must observe,thattheprophetsintheimprecationsthey uttered foretold the future, and that not with the feelingsofonewhowishes,butinthespiritofone whoforesees. CYRIL Now the old law commanded us not to injure one another or if we are firstinjured,notto extendourwrathbeyondthemeasureoftheinjurer, but the fulfilling of the law is in Christ andinHis commands.Henceitfollows,Andtohimthatsmite youontheonecheek,offeralsotheother. CHRYS. For physicians also, when they are attackedbymadmen,havethenmostcompassion
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maxime miserentur eis, et accingunt se ad eorumremedia.Tuquoquesimilemhabeas coniecturam erga persequentes: ipsi namque sunt qui praecipue infirmanturnec priusdesistamusquamtotamamaritudinem evomuerinttuncuberesgratiasagenttibi,et ipse Deus te coronabit, eo quod fratrem tuuminpessimaaegritudineliberasti. Basilius: Fere autem cuncti contra hoc mandatum procedimus et praesertim potentes vel principes, non solum sipassi fuerint contumelias, sed et si praestita eis non sit reverentia, adversarios reputantes quicumqueeosminusreveritisuntquamse reputaverunt dignos. Est autem magna infamia principis esse promptum ad vindictam: nam et qualiter alium docebitnil mali pro malo rependere, qui nocenti retribueresatagit? Cyrillus: Vult autem dominus insuperesse contemptoremrerumundesequituretabeo qui aufert tibi vestimentum, etiam tunicam noli prohibere: haec est enimvirtusanimae quae omnino aversa est a passione cupiditatis divitiarum. Decet enim eum qui piusestetobliviscimalorum,uteteaquibus caros amicos iuvamus, persequentibus
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 untilthey have exhausted all their bitterness, they will then overpower you with thanks, and God Himselfwill giveyouacrown,becauseyouhavedeliveredyour brotherfromtheworstdisease. BASILButwealmostallofusoffendagainstthis command,andespeciallyinthepowerfulandrulers, notonlyiftheyhavesufferedinsult,butifrespectis not paid them, accounting all those theirenemies who treat them with less consideration than they think they deserve. But it is a great dishonorina prince to be ready to take revenge.Forhowshall heteachanother,toreturntonomanevilforevil,if heiseagertoretaliateonhimwhohoinjureshim.
CYRILButtheLordwouldmoreoverhaveustobe despisers of property. As it follows, And him that takesawayyourcloak,forbidnottotakeyourcoat also.Forthisisthesoulsvirtue,whichisaltogether alien from feeling the pleasure of wealth. For it becomes him who is merciful even to forgethis misfortunes,thatwemayconferthesamebenefits uponourpersecutors,wherebyweassistourdear
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conferamus. ChrysostomusinMatthaeum:Nonautem dixit: fer humiliter iniuriantis impetumsed: 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 prote, adhucquaerisetdubitasquomodopossibile sit nequitiis ignoscere conservorum? Quis tale passus est quale dominus tuus dum ligaretur, flagellaretur, sputa perferens, mortempatiens?Undesequituromniautem petentitetribue. Augustinus de Serm. Dom: Non dicit: omnia petenti sed ut id des quodiusteet honestepotes,idestquodnectibi,necalteri noceat, quantum sciri aut credi abhomine potest et cui iuste negaveris quod petit, indicanda est iustitia et aliquando melius aliquid tribues, cum petentem iniusta correxeris. Chrysostomus: In hoc tamen peccamus
friends. CHRYSNowHesaidnot,Bearhumblytheruleof your persecutor, but, Go on wisely, andprepare yourself to suffer what he desires you to do overcoming his insolence by yourgreatprudence, that he may depart with shame at your excellent endurance. But some one will say, How canthis be? When you have seen God made man,and sufferingsomanythingsforyou,doyoustillaskand doubthowitispossibletopardontheiniquitiesof your fellow servants? Who has suffered whatyour Godhas,whenHewasbound,scourged,enduring to be spat upon, suffering death? Here it follows, Buttoeveryonewhoseeks,give.
AUG.Hesaysnot,Tohimthatseeksgiveallthings, but give what you justly and honestly can,thatis, what as far as man can know orbelieve,neither hurtsyou,noranother:andifyouhavejustlyrefused anyone,thejusticemustbedeclaredtohim,(soas not to send him away empty,) sometimes youwill confer even a greater boon when you have correctedhimwhoseekswhatheoughtnot. CHRYS.Hereinhoweverwedonotlightlyerr,when
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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 etsi laboras, ad hoc laboras utvituperesalium? Propter unicum panem et tunicamappellas cupidum. Nihil tribuis? Nec convicieris.Cur nectumisereris,etvolentibusdissuades?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 quaetuasunt,nerepetas. Chrysostomus: A Deo percipimusomnia quod autem dicimus meum et tuum,nuda tantum sunt verba: si namquedomumtuam asseris,emisistiverbumcarenssubsistentia rei: nam et aer et solum et caementum creatoris sunt, tu etiam ipse qui domum construxisti:sedetsituussitususdubitatur, non solum propter mortem, sed etiam propter rerum eventus. Anima tua non possidetur a te, et quo pacto tuae reputabunturopes?VultautemDeustuafore quae tibi pro fratribus credita sunt fient
notonlywegivenottothosewhohoseek,butalso blamethem?Why(yousay)doeshenotwork,why istheidlemanfed?Tellme,costyouthenpossess bylabor?butstillifyouwork,doyouworkforthis, that you should blame another? For asingleloaf and coat cost you call a man covetous?Yougive nothing, make then no reproaches. Why do you neithertakepityyourself,anddissuadesthosewho would? If we spend upon all indifferently, weshall always have compassion: for because Abraham entertains all, he also entertains angels. For if a manisahomicideandarobber,doeshenot,think you, deserve to have bread? Let us not thenbe severe censors of others, lest we too bestrictly judged.Itfollows,Andofhimthattakesawayyour goodsaskthemnotagain. CHRYS.EverythingwehavewereceivefromGod. But when we speak of mine and shine,theyare only bare words. For if you assert a house tobe yours,youhaveutteredanexpressionwhichwants the substance of reality. For both the air,thesoil, andthemoisture,aretheCreators.Youagainare hewhohasbuiltthehousebutalthoughtheuseis shine,itisdoubtful,notonlybecauseofdeath,but alsoonaccountoftheissuesofthings.Yoursoulis not your own possession, and will bereckonedto you in like manner as all yourgoods.Godwishes thosethingstobeyourswhichareentrustedtoyou
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autemtua,siproaliisdispensaverissivero tibiaffluenterexpenderis,quaesunttuaiam facta sunt aliena. Sed propter nefandam opum cupidinem homines in curiis conrixantur contra quod Christus ait etqui aufertquaetuasunt,nerepetas.
foryourbrethren,andtheywillbeshineifyouhave dispensed them for others. But if youhavespent richlyuponyourselfwhatthingsareyours,theyare now become anothers. But through a wicked desire of wealth men strive together in astate contrary to Christs words, And of him thattakes awayyourgoods,askthemnotagain. AUG. He says this of garments, houses, farms, beastsofburdens,andgenerallyofallproperty.But a Christian ought not to possess a slave ashe doesahorseormoney.Ifaslaveismorehonorably governed by you than by him who desirestotake him from you, I know not whether any onewould dare to say, that he ought to be despised, asa garment. CHRYS. Now we have a natural lawimplantedin us,bywhichwedistinguishbetweenwhatisvirtue, andwhatisvice.Henceitfollows,Andasyouwould thatmenshoulddotoyou,doyoualsotothem.He does not say, Whatever you would not thatmen should do to you, do not you. For sincethereare two ways which lead to virtue, namelyabstaining fromevil,anddoinggood,henamesone,signifying byittheotheralso.AndifindeedHehadsaid,That you may be men, love the beasts, thecommand wouldbeadifficultone.Butiftheyarecommanded tolovemen,whichisanaturaladmonition,wherein
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Augustinus de Serm. Dom: Quod de veste, domo, fundo, iumento, etgeneraliter omni pecunia dicit. Non autemChristianum oportet sic possidere servum quomodo equum aut argentum. Servus sihonestiusa te regeretur quam ab illo qui eumtibicupit auferre nescio utrum quisquam dicere audeateumdeberecontemni. Chrysostomus: Est autem nobis insitalex naturalis, per quam dignoscimus quid sit virtusetvitiumundesequituretproutvultisut faciant vobis homines, et vos facite illis similiter. Non ait: quaecumque non vultisut faciant,necvosfaciatis:cumenimduaesint viae quae ducunt ad virtutem, scilicet abstinentiamali,etoperatioboni,hancponit, per istam et illam significans. Et siquidem dixisset: ut sitis homines, diligite bestias, esset mandatum difficile si vero homines diligereiussit,adquodnaturalismonitioest,
quamdifficultatemrescontinet,quamleones 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 sivisbenetibi, benefaciasaliisivisutaliustuimisereatur, proximimiserearis.
lies the difficulty, since even the wolves andlions observeit,whomanaturalrelationcompelstolove one another. It is manifest then that Christhas ordained nothing surpassing our nature, butwhat Hehadlongbeforeimplantedinourconscience,so that your own will is the law to you.Andifyouwill have good done to you, you must do goodto othersifyouwillthatanothershouldshowmercyto you,youmustshowmercytoyourneighbor.
Lectio8 32 , . 33 [] , .34 ', [] .35 : , , . 36

32. For if you love themwhich love you, what thank have you? for sinners also love thosethat lovethem.33.Andifyoudogood to them which do good toyou, whatthankhaveyou?forsinners alsodoeventhesame.34.Andif you lend to them of whom you hopetoreceive,whatthankhave you? for sinners also lend to sinners, to receive as much again. 35. But love you your enemies,anddogood,andlend, hoping for nothing again and your reward shall be great,and you shall be the children of the
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[] .
Highest: for he is kind to the unthankfulandtotheevil.36.Be you therefore merciful, as your Fatheralsoismerciful.
Chrysostomus:Dixeratdominusdiligendosesse inimicos. Ne autem putares hyperbolice esse dictum, aestimans solum ad terrorem eis dici, adicit rationem, dicens et si diligitis eos quivos diligunt, quae vobis est gratia? Plures quidem causae sunt quae dilectiones constituuntdilectio vero spiritualis universas praecellit nihil enim terrenum eam parit non utilitas, nonbeneficium, non natura, non tempus, sed de caelodescendit. Quid autem miraris si non indiget beneficio ut consistat,quandonecexcasumalorumpervertitur? Pater quidem passus iniurias, rumpit foedus amoris coniux post iurgia virum relinquit filiussi longaevum videat patrem, gravatur: atPaulusibat ad lapidantes, benefacturus eis Moyseslapidatur a Iudaeis, et orat pro eis. Veneremur itaque spirituales amicitias, quia sunt insolubiles. Unde arguens volentes pigrescere, subdit, nam et peccatoresdiligentessediliguntquasidicat:quia volovoshisampliusaliquidpossidere,nonmoneo solum amicos diligere, sed etiam inimicos.
CHRYS. The Lord had said that wemust loveourenemies,butthatyoumightnotthink thisanexaggeratedexpression,regardingit solelyasspokentoalarmthem,headdsthe reason, saying, For if you love themwhich love you, what thank have you? There are indeed several causes which producelove but spiritual love exceeds them all. For nothingearthlyengendersit,neithergain,nor kindness, nor nature, nor time, but it descendsfromheaven.Butwhywonderthat itneedsnotkindnesstoexciteit,whenitis not even overcome of malice? A father indeed suffering wrong bursts the bands of love. A wife after a quarrel leaves her husbandAson,ifheseeshisfathercometo a great age, is troubled. But Paul went to those who stoned him to do them good. MosesisstonedbytheJews,andpraysfor them.Letusthenreverencespirituallove,for it is indissoluble. Reproving thereforethose
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Benefacientibus etiam benefacere commune est omnibus. Ostendit autem se parum pluspetere quam sit moris peccatorum, qui benefaciunt amicisundesequituretsibenefacitishisquivobis benefaciunt, quae vobis est gratia? Siquidem et peccatoreshocfaciunt.
whowereinclinedtowaxcold,headds,For sinnersevenlovethosewhichlovethem.As if he said, Because I wish you topossess morethanthese,Idonotadviseyouonlyto loveyourfriends,butalsoyourenemies.Itis common to all to do good to thosewhodo good to them. But he shows that heseeks something more than is the custom of sinners,whodogoodtotheirfriends.Hence itfollows,Andifyoudogoodtothosewhodo goodtoyou,whatthankhaveyou? BEDE But he not only condemns as unprofitabletheloveandkindnessofsinners, butalsothelending.Asitfollows,Andifyou lend to those from whom you hope to receive, what thank have you? for sinners also lend to sinners, to receive as much again. AMBROSE Now philosophy seems to divide justice into three parts onetowards God, which is called piety anothertowards ourparents,ortherestofmankindathirdto the dead, that the proper rites may be performed. But the Lord Jesus passing beyondtheoracleofthelaw,andtheheights of prophecy, extended the duties ofpietyto thosealsowhohaveinjuredus,adding,But
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Beda: Non solum autem dilectionem vel beneficium peccatorum, quasi infructuosa redarguit, sed etiam mutuum unde sequitur etsi mutuum dederitis his a quibus speratisrecipere, quae gratia est vobis? Nam et peccatores peccatoribus fenerantur, idest mutuantur, ut recipiantaequalia. Ambrosius: In tres autem partesphilosophiasibi 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 oraculumacprophetiaefastigiumsupergressus,in eosquoquequilaeserunt,pietatiscorrexitofficium, cumsubditverumtamendiligiteinimicosvestros.
loveyourenemies. ChrysostomusinGenesim:Inquoplustibiquam illi conferes: ille enim diligitur a conservo, tuvero efficieris similis Deo. Est autem maximaevirtutis quando nocere volentes beneficiiscomplectimur unde subditur et benefacite. Sicut enimfornacem succensam aqua proiecta extinguit, sic iramratio cumlenitate:quodenimestaquaigni,hocestirae humilitas et mansuetudo. Et sicut nonextinguitur ignisperignem,sicneciraperirammitigatur. CHRYS.Wherebyyouwillconfermoreupon yourself than him. For he is beloved bya fellowservant,butyouaremadeliketoGod. But it is a mark of the greatestvirtuewhen weembracewithkindnessthosewhowishto dousharm.Henceitfollows,Anddogood. For as water, when cast upon a lighted furnace, extinguishes it, so also reason joined with gentleness. But what wateristo fire, such is lowliness and meekness to wrathandasfireisnotextinguishedbyfire, soneitherisangersoothedbyanger. GREG NYSS. But man ought to shun that banefulanxietywithwhichheseeksfromthe poor man increase of his money and gold, exactingaprofitofbarrenmetals.Hencehe adds,Andlend,hopingfornothingagain&c. If a man should call the harshcalculationof interest,theft,orhomicide,hewillnoterr.For what is the difference, whether a man by digging under a wall becomepossessedof property, or possess it unlawfully by the compulsoryrateofinterest? BASIL Now this mode of avarice isrightly
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GregoriusNyssenus: Debet autem homo vitare damnosam sollicitudinem, ne quaerat ab inope divitiarum augmenta, aeris et auri metallorum sterilium exigens fructum unde subdit etmutuum date, nihil inde sperantes. Malignam fenorum excogitationem si quis appellet furtum et homicidium,nonpeccabit:namquidrefertsuffosso pariete quemquam erepta possidere, ac fenorum necessitatepossidereillicita?
Basilius: Talis autem avaritiae species,Graece

tocosidestpartus,Latinefenus,quasifetuspropter mali fecunditatem, ut arbitror, appellatur. Aut fortassepartusdiciturpropterpartusdolores,quos animis eorum qui mutuo ad usuramacceperunt, 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 atfeneratorum pecuniae et novas pariunt, et veteres renovant. Nullus itaque mortiferam hanc bestiamattendet. Sedmagna,inquis,opauper,necessitas,etutilitas est ut mutuum sumam. Et quaenam haec est utilitas? Rursum veniet tibi paupertas, eteadem 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 nisifenusaccipiam? Mille sunt victus parandi solertiae. Manushabes, labora, servi, tandem mendica: omnia tibi tolerabiliora sunt quam pecuniam ad usuram sumere.Ceterumdivesait:qualeilludestmutuum cuinullaretributionisspesadiunctaest?Considera vim dicti, et legislatoris admiraberishumanitatem. Cumpauperidarevolespropterdominum,idemet donum est et mutuum: donum quidem, quianon sperasreceptionemmutuumvero,propterdomini
calledintheGreek,fromproducing,because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interestassoonasitisbornbeginstobring forth.Animalswhichbringforthmostrapidly ceasesoonestfrombreeding,butthemoney of the avaricious goes on increasing with time. Animals when they transfer their bringingforthtotheirownyoung,themselves cease to breed, but the money of the covetous both produces an increase,and renews the capital. Touch not then the destructivemonster.Forwhatadvantagethat the poverty of today is escaped, if itfalls upon us repeatedly, and is increased? Reflect then how can you restoreyourself? Whenceshallyourmoneybesomultipliedas that it will partly relieve your want,partly refreshyourcapital,,andbesidesbringforth interest? But you say, How shall I getmy living?Ianswer,work,serve,lastofall,beg any thing is more tolerable than borrowing upon interest. But you say, what is that lendingtowhichthehopeofrepaymentisnot attached? Consider the excellence of the words,andyouwiltadmirethemercifulness oftheauthor.Whenyouareabouttogiveto apoormanfromregardtodivinecharity,itis both a lending and a gift a gift indeed, because no return is hoped for lending,
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sperasreceptionemmutuumvero,propterdomini magnificentiam,quipaucisperpauperemacceptis, magna pro ipsis reddet unde sequitur et erit mercesvestramulta.Nonvisuniversorumdominum obnoxiumtibiipsihabereadpersolvendum?Autsi quis in urbe dives promittat se tibi pro alio exsoluturum, fideiussionem ipsius accipies,Deum autempropauperibuspersolutoremnonadmittes? Chrysostomus:Attendemutuinaturammirabilem: alius recipit, et alius obligat se pro debitis, centupluminpraesentireddens,infuturoverovitam aeternam. Ambrosius:Quantamisericordiaemercesquifiliis divinaemisericordiaeasciscitur?Sequiturenimet eritisfiliialtissimi.Sequereigiturmisericordiam,ut merearisgratiam.LatepatetbenignitasDei:super ingratos pluit, malis fecunda non negat terra proventus. Sequitur quia ipse benignus est super ingratosetmalos.
because no return is hoped for lending, because of the beneficence of God,who restores it in its turn. Hence it follows, And greatshallbeyourreward.Doyounotwish theAlmightytobeboundtorestoretoyou? Or, should He make some rich citizenyour security, do you accept him, but rejectGod standingassecurityforthepoor? CHRYS. Observe the wonderful nature of lending, one receives and another binds himselfforhisdebts,givingahundredfoldat thepresenttime,andinthefutureeternallife. AMBROSEHowgreattherewardofmercy whichisreceivedintotheprivilegeofdivine adoption!Foritfollows,Andyoushallbethe sonsoftheHighest.Followthenmercy,that youmayobtaingrace.Widelyspreadisthe mercy of God He pours His rainuponthe unthankful, the fruitful earth refuses not its increasetotheevil.Henceitfollows,Forhe iskindtotheunthankful,andtotheevil. BEDEEitherbygivingthemtemporalgifts, or by inspiring His heavenly gifts with a wonderfulgrace. CYRIL Great then is the praise ofmercy.
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Beda:Veltemporaliabonalargiendo,velcaelestia donasingularigratiainspirando.
Cyrillus: Magnum est ergo praeconiumpietatis:

reddit enim haec virtus nos Deo conformes,et quasi quaedam signa sublimis naturae nostris imprimit animabus unde sequitur estote ergo misericordessicutetpatervestermisericorsest.
For this virtue makes us like to God,and imprints upon our souls certain signs asit were of a heavenly nature. Henceitfollows, Beyouthenmerciful,asyourheavenlyFather alsoismerciful. ATHAN That is to say, that webeholding Hismercies,whatgoodthingswedoshould dothemnotwithregardtomen,buttoHim, that we may obtain our rewardsfromGod, notfrommen.
AthanasiusUt scilicet aspicientes beneficia eius, bonaquaefacimus,nonhominum,sedeiusintuitu faciamus quatenus a Deo, non ab hominibus praemiaconsequamur.
Lectio9 37 , : , . , : 38 , : : . 37.Judgenot,andyoushallnotbejudged: condemn not, and you shall not be condemned: forgive, and you shall be forgiven:38.Give,anditshallbegivento you: good measure, pressed down,and shaken together, and running over,shall men give into your bosom. For withthe samemeasurethatyoumetewithalitshall bemeasuredtoyouagain.
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Ambrosius:Addiditdominusnontemere iudicandum,netuiconsciusipsedelictiin alterum cogaris ferre sententiam: unde dicitnoliteiudicare. 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 necsimilitudinem habentpeccati,autquaenonsuntgravia, siveprohibita. 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 detractionismateriam. Chrysostomus: Nec facile reperies quemquam neque patremfamilias,neque
AMBROSETheLordadded,thatwemustnotreadily judgeothers,lestwhenconsciousofguiltyourself,you shouldbecompelledtopasssentenceuponanother.
CHRYS. Judge not your superior, that is, you a disciplemustnotjudgeyourmasternorasinnerthe innocent. You must not blame them, butadviseand correct with love neither must we passjudgmentin doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden.
CYRILHehereexpressesthatworstinclinationofour thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes mentolookintothemselvesandwalkafterGod,this theydonot,butlookintothethingsofothers,andwhile theyforgettheirownpassions,beholdtheinfirmitiesof some,andmakethemasubjectofreproach.
CHRYS. You will not easily find any one, whether a fatherofafamilyoraninhabitantofthecloister,free
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claustralem expertem huius erroris.Sunt autem et hae diabolicae tentationis insidiae: nam qui severe discutitaliena, nunquam propriorum reatuum merebitur veniamundesequituretnoniudicabimini sicut enim pius et mitis reprimit peccatorumtimoremsicseverusetdirus adjicitcriminibuspropriis. Gregorius Nyssenus: Non igitur cum acrimonia praecipitetis in servos sententiam, ne similia patiamini: vocat enim iudicium asperioremdamnationem unde sequitur nolite condemnare, et non condemnabimini: non enim iudiciumcum veniaprohibet. Beda:Breviautemsententiacunctaquae de conversando cum inimicis mandaverat, comprehendendo concludit, dicensdimittiteetdimitteturvobis,dateet dabiturvobis:ubidimitterenosiniuriaset dare beneficia iubet, ut etnobispeccata dimittantur,etvitadeturaeterna. Cyrillus: Quod autem ampliori manu recompensationem accipiemus a Deo, qui largiflue donat diligentibus eum,
fromthiserror.Butthesearethewilesofthetempter. Forhewhoseverelysiftsthefaultofothers,willnever obtainacquittalforhisown.HenceitfollowsAndyou shallnotbejudged.Forasthemercifulandmeekman dispels the rage of sinners, so the harsh andcruel addstohisowncrimes.
GREG NYSS. Be not then rash to judge harshlyof your servants, lest you suffer the like. Forpassing 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.
BEDENowinashortsentenceheconciselysumsup all that he had enjoined with respect toourconduct towards our enemies, saying, Forgive, and youshall be forgiven, wherein he bids us forgive injuries,and showkindness,andoursinsshallbeforgivenus,and weshallreceiveeternallife.
CYRIL But that we shall receive moreabundant recompensefromGod,whogivesbountifullytothose wholovehim,heexplainsasfollows,Goodmeasure,

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ostendit subdens mensuram bonam, et confertam, et coagitatam et supereffluentemdabuntinsinumvestrum. Theophylactus: Quasi dicat: sicut si farinam sine parcitate mensurare velles, conferres eam, coagitares et supereffunderes abunde sic dominus mensuram magnam et supereffluentem dabitinsinumvestrum. 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,remetieturvobis. Basilius: Qua enim mensura unusquisque vestrum mensurat in bene operando aut peccando, eadem vel praemiavelpoenasferet. Theophylactus: Interrogabit autem fortassis aliquis subtilius: si enim supereffluenterredditur,quomodoeadem estmensura?Adquoddicimus,quodnon
presseddown,andshakentogether,andrunningover, shalltheygiveintoyourbosom.
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 overabundantlyso theLordwillgivealargeandoverflowingmeasureinto yourbosom.
AUG. But he says, shall they give, because through the merits of those to whom they have givenevena cupofcoldwaterinthenameofadisciple,shallthey be thought worthy to receive a heavenly reward. It follows, For with the same measure that youmete withalitshallbemeasuredtoyouagain.
BASIL For according to the same measure with which each one of you metes, that is,indoinggood worksorsinning,willhereceiverewardorpunishment.
THEOPHYL. But some one will put the subtle question,Ifthereturnismadeoverabundantly,howis it the same measure? to which we answer, thatHe said not, In just as great a measure shall it be
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dixit: in tanta mensura remetieturvobis, sed in eadem. Qui enimbenefecit,bene fietei:quodestremetirieademmensura. 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, secundumhocsupereffluensestmensura. Cyrillus: Hoc autem solvit apostolus dicens: qui parce seminat, hoc est modice et manu tenaci, parce etmetet, hoc est non copiose et qui seminatin benedictionibus, in benedictionibus et metet, hoc est, copiose. Si quisautem non habet, si non faciat, nondelinquit:in eoenimquodhabetacceptatur,nonineo quocaret.
measured to you again, but in the samemeasure. For he who has shown mercy, shall have mercy shown to him, and this is measuring againwiththe same measure but our Lord spoke ofthemeasure running over, because to such a one Hewillshow mercyathousandtimes.Soalsoinjudgingforhethat judges and afterwards is judged receives thesame measure. But as far as he was judged themore severely that he judged one like to himself, was the measurerunningover. CYRIL But the Apostle explains this when hesays, He who sows sparingly, (that is, scantily, and witha niggardlyhand,)shallalsoreapsparingly,(thatis,not abundantly,) and he who sows blessings, shallreap alsoblessings,thatis,bountifully.Butifamanhasnot, and performs not, he is not guilty. For a man is acceptedinthatwhichhehas,notinthatwhichhehas not.
Lectio10 39 : 40
39. And he spoke a parableto them,Cantheblindleadtheblind? shalltheynotbothfallintotheditch? 40. The disciple is not above his
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, . 41 , 42 , , , , , .
master:buteveryonethatisperfect shallbeashismaster.41.Andwhy beholdyouthemotethatisinyour brotherseye,butperceivesnotthe beam that is in your owneye?42. Either how can you say to your brother,Brother,letmepulloutthe mote that is in your eye,whenyou yourselfbeholdnotthebeamthatis in your own eye? You hypocrite, cast out first the beam out ofyour own eye, and then shall you see clearlytopulloutthemotethatisin yourbrotherseye.
Cyrillus:Addiditdominuspraedictisparabolam valde necessariam unde dicitur dicebatautem illis et similitudinem. Erant enim eiusdiscipuli futuri mundi doctores unde decebat eos scire viam conversationis honestae, quasiillustratam mentemhabentesdivinofulgorenecaecicaecos ducerentetideosubditnumquidpotestcaecus caecum ducere? Nonne ambo in foveam cadunt? Et si contingat aliquos hocattingereut aequalem virtutem docentium virtutipossideant, sistant in mensura docentium, et illorum
CYRIL The Lord added to what hadgone beforeaverynecessaryparable,asitissaid, And he spoke a parable to them, for His discipleswerethefutureteachersoftheworld, anditthereforebecamethemtoknowtheway ofavirtuouslife,havingtheirmindsilluminated as it were by a divine brightness, that they should not be blind leaders of theblind.And thenheadds,Cantheblindleadtheblind?But if any should chance to attain to an equal degree of virtue with their teachers, let them
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sequantur vestigia unde sequitur non est discipulus supra magistrum perfectus autem omniserit,scilicetdiscipulus,sisitsicutmagister eiusundeetPaulusdicit:imitatoresmeiestote, sicut et ego Christi. Christo ergononiudicante, cur tu iudicas? Neque enim venit iudicare mundum,sedmisereri. Theophylactus:Velaliter.Situaliumiudicas,et ipseineisdempeccas,nonneassimilariscaeco caecumducenti?Quomodoenimilleateducetur ad bonum, cum et tu pecces? Non est enim discipulus supra magistrum. Si igiturtupeccas, quitemagistrumetductoremputas,ubieritquia te disciplinatur et ducitur? Perfectus enim erit discipulus,sisitsicutmagistereius.
stand in the measure of their teachers, and follow their footsteps. Hence it follows, The disciple is not above his master.Hencealso Paulsays,Beyoualsofollowersofme,asIam of Christ. Since Christ therefore judged not, why judge you? for He came not tojudgethe world,buttoshowmercy. THEOPHYL.Orelse,Ifyoujudgeanother,and intheverysamewaysinyourself,arenotyou liketotheblindleadingtheblind?Forhowcan you lead him to good when you also yourself commit sin? For the disciple is notabovehis master.Ifthereforeyousin,whothinkyourselfa master and guide, where will he be who is taught and led by you? For he will be the perfectdisciplewhoisashismaster. BEDEOrthesenseofthissentencedepends upon the former, in which we are enjoined to give alms, and forgive injuries. If, says He, angerhasblindedyouagainsttheviolent,and avariceagainstthegrasping,howcanyouwith your corrupt heart cure his corruption? Ifeven yourMasterChrist,whoasGodmightrevenge Hisinjuries,choseratherbypatiencetorender His persecutors more merciful, it is surely binding on His disciples, who are butmen,to followthesameruleofperfection.
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Beda: Vel sensus huius sententiae pendetex superioribus, ubi danda eleemosyna et iniuria dimittenda praecipitur. Si te, inquit, ira contra violentum,etcontrapetentemavaritiacaecaverit, numquid tu mente vitiata vitium eius curare poteris? Si etiam magister Christus, quiquasi Deus potuit suas ulcisci iniurias, maluit persecutores patiendo reddere mitiores, eamdem necesse est quod discipuli, qui puri hominessunt,regulamperfectionissequantur.
Augustinusdequaest.Evang:Velquoddicit numquid potest caecus caecum ducere? Ideo subiunxit, ut non sperarent a Levitis se accepturos mensuram illam de quadixitdabunt in sinum vestrum, quoniam decimasdabanteis quoscaecosdixit,quiaEvangeliumnontenerent ut illam remunerationem per discipulosdomini potius plebs inciperet iam sperare quos imitatores suos volens ostendere, additnonest discipulussupramagistrum.
AUG. Or, He has added the words, Canthe blind, lead the blind, in order that they,might not expect to receive from the Levites that measureofwhichHesays,Theyshallgiveinto yourbosom,becausetheygavetithestothem. And these He calls blind, because they receivednottheGospel,thatthepeoplemight the rather now begin to hope for thatreward throughthedisciplesoftheLord,whomwishing to point out as His imitators, He added,The discipleisnotabovehismaster. THEOPHYL. But the Lord introducesanother parabletakenfromthesamefigure,asfollows, but why see you the mote (that is, theslight fault) which is in your brothers eye, butthe beam which is in your own eye (thatis,your greatsin)youregardnot? BEDENowthishasreferencetotheprevious parable,inwhichHeforewarnedthemthatthe blind cannot be led by the blind, that is, the sinnercorrectedbythesinner.Henceitissaid, Or,howcanyousaytoyourbrother,Brotherlet mecastoutthemotethatisinyoureye,ifyou seenotthebeamthatisinyourowneye?
Theophylactus:Inducitautemdominusetaliam parabolam de eodem, subdens quid autem videsfestucam,idestmodicumcriminis,inoculo fratris tui, trabem autem quae in oculotuoest, idestpeccatumtuummaximum,nonconsideras?
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 dicerefratrituo:frater,sineeiciamfestucamde oculotuo,ipseinoculotuotrabemnonvidens?
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Cyrillus:Quasidicat:quigravibusobnoxiusest peccatis, quae trabem vocat, qualiter damnat eumquipaucavelquandoquenilmalicommisit? Hocenimfestucasignificat.
CYRILAsifHesaid,Howcanhewhoisguilty of grievous sins, (which He calls thebeam,) condemn him who has sinned only slightly,or even in some cases not at all? Forthisthe motesignifies. THEOPHYL. But these words areapplicable to all, and especially to teachers, whowhile theypunishtheleastsinsofthosewhoareput under them, leave their own unpunished. Wherefore the Lord calls them hypocrites, because to this end judge they the sinsof others, that they themselves might seemjust. Hence it follows, You hypocrite, first castthe beamoutofyourowneye,&c. CYRILThatistosay,firstshowyourselfclean from great sins, and then afterwardsshallyou givecounseltoyourneighbor,whoisguiltyonly ofslightsins. BASILIntruth,selfknowledgeseemsthemost importantofall.Fornotonlytheeye,lookingat outward things, fails to exercise itssightupon itself, but our understanding also, though very quick in apprehending the sin of another,is slowtoperceiveitsowndefects.
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Theophylactus: Convenit autem hoc omnibus, et maxime doctoribus, qui subditorum cum minima peccata puniant, propria impunita relinquunt. Propter hoc eos dominus hypocritas vocat,quiexhocaliorumpeccataiudicantutiusti videantur unde sequitur hypocrita, eiceprimum trabemdeoculotuo,ettuncperspiciesuteducas festucamdeoculofratristui.
Cyrillus: Videlicet teipsum primum mundum ostendas a magnis peccatis consequenter consulesproximomodicacommittenti.
Basilius:Videturenimreveracognitiosuiipsius gravissimum omnium: neque enim solusoculus exterioravidenssupersevisunonutitursedet ipse noster intellectus, cum alienum velociter coniectat peccatum, lentus est ergapropriorum perceptionemdefectuum.
Lectio11 43 , . 44 : , .45 , : .46 ,, 43. For a good tree brings notforth corruptfruitneitherdoesacorrupttree bringforthgoodfruit.44.Foreverytree isknownbyhisownfruit.Forofthorns men do not gather figs, nor of a bramble bush gather they grapes.45. Agoodmanoutofthegoodtreasureof his heart brings forth that which is good and an evil man out of the evil treasure of his heart brings forth that which is evil: for of theabundanceof thehearthismouthspeaks.
Beda: Contra hypocritam quae coeperat dominusexequiturdicensnonestenimarbor bona quae facit fructus malos, nequearbor mala faciens fructum bonum: quasi dicat:si veram et non fictam vis habereiustitiam, quaeverbisostentas,etiamfactocompensa:
BEDE Our Lord continues the words which He had begun against the hypocrites, saying, Fora goodtreebringsnotforthcorruptfruiti.e.asifHe says, If you would have a true andunfeigned righteousness,whatyousetforthinwordsmakeup alsoinworks,forthehypocritethoughhepretends
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quia etsi se bonum fingat hypocrita,nonest bonusquifacitoperamalaetsireprehendat insontem,nonideomalusestquifacitopera bona. Titus: Hoc autem audiens, non sumasinde tibi favorem inertiae: naturaliter enimarbor movetur, tu vero libero arbitrio fungeris et omnisarborsterilisadaliquidordinataest,tu verofactusesadoperavirtutum.
tobegoodisnotgood,whodoesevilworksand theinnocentthoughhebeblamed,isnottherefore evil,whodoesgoodworks.
TITUSBOST.Buttakenotthesewordstothyself as an encouragement to idleness, for the treeis movedconformablytoitsnaturebutyouhavethe exercise of free will and every barren treehas been ordained for some good, but you were createdtothegoodworkofvirtue. ISIDORE PELEUS He does not then exclude repentance, but a continuance in evil, whichas long as it is evil cannot bring forth goodfruit,but beingconvertedtovirtue,willyieldabundance.But whatnatureistothetree,ouraffectionsaretous.If then a corrupt tree cannot bring forth goodfruit, howshallacorruptheart? CHRYS. But although the fruit is caused bythe tree,yet,itbringstoustheknowledgeofthetree, becausethedistinctivenatureofthetreeismade evidentbythefruit,asitfollows,Foreverytreeis knowbyitsfruit.
Isidorusabbas:Nonergopoenitentiam,sed pertinaciammaliexcludit:cumenimmalasit, non potest fructus bonos producere in virtutemveroconversafructificat.Quodautem est arboribus natura, hoc est nobisaffectio. Etsi ergo arbor mala non potest fructum bonumproducere,poterittamen. Chrysostomus in Matthaeum: Quamvis autemfructuscauseturexarbore,facittamen notitiam arboris, eo quod arborisdistinctio per fructum apparet unde sequitur unaquaeque enim arbor de fructu suo cognoscitur. Cyrillus: Sed et vita morum uniuscuiusque
CYRILEachmanslifealsowillbeacriterionof
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erit significativa: neque enim extrinsecis ornamentis et fictis humilitatibus, vere felicitatis apprehenditur decor, sed etexhis quae aliquis operatur: cuius rei exemplum ponenssubditnequeenimdespiniscolligunt ficus. Ambrosius: In spinis istius mundi ficusilla reperiri non potest quae quia fecundis fructibus melior est, bene species ei resurrectionisaptatur:velquia,utlegisti:ficus dederunt grossos suos quod immaturus et caducus et inutilis in synagoga fructusante praecessit:velquiaimmaturanostravitaest in corpore, matura in resurrectione: etideo procul a nobis debemus saeculares sollicitudines abdicare, quae mordent animum, mentemque adurunt, ut maturos fructus culturae diligentis possimusadipisci. Hoc ergo ad mundum et resurrectionem alterum ad animam et corpus refertur, cum subditurnequederubovindemiantuvamvel quia nemo peccatis fructum acquiritanimae suae, quae sicut uva, proxima terris corrumpitur, in superioribus maturatur vel quia nemo potest damnationem carnis evadere, nisi quem Christus redemerit,qui sicutuvapependitinligno.
his character. For not by extrinsicornamentsand pretendedhumilityisthebeautyoftruehappiness discovered,butbythosethingswhichamandoes of which he gives an illustration, adding, Forof thornsmendonotgatherfigs.
AMBROSE On the thorns of this world thefig cannot be found, which as being better inits secondfruit,iswellfittedtobeasimilitudeofthe resurrection.Eitherbecause,asyouread,Thefig trees have put forth their green figs, that is,the unripe and worthless fruit came first in the Synagogue.Orbecauseourlifeisimperfectinthe flesh,perfectintheresurrection,andthereforewe oughttocastfarfromusworldlycares,whicheat into the mind and scorch up the soul, that by diligent culture we may obtain the perfectfruits. This therefore has reference to the worldandthe resurrection,thenexttothesoulandthebody,asit follows,Norofabramblebushgathertheygrapes. Eitherbecausenoonelivinginsinobtainsfruitto hissoul,whichlikethegrapenearestthegroundis rotten, on the higher branches becomes ripe. Or becausenoonecanescapethecondemnationsof theflesh,buthewhomChristhasredeemed,Who asagrapehungonthetree.
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Beda:Velspinasetrubum,saeculicuraset punctiones puto esse vitiorum ficus vero et uvam, dulcedinem novae conversationis et fervorem dilectionis. Non autem de spinis ficus,nequeuvaderubocolligitur:quiamens adhuc veteris hominis consuetudine depressa similare potest, sed fructus novi hominis ferre non potest. Sed sciendum, quod sicut ferax palmes sepi involutus recumbit,portansquefructumspinanonsuum usibus servat humanis sic dicta vel acta malorum si quando prosunt bonis, non hoc ipsifaciuntmali,sedfitdeillisDeiconsilio.
BEDEOr,Ithinkthethornsandbramblearethe caresoftheworldandtheprickingsofsin,butthe figsandthegrapesarethesweetnessofanewlife andthewarmthoflove,butthefigisnotgathered from the thorns nor the grape from thebramble, becausethemindstilldebasedbythehabitsofthe oldmanmaypretendto,butcannotbringforththe fruits of the new man. But we mustknow,thatas thefruitfulpalmtreeisenclosedandsupportedby a hedge, and the thorn bearing fruit notitsown, preservesitfortheuseofman,sothewordsand actsofthewickedwhereintheyservethegoodare not done by the wicked themselves, but bythe wisdomofGodworkinguponthem. CYRIL But having shown that the goodandthe bad man may be discerned by their worksasa treebyitsfruits,henowsetsforththesamething by another figure, saying, A good man outofthe goodtreasureofhisheartbringsforththatwhichis good, and the evil man out of the eviltreasure bringsforththatwhichisevil. BEDE The treasure of the heart is thesameas the root of the tree. He therefore who has in his heart the treasure of patience and perfectlove, brings forth the best fruits, loving his enemy,and doing the other things which have beentaught above. But he who keeps a bad treasure inhis
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Cyrillus: Postquam autem ostendit quodex operibus potest discerni homo bonus et malus, sicut ex fructibus arbor nuncidem ostendit per aliud signum, dicens bonus homo de bono thesauro cordis sui profert bonum et malus homo de malo thesauro profertmalum. Beda:Idemestthesauruscordisquodradix est arboris. Qui ergo in corde thesaurum patientiaeperfectiquehabetamoris,optimos fructus effundens diligit inimicum, etcetera facit quae supra edocuit at quithesaurum nequamcordeservat,contrariafacit.
heartdoesthecontrarytothis. Basilius: Verbi etiam conditio cor a quo processit manifestat, evidenter ostendens dispositionem praecordiorum nostrorum unde sequitur ex abundantia enimcordisos loquitur. Chrysostomus in Matthaeum: Naturalis enim consequentia est ut cumintusabundet nequitia, effluant oretenus verba nequam: unde cum audiveris hominem inhonesta proferentem, non tantam in eo putes latere malitiam quanta verbis exprimitur sed coniectafontemrivoesseuberiorem. BASIL The quality of the words showstheheart from which they proceed, plainly manifestingthe inclinationofourthoughts.Henceitfollows,Forout oftheabundanceoftheheartthemouthspeaks.
CHRYS. For it is a natural consequence when wickednessaboundswithin,thatwickedwordsare breathedasfarasthemouthandthereforewhen youhearofamanutteringabominablethings,do not suppose that there lies only so much wickedness in him as is expressed inhiswords, but believe the fountain to be more copiousthan thestream. BEDE By the speaking of the mouth theLord signifies all things, which by word, or deed, or thought,webringforthfromtheheart.Foritisthe manneroftheScripturetoputwordsfordeeds.
Beda: Per oris etiam locutionemdominus universaquaedicto,velfacto,velcogitatude corde proferimus, insinuat moris enim est Scripturarum,verbaprorebusponere.
Lectio12 47 ,
46.Andwhycallyoume,Lord,Lord, anddonotthethingswhichIsay?47. Whosoevercomestome,andhears

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: 48 : , . 49 , , , .
my sayings, and does them, I will showyoutowhomheislike:48.He islikeamanwhichbuiltahouse,and dugdeep,andlaidthefoundationon arock:andwhenthefloodarose,the stream beat vehemently upon that house, and could not shake it: forit wasfoundeduponarock.49.Buthe that hears, and does not, is likea manthatwithoutafoundationbuiltan house upon the earth: againstwhich thestreamdidbeatvehemently,and immediatelyitfellandtheruinofthat housewasgreat.
Beda:Nealiquissibifrustrablandireturexeo quod dictum est ex abundantia cordis os loquitur,quasiverbasolumetnonmagisopera veri Christiani quaerantur, consequenter dominus adiungit quid autem vocatis me: domine, domine, et non facitis quaedico? Quasidicat:quidfoliarectaeconfessionisvos germinare iactatis, qui nullos operis boni fructusostenditis? Cyrillus: Convenit autem soli supremae
BEDELestanyoneshouldvainlyflatterhimself withthewords,Outoftheabundanceoftheheart themouthspeaks,asifwordsonlyandnotrather works were required of a Christian, our Lord adds the following, But why call you me Lord, Lord,anddonotthethingswhichIsay?AsifHe said, Why do you boast of sending forththe leaves of a right confession, and show forthno fruitofgoodworks. CYRIL But Lordship both in name andreality
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omniumnaturae,dominationisetnomenetres. AthanasiusNonestergohocverbumhominis, sed Dei ostendentis proprium ortum apatre: dominusenimestquinatusestasolodomino. Non timeas autem dualitatem: non enim secundumnaturamseparantur. Cyrillus:Quaeautemsitutilitasinmandatorum observatione,quodvedamnumacciderepossit ex inobedientia, ostendit subdens omnis qui venit ad me, et audit sermonesmeos,etfacit eos,ostendamvobiscuisimilissit.Similisest hominiaedificantidomum,quifoditinaltum,et posuitfundamentumsuprapetram. Beda: Petra erat Christus, qui fodit inaltum, qui praeceptis humilitatis terrena omnia de cordibusfideliumeruit,neproptercommodum temporaleserviantDeo.
belongsonlytotheHighestNature. ATHAN.Thisisnotthenthewordofman,butthe WordofGod,manifestingHisownbirthfromthe Father,forHeistheLordWhoisbornoftheLord alone.ButfearnotthedualityofPersons,forthey arenotseparateinnature. CYRILButtheadvantagewhicharisesfromthe keepingofthecommandments,orthelossfrom disobedience, he shows asfollowsWhosoever comestome,andhearsmysayings,heisliketo amanwhobuilthishouseuponarock,&c.
BEDETherockisChrist.Hedigsdeepbythe precepts of humility He plucks out all earthly things from the hearts of the faithful, lestthey should serve God from regard totheirtemporal good. BASIL But lay your foundations upon , arock, that is, lean upon the faith of Christ, so as to persevere immovable in adversity, whether it comefrommanorGod. BEDE Or the foundation of the house isthe
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Basilius: Ponere autem fundamentum supra petram,hocestinnitifideiChristi,utimmobilis perseveret in adversis, sive humanitus, sive divinitusaccidant. Beda: Vel fundamentum domus, ipsa est
intentio bonae conversationis, quodperfectus verbi auditor in adimplendis Christimandatis firmiterinserit. Ambrosius: Vel omnium fundamentumdocet esse virtutum obedientiam caelestium praeceptorum, per quam domus haec nostra, non profluvio voluptatum, non nequitiae spiritualis incursu, non imbre mundano, non haereticorum possit nebulosisdisputationibus commoveri unde sequitur inundationeautem facta,illisumestflumendomuiilli,etnonpotuit eammovere. 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 labefactarinequeunt. Chrysostomus in Matthaeum: Ostendit etiam nobis dominus quod nullam paritfides utilitatem, si foeda sit conversatio unde sequiturquiautemauditetnonfacit,similisest homini aedificanti domum suam supraterram sinefundamento.
resolution to live a good life, whichtheperfect hearerfirmlylaysinfulfillingthecommandments ofGod. AMBROSEOr,Heteachesthattheobedience to heavenly precepts is the foundation ofall virtue,bymeansofwhichthisourhousecanbe movedneitherbythetorrentofpleasures,norby the violence of spiritual wickedness, neitherby the storms of this world, nor by thecloudy disputationsofhereticshenceitfollows,Butthe floodcame,&c.
BEDE A flood comes in three ways, eitherby unclean spirits, or wicked men, or the very restlessnessofmindorbodyandasfarasmen trust in their own strength they fall away,butas long as they cling to the immovable rock they cannotevenbeshaken.
CHRYS.TheLordalsoshowsusthatfaithprofits a man nothing, if his manner of life becorrupt. Henceitfollows,Buthethathearsanddoesnot, is like a man, that without a foundation builtan houseupontheearth,&c.
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Beda:DomusDiabolimundus,quiinmaligno positusest:quamsuperterramaedificat,quia obsequentessibidecaelisadterrenadetrahit sinefundamentofundamentumnonhabet,quia non ex propria natura subsistitmalumquippe aedificat,quiaomnepeccatumsinesubstantia est, quod tamen, quodcumque sit, in boni natura convalescit. Quia vero a fundodicitur fundamentum, possumus etiam fundamentum profundopositumnoninconvenienteraccipere: sicutquiinputeomergitur,puteifundoretinetur sicanimacorruens,quasiinquodamfundiloco consistit, si se in aliqua peccati mensura continet.Sedcumpeccatoinquodlabiturnon 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 extremumperpetuamlabanturinpoenamunde sequitur in quam illisus est fluvius,etcontinuo cecidit, et facta est ruina domusilliusmagna. Potest etiam per impetum fluminis, extremi iudiciidiscrimenintelligi,quandoutraquedomo consummata, ibunt impii in supplicium aeternum,iustiauteminvitamaeternam. Cyrillus: Vel super terram sine fundamento aedificat qui super arenam dubietatis,quae
BEDEThehouseofthedevilistheworldwhich lies in wickedness, which he builds uponthe earth, because those who obey him hedrags 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,whichyetwhateveritis,growsupin thenatureofgood.Butbecausethefoundationis called so from fundus, we may not unfitly understandthatfundamentumisplacedherefor fundus.Asthenhewhoisfallenintoawelliskept atthebottomofthewell,sothesoulfallingaway remainsstationary,asitwere,attheverybottom, aslongasitcontinuesinanymeasureofsin.But notcontentwiththesinintowhichitisfallen,while dailysinkingintoworse,itcanfindnobottom,as it were, in the well to which it mayfixitself.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 streamdidbeatvehemently.Bytheforceofthe stream may be understood the trial of thelast judgment, when both houses beingfinished,the wicked shall go into everlasting punishmentbut therighteousintolifeeternal. CYRIL Or they build upon the earth without foundation, who upon the quicksand of doubt,
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secundum opinionem est, ponitfundamentum spiritualis fabricae, quos paucae stillae tentationumdissiparunt. Augustinus de Cons. Evang: Hunc autem sermonem domini prolixum sic exorsus est Lucas, sicut et Matthaeus: uterque enimdixit beati pauperes deinde multa quaesequuntur 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 Matthaeusinmontedicithabitumsermonema domino sedente, Lucas autem in loco campestri a domino stante. Non tamenistos duos sermones longa temporis distantia separarihincprobabilitercreditur,quodetante et postea quaedam similia vel eademambo narrarunt.Quamquamilludpossitoccurrere,in aliquaexcelsioripartemontisprimocumsolis discipulisfuissedominum,quandoexeisillos duodecimelegitdeindecumeisdescendisse demonte,scilicetdeipsamontiscelsitudine,in campestrem locum, idest in aliquam
which relates to opinion, lay the foundationof their spiritual building, which a few dropsof temptationwashaway. AUG.NowthislongdiscourseofourLord,Luke begins in the same way as Matthew foreach says, Blessed are the poor. Then manythings whichfollowinthenarrationofeacharelike,and finallytheconclusionofthediscourseisfoundto be altogether the same, I mean with respectto themenwhobuildupontherockandthesand.It might then easily be supposed that Lukehas insertedthesamediscourseofourLord,andyet hasleftoutsomesentenceswhichMatthewhas kept, and likewise put in others which Matthew has not were it not that Matthew saysthe discourse was spoken by our Lord on the mountain, but Luke on the plain by ourLord standing.Itisnothoweverthoughtlikelyfromthis that these two discourses are separated by a long course of time, because both beforeand after both have related some things likeorthe same. It may however have happened thatour Lordwasatfirstonahigherpartofthemountain with His disciples alone, and that then he descended with them from the mount, thatis, fromthesummitofthemountaintotheflatplace, that is, to some level ground, which wasonthe sideofthemountain,andwasabletoholdlarge
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aequalitatem quae in latere montis erat, et multas turbas capere poterat, atque ibi stetisse,donecadeumturbaecongregarentur ac postea cum sedisset, accessisse propinquius discipulos suos, atque illis ceterisque turbis praesentibus unumhabuisse sermonem
multitudes, and that there He stood untilthe crowds were gathered together to Him, and afterwards when He sat down His disciples came nearer, and to them, and the restofthe multitude who were present, He held the same discourse.
Caput7 Lectio1 1 , .2 , .3 , .4 , ,5
CHAPTERVII
1. Now when he had ended allhis sayings in the audience of the people, he entered intoCapernaum. 2. And a certain centurionsservant, who was dear to him, wassick,and readytodie.3.Andwhenheheardof Jesus,hesenttohimtheeldersofthe Jews, beseeching him thathewould come and heal his servant. 4.And when they came to Jesus, they besought him instantly, saying, That hewasworthyforwhomheshoulddo this: 5. For he loves our nation,and hehasbuiltusasynagogue.6.Then Jesus went with them. And whenhe
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. 6 . , , , :7 :, . 8 , ' , , ,,, , , , , . 9 , , , . 10 .
was now not far from thehouse,the centurion sent friends to him,saying tohim,Lord,troublenotyourself:forI am not worthy that you shouldcome under my roof: 7. Whereforeneither thought I myself worthy to come to you: but say in a word, and my servantshallbehealed.8.ForIalso amamansetunderauthority,having under me soldiers, and I saytoone, Go, and he goes and to another, Come, and he comes and to my servant, Do this, and he does it.9. When Jesus heard these things,he marveled at him, and turned him about, and said to the people that followedhim,Isaytoyou,Ihavenot foundsogreatfaith,no,notinIsrael. 10.Andtheythatweresent,returning tothehouse,foundtheservantwhole thathadbeensick.
Titus: Cum perfectioribus documentis suos

TITUS BOST. When He had strengthenedHis

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refecisset discipulos, vadit Capharnaum, ibi prodigiosaoperaturusundediciturcumautem implesset omnia verba sua in aures plebis, intravitinCapharnaum. Augustinus de Cons. Evang: Hic intelligendum est quia non ante quamhaec verba terminasset intravit, sed non esse expressumpostquantumtemporisintervallum, cum istos sermones terminasset, intraverit Capharnaum: ipso quippe intervalloleprosus ille mundatus est, quem suo locoMatthaeus interponit. Ambrosius: Pulchre autem ubi praecepta complevit, formam docet suorum praeceptorum exequi: nam statim gentilis centurionis servus domino curandus offertur unde sequitur centurionis autem cuiusdam servusmalehabens,eratmoriturus,quiillierat pretiosus.Quodmoriturumdixerit,Evangelista non fefellit moriturus enim erat, nisi fuisset sanatusaChristo. Eusebius:Strenuussiquideminbelliseratiste centurio,etmilitibusRomanispraefectus.Quia vero specialis serviens eius domi languens iacebat, considerans quales salvator erga
disciples by more perfect teaching, He goesto Capernaumtoworkmiraclesthereasitissaid, When he had ended all his sayings,heentered intoCapernaum. AUG.HerewemustunderstandthatHedidnot enterbeforeHehadendedthesesayings,butit is not mentioned what space oftimeintervened between the termination of His discourse, and HisenteringintoCapernaum.Forinthatinterval the leper was cleansed whom Matthew introducedinhisproperplace.
AMBROSEButhavingfinishedHisteaching,He rightlyinstructsthemtofollowtheexampleofHis precepts.ForstraightwaytheservantofaGentile centurionispresentedtotheLordtobehealed. NowtheEvangelist,whenhesaidthattheservant wasabouttodie,didnoterr,becausehewould havediedhadhenotbeenhealedbyChrist.
EUSEBIUS. Although that centurion wasstrong inbattle,andtheprefectoftheRomansoldiers, yet because his particular attendant lay sickat hishouse,consideringwhatwonderfulthingsthe
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ceteros virtutes agebat sanandolanguidos,et iudicans quod non secundum vires humanas haec agebantur miracula, mittit ad eum utad Deum, non habito respectu ad apparens organum, quo cum hominibus conversabatur undesequituretcumaudissetdeIesu,misitad eum seniores Iudaeorum, rogans eum ut veniret,etsalvaretservumsuum. Augustinus de Cons. Evang: Quomodo ergo verum erit quod Matthaeus narrat: accessit ad eum quidam centurio, cumipse 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,quamillosperquosverbasuamisit: quiaquomagiscredidit,eomagisaccessit. ChrysostomusinMatthaeum:Qualiteretiam Matthaeus dicit quod ipse dixit: non sum dignus ut intres sub tectum meum Lucas autemhicdicit,quoniamrogatutveniat?Sed mihi videtur quod Lucas significat nobis Iudaicasblanditias.Credibileenimestutcum
Saviorhaddoneinhealingthesick,andjudging thatthesemiracleswereperformedbynohuman power,hesendstoHim,astoGod,notlookingto the visible instrument by which He had intercoursewithmenasitfollows,Andwhenhe heardofJesus,hesenttohim,&c.
AUG. How then will that: betruewhichMatthew relates,Acertaincenturioncametohim,seeing thathehimselfdidnotcome?unlessuponcareful consideration we suppose that Matthewmade useofageneralmodeofexpression.Forifthe actualarrivalisfrequentlysaidtobethroughthe meansofothers,muchmoremaythecomingbe byothers.Notthenwithoutreason,(thecenturion having gained access to our Lord through others,) did Matthew, wishing to spearbriefly, say that this man himself came toChrist,rather thanthosebywhomhesenthismessage,forthe morehebelievedthenearerhecame. CHRYS:HowagaindoesMatthewtellusthatthe centurion said, I am not worthy thatyoushould enterundermyroof,whileLukesayshere,thathe beseeches Him that He would come. Now it seems to me that Luke sets before us the flatteries of the Jews. For we maybelievethat
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vellet abire centurio, retraheretur a Iudaeis blandientibus, et dicentibus, quia nos euntes ducemus eum: unde et eorum preces adulationibus plenae sunt sequitur enimatilli cum venissent ad Iesum, rogabant eum sollicite, dicentes: quia dignus est ut hocilli 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 propterinvidiam fidem viri detegere ne magnus aliquis esse videretur cui preces porriguntur. Quodautem Matthaeus significat ipsum Israelitam non esse, Lucas vero dicit quoniam aedificavit synagogam,nonestcontrariumpotuitenimet Iudaeusnonesse,etsynagogamconstruxisse. Beda: In hoc autem ostendunt, quiasicutnos Ecclesiam, sic etiam illi synagogam non conventum solummodo fidelium, sed etiam locumquoconveniebantsintsolitiappellare. Eusebius:EtsenioresquidemIudaeorumpro modicis sumptibus ad opus synagogaedatis gratiamposcuntseddominusnonpropterhoc, sedpromaioricausa,volensscilicetgenerare
when the centurion wished to depart, theJews drewhimback,enticinghim,saying,Wewillgo andbringhim.Hencealsotheirprayersarefullof flattery, for it follows, But when they cameto Jesus,theybesoughthiminstantly,sayingthathe was worthy. Although it became them tohave said, He himself was willing to come and supplicateYou,butwedetainedhim,seeingthe affliction, and the body which was lying inthe house,andsotohavedrawnoutthegreatnessof his faith but they would not for envyrevealthe faithoftheman,lestHeshouldseemsomegreat one to whom the prayers wereaddressed.But wherein Matthew represents the centuriontobe notanIsraelite,whileLukesays,hehasbuiltusa synagogue,thereisnocontradiction,forhemight nothavebeenaJew,andyetbuiltasynagogue.
BEDE:Buthereintheyshow,thatasbyachurch, soalsobyasynagogue,theywerewonttomean notonlytheassemblyofthefaithful,butalsothe placewheretheyassembled. EUSEBIUS.AndtheeldersoftheJewsindeed demand favors for a small sum spent in the service of the synagogue, but the Lord notfor this, but a higher reason, manifested Himself,
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credulitatem in cunctis mortalibus per suam virtutem,seipsumexhibuitundesequiturIesus autemibatcumillis. Ambrosius: Quod utique non ideofaciebat quiaabsenscurarenonpoteratsedutformam tibidarethumilitatisimitandae,adregulifilium 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 promptusunde sequituretcumnonlongeessetadomo,misit ad eum centurio amicos, dicens:domine,noli vexari. Non enim hominis, sed Deipotestate coniecit dari a Christo hominibussanitatem. Iudaei quidem dignitatem eius praetenderant iste vero indignum se asseruit non solum beneficii, sed etiam susceptionis domini:non enimdignussumutsubtectummeumintres.
wishingintruthtobegetabeliefinallmenbyHis own power, as it follows, Then Jesus wentwith them. AMBROSE Which certainly He did not do, becauseHewasunabletohealwhenabsent,but that He might set them an example ofimitating His humility. He would not go to the son ofthe nobleman,lestHeshouldseemtherebytohave respectedhisrichesHewentimmediatelyhere, thatHemightnotseemtohavedespisedthelow estateofacenturionsservant.Butthecenturion laying aside his military pride puts onhumility, beingbothwillingtobelieveandeagertohonor asitfollows,Andwhenhewasnotfaroff,hesent tohim,saying,Troublenotyourself:forIamnot worthyyour,&c.Forbythepowernotofman,but of God, he supposed that health was givento man. The Jews indeed alleged hisworthiness butheconfessedhimselfunworthynotonlyofthe benefit,butevenofreceivingtheLordunderhis roof For I am not worthy that youshouldenter undermyroof. CHRYS.Forassoonashewasfreedfromthe annoyance of the Jews, he then sends, saying, ThinknotthatitwasfromnegligenceIcamenot to You, but I counted myselfunworthytoreceive Youinmyhouse.
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Chrysostomus in Matthaeum: Postquam enim liberatus est a Iudaeorum taedio, tunc mittit dicens: ne putes prae taedio menon venisse sed indignum reputavi te domi recipere.
Ambrosius: Bene autem Lucas inoccursum amicosdicitesseacenturionetransmissos,ne praesentia sua, et generare domini verecundiam videretur, et officio provocasse unde sequitur propter quod et meipsumnon sum dignum arbitratus ut venirem ad tesed dictantumverbo,etsanabiturpuermeus. Chrysostomus: Ubi attende centurionem debitamopinionemhabentemdedomino: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 venitet servomeo:fachoc,etfacit. Beda: Hominem se potestati vel tribuni vel praesidis subditum dicit imperare tamen minoribus:utsubaudiatur,eummultomagisqui Deus sit, non per adventum tantumcorporis, sed per Angelorum ministeria posseimplere quod vellet: repellendae enim erant vel infirmitates corporum, vel fortitudines contrariae, et verbo domini, et ministeriis Angelorum.
AMBROSEButLukewellsays,thatfriendswere sentbythecenturiontomeetourLord,lestbyhis own coming he might seem both toembarrass ourLord,andtohavecalledforarequitalofgood offices. Hence it follows, Wherefore neither thoughtImyselfworthytocometoyou,butsayin awordandmyservantshallbehealed. CHRYS.Hereobservethatthecenturionhelda right opinion concerning the Lord he saidnot, pray,but,commandandindoubtlestHeshould fromhumilityrefusehim,headds,ForIalsoama mansetunderauthority,&c.
BEDEHesaysthathethoughamansubjectto the power of the tribune or governor, yet has command over his inferiors, that it mightbe impliedthatmuchmoreisHewhoisGod,able notonlybythepresenceofHisbody,butbythe services of His angels, to fulfill whateverHe wishes. For the weakness of the flesh or the hostile powers were to be subdued bothbythe word of the Lord and the ministryoftheangels. Andtomyservant,Dothis,&c.
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Chrysostomus: Est autem hic notandum, quod hoc verbum fac imperium designat dictum servo. Ob hoc Deus cumhominem vellet creare non ait unigenito: fac hominem sed faciamus hominem, ut per formam consensusverborumdeclaretaequiparantiam. QuiaergoinChristoconsiderabatexcellentiam dominii,obhocaitdicverbo:nametegodico servomeo,etcetera.Christusautemnoneum reprehendit, sed eius intentionem roboravit undesequiturquoauditoIesusmiratusest.
CHRYS. We must here remark, thatthisword, Fac,signifiesacommandgiventoaservant.So GodwhenHewishedtocreateman,saidnotto theOnly-begotten,Makeman,but,Letusmake man, that by the form of unity in the wordshe might make manifest the equality oftheagents. BecausethenthecenturionconsideredinChrist thegreatnessofHisdominion,thereforesaidHe, sayinaword.ForIalsosaytomyservant.But Christblameshimnot,butconfirmedhiswishes, asitfollows,WhenJesusheardthesethings,he marveled. BEDE:Butwhohadwroughtthisveryfaithinhim, save He who marveled? Butsupposinganother haddoneit,whyshouldHemarvelwhoforeknew it? Because then the Lord marvels, itsignifies that we must marvel. For all suchfeelingswhen theyarespokenofGod,arethetokensnotofa wonder-struckmind,butofateachingmaster. CHRYS. But that you might see plainly thatthe Lord said this for the instruction of others, the Evangelistwiselyexplainsit,adding,VerilyIsay toyou,Ihavenotfoundsogreatfaith,no,notin Israel. AMBROSE And indeed if you read itthus,In
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Beda:Sedquisinillofeceratipsamfidemnisi ille qui admirabatur? Sed et si alius eam fecisset, quid miraretur qui praescius erat? Quod ergo miratur dominus, nobismirandum esse significat: omnes enim tales motuscum de Deo dicuntur, non perturbati animi signa sunt,seddocentismagistri. 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. Ambrosius: Et quidem si sic legas: innullo
tantamfideminveniinIsrael,simplexintellectus et facilis est si vero iuxta Graecos: nec in Israel tantam fidem inveni, fides huiusmodi etiam electioribus, et Deum videntibus antefertur. Beda:Nonautemdeomnibusretropatriarchis et prophetis, sed de praesentis aevi loquitur hominibus quibus ideo centurionis fides antefertur, quia illi legis prophetarumque monitis edocti, hic autem nemine docente spontecredidit. Ambrosius: Probatur autem fides domini,et servisanitasroboraturundesequituretreversi qui missi fuerant domum, invenerunt servum qui languerat sanum. Potest ergo meritum domini et famulis suffragari, non solumfidei merito,sedetstudiodisciplinae.
none in Israel have I found so great faith,the meaningissimpleandeasy.Butifaccordingto the Greek, Not even in Israel have I foundso greatfaith,faithofthiskindispreferredevento thatofthemoreelect,andthosethatseeGod. BEDE But he speaks not of Patriarchs and Prophetsintimesfarback,butofthemenofthe presentagetowhomthefaithofthecenturionis preferred, because they were instructed inthe preceptsoftheLawandtheProphets,buthewith noonetoteachhimofhisownaccordbelieved. AMBROSE The faith of the master isproved, and the health of the servant established,asit follows, And they that were sent returningtothe house, found the servant whole that hadbeen sick.Itispossiblethenthatthegooddeedofa master may advantage his servants, not only through the merit of faith, but the practiceof discipline. <>BEDE Matthew explains these thingsmore fully, saying, that when our Lord said tothe centurion, Go your way, and as you have believed, so be it done to you, theservantwas healedintheself-samehour.Butitisthemanner of the blessed Luke, to abridge or even
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Beda:PleniusautemhaecexplicatMatthaeus, quod dicente domino centurioni: vade,sicut credidistifiattibi,sanatussitpuerexillahora. SedbeatoLucaemorisest,quodpleneviderit ab aliis Evangelistis exposita abbreviare,vel etiamdeindustriapraeterirequaeveroabeis
omissavelbrevitercognoverittacta,dilucidare solertius.
purposelytopassbywhateverheseesplainlyset forthbytheotherEvangelists,butwhatheknows tobeomittedbythem,orbrieflytouchedupon,to morecarefullyexplain. AMBROSEMystically,bythecenturionsservant is signified that the Gentile people who were enthralledbythechainofheavenlybondage,and diseasedwithdeadlypassions,aretobehealed bythemercyoftheLord. BEDEButthecenturion,whosefaithispreferred to Israel, represents the elect fromtheGentiles, who as it were attended by their hundred soldiers, are exalted by their perfection of spiritualvirtues.Forthenumberhundred,whichis transferredfromthelefttotheright,isfrequently put to signify the celestial life. These thenmust pray to the Lord for those who ho are still oppressedwithfear,inthespiritofbondage.But weoftheGentileswhobelievecannotourselves cometotheLord,whomweareunabletoseein theflesh,butoughttoapproachbyfaithwemust sendtheeldersoftheJews,thatis,wemustby our suppliant entreaties gain as patrons the greatest men of the Church, who have gone before us to the Lord, who bearing uswitness thatwehaveacaretobuilduptheChurch,may intercede for our sins. It is well said thatJesus
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Ambrosius: Mystice autem servocenturionis populus nationum, qui mundanae servitutis vinculis tenebatur, aeger lethalibus passionibus, beneficio domini sanandus exprimitur. 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 significationemponiconsuevit.Talesergopro hisnecesseestutdominosupplicentquiadhuc spiritu servitutis premuntur nos autem,quide gentibuscredimus,nonipsiaddominumvenire possumus,quemincarneviderenonvalemus sed ad eum accedere debemus per fidem. Seniores autem Iudaeorum mittere, hoc est summosEcclesiaeviros,quinosaddominum praecesserunt, suppliciter obsecrando patronos acquirere, qui nobis testimonium reddentes, quod Ecclesiam aedificare curemus, pro nostris peccatis intercedant.
PulchreautemdiciturquiaIesusnonlongeerat a domo, quia prope timentes eum salutare ipsiusetquinaturalilegerecteutitur,quobona quae novit operatur, eo illi qui bonus est appropiat. 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 gentiliumnonessepenetrabilemChristum. Beda: Milites autem et servi, quicenturioni obediunt, virtutes sunt naturales, quarum copiam multi ad dominum venientesdeferunt secum. Theophylactus: Vel aliter. Centurio est intellectus, qui multorum in militia princeps existit,dummultasinhacvitareshabet.Habet autemservuminfirmum,irrationabilemanimae partem,irascibilemetconcupiscibilemdico.Et mittit ad Iesum mediatores Iudaeos, idest confessionis cogitationes et verba et confestimsuscipitservumsanum.
was not far from the house, for his salvation is nigh to them that fear him, and he who rightly usesthelawofnature,inthathedoesthethings whichheknowstobegood,approachesnighto Himwhoisgood. AMBROSE, But the centurion wished not to trouble Jesus, for Whom the Jewish people crucified, the Gentiles desire to keepinviolate from injury, and (as touching a mystery)hesaw thatChristwasnotyetabletopiercetheheartsof theGentiles. BEDEThesoldiersandservantswhoobeythe centurion,arethenaturalvirtueswhichmanywho come to the Lord will bring with them ingreat numbers. THEOPHYL Or in another way. Thecenturion mustbeunderstoodasonewhostoodforemost among many in wickedness, as long as he possesses many things in this life, i.e. is occupied with many affairs or concerns. Buthe hasaservant,theirrationalpartofthesoul,that is, the irascible and concupiscent part.Andhe speakstoJesus,theJewsactingasmediators, thatis,thethoughtsandwordsofconfession,and immediatelyhereceivedhisservantwhole.
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Lectio2 11 , . 12 , , , .13 ' ,.14 , , , , , .15 , . 16 , , . 17 .

11.Anditcametopassthedayafter, thathewentintoacitycalledNainand many of his disciples went with him, and much people. 12. Now when he came nigh to the gate of the city, behold,therewasadeadmancarried out,theonlysonofhismother,andshe was a widow: and much peopleofthe city was with her. 13. And when the Lord saw her, he had compassion on her,andsaidtoher,Weepnot.14.And hecameandtouchedthebier:andthey that bare him stood still. And hesaid, Youngman,Isaytoyou,Arise.15.And hethatwasdeadsatup,andbeganto speak. And he delivered him to his mother. 16. And there came afearon all:andtheyglorifiedGod,saying,That a great prophet is risen upamongus and, That God has visited hispeople. 17. And this rumor of him wentforth throughoutallJudea,andthroughoutall theregionroundabout.
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Cyrillus: Mira dominus miris annectit et supra quidem accersitus occurrit, hic vero non vocatus accedit unde dicitur etfactum est, deinceps ibat in civitatemquaevocatur Naim. Beda:NaimestcivitasGalilaeaeinsecundo milliario montis Thabor. Divino autem nutu multa turba dominum comitatur, ut multi essenttantimiraculitestesundesequituret ibantcumillodiscipulieiusetturbacopiosa.
CYRILTheLordjoinsonemiracleuponanother.In the former instance He came indeedwhencalled for, but in this He came self-invited as itissaid, Anditcametopassthedayafterthathewentinto acitycalledNain. BEDENainisacityofGalilee,withintwomilesof mountTabor.Butbythedivinecounseltherewere largemultitudesaccompanyingtheLord,thatthere might be many witnesses of so great amiracle. Hence it follows, And his disciples wentwithhim, andmuchpeople. GREGNYSS.Nowtheproofoftheresurrectionwe learnnotsomuchfromthewordsasfromtheworks ofourSavior,who,beginningHismiracleswiththe less wonderful, reconciled our faith to fargreater. First indeed in the grievous sickness of the centurions servant, He verged upon thepowerof resurrectionafterwardswithahigherpowerheled mentothebeliefinaresurrection,whenHeraised thewidowsson,whowascarriedouttobeburied asitissaid,Nowwhenhecamenightothegateof thecity,behold,therewasadeadmancarriedout, theonlysonofhismother.
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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 potestatemposthaecaltioripotestateducit 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, quodmoriturusnonerat:utigiturtemerariam linguam compesceret, iam defuncto iuveni Christum obviare fatetur unico filio viduae nam sequitur et haec vidua erat, et turba civitatismultacumilla. Aerumnae molem brevibus verbis explicuit. Mater vidua erat, et non sperabat ulterius filios procreare non habebat in quem aspectumdirigeretvicedefunctihuncsolum lactaverat, solus aderat alacritatis causain domoquicquidmatridulceacpretiosum,hic solusextiterat. Cyrillus: Miseranda passio, et ad fletumet lacrymas potens provocare. Unde sequitur quam cum vidisset dominus, misericordia motussupeream,dixitilli:noliflere.
TITUS BOST. But some one will say of the centurions servant, that he was not going todie. Thatsuchanonemightrestrainhisrashtongue,the Evangelist explains that the young man whom Christcameuponwasalreadydead,theonlyson of a widow. For it follows, And shewasawidow, andmuchpeopleofthecitywaswithher. GREGNYSS.Hehastoldusthesumofmiseryin afewwords.Themotherwasawidow,andhadno further hope of baring children, she had noone uponwhomshemightlookintheplaceofhimthat was dead. To him alone she had given suck, he alone made her home cheerful. All that issweet andprecioustoamother,washealonetoher.
CYRIL These were sufferings to excite compassion, and which might well affect to mourning and tears, as it follows, And when the Lordsawher,hehadcompassiononher,saying, Weepnot. BEDE As if He said, Cease to weepforoneas dead,whomyoushallsoonseeriseagainalive. CHRYS.ButwhenHebidsusceasefromweeping Whoconsolesthesorrowful,Hetellsustoreceive
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Beda: Quasi dicat: desiste quasi mortuum flere,quemmoxvivumresurgerevidebis. Chrysostomus: Iubens autem cessare a lacrymisquiconsolaturmoestos,monetnos
praesentibus defunctis consolationem recipere, resurrectionem sperantes. Tenet autem feretrum vita obvians morti unde sequitur et accessit, et tetigit loculum hi autemquiportabantsteterunt. Cyrillus in IoannemIdeo 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 estverbo quod vivificat omnia, ipsa quoque factaest vivificativa,etmortisexpulsiva. Titus: Non autem salvator similis estEliae deflenti filium Sareptanae, nec qualis Eliseus, qui proprium corpus applicuit corpori defuncti, nec qualis est Petrus, qui proThabitaoravitsedipseestquinonentia velutentiavocat,quimortuosutvivosalloqui potestundesequituretait:adolescens,tibi dico:surge. Gregorius Nyssenus: Qui dixit adolescentem, florentis significavit temporis
consolationfromthosewhoarenowdead,hoping for their resurrection. But life meetingdeathstops thebier,asitfollows,Andhecame.
CYRIL He performs the miracle notonlyinword, butalsotouchesthebier,totheendthatyoumight knowthatthesacredbodyofChristispowerfulto thesavingofman.ForitisthebodyofLifeandthe 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 tothe Word, which quickens all things, becomes itself alsoquickening,andthebanisherofdeath.
TITUS BOST. But the Savior is not like to Elias mourningoverthesonofthewidowofSarepta,nor asElishawholaidhisownbodyuponthebodyof thedead,norasPeterwhoprayedforTabitha,but isnoneotherthanHewhocallsthosethingswhich benot,asthoughtheywere,whocanspeaktothe dead as to the living, as it follows, Andhesaid, Youngman. GREG. NYSS. When He said, Young man, He signified that he was in the flower ofhisage,just
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horam,primamproducentemlanuginem:qui paulo ante muliebris erat maternorum oculorumaspectui,iamaspiransadtempus sponsalium, virga generis, successionis ramus,baculussenectutis. Titus:Incunctanterautemerectusestcuisunt mandata directa: divina enim potestasest irrefragabilis: nulla mora, nulla orationum instantia unde sequitur et resedit quierat mortuus, et coepit loqui et deditillummatri suae.Indiciasunthaecveraeresurrectionis: corpus enim exanime loqui non potestnec reportasset mulier ad domum defunctum filiuminanimatum. Beda: Pulchre autem Evangelistadominum priusmisericordiamotumessesupermatre, ac sic filium resuscitare testatur, ut inuno nobis exemplum imitandae pietatis ostenderet, in altero fidem mirandae potestatis astrueret unde sequitur accepit autemomnestimor,etmagnificabantDeum, dicentes: quia propheta magnus surrexit in nobis,etquiaDeusvisitavitplebemsuam. Cyrillus: Hoc magnum fuit in populo insensibilietingrato:postmodicumenimnec
ripeningintomanhood,whobutalittlewhilebefore was the sight of his mothers eyes, justentering upon the time of marriage, the scion of herrace, thebranchofsuccession,thestaffofheroldage.
TITUSBOST. But straightway he arose towhom thecommandwasmade.FortheDivinepoweris irresistiblethereisnodelay,nourgencyofprayer, as it follows, And he that was dead sat up and began to speak, and he gave him to hismother. These are the signs of a trueresurrection,forthe lifeless body cannot speak, nor would themother have carried back to her house her deadand lifelessson. BEDEButwelldoestheEvangelisttestifythatthe Lordisfirstmovedwithcompassionforthemother, and then raises her son, that in the onecaseHe mightsetbeforeusforourimitationanexampleof piety,intheotherHemightbuildupourbeliefinHis wonderfulpower.Henceitfollows,Andtherecame afearuponall,andtheyglorifiedGod,&c.
CYRILThiswasagreatthinginaninsensibleand ungratefulpeople.Forinashorttimeafterwardthey
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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. Ambrosius: Idoneum autem est dicere, quodseptemresurrectionesantedominicam narranturquarumprimaestfiliiSareptanae, secundafiliiSunamitis,tertiaquaefactaest in reliquiis Elisei, quarta quae facta est in Naim, quinta filiae archisynagogi, sexta Lazari, septima in Christi passione,multa namque corpora sanctorum surrexerunt octavaestChristi,quiexpersmortisremansit ulterius, in signum quod communis resurrectio,quaefuturaestinoctavaaetate, non tolletur morte, sed indissolubilis permanebit.
wouldneitheresteemHimasaprophet,norallow thatHedidaughtforthepublicgood.Butnoneof those that dwelt in Judea were ignorant of this miracle, as it follows, And this rumor of himwent forththroughoutallJudea.
MAXIM. But it is worthy of remark, that seven resurrections are related before our Lords, of whichthefirstwasthatofthesonofthewidowof Sarepta, the second of the Shunamites son,the third which was caused by the remainsofElisha, the fourth which took place at Nain, as ishere related, the fifth of the ruler of theSynagogues daughter, the sixth of Lazarus, the seventh at Christs passion, for many bodies of the saints arose.TheeighthisthatofChrist,whobeingfree from death remained beyond for a sign that the generalresurrectionwhichistocomeintheeighth ageshallnotbedissolvedbydeath,butshallabide nevertopassaway. BEDEButthedeadmanwhowascarriedwithout thegateofthecityinthesightofmanysignifiesa manrenderedsenselessbythedeadeningpower of mortal sin, and no longer concealinghissouls deathwithinthefoldsofhisheart,butproclaimingit totheknowledgeoftheworld,throughtheevidence ofwordsordeedsasthroughthegateofthecity.
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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 benefilius unicus matris suae fuisse perhibetur, quia una est ex multis personis collectamater Ecclesia: viduam autem esse Ecclesiam, omnis anima quae se domini morte redemptammeminit,agnoscit. Ambrosius: Hanc enim viduam populorum turba circumseptam plus video esse quam feminam, quae resurrectionem unici adolescentisfiliiapompafunerisrevocatad vitam, quarum contemplatione lacrymarum, quae flere prohibetur eum cui resurrectio debebatur.
Forthegateofthecity,Isuppose,issomeoneof thebodilysenses.Andheiswellsaidtobetheonly son of his mother, for there is one mother composed of many individuals, the Church, but every soul that remembers that it isredeemedby the death of the Lord, knows the Church to bea widow. AMBROSEForthiswidowsurroundedbyagreat multitude of people seems to be more thanthe woman who was thought worthy by her tearsto obtaintheresurrectionofheronlyson,becausethe Churchrecallstheyoungerpeoplefromthefuneral processiontolifebythecontemplationofhertears, whoisforbidtoweepforhimtowhomresurrection waspromised. BEDE Or the dogma of Novatus iscrushedwho hoendeavoringtodoawaywiththepurifyingofthe penitent, denies that the mother Church,weeping for tile spiritual extinction of her sons,oughttobe consoledbytilehopeoftheirrestorationtolife. AMBROSEThisdeadmanwasborneonthebier bythefourmaterialelementstothegrave,butthere was a hope of his rising again becausehewas borne on wood, which though before it didnot benefitus,yetafterChristhadtouchedit,beganto
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Beda: Vel Novati dogma confunditur, qui dum poenitentium mundationem evacuare conatur, matrem Ecclesiam de natorum suorum spirituali extinctione plorantemspe vitaereddendaenegatconsolaridebere. Ambrosius: Hic autem mortuus in loculo materialibus quatuor ad sepulchrum ferebatur elementis sed spem resurgendi habebat, quia ferebatur in ligno quodetsi nobisantenonproderat,tamenposteaquam
Christusidtetigit,proficerecoepitadvitam ut esset iudicio salutem populo percrucis patibulum refundendam. In secreto enim iacemusexanimes,cumvelignisimmodicae cupiditatis exaestuat, vel frigidus humor exundat, et pigra quadam corporis habitudinevigorhebetaturanimorum. 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 vitamrespondetsalvatori. Ambrosius: Si ergo grave peccatum est, quod poenitentiae tuae lacrymisipselavare non possis, fleat pro te mater Ecclesia, assistat et turba iam resurges a funere, et incipies vitalia loqui, timebunt omnesunius enim exemplo omnes corriguntur:laudabunt etiam Deum, qui tanta nobis remedia vitandaemortisindulsit.
profit to life, that it might be a sign thatsalvation wastobeextendedtothepeoplebythewoodof thecross.Forwelielifelessonthebierwheneither the fire of immoderate desire bursts forth,orthe coldmoisturebreaksout,andthroughthesluggish state of our earthly body the vigor ofourminds waxesdull. BEDEOrthecoffinonwhichthedeadiscarriedis the ill at ease conscience of a desperate sinner. But they who carry him to be buried areeither uncleandesires,ortheallurementsofcompanions, who stood when our Lord touched the bier, becausetheconscience,whentouchedbydreadof thejudgmentfromonhigh,oftencheckingitscarnal lusts,andthosewhounjustlypraise,returnstoitself, andanswersitsSaviorscalltolife.
AMBROSEIfthenyoursinissoheavythatbyyour penitentialtearsyoucannotyourselfwashitout,let the mother Church weep for you, the multitude standingbysoonshallyourisefromthedeadand begintospearthewordsoflifetheyallshallfear, (forbytheexampleofoneallarecorrected)they shallalsopraiseGodwhohasgivenussuchgreat remediesforescapingdeath.
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Beda: Visitavit autem Deus plebemsuam, non solum semel verbum suum incorporando,sedsemperincordamittendo. Theophylactus: Viduam etiam potes intelligere animam virum amittentem, idest divinumsermonem:filiusenimestintellectus, qui extra civitatem efferturviventiumloculus eius est corpus eius, quod quidamdixerunt esse sepulchrum: tangens autem eum dominus levat ipsum, iuvenescere faciens eum qui surgens a peccato incipit loquiet aliosedocere:nonenimpriuseicrederetur.
BEDEButGodhasvisitedHispeoplenotonlyby the one incarnation of His Word, but by ever sendingItintoourhearts. THEOPHYL. By the widow also you may understandasoulthathaslostherhusbandinthe divineword.Hersonistheunderstanding,whichis carriedoutbeyondthecityoftheliving.Itscoffinis thebody,whichsomeindeedhavecalledthetomb. But the Lord touching him raises himup,causing him to become young, and rising from sinhe begins to speak and teach others. For beforehe wouldnothavebeenbelieved.
Lectio3 18 . 19 , 20 , ,
18.AndthedisciplesofJohnshowed him of all these things. 19. AndJohn callingtohimtwoofhisdisciplessent themtoJesus,saying,Areyouhethat shouldcome?orlookweforanother? 20.Whenthemenwerecometohim, theysaid,JohnBaptisthassentusto you, saying, Are you he that should come? or look we for another?21. And in the same hour hecuredmany oftheirinfirmitiesandplagues,andof
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21 , .22 , : , , , , : 23 .
evilspiritsandtomanythatwereblind he gave sight. 22. Then Jesus answeringsaidtothem,Goyourway, and tell John what things you have seen and heard how that theblind see, the lame walk, the lepers are cleansed,thedeafhear,thedeadare raised, to the poor the Gospel is preached. 23. And blessed is he, whosoever shall not be offended in me.
Cyrillus:Miraculumquodomnesinhabitantes Iudaeam et Galilaeam sciverant, referunt sancto Baptistae quidam ex eiusdiscipulis, unde sequitur et nuntiaverunt Ioanni discipuli eiusdeomnibushis. Beda: Non simplici corde, ut opinor, sed invidia stimulante: nam et alibiconqueruntur dicentes: Rabbi, qui erat tecum trans Iordanem,eccehicbaptizatetomnesveniunt
CYRILCertainofHisdisciplesrelatetotheholy Baptistthemiraclewhichwasasknowntoallthe inhabitantsofJudeaandGalilee,asitfollows,And theytoldJohn,&c.
BEDENot,asitseemstome,insimplenessof heart,butprovokedbyenvy.Forinanotherplace also they complain, Rabbi, he that was with you beyondJordan,beholdthesamebaptizes,andall
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adeum. Chrysostomus: Tunc autem magis adeum erigimur cum incumbit necessitas: et ideo Ioannesdetrususincarcerem,quandomagis discipuli eius indigebant Iesu, tunc mittiteos adChristumsequiturenimetconvocavitduos de discipulis suis Ioannes, et misit eosad Iesum,dicens:tuesquiventuruses,analium expectamus? Beda:Nonait:tuesquivenistised:tuesqui venturuses?Etestsensus:mandamihi,quia interficiendus ab Herode et ad Inferna descensurussum,utrumteetInferisdebeam nuntiare, qui superis nuntiavi an hoc non conveniat filio Dei, et alium ad haec sacramentamissuruses?
mencometohim. CHRYS. But we are then most raiseduptoHim when we are fallen into straits. John therefore, beingcastintoprison,takestheopportunity,when hisdisciplesweremostinneedofJesus,tosend themtoChrist.Foritfollows,AndJohncallingtwo of his disciples sent them to Jesus,saying,Are youhethatshouldcome,&c.
BEDEHesaysnot,AreyouHethathavecome, but, Are you he that should come. Thesenseis, TellmewhoamtobeslainbyHerod,andaboutto descendintohell,whetherIshouldannounceYou to the souls below as I have announced Youto those above? or is this not befitting the Sonof God,andyouaregoingtosendanotherforthese sacraments? CYRIL But we must altogether disallowsuchan opinion. For no where do we find the Holy ScripturesstatingthatJohntheBaptistforetoldto those souls in hell the coming of ourSavior.Itis alsotruetosay,thattheBaptistwasnotignorant of the wonderful mystery of the incarnationofthe Only-Begotten, and so also along with theother thingshadknownthis,thatourLordwasaboutto
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Cyrillus: Sed omnino reprobanda est talis opinio: nunquam enim reperimus sacram Scripturam disserere, quod infernalibus praenuntiaverit Baptista Ioannes salvatoris adventum.Illudetiamverumestdicere,quod non ignoravit Baptista virtutem mysterii incarnationis unigeniti unde et hoccumaliis noverat quod illuminaturus erat in Inferno
manentes, cum pro omnibus gustaverit mortem, tam vivis quam mortuis. Sed quoniam sermo sacrae Scripturae hunc quidempraedixitventurumtamquamDeumet dominumaliiveromissisuntsicutfamuliante Christum:ideoomniumsalvatoretdominusa prophetis nominabatur, qui venit vel qui venturus est, secundum illud: benedictusqui venit in nomine domini et inHabacuc:post modicum qui venturus est veniet et non tardabit. Igitur divinus Baptista quasinomen accipiens a sacra Scriptura, misitquosdam discipulorum suorum quaesituros an ipsesit quivenitvelquiventurusest. Ambrosius:Sedquomodofieripossetutde quo dixerat: ecce qui tollit peccatummundi, adhuceumDeifiliumessenoncrederet?Aut enim insolentiae est ei tribuere divinaquae nescit,autdeDeifiliodubitasseperfidiaeest. Nonnulli autem de ipso Ioanne intelligunt magnum quidem ita prophetam ut Christum agnosceretsedtamennontamquamdubium, sed tamquam pium vatem quem venturum crediderat, non credidisse moriturum. Non igitur fide, sed pietate dubitavit, sicut et Petrusdicens:propitiustibiesto,domine,non fiethoc.
preachtheGospeltothosewhowereinhell,after Hehadtasteddeathforalllivingaswellasdead. But since the word of holy Scripture indeed declaredthatChristwouldcomeastheLordand Chief,buttheothersweresentasservantsbefore Him, therefore was the Lord and Savior ofall calledbytheprophets,Hewhocomes,orWhois to come according to that, Blessed, is hewho comesinthenameoftheLord,and,Alittlewhile, and, he who is to come shall come,and,willnot tarry.TheblessedBaptisttherefore,receivingasit werethisnamefromHolyScripture,sentcertainof his disciples to seek whether it was indeedHe whocomes,or,Whoistocome. AMBROSE But how could it come topass,that Him of whom he said, Behold, him who takes away the sins of the world, he should stillnot believe to be the Son of God? For eitheritis presumption to attribute to Christ a divineaction ignorantly, or it is unbelief to have doubted concerningtheSonofGod.Butsomesupposeof John himself that he was indeed so great a prophetastoacknowledgeChrist,butstillasnota doubting, but pious, prophet disbelieved that He woulddie,whomhebelievedwasabouttocome. Not therefore in his faith but in his piety,he doubted as Peter also, when he said, Beitfar fromyou,Lordthisshallnotbetoyou.
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Cyrillus: Vel ex dispensatione interrogat noverat enim ut praecursor passionisChristi mysterium sed ut discipulis suis constet quanta sit excellentia salvatoris, expropriis discipulis prudentiores misit, quos praecepit sciscitari,etvivasalvatorisvoceconicere,si ipseestquiexpectabaturundesubditurcum autemadeumvenissentviri,dixerunt:Ioannes Baptista misit nos ad te, dicens: tu esqui venturus es, an alium expectamus? Sciens autem ut Deus quo animo misisset eos Ioannes, et causam adventus eorum, tunc temporisegituberioramiraculaundesequitur 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 eosmagisad reicertitudinem,utcongruarationesumentes fidemipsiusrevertanturadeumquimisiteos unde non ad verba, sed ad propositum mittentisresponsumexhibuitnamsequituret respondensdixitillis:euntesrenuntiateIoanni quae vidistis et audistis quasidicat:narrate Ioanni quae quidem audistis perprophetas, consummariverovidistisame:eaenimtunc agebat quae praedixerant prophetae eum facturum de quibus subditur quia caeci vident, claudi ambulant, leprosi mundantur, surdiaudiunt,mortuiresurgunt.
CYRILOrheasksthequestionbyeconomy.For astheforerunnerheknewthemysteryofChrists passion,butthathisdisciplesmightbeconvinced how great was the excellence of the Savior,he sent the more understanding of them, instructing them to inquire and learn from the verywordsof theSavior,whetheritwasHewhowasexpected as it is added, But when the men werecometo him,theysaid,JohntheBaptisthassentustoyou, saying, Are you He, &c. But HeknowingasGod with what intention John had sent them,andthe causeoftheircoming,wasatthetimeperforming manymiracles,asitfollows,Andinthesamehour hehealedmanyoftheirinfirmities,&c.Hesaidnot positivelytothemIamhe,butratherleadsthemto thecertaintyofthefact,inorderthatreceivingtheir faith in Him, with their reason agreeing thereto, theymightreturntohimwhosentthem.HenceHe madenotanswertothewords,buttotheintention of him who sent them as it follows, AndJesus answering said, to them, Go your way, andtell Johnwhatthingsyouhaveseenand,heard:asif He said, Go and tell John the things whichyou haveheardindeedthroughtheProphets,buthave seen accomplished by Me. For He was then performing those things which the Prophets prophesied He would do that is of which itis added,Fortheblindsee,thelamewalk.
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Ambrosius: Plenum sane testimonium,quo dominum propheta cognosceret: de ipso enim fuerat prophetatum quia dominusdat escam esurientibus, erigit elisos, solvit compeditos,illuminatcaecosetquodquiista facit, regnabit in aeternum. Ergo non humanae ista, sed divinae virtutis insignia sunt.HuiusautemEvangeliiexemplavelrara 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 ibivaluit praeceptiauctoritas,sedmysteriifigura.
AMBROSE An ample testimony surely that the ProphetsacknowledgedtheLord.ForoftheLord Himself it was prophesied, that the Lord gives foodtothehungry,raisesupthemthatarebowed down,loosestheprisoners,openstheeyesofthe blind, and that he who does these thingsshall reign for ever. Such then are not the tokens of human, but divine power. But these arefound seldom or not at all before the Gospel.Tobias alonereceivedsight,andthiswasthecureofan Angel,notofaman.Eliasraisedthedead,buthe prayed and wept, and then commended. Elisha causedthecleansingofaleper:yetthenthecause wasnotsomuchintheauthorityofthecommand asinthefigureofthemystery. THEOPHYL. These are also the wordsofElias, saying,TheLordhimselfshallcomeandsaveus. Then the eyes of the blind shall be opened,and theearsofthedeafshallbeunstopped.Thenshall thelamemanleapasanhart. BEDEAndwhatisnotlessthanthese,thepoor have the Gospel preached to them, that is, the poor are enlightened by the Spirit, or hidden treasures, that there might be no difference betweentherichandthepoor.Thesethingsprove thefaithoftheMaster,whenallwhocanbesaved
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Theophylactus: Sunt enim haec verba Isaiae dicentis: Deus ipse veniet, etsalvabit nos.Tuncaperienturoculicaecorum,etaures surdorum patebunt tunc saliet sicutcervus, claudus. Beda: Et, quod his non minus est,subditur pauperes evangelizantur, pauperes scilicet spiritu vel opibus, intus illuminantur, utinter divites et egenos in praedicatione nulla distantia sit. Hoc magistri comprobavit veritatemquandoomnisquiapudeumsalvari
potest,aequalisest. Ambrosius: Sed tamen parva adhuc ista dominicae testificationis exempla: plenitudo fidei crux domini, obitus, sepultura estunde addidit et beatus est qui non fuerit scandalizatusinme.Cruxenimetiamelectis scandalum posset afferre sed nullum hoc maiusdivinaepersonaeesttestimoniumnihil enim est quod magis esse ultra humana videatur,quamtotumseobtulissepromundo.
byHimareequal. AMBROSEButstillthesearebutslightexamples ofthetestimonytotheLord.Thefullassuranceof faithisthecrossoftheLord,Hisdeathandburial. HenceHeadds,Andblessedishewhoshallnot be offended in me. For the cross maycause offense,eventotheelect.butthereisnogreater testimonythanthisofadivineperson.Forthereis nothing which seems to be more surpassingthe nature of man than that one should offerHimself forthewholeworld. CYRIL Or else, He wished by this to showthat whateverwaspassingintheirhearts,couldnotbe hidfromHissight.Fortheywerethosewhowere offendedatHim. AMBROSE But we have before said, that mysticallyJohnwasthetypeoftheLaw,whichwas the forerunner of Christ. John then sends his disciplestoChrist,thattheymightobtainthefilling upoftheirknowledge,forChrististhefulfillingof theLaw.Andperhapsthosedisciplesarethetwo nations,ofwhomtheoneoftheJewsbelieved,the otheroftheGentilesbelievedbecausetheyheard. Theywishedthentosee,becauseblessedarethe eyes that see. But when they shallhavecometo
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Cyrillus:Velperhocvolebatostenderequod quaecumque versabantur in cordibuseorum, ab oculis ipsius effugere nequiverunt ipsi enimerantquiscandalizabanturdeipso. Ambrosius: Mystice autem in Ioannesupra diximustypumesselegis,quaepraenuntiafuit Christi.MittitergoIoannesdiscipulossuosad Christum ut supplementum scientiae consequantur, quia plenitudo legis est Christus: et fortasse isti discipuli suntduo populi,quorumunusexIudaeiscredidit,alter ex gentibus, qui ideo credidit, quiaaudivit. Voluerunt ergo et isti videre: quiabeatioculi qui vident. Cum autem venerint ad
Evangelium,etcognoverintilluminaricaecos, ambulare claudos, tunc dicent: oculisnostris perspeximus: videmur enim nobis vidisse quae legimus: aut fortasse in parte quadam corporis nostri, omnes videmurinvestigasse dominicae seriem passionis: fides enimper paucosadplurespervenit.LexergoChristum venturum annuntiat, Evangelii Scriptura venisseconfirmat.
theGospel,andfoundthattheblindreceivetheir sight,thelamewalk,thenshalltheysay,Wehave seenwithouteyes,forweseemtoourselvesto seeHimwhomwereadof.Orperhapsthroughthe instrumentalityofacertainpartofourBodyweall seemtohavetracedoutthecourseofourLords passion for faith comes through the few to the many. The Law then announces that Christwill come,thewritingsoftheGospelprovethatHehas come.
Lectio4 24 , 25 . 26 , , . 27 ,
24.AndwhenthemessengersofJohn were departed, he began to speakto thepeopleconcerningJohn,Whatwent yououtintothewildernessfortosee? A reed shaken with the wind?25.But what went you out for to see? Aman clothed in soft raiment? Behold,they which are gorgeously appareled, and livedelicately,areinkingscourts.26. But what went you out for to see?A prophet? Yea, I say to you, andmuch morethanaprophet.27.Thisishe,of whom it is written, Behold, I sendmy messenger before your face, which shallprepareyourwaybeforeyou.28.
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, . 28 , : .
ForIsaytoyou,Amongthosethatare born of women there is notagreater prophet than John the Baptist: buthe that is least in the kingdom of Godis greaterthanhe.
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 quodexscandaloprocedebat,exclusitunde dicitur et cum discessissent nuntii Ioannis, coepit dicere de Ioanne ad turbas: quid existisindesertumvidere?Arundinemvento agitatam?Quasidicat:miratiestisdeIoanne Baptista, et pluries perrexistis ad eum, percurrentestamlongadesertiitinera:frustra siquidem, si sic levem ipsum existimatis,ut similis sit arundini declinanti quocumque agitatventus.Talisenimessevidetur,siquae cognovit,exlevitateseignorarefatetur.
CYRIL The Lord, knowing the secrets of men, foresaw that some would say, If until nowJohnis ignorant of Jesus, how did he show Himtous, saying,BeholdtheLambofGod,whichtakesaway the sins of the world? To quench thereforethis feeling which had taken possession of them,He prevented the injury which might arise from the offense,asitfollows,Andwhenthemessengersof John were departed, he began to speak tothe people concerning John, what went you outforto see?Areedshakeninthewind?AsifHesaid,you marveledatJohntheBaptist,andoftentimescame to see him, passing over long journeys in the desertsurelyinvain,ifyouthinkhimsofickleasto be like a reed bending down whicheverwaythe wind moves it. For such he appears to be,who lightly avows his ignorance of thethingswhichhe knows.
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Titus: Non autem existis in desertum, ubi nulla iucunditas, civitatibus omissis, nisi de hocvirocuramgerentes. Graecus: Hoc autem post recessum discipulorumIoannisdominusdixit:nonenim praesentibus eis proferre volebatBaptistae praeconia, ne blandientis verba esse putarentur. Ambrosius: Non otiose autem Ioannis hic personalaudatur,quivitaeamoreposthabito, iustitiae formam nec mortis terrore mutavit. Deserto enim mundus hic compararividetur adhucsterilis,adhucincultusinquemnegat nobis dominus ita prodeundum ut mente carnis inflatos, vacuosque virtutis internae viros, et fragili se gloriae saecularis sublimitate iactantes, exemplari quodamet imagine nobis putemus imitandos, quos procellis huius mundi obnoxios vita mobilis inquietat,iurearundinicomparandos.
TITUSBOST.Butyouwentnotoutintothedesert, (where there is no pleasantness,) leavingyour cities,exceptascaringforthisman. GREEKEX.Nowthesethingswerespokenbyour LordafterthedepartureofJohnsdisciples,forHe wouldnotutterthepraisesoftheBaptistwhilethey werepresent,lestHiswordsshouldbecountedas thoseofaflatterer. AMBROSENotunmeaninglythenisthecharacter of John praised there, who preferred the wayof righteousness to the love of life, andswervednot throughfearofdeath.Forthisworldseemstobe compared to a desert, into which, as yetbarren 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, andvaunting themselvesintheheightsoffrailworldlyglory,asa kind of example and model for ourimitation.And such being exposed to the storms of thisworld, andtossedtoandfrombyarestlesslife,arerightly comparedtoareed. GREEKEX.Wehavealsoaninfallibletestimony toJohnswayoflifeinhismannerofclothing,and hisimprisonment,intowhichheneverwouldhave
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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?Eccequiinvestepretiosasuntetin deliciis, in domibus regum sunt. Mollibus vestimentis indutus viventes in deliciis significat. Chrysostomus:Mollisautemvestisdissolvit rigidam animam et si rigidum corpus assumat et asperum, facile per huiusmodi mollitiem delicatum reddit et fragile. Facto verocorporemolliori,necesseestetanimam participare laesionem nam ut plurimum operationesipsiusconsonantdispositionibus corporis. Cyrillus: Qualiter ergo tanta sedulitas religionisutcarnalespassionessubiceret,ad tantamignorantiamdeveniret,nisiexmentis levitate,quamnonasperitates,sedillecebrae mundanae delectant? Igitur si velut non colentem deliciosa Ioannem imitamini,date eiroburcontinentiaecompetenssiveronihil amplius debetur honestae conversationi, quid,omissareverentiadelicatorum,incolam deserti,vilequetegumenetcamelorumvellus miramini?
beencasthadheknownhowtocourtprincesasit follows, but what went you out for tosee?Aman clothed with soft raiment? Behold they whoare gorgeously appareled, and live delicately, are in kingshouses.Bybeingclothedwithsoftraiment, hesignifiesmenwholiveluxuriously. CHRYS.Butasoftgarmentrelaxestheausterityof thesoulandifwornbyahardandrigorousbody, soon, by such effeminacy, makes it frail and delicate. But when the body becomes softer, the soul must also share the injury for generallyits workings correspond wit the conditions of the body.
CYRIL How then could a religious strictness,so great that it subdued to itself all fleshlylusts,sink down to such ignorance, except from afrivolityof mind, which is not fostered by austerities, butby worldly delights. If then you imitate John, asone who cared not for pleasure, award him alsothe strengthofmind,whichbefitshiscontinence.Butif strictnessnomoretendstothisthanalifeofluxury, why do you, not respecting those who live delicately,admiretheinhabitantofthedesert,and hiswretchedgarmentofcamelshair.
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Chrysostomus in Matthaeum: Per utrumque autem dictorum designat, quod Ioannes nec naturaliter, nec facile mobilis erat,necullavoluptateflecteretur. Ambrosius: Et quamvis plerosquemollioris cura vestis effeminet, tamen alia videturhic indumenta significare humana scilicet corpora, quibus anima nostra vestitur. Sunt autem mollia indumenta deliciosi actus et moreshiveroquibusfluidadeliciismembra solvuntur,regnicaelestisextorressuntquos rectores mundi huius atque tenebrarum ceperunt: hi sunt enim regesquidominantur suorumoperumaemulos.
CHRYS.ByeachofthesesayingsHeshowsJohn tobeneithernaturallynoteasilyshakenordiverted fromanypurpose.
AMBROSE And although very many become effeminatebytheuseofsoftergarments,yethere other garments seem to be meant, namely,our mortal bodies, by which our souls areclothed. Again,luxuriousactsandhabitsaresoftgarments, butthosewhoselanguidlimbsarewastedawayin luxuries are shut out of the kingdom ofheaven, whomtherulersofthisworldandofdarknesshave taken captive. For these are the kings who exercisetyrannyoverthosewhoaretheirfellowsin theirownworks. CYRIL But perhaps it does not concern us to excuseJohnuponthisground,foryouconfessthat heisworthyofimitation,henceHeadds,Butwhat wentyououtfortosee?Aprophet?VerilyIsayto you,morethanaprophet.Fortheprophetsforetold thatChristwouldcome,butJohnnotonlyforetold thatHewouldcome,butalsodeclaredHimtobe present,saying,BeholdtheLambofGod. AMBROSE Indeed, greater than a prophet (or morethanaprophet)washeinwhomtheprophets
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Cyrillus: Sed forte inconveniens estcirca hoc excusare Ioannem fatemini enim eum imitabilemesseundesubditsedquidexistis videre? Prophetam? Utique dico vobis:et plusquam prophetam. Prophetae namque praedicabantventurum:hicautemnonsolum venturum praedicavit, sed et praesentem indicavit,dicens:ecceagnusDei. Ambrosius: Maior sane propheta, in quo finis est prophetarum: quia multi cupierunt
videre quem iste conspexit, quem iste baptizavit. Cyrillus:Cumigituretalocoetavestibuset ex concursu hominum morem eius descripserit, introducit prophetae testimonium,dicenshicest,dequoscriptum est,scilicetinMalachia:eccemittoAngelum meum. Titus: Angelum appellat hominem, nonquia natura esset Angelus, homoenimnaturaliter erat sed quia opus Angeli exercebat, nuntiandoChristiadventum. Graecus: Quod autem subdit ante faciem tuam,propinquitatemdesignat:apparuitenim hominibus prope Christi adventum quapropter et plusquam prophetam ipsum esse existimandum est nam et hi qui in militiiscollateralessuntregibus,dignioreset familiarioressunt. Ambrosius:Viamautemdominononsolum nascendi secundum carnem ordinefideique nuntio,sedetiampraecursuquodamparavit passiones unde sequitur qui praeparabit viamtuamantete.
terminate for many desired to seeHimwhomhe saw,whomhebaptized. CYRILHavingthendescribedhischaracterbythe placewherehedwelt,byhisclothing,andfromthe crowds who went to see him, He introducesthe testimony of the prophet, saying, This is heof whomitiswritten,Behold,Isendmyangel.
TITUS BOST. He calls a man an angel, not becausehewasbynatureanangel,forhewasby natureaman,butbecauseheexercisedtheoffice ofanangel,inheraldingtheadventofChrist. GREEKEX.Butbythewordswhichfollow,Before your face, he signifies nearness of time,forJohn appeared to men close to the coming ofChrist. Wherefore must he indeed be considered more than a prophet, for those also who inbattlefight close to the sides of kings, are their most distinguishedandgreatestfriends. AMBROSEButhepreparedthewayoftheLord notonlyintheorderofbirthaccordingtotheflesh, and as the messenger of faith, but also asthe forerunner of His glorious passion. Hence it follows,Whoshallprepareyourwaybeforeyou.
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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 internatos mulierumprophetaIoanneBaptistanonest.
AMBROSEButifChristalsoisaprophet,howis this man greater than all. But it is said,among thosebornofwoman,notofavirgin.ForHewas greater than those, whose equal he might bein wayofbirth,asitfollows,ForIsaytoyou,ofthose that are born of woman, there is not agreater prophetthanJohntheBaptist. CHRYS.ThevoiceoftheLordisindeedsufficient to bear testimony to Johns preeminenceamong men.Butanyonewillfindtherealfactsofthecase confirming the same, by considering hisfood,his manner of life, the loftiness of his mind. For he dwelt on earth as one who had comedownfrom heaven, casting no care upon his body, hismind raised up to heaven, and united to God alone, taking no thought for worldly things his conversationgraveandgentle,forwiththeJewish people he dealt honestly and zealously, with the king boldly, with his own disciples mildly. He did nothingidleortrifling,butallthingsbecomingly.
Chrysostomus in Matthaeum: Sufficit quidem domini vox praebens testimonium praeeminentiae Ioannis inter homines reperiet autem qui vult et rei veritatem consonam,simensameiusconsideraverit,si vitam, si mentis excellentiam: velutenimqui caelitusdescendisset,degebatinterra,fere nullam gerens curam de corpore, intellectualitererectusincaelum,etsoliDeo 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 convenienteragebat. Isidorus abbasMaior etiam inter natos mulierum Ioannes eo quod ab ipso matris uteroprophetavit,etpositusintenebrislumen quodiamveneratnonignoravit.
ISIDORE PELEUS John was also greatest amongthosethatarebornofwomenbecausehe prophesiedfromtheverywombofhismother,and though in darkness, was not ignorant ofthelight
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whichhadalreadycome. Ambrosius:DeniqueeousquecumDeifilio nonpoteritIoannisesseullacollatioutetinfra Angelosaestimeturundesequiturquiautem minorestinregnoDei,maiorestillo. AMBROSE Lastly, so impossible is it thatthere should be any comparison between Johnandthe Son of God, that he is counted even below the angels as it follows, But he that is leastinthe kingdomofGod,isgreaterthanhe. BEDE These words may be understood in two ways.ForeitherhecalledthatthekingdomofGod, whichwehavenotyetreceived,(inwhicharethe Angels,)andtheveryleastamongthemisgreater thananyrighteousman,whobearsaboutabody, whichweighsdownthesoul.Orifbythekingdom of God be meant to be understoodtheChurchof this time, the Lord referred to Himself,whointhe timeofHisbirthcameafterJohn,butwasgreater in divine authority, and the power of theLord. Moreover, according to the first explanation,the distinctionisasfollows,Buthewhoisleastinthe kingdom of God, and then it is added,isgreater thanhe.Accordingtothelatter,Buthewhoisleast, andthenadded,isgreaterinthekingdomofGod thanhe. CHRYS. For He adds this, that the abundant praiseofJohnmightnotgivetheJewsapretextto prefer John to Christ. But do notsupposethathe
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Beda: Haec sententia duobus modispotest intelligi:autenimregnumDeiappellavitquod nondum accepimus, in quo sunt Angeli,et quilibetineisminor,maiorestquolibetiusto portantecorpus,quodaggravatanimamaut si regnum Dei intelligi voluit huiustemporis Ecclesiam,seipsumdominussignificavit,qui nascendi tempore minor erat Ioanne,maior autem divinitatis auctoritate et potestate dominica: proinde secundum primam expositionemitadistinguitur:quiautemminor estinregnoDei,acdeindesubinferturmaior est illo secundum posteriorem vero ita: qui autem minor est, ac deinde subinfertur in regnoDeimaiorestillo.
Chrysostomus: Ut enim copia laudum Ioannis occasionem Iudaeis non daret praeferendi Ioannem Christo, hoc subdidit.
Neautemputesquodcomparativesedixerit maioremIoanne. Ambrosius: Alia enim est ista natura, nec humanis generationibus comparanda: non potest enim homini cum Deo ulla esse collatio. Cyrillus: Mystice autem, cum Ioannis praerogativamostenditinternatosmulierum, ponit ex opposito aliquid maius eo,scilicet quiperspiritumsanctumnatusestfiliusDei: 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,participesfactidivinaenaturae.
spoke comparatively of His being greater than John. AMBROSE For He is of another nature,which bears not comparison with human kind.Forthere canbenocomparingofGodwithmen.
CYRIL But in a mystery, when showing the superiority of John among those that are bornof women, he places in opposition something greater,namely,Himselfwhowasbornbytheholy SpirittheSonofGod.ForthekingdomoftheLord is the Spirit of God. Although then asrespects works and holiness, we may be inferiortothose whoattainedtothemysteryofthelaw,whomJohn represents, yet through Christ we have greater things,beingmadepartakersoftheDivinenature.
Lectio5 29 , : 30 ,
29.Andallthepeoplethatheardhim, and the Publicans, justified God, being baptized with the baptism of John. 30. But the Pharisees and Lawyers rejected the counsel ofGod against themselves, being not
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'.31 , 32 , , : . 33 ,, :34 , , , . 35 .
baptized of him. 31. And the Lord said, Whereunto then shall I likenthe men of this generation? and towhat are they like? 32. They are liketo childrensittinginthemarketplace,and callingonetoanother,andsaying,We have piped to you, and you havenot dancedwehavemournedtoyou,and you have not wept. 33. For John the Baptistcameneithereatingbreadnor drinkingwineandyousay,Hehasa devil. 34. The Son of man iscome eating and drinking and you say, Beholdagluttonousman,andawinebibber, a friend of Publicans and sinners!35.Butwisdomisjustifiedof allherchildren.
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,baptizatiBaptismoIoannis.
CHRYS.HavingdeclaredthepraisesofJohn,he nextexposesthegreatfaultofthePhariseesand lawyers,whowouldnotafterthepublicansreceive thebaptismofJohn.Henceitissaid,Andallthe peoplethatheardhim,andthePublicans,justified God.

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Ambrosius in Lucam: Iustificatur Deus per Baptismum,dumsehominespeccatapropria confitendo iustificant: qui enim peccat, et confitetur Deo peccatum, iustificat Deum: cedenseivincenti,abeoquegratiamsperans. In Baptismate igitur iustificatur Deus, inquo estetconfessio,etveniapeccatorum. EusebiusinLucam:Quiaetiamcrediderunt, iustificaveruntDeum:apparuitenimeisiustus 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 spreveruntinsemetipsis,nonbaptizatiabeo. Beda: Haec verba sive ex persona Evangelistae, sive ex persona salvatoris, ut quibusdam placet, dicta sunt. Quod autem dicit in semetipsis, vel contra semetipsos, significatquiaquigratiamDeirespuit,contra semetipsumfacit.Veladsemetipsosmissum Dei consilium stulti et ingrati vituperantur noluisse recipere. Consilium ergo est Dei, quodperpassionemetmortemChristisalvare decrevit: quod Pharisaei et legisperiti spreverunt.
AMBROSEGodisjustifiedbybaptism,wherein men justify themselves confessing theirsins.For hethatsinsandconfesseshissintoGodjustifies God, submitting himself to Him whoovercomes, andhopingforgracefromHimGodthereforeis justifiedbybaptism,inwhichthereisconfession andpardonofsin. EUSEBIUS. Because also they believed,they justifiedGod,forHeappearedjusttotheminall that He did. But the disobedient conduct ofthe Pharisees in not receiving John, accorded not withthewordsoftheprophet,Thatyoumightbe justifiedwhenyouspeak.Henceitfollows,Butthe Pharisees and lawyers rejected the counsel of God,&c. BEDE These words were ere spokeneitherin thepersonoftheEvangelist,or,assomethink,of theSaviorbutwhenhesays,againstthemselves he means that he who rejects thegraceofGod, does it against himself. Or, they are blamed as foolish and ungrateful for being unwilling to receive the counsel of God, sent tothemselves ThecounselthenisofGod,becauseHeordained salvation by the passion and death of Christ, whichthePhariseesandlawyersdespised.
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Ambrosius: Non condemnamus ergo, sicut Pharisaei, consilium Dei quod est in Ioannis Baptismate: hoc est consilium quod magni consilii Angelus reperit. Ioannis consilium nemocontemnit,Deiconsiliumquisrefutet?
AMBROSE Let us not then despise (asthe Phariseesdid)thecounselofGod,whichisinthe baptism of John, that is, the counsel which the Angel of great counsel searches out. No one despisesthecounselofmanWhothenshallreject thecounselofGod? CYRIL There was as a certain playamong,the Jewish children of this kind. A companyofboys werecollectedtogether,whomockingthesudden changes in the affairs of this life, some ofthem sang, some mourned, but the mourners didnot rejoicewiththosethatrejoiced,nordidthosewho rejoiced fall in with those that wept. Theythen rebukedeachotherinturnwiththechargeofwant of sympathy. That such were the feelingsofthe Jewish people and their rulers, Christ impliedin the following words, spoken in the personof ChristWhereuntothenshallIlikenthemenofthis generation, and to what are they like? Theyare liketochildrensittinginthemarket-place.
Cyrillus: Erat autem quidam modusludendi talis consuetus apud filios Iudaeorum: bipartiebatur puerorum caterva, qui rerum praesentis vitae deridentes repentinam transmutationem,hiquidemcanebant,hivero moerebant sed nec gaudentibus congaudebantmoerentes,necquigaudebant confirmabant se flentibus deinde arguebant se invicem improperantes incompassionis malitiam.TalequidpassamfuisseIudaeorum plebem una cum principibus Christus innuebatundeexpersonaChristisubditurcui ergo similis dicam homines generationis huius,etcuisimilessunt?Similessuntpueris sedentibusinforo,etloquentibusadinvicem, et dicentibus: cantavimus vobis tibiis, et non saltastislamentavimus,etnonplorastis. Beda: Generatio Iudaeorum comparatur pueris, quia doctores olim prophetas habebant,dequibusdiciturexoreinfantiumet
BEDE The Jewish generation is comparedto children, because formerly they hadprophetsfor their teachers, of whom it is said, Out ofthe
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lactentiumperfecistilaudem.
mouths of babes and sucklings have you perfectedpraise. AMBROSE But the prophets sung,repeatingin spiritual strains their oracles of the common salvationtheywept,soothingwithmournfuldirges thehardheartsoftheJews.Thesongswerenot sunginthemarket-place,norinthestreets,butin Jerusalem.ForthatistheLordsforum,inwhich thelawsofHisheavenlypreceptsareframed.
Ambrosius: Cantaverunt autem prophetae spiritualibus modulis publicae salutisoracula resultantes, fleverunt threnis flebilibus Iudaeorum dura corda mulcentes. Hoc canticumnoninforo,noninplateiscanebatur, sed in Ierusalem: ipsa est enimdominicum forum, in quo praeceptorum caelestiumiura conduntur. Gregorius Nyssenus: Canticum autem et lamentatio nil aliud est quam excessus,hoc quidem gaudii, illud vero moeroris. Resonat autem quaedam consona melodiaexorgano musico, secundum quam dum homopedeet motu consono corporis commovetur, intrinsecamdispositionemmanifestatetideo dicitlamentavimus,etnonplorastis.
GREG. NYSS. But singing and lamentationare nothing else but in the breaking forth, theone indeed of joy, the other of sorrow. Now atthe soundofatuneplayeduponamusicalinstrument, man by the concordant beating of his feet,and motion of his body, portrays his inwardfeelings. Hencehesays,Wehavesung,andyouhavenot danced we have mourned to you and youhave notwept. AUG. Now these words have reference to John andChrist.Forwhenhesays,Wehavemourned, and you have not wept, it is in allusion toJohn, whose abstinence from meat anddrinksignified penitential sorrow and hence he adds in explanation,ForJohncameneithereatingbread,
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Augustinusdequaest.Evang:Haecautem pertinentadIoannemetChristum.Quodenim dicit lamentavimus, et non plorastis, ad Ioannem pertinet, cuius abstinentia acibiset potu luctum poenitentiae significabat unde exponendosubditvenitenimIoannesBaptista
neque manducans panem, neque bibens vinumetdicitis:Daemoniumhabet. Cyrillus:Praesumuntcriminarivirumqualibet admiratione dignum: Daemonium habere dicuntmortificantemlegempeccati,quaelatet inmembris. Augustinusdequaest.Evang:Quodautem dixerat cantavimus tibiis, et non saltastis,ad ipsum dominum pertinet, qui utendo cum ceteris cibo et potu, laetitiam regni significabatundesequiturvenitfiliushominis manducans et bibens et dicitis: eccehomo devoratoretbibensvinum. Titus: Noluit enim Christus abstinere ab huiusmodi cibis, ne occasionem daret haereticis,quidicuntcreaturasessemalas,et vituperantcarnesetvinum. Cyrillus: Ubi autem potuerunt ostendere dominum voratorem? Invenitur enimChristus ubique reprimere immoderantiam, et ad modestiamducere.Conversabaturautemcum publicanis et peccatoribus unde contraeum dicebantamicuspublicanorumetpeccatorum cum tamen nullatenus ipse posset in
nordrinkingwine,andyousayhehasadevil.
CYRIL They take upon themselves toslandera manworthyofalladmiration.Theysaythathewho mortifies the law of sin which is inhismembers hasadevil. AUG.Buthiswords,Wehavepipedtoyou,and you have not danced, refer to the Lord Himself, who by using meats and drinks as othersdid, represented the joy of His kingdom. Hence it follows,TheSonofmancameeatinganddrinking &c.
TITUSBOST.ForChristwouldnotabstainfrom thisfood,lestHeshouldgiveahandletoheretics, who say that the creatures of God arebad,and blamefleshandwine. CYRILButwherecouldtheypointouttheLordas gluttonness? For Christ is found every where repressing excess, and leading men to temperance. But He associated with publicans andsinners.HencetheysaidagainstHim,Heisa friendofPublicansandsinners,thoughHecould innowisefallintosin,butonthecontrarywasto
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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 iustificataestsapientiaabomnibusfiliissuis. Ambrosius: Sapientia Dei filius est per naturam, non per profectum: quaeiustificatur per Baptisma, in eo quod non per contumaciam refutatur, sed per iustitiam Dei munus agnoscitur. In eo ergo iustificatioDei est, si non ad indignos et obnoxios,sedad innocentes,perablutionemsanctosetiustos, videatursuamuneratranstulisse. Chrysostomus:Filiosautemsapientiaedicit sapientes: consuevit enim Scriptura malos magis ex peccato quam ex nomineindicare, bonos autem filios appellare informantis eos virtutis. Ambrosius: Bene autem dicit ab omnibus:
them the cause of salvation. For the sun isnot pollutedthoughsendingitsraysoveralltheearth, and frequently falling upon unclean bodies. Neither will the Sun of righteousness be hurt by associatingwiththebad.Butletnooneattemptto place his own condition on a levelwithChrists greatness, but let each considering his own infirmity avoid having dealing with such men,for evil communications corrupt good manners. It follows,Andwisdomisjustifiedofallherchildren.
AMBROSE The Son of God is wisdom, by nature, not by growth, which is justified by baptism,whenitisnotrejectedthroughobstinacy, but through righteousness is acknowledgedthe giftofGod.HereinthenisthejustificationofGod, ifheseemstotransferHisgiftsnottotheunworthy and guilty, but to those whoarethroughbaptism holyandjust. CHRYS. But by the children of wisdom,He means the wise. For Scripture isaccustomedto indicate the bad rather by their sin thantheir name,buttocallthegoodthechildrenofthevirtue whichcharacterizesthem. AMBROSE He well says, of all, for justice is
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quia circa omnes iustitia reservatur, ut susceptiofiatfideliumeteiectioperfidorum. Augustinus de quaest. Evang: Vel quod dicitiustificataestsapientiaabomnibusfiliis 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 vivendumest.
reservedforall,thatthefaithfulmaybetakenup, theunbelieverscastout. AUG.Or,whenhesays,wisdomisjustifiedofall herchildren,heshowthatthechildrenofwisdom understandthatrighteousnessconsistsneitherin abstaining from nor eating food, but inpatiently enduringwant.Fornottheuseofsuchthings,but thecovetingafterthem,mustbeblamedonlyleta manadapthimselftothekindoffoodofthosewith whomhelives.
Lectio6 36 ' : .37 , , 38 ,

36. And one of the Pharisees desired himthathewouldeatwithhim.Andhe wentintothePhariseeshouse,andsat down to meat. 37. And, behold, a woman in the city, which wasasinner, whensheknewthatJesussatatmeatin the Pharisees house, brought an alabaster box of ointment, 38. And stood at his feet behind himweeping, and began to wash his feetwithtears, anddidwipethemwiththehairsofher head,andkissedhisfeet,andanointed
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, .39 , , , . 40 ,,. , , , . 41 : , . 42 . 43 , . , . 44 , , : .45 : '

them with the ointment. 39. Now when thePhariseewhichhadbiddenhimsaw it,hespokewithinhimself,saying,This man, if he were a prophet,wouldhave knownwhoandwhatmannerofwoman this is that touches him: for she isa sinner.40.AndJesusansweringsaidto him,Simon,Ihavesomewhattosayto you. And he said, Master, sayon.41. Therewasacertaincreditorwhichhad twodebtors:theoneowedfivehundred pence,andtheotherfifty.42.Andwhen they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?43. Simon answered and said, I suppose thathe,towhomheforgavemost.And hesaidtohim,youhaverightlyjudged. 44. And he turned to the woman,and said to Simon, See you thiswoman?I entered into your house, you gaveme no water for my feet: but she has washed my feet with tears, and wiped themwiththehairsofherhead.45.You gavemenokiss:butthiswomansince the time I came in has not ceasedto kiss my feet. 46. My head with oilyou did not anoint: but this woman has anointed my feet with ointment. 47. WhereforeIsaytoyou,Hersins,which
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: ' .46 : . 47 , , :, . 48 , .49 , 50 , : .
WhereforeIsaytoyou,Hersins,which are many, are forgiven for sheloved much:buttowhomlittleisforgiven,the sameloveslittle.48.Andhesaidtoher, Yoursinsareforgiven.49.Andtheythat satatmeatwithhimbegantosaywithin themselves, Who is this thatforgives sins also? 50. And he said to the woman,Yourfaithhassavedyou:goin peace.
Beda:Quiasuperiusdictumfuerat:etomnis populus audiens et publicaniiustificaverunt Deum, baptizati Baptismate Ioannis, idem Evangelista,quaeverbisproposuerat,etiam factisastruit:iustificatamscilicetsapientiam a iustis et poenitentibus, dicens rogabat autem illum quidam Pharisaeus ut manducaretcumillo.
BEDEHavingsaidjustbefore,Andthepeoplethat heard him justified God, being baptized withthe baptism of John the same Evangelist buildsupin deed what he had proposed in word, namely, wisdomjustifiedbytherighteousandthepenitent, saying,AndoneofthePhariseesdesiredhim,&c.
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Gregorius Nyssenus: Haec conscriptio quemdamutilemintellectumsapit.Suntenim plerique eorum qui se iustificant inflati suspicione vani sensus, priusquam veniat verum iudicium, separantes seipsos velut agnosabhoedis,nectecto,necesciscum plerisque communicare volentes, abominantes omnes quicumque non extremumsedmediumtenentcalleminvita. 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 devitiiseiussortiatur,sedutimpartiaturde iustitiapropria. Cyrillus: Mulier autem inhonestae vitae, promens autem fidelem affectum, venit ad Christum, quasi potentem veniam commissorum largiri sequitur enimetecce mulier quae erat in civitate peccatrix, ut cognovit quod Iesus accubuit in domo Pharisaei,attulitalabastrumunguenti. Beda: Alabastrum est genus marmoris candidi variis coloribus intertincti, quodad vasa unguentaria cavari solet, eo quod optimeservareeaincorruptadicatur.
GREG. NYSS. This account is full ofprecious instruction. For there are very many who justify themselves,beingpuffedupwiththedreamingsof an idle fancy, who before the time ofJudgment comes, separate themselves as lambs from the herds, not willing even to join in eating withthe many, and hardly with those who go not to extremes,butkeepthemiddlepathinlife.St.Luke, the physician of souls rather than of bodies, represents therefore our Lord and Saviormost mercifullyvisitingothers,asitfollows,Andhewent into the Pharisees house, and sat down tomeat. NotthatHeshouldshareanyofhisfaults,butmight impartsomewhatofHisownrighteousness.
CYRIL A woman of corrupt life, but testifyingher faithfulaffection,comestoChrist,ashavingpower to release her from every fault, and togranther pardon for the crimes she had committed. Forit follows,Andbeholdawomaninthecitywhichwas asinnerbroughtanalabasterboxofointment.
BEDE Alabaster is a kind ofwhitemarbletinged with various colors, which is generally used for vessels holding ointment, because it is saidtobe thebestsortforpreservingtheointmentsweet.
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Gregorius in Evang: Quia enim haec mulier turpitudinis suae maculas aspexit, lavanda ad fontem misericordiae cucurrit: convivantes non erubuit nam quia semetipsamgravitererubescebatintus,nihil esse credidit quod verecundaretur foris. Discite quo dolore ardet quae flere inter epulasnonerubescit. Gregorius Nyssenus: Indignitatem autem suam ostendens stabat post tergum, deiectis luminibus et effusa coma,pedes amplectens, lacrymisque eos perfundens rebus tristem animum ostendebat, veniam imploranssequiturenimetstansretrosecus pedes eius, lacrymis coepit rigarepedes eius. Gregorius: Oculis enim terrena cupierat sed hos iam per poenitentiam conterens flebat: capillos ad compositionem vultus exhibuerat sed iam capillis lacrymas tergebatundesequituretcapilliscapitissui tergebat. Ore superba dixerat sedpedes domini osculans, hoc in redemptoris sui vestigiafigebatundesequituretosculabatur pedeseius.Unguentumsibiproodoresuae carnis exhibuit quod ergo sibi turpiter
GREG.Forthiswoman,beholdingthespotsofher shame,rantowashthematthefountainofmercy, andblushednotatseeingtheguests,forsinceshe was courageously ashamed of herself within,she thought there was nothing which could shameher from without. Observe with what sorrow sheis wrung who is not ashamed to weep even in the midstofafeast! GREG.NYSS.Buttomarkherownunworthiness, shestandsbehindwithdowncasteyes,andwithher hairthrownaboutembracesHisfeet,andwashing them with her tears, betokened aminddistressed at her state, and imploring pardon. Foritfollows, And standing behind, she began to wash hisfeet withhertears.
GREG. For her eyes which once coveted after earthly things, she was now wearing out with penitential weeping. She once displayed herhair for the setting off of her face, she now wipedher tears with her hair. As it follows, And shewiped them with the hairs of her head.Sheonceuttered proudthingswithhermouth,butkissingthefeetof theLord,sheimpressedherlipsonthefootstepsof her Redeemer. She once used ointment for the perfume of her body what she had unworthily
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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 contempseratinculpa. 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 revolvebateiusintentio, multoferventiorahiserant,quaesolusDeus inspiciebat. Gregorius:HaecautemPharisaeusintuens despicit, et non solum venientem peccatricem mulierem, sed etiam suscipientem dominum reprehendit.Videns autem Pharisaeus qui vocaverat eum, ait intrasedicens:sihicessetpropheta,sciret utiquequaeetqualismulierestquaetangit eum. Ecce Pharisaeus veraciter apud se superbus, et fallaciter iustus, aegrum reprehendit de aegritudine, et medicumde subventione: quae profecto mulier, si ad Pharisaei pedes venisset, calcibus repulsa
appliedtoherself,shenowlaudablyofferedtoGod. As it follows, And she anointed with ointment. As many enjoyments as she had in herself,somany offeringsdidshedeviseoutofherself.Sheconverts the number of her faults into the same numberof virtues,thatasmuchofhermightwhollyserveGod inherpenitence,ashaddespisedGodinhersin. CHRYS. Thus the harlot became then more honorablethanthevirgins.Fornosoonerwasshe inflamedwithpenitence,thansheburstforthinlove for Christ. And these things indeed whichhave been spoken of were done outwardly, butthose which her mind pondered within itself, weremuch morefervent.Godalonebeheldthem.
GREG. But the Pharisee beholding thesethings despises them, and finds fault, not only withthe woman who was a sinner, but with theLordwho receivedher,asitfollows,NowwhenthePharisee whohadbiddenhimsawit,hespokewithinhimself, saying,Thisman,ifhewereaprophet,wouldhave knownwhoandwhatmannerofwomanthisiswhich touches him. We see the Pharisee reallyproudin himself, and hypocritically righteous, blaming the sick woman for her sickness, thephysicianforhis aid.Thewomansurelyifshehadcometothefeet ofthePhariseewouldhavedepartedwiththeheel
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discederet.Inquinarienimsealienopeccato 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 quosqueinplebe positos dedignantur. Necesse est autemut 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 districtionemdebemusvitiis,compassionem naturae. Si enim feriendus est peccator, nutriendus est proximus cum vero iamper poenitentiam percutit ipse quod fecit, iam nosterproximuspeccatornonest,quiahicin sepunitquodiustitiadivinareprehendit.Inter duosergoaegrosmedicusaderat:sedunus in febre sensum tenebat, alter sensum perdiderat mentis: illa quippe flebatquod fecerat, Pharisaeus autem de falsaiustitia elatus,vimsuaevaletudinisexaggerabat. Titus: Dominus autem non verba eius audiens, sed cogitationes inspiciens, dominum se prophetarum ostendit unde sequitur et respondens Iesus, dixitadillum: Simon,habeotibialiquiddicere.
liftedupagainsther.Forhewouldhavethoughtthat he was polluted by anothers sin, not having sufficient of his own real righteousness to fillhim. So also some gifted with the priests office, if perchancetheyhavedoneanyjustthingoutwardly or slightly, forthwith despise those who are put under them, and look with disdain onsinnerswho areofthepeople.Butwhenwebeholdsinners,we mustfirstbewailourselvesfortheircalamity,since we perhaps have had and are certainlyliabletoa similar fall. But it is necessary that weshould carefully distinguish, for we are bound tomake distinction in vices, but to have compassionon nature. For if we must punish the sinner,wemust cherish a brother. But when by penance hehas himself punished his own deed, our brother is no more a sinner, for he punished in himselfwhat Divine justice condemned. The Physician was between two sick persons, but the onepreserved her faculties in the fever, the other lost hismental perception.Forsheweptatwhatshehaddonebut the Pharisee, elated with a false sense of righteousness,overratedthevigorofhisownhealth. TITUSBOST.ButtheLordnothearinghiswords, but perceiving his thoughts, showed Himselftobe the Lord of Prophets, as it follows, And Jesus answeringsaidtohim,Simon,Ihavesomethingto saytoyou.
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Glossa: Quod quidem dixit eiuscogitationi respondens. Pharisaeus autem ex verbis dominiattentiorestfactusundedicituratille ait:magister,dic. Gregorius:Deduobusautemeidebitoribus paradigma opponitur, quorum unus minus, alius amplius debet unde sequitur duo debitores erant cuidam feneratori: unus debebat denarios quingentos, et alius quinquaginta. Titus:Quasidicat:nequetuabsquedebito es:quidigitursiinpaucioribusteneris?Non superbias,quiatuquoqueveniaegesunde de venia subdit, dicens non habentibus autemillisunderedderent,donavitutrisque. Glossa: Nullus enim potest per seipsum a debito peccati liberari, nisi divina gratia veniamconsequatur. Gregorius in Evang: Utrorumque autem debito dimisso, quis amplius largitorem debiti diligat, Pharisaeus interrogatur: sequitur enim quis ergo plus eum diligit? Quibusverbisprotinusilleresponditaestimo
GLOSS.AndthisindeedHespokeinanswertohis thoughts and the Pharisee was made more attentivebythesewordsofourLord,asitissaid, Andhesaid,Master,sayon. GREG. A parable concerning two debtors is opposedtohim,ofwhomtheoneowedmore,the otherlessasitfollows,Therewasacertaincreditor whichhadtwodebtors,&c.TITUS.BOST.
AsifHesaid,Norareyouwithoutdebts.Whatthen! Ifyouareinvolvedinfewerdebts,boastnotthyself, foryouartstillinneedofpardon.ThenHegoeson tospeakofpardon,Andwhentheyhadnothingto pay,hefreelyforgavethemboth. GLOSS.Fornoonecanofhimselfescapethedebt of sin, but only by obtaining pardon through the graceofGod. GREG. But both debtors being forgiven, the Phariseeisaskedwhichmostlovedtheforgiverof the debts. For it follows, Who then will lovehim most?Towhichheatonceanswers,Isuppose,that be to whom he forgave most. And herewemust
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quiaiscuiplusdonavit.Quainrenotandum est, quod dum sua sententia Pharisaeus convincitur, quasi phreneticus funem portat ex quo ligetur unde sequitur at ille dixitei: recte iudicasti. Enumerantur autem eibona peccatricis, enumerantur et mala falsi iusti unde sequitur et conversus ad mulierem, dixitSimoni:videshancmulierem?Intraviin domum tuam aquam pedibus meis non dedisti: haec autem lacrymis rigavitpedes meos. Ambrosius: Quasi dicat: facilis est usus aquarum,nonestfacilislacrymarumeffusio: tu promptis non es usus, haec effudit non prompta: lavans lacrymis pedesmeos,lavit maculas proprias: tersit comis, ut per eas sibi assumat sacros sudores, et quibus venata est ad peccatumiuventutem,venata estsanctitatem.
remark, that while the Pharisee is convictedupon his own grounds, the madman carriestheropeby whichhewillbeboundasitfollows,Buthesaidto him,youhaverightlyjudged.Thegooddeedsofthe sinfulwomanareenumeratedtohim,andtheevils of the pretended righteous as it follows, Andhe turnedtothewoman,andsaidtoSimon,Seeyou thiswoman?Ienteredintoyourhouse,yougaveme no water for my feet, but she haswashedmyfeet withhertears.
TITUSBOST. As if He said, To provide wateris easy,topourforthtearsisnoteasy.Youhavenot provided even what was at hand, shehaspoured forthwhatwasnotathandforwashingmyfeetwith her tears, she washed away her ownstains.She wipedthemwithherhair,thatsoshemightdrawto herself the sacred moisture, and by that bywhich sheonceenticedyouthtosin,mightnowattractto herselfholiness. CHRYS.Butasafterthebreakingofaviolentstorm there comes a calm,, so when tears haveburst forth, there is peace, and gloomythoughtsvanish and as by water and the Spirit, so by tearsand confession we are again made clean. Henceit follows,WhereforeIsaytoyou,Hersinswhichare many are forgiven, for she loves much. Forthose
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Chrysostomus in Matthaeum: Sicut autem ubi vehemens imber prorumpit, fit serenitas, sic lacrymis effusis apparet tranquillitas,etperitcaligoreatuumetsicut per aquam et spiritum, sic per lacrymaset confessionem denuo mundamur unde sequiturpropterquoddicotibi:remittunturei
peccatamulta,quoniamdilexitmultum.Nam quivehementerseingesseruntmalis,rursus et bonis vehementer insistent, conscii ad quotdebitaseobligaverunt. Gregorius: Tanto ergo amplius peccati rubigo consumitur, quanto peccatoris cor magnocaritatisigneconcrematur. Titus: Contingit autem saepius eum qui multumpeccavit,perconfessionempurgari pauca vero peccantem, ex arrogantianon venire ad confessionis remedium unde sequitur cui autem minus dimittitur, minus diligit. Chrysostomus in Matthaeum: Opus est ergonobisferventianima,quianihilimpedit 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 subditurdixit autemadillam:remittunturtibipeccatatua. Gregorius in Evang: Ecce quae ad medicumvenerataegra,sanataestsedde
whohaveviolentlyplungedintoevil,willintimealso eagerlyfollowaftergood,beingconscioustowhat debtstheyhavemadethemselvesresponsible.
GREG. The more then the heart of the sinneris burnt up by the great fire of charity, somuchthe moreistherustofsinconsumed. TITUSBOST.Butitmorefrequentlyhappensthat hewhohassinnedmuchispurifiedbyconfession, but he who has sinned little, refuses fromprideto cometobehealedthereby.Henceitfollows,Butto whomlittleisforgiven,thesameloveslittle.
CHRYS.Wehaveneedthenofaferventspirit,for nothing hinders a man from becoming great.Let thennosinnerdespair,novirtuousmanfallasleep neither let the one be self-confident, for oftenthe harlotshallgobeforehim,northeotherdistrustful, forhemayevensurpasstheforemost.Henceitis alsohereadded,Buthesaidtoher,Yoursinsare forgivenyou.
GREG. Behold she who had come sick tothe Physician was healed, but because of hersafety
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salute eius adhuc alii aegrotant sequitur enim et coeperunt qui simulaccumbebant 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 pietatissuae sententiam confirmat unde sequitur dixit autemadmulierem:fidestuatesalvamfecit: quia scilicet hoc quod petiit, posse se acciperenondubitavit. Theophylactus: Postquam autem ei peccata dimisit, non sistit in remissione peccati, sed adicit operationem boniunde subditur vade in pace, idest iniustitia:quia iustitia est pax hominis ad Deum, sicut peccatum est inimicitia inter Deum et hominem quasi dicat: operareomniaquae adpacemDeiteducunt. Ambrosius: Hoc autem loco plerique pati videntur scrupulum quaestionis, utrum videanturEvangelistaediscordassedefide.
othersarestillsickforitfollows,Andtheythatsatat meat began to say within themselves, Whoisthis that forgives sins also. But theheavenlyPhysician regardsnotthosesick,whomHeseestobemade still worse by His remedy, but her whom Hehad healed He encourages by making mentionofher ownpietyasitfollows,Buthesaidtothewoman, Your faith has made you whole for in truth she doubtednotthatshewouldreceivewhatshesought for.
THEOPHYL.Butafterhavingforgivenhersins,He stopsnotattheforgivenessofsins,butaddsgood works, as it follows, Go in peace, i.e. in righteousness, for righteousness is the reconciliation of man to God, as sin istheenmity betweenGodandmanasifHesaid,Doallthings whichleadyoutothepeaceofGod.
AMBROSE Now in this place many seemtobe perplexed with the question, whether the Evangelists do not appear to have differed concerningthefaith. GREEKEX. For since the four Evangelistsrelate thatChristwasanointedwithointmentbyawoman,
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Graecus: Quia enim quatuor Evangelistae dicunt Christum unctum fuisse unguento a
muliere, tres puto fuisse mulieres ex personarum qualitate, ex modo agendi,ex differentiatemporum.Ioannesquidemnarrat deMariasororeLazari,quoniamsexdiebus ante Pascha unxit pedes Iesu in propria domo. At Matthaeus, postquam dominus dixerat:scitisquiapostbiduumfietPascha, subdit, quod in Bethania in domoSimonis leprosimulierfuditunguentumsuperdomini caput non autem unxit pedes, ut Maria Marcus etiam Matthaeo similiter. Lucas autem non circa tempus Paschae, sedin medio Evangelii hoc refert. Chrysostomus autem binas asserit has mulieres fuisse: unam quidem quae continetur in Ioanne, alteramverocuiusmentiofitatribus. Ambrosius: Hanc ergo mulierem inducit Matthaeus supra caput Christieffundentem 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 adhucilla peccatrixsit,iamistaperfectior. Augustinus de Cons. Evang: Eamdem
I think that there were three women, differing according to the quality of each, their modeof action, and the difference of times. John, for example,relatesthatMary,thesisterofLazarus,six days before the Passover, anointed the feet of JesusinherownhousebutMatthew,afterthatthe Lordhadsaid,Youknowthataftertwodayswillbe thePassover,adds,thatinBethany,atthehouseof Simon the leper, a woman pouredointmentupon theheadofourLord,butdidnotanointHisfeetas Mary. Mark also says the same as Matthewbut Luke gives the account not near the timeofthe Passover, but in the middle of the Gospel. Chrysostomexplainsitthatthereweretwodifferent women, one indeed who is described in John, anotherwhoismentionedbythethree. AMBROSE Matthew has introduced this woman as pouring ointment upon the head of Christ,and was therefore unwilling to call her asinner,forthe sinner, according to Luke, poured ointment upon thefeetofChrist.Shecannotthenbethesame,lest theEvangelistsshouldseemtobeatvariancewith one another. The difficulty may be also solved by the difference of merit and of time, so thatthe former woman may have been yet a sinner,the latternowmoreperfect. AUG.ForIthinkwemustunderstandthatthesame
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enim Mariam bis hoc fecisse, arbitror intelligendum semel scilicet quod Lucas narravit,cumprimoaccedenscumhumilitate etlacrymismeruitremissionempeccatorum. UndeIoannes,cumdeLazaroresuscitando coepisset loqui, antequam veniret in Bethaniam, dicit: Maria autem erat quae unxitdominumunguento,ettersitpedeseius capillis suis, cuius frater Lazarus infirmabatur. Iam itaque hoc Mariafecerat. Quod autem in Bethania rursum fecit,aliud est, quod ad Lucae narrationem non pertinet,sedpariternarraturabaliistribus. Gregorius: Mystico autem intellectu, Pharisaeus de falsa iustitia praesumens, Iudaicumpopulum,peccatrixmulier,sedad vestigia domini veniens et plorans, conversamgentilitatemdesignat. Ambrosius in Lucam: Vel princepshuius saeculi quidam leprosus est, domusautem Simonis leprosi terra est ergo dominusex illis superioribus locis descendit in terram neque enim sanari potuisset haec mulier, quaespeciemhabetanimaevelEcclesiae, nisi Christus venisset in terram. Merito autem speciem accipit peccatricis, quia Christusquoqueformampeccatorisaccepit.
Mary did this twice, once indeed as Luke has related, when at first coming with humility and weeping, she was thought worthy to receive forgivenessofsins.HenceJohn,whenhebeganto speak of the resurrection of Lazarus, before he came to Bethany, says, But it was Mary who anointedourLordwithointment,andwipedhisfeet withherhair,whosebrotherLazaruswassick.Mary thereforehadalreadydonethisbutwhatsheagain did in Bethany is another occurrence, which belongs not to the relation of Luke, but is equally toldbytheotherthree.
GREG. Now in a mystical sense the Pharisee, presuminguponhispretendedrighteousness,isthe Jewish people the woman who was a sinner,but whocameandweptatourLordsfeet,represents theconversionoftheGentiles. AMBROSE Or, the leper, is the prince ofthis world the house of Simon the leper, is theearth. TheLordthereforedescendedfromthehigherparts to this earth for this woman could not havebeen healed, who bears the figure of a soul orthe Church,hadnotChristcomeuponearth.Butrightly does she receive the figure of a sinner,forChrist alsotooktheformofasinner.Ifthenyoumakeyour soul approach in faith to God, it not with fouland
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Itaque si constituas animam fideliter appropinquantem Deo, non peccatis turpibus et obscoenis, sed pie servientem Deiverbo,habentemimmaculataefiduciam castitatis ad ipsum Christi caputascendit: caputautemChristiDeusest.Sedquicaput nontenetChristi,illepedesteneat.Peccator ad pedes, iustus ad caput. Habet tamen etiameaquaepeccavitunguentum. Gregorius: Quid aliud unguento nisibonus odor opinionis exprimitur? Si igitur recta opera agimus, quibus opinione boniodoris Ecclesiam respergamus, quid in corpore domininisiunguentumfundimus?Sedsecus pedes mulier stetit: contra pedes enim doministetimus,cuminpeccatispositi,eius itineribus renitebamur sed si ad veram poenitentiampostpeccataconvertimur,iam retrosecuspedesstamus,quiaeiusvestigia sequimurquemimpugnabamus. Ambrosius: Defer et tu post peccata poenitentiam ubicumque audieris Christi nomen, accurre in cuiuscumque interiorem domum Iesus intrasse cognoveris, etipse festina: cum repereris sapientiam, cum repereris iustitiam in aliquibus penetralibus recumbentem, accurre ad pedes hocest,
shamefulsins,butpiouslyobeyingthewordofGod, andintheconfidenceofunspottedpurity,ascends totheveryheadofChrist.ButtheheadofChristis God.ButlethimwhoholdsnottheheadofChrist, hold the feet, the sinner at the feet, the justatthe head nevertheless she also who sinned, has ointment.
GREG.Whatelseisexpressedbytheointment,but the sweet savor of a good report? If thenwedo good works by which we may sprinkletheChurch withthesweetodorofagoodreport,whatelsedo webutpourointmentuponthebodyofourLord.But the woman stood by His feet, for we stoodover againstthefeetoftheLord,whenyetinoursinswe resistedHisways.Butifweareconvertedfromour sinstotruerepentance,wenowagainstandbyHis feet, for we follow His footsteps whom we before opposed. AMBROSE Bring you also repentance after sin. Wherever you hear the name of Christ,speed thither into whatever house you know that Jesus hasentered,thitherhastenwhenyoufindwisdom, when you find justice sitting in anyinnerchamber, runtoitsfeet,thatis,seekeventhelowestpartof wisdom confess your sins with tears. Perhaps
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vel extremam partem quaere sapientiae, lacrymisconfiterepeccata.Etfortasseideo 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 nobisexuberent. Bonae lacrymae, in quibus non solum redemptio peccatorum, sed etiamiustorum refectioest. Gregorius: Lacrymis enim domini pedes rigamus, si quibuslibet ultimis membris domini compassionis affectu inclinemur. Capillis pedes domini tergimus, quando sanctiseius,quibusexcaritatecompatimur, exhisquaenobissuperfluunt,miseremur. Ambrosius:Expandeetiamcapillos,sterne anteeumomnescorporistuidignitatesnon mediocres capilli sunt qui possunt pedes tergereChristi. 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 eiusintelligi.
ChristwashednotHisownfeet,thatwemightwash them with our tears. Blessed tears, which cannot only wash away our own sin, but also waterthe footstepsoftheheavenlyWord,thatHisgoingsmay abound in us. Blessed tears, in which thereisnot onlytheredemptionofsinners,buttherefreshingof therighteous.
GREG.ForwewaterthefeetofourLordwithtears if we are moved with compassion toanyeventhe lowest members of our Lord. We wipeourLords feetwithourhair,whenweshowpitytoHissaints (with whom we suffer in love) by the sacrifice of thosethingswithwhichweabound. AMBROSE Throw about your hair,scatterbefore Himallthegracesofyourbody.Thehairisnottobe despisedwhichcanwashthefeetofChrist.
GREG.Thewomankissesthefeetwhichshehas wiped.Thisalsowefullydowhenweardentlylove thosewhomwemaintainbyourbounty.Bythefeet also may be understood tile mystery itself of the Incarnation.WethenkissthefeetoftheRedeemer
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Osculamur igitur redemptoris pedes, cum mysterium incarnationis eius ex totocorde diligimus. Unguento pedes ungimus, cum ipsam humilitatis eius potentiam sacri eloquii bona opinione praedicamus. Sed hoc etiam Pharisaeus vidit, et inviditquia cum Iudaicus populus gentilitatem Deum praedicare conspicit, sua apud se malitia tabescit.SicautemPharisaeusretunditurut per eum perfidus ille populus ostendatur: quia videlicet infidelis ille populus nec ea quae extra se erant, unquam pro domino tribuitconversaautemgentilitasproeonon 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 intranosest.InfidelisetiamillepopulusDeo osculum non dedit, quia ex caritate eum amare noluit cui ex timoreservivitosculum quippedilectionisestsignum:vocataautem gentilitas redemptoris sui vestigia osculari non cessat, quia in eius continuo amore suspirat. Ambrosius: Non mediocris autem haec meritiest,dequadiciturexquointravi,non cessavit osculari pedes meos ut aliudnisi
whenwelovewithourwholeheartthemysteryofthe Incarnation.Weanointthefeetwithointment,when we proclaim the power of His humanity withthe good tidings of holy eloquence. But this alsothe Pharisee sees and grudges, for when the Jewish people perceives that the Gentiles preach God,it consumesawaybyitsownmalice.ButthePharisee is thus repulsed, that as it were throughHimthat false people might be made manifest, forintruth that unbelieving people never offered to theLord eventhosethingswhichwerewithoutthembutthe Gentilesbeingconverted,pouredforthnotonlytheir substance but their blood. Hence He says tothe Pharisee, You gave me no water for my feet, but shehaswashedmyfeetwithhertearsforwateris without us, the moisture of tears is withinus.That unfaithfulpeoplealsogavenokisstotheLord,forit was unwilling to embrace Him from love whomit obeyedfromfear,(forthekissisthesignoflove,) buttheGentilesbeingcalledceasenottokissthe feetoftheirRedeemer,fortheyeverbreatheinHis love.
AMBROSEButsheisofnoslightmeritofwhomit is said, From the time that she enteredhasnot ceased to kiss my feet, so that sue knew notto
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sapientiam loqui nesciat, nisi iustitiam diligere, nisi castitatem habere, nisi pudicitiamosculari. Gregorius: Pharisaeo autem dicitur oleo caputmeumnonunxisti:quiaipsamquoque divinitatis potentiam, in quam se Iudaicus populus credere spopondit, digna laude praedicare neglexit haec autem unguento unxit pedes meos: quia dumincarnationis eius mysterium gentilitas credidit, summa laudeeiusetiamimapraedicavit. Ambrosius: Beatus qui potest et oleo ungere pedes Christi sed beatiorquiungit unguento: multorum enim florum in unum collectaspargitetfortasseistudunguentum non posset alius nisi Ecclesiasoladeferre, quaediversispiraminisinnumerabileshabet flores: et ideo nemo potest tantum diligere quantumillaquaeinpluribusdiligit.Indomo autem Pharisaei, idest in domo legis et prophetae, non Pharisaeus, sed Ecclesia iustificatur: Pharisaeus enim non credidit, istacredebatlexmysteriumnonhabet,quo occulta mundantur et ideo quod in lege minus est, consummatur in Evangelio. Duo autem debitores, duo populi suntfeneratori illi thesauri caelestis obnoxii. Non
speakaughtbutwisdom,toloveaughtbutJustice, to touch aught but chastity, to kiss aught but modesty. GREG.ButitissaidtothePharisee,Myheadwith oil you did not anoint, for the very powerevenof Divinity on which the Jewish peopleprofessedto believe, he neglects to celebrate with duepraise. But she has anointed my feet with ointment. For whiletheGentilepeoplebelievedthemysteryofHis incarnation, it proclaimed also His lowestpowers withthehighestpraise. AMBROSE Blessed is he even who can anoint with oil the feet of Christ, but more blessed ishe whoanointswithointment,fortheessenceofmany flowers blended into one, scatters the sweetsof 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 shewho loves in many individuals. But in the Pharisees house, that is, in the house of the Law andthe Prophets, not the Pharisee, but the Church is justified.ForthePhariseebelievednot,theChurch believed.TheLawhasnomysterybywhichsecret faults are cleansed, and therefore that whichis wanting in the Law is made up intheGospel.But the two debtors are the two nations whoare
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materialem autem feneratori huic debemus pecuniam, sed meritorum examinata, aera virtutum quarum merita gravitatispondere, iustitiae specie, sono confessionis expenduntur. Non mediocris autem estiste denarius, in quo regis imagoformatur.Vae mihi, si non habuero quod accepi:autquia difficile quisquam est qui feneratori huic debitumintegrumpossitexsolvere,vaemihi, si non petiero concedi mihi debitum.Sed quisestpopulusistequiampliusdebet,nisi nos, quibus amplius creditum est? Illis credita sunt eloquia Dei nobis creditur virginis partus Emmanuel, idest nobiscum Deus,dominicrux,mors,resurrectio.Itaque non est dubium quod plus debet quiplus accipit. Secundum homines plus fortasse offendit qui plus debuerit sed per misericordiam domini causa mutatur, ut ampliusdiligatquiampliusdebuit,sitamen gratiamconsequatur.Etideo,quoniamnihil est quod digne Deo referre possimus,vae mihi et si non dilexero. Reddamus ergo amoremprodebitoampliusenimdiligitcui donaturamplius
responsible for payment to the usurer of the heavenlytreasury.Butwedonotowetothisusurer materialmoney,butthebalanceofourgooddeeds, the coin of our virtues, the merits of whichare estimated by the weight of sorrow, the stamp of righteousness, the sound of confession. But that denariusisofnoslightvalueonwhichtheimageof thekingisfound.WoetomeifIshallnothavewhatI received. Or because there is hardlyanyonewho canpaythewholedebttotheusurer,woetomeifI shallnotseekthedebttobeforgivenme.Butwhat nationisitthatowesmost,ifnotwetowhommost islent?TothemwereentrustedtheoraclesofGod, tousisentrustedtheVirginsoffspring,Immanuel,i. e.Godwithus,thecrossofourLord,Hisdeath,His resurrection.Itcannotthenbedoubtedthatheowes most who receives most. Among menheperhaps offendsmostwhoismostindebt.Bythemercyof theLordthecaseisreversed,sothathelovesmost whoowesmost,ifsobethatheobtainsgrace.And therefore since there is nothing which we can worthily return to the Lord, woe be to me also ifI shall not have loved. Let us then offer ourlovefor thedebt,forhelovesmosttowhommostisgiven.
Caput8
CHAPTERVIII
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Lectio1 1 , ,2 , , ' , 3 , . 1. And it came to pass afterward,that he went throughout every city and village,preachingandshowingtheglad tidings of the kingdom of God:andthe twelve were with him, 2. Andcertain women, which had been healed ofevil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,3.AndJoannathewifeofChuza Herods steward, and Susanna, and manyothers,whichministeredtohimof theirsubstance.
Theophylactus: Qui caelitus descendit, ut exemplumfieretnobisetforma,instruitnos non pigritare in docendo unde dicitur et factumestdeinceps,etipseiterfaciebatper civitates et castella, praedicans, et evangelizansregnumDei. GregoriusNazianzenus:Vaditquippede
THEOPHYL.Hewhodescendedfromheaven,for ourexampleandimitation,givesusalessonnotto beslothfulinteaching.Henceitissaid,Anditcame topassafterwardthathewent,&c.
GREG.NAZ. For He passes from placetoplace,

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loco in locum, non solum ut plureslucretur, sed etiam ut multa dedicet loca. Dormit, laborat, ut somnum et laborem sanctificet plorat ut det pretium lacrymis praedicat caelestia,utaudientesexaltet. 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 sermonempraetenderent? Isidorus abbasHoc autem regnum Dei aliquibus videtur altius et melius regno caelesti quibusdam vero unum et idem secundum essentiam, sed diversimode nominari aliquando quidem regnum Deia regnante, aliquando autem regnum caelorum a subditis Angelis et sanctis,qui caelidicuntur. Beda: More autem aquilae provocantis ad volandum pullos suos, dominuspedetentim discipulossuosadsublimiaerigit.Siquidem
thatHemaynotonlygainmany,butmayconsecrate many places. He sleeps and labors, thatHemay sanctify sleep and labor. He weeps, thatHemay giveavaluetotears.Hepreachesheavenlythings, thatHemayexaltHishearers. TITUSBOST.ForHewhodescendsfromheaven toearth,bringstidingstothemthatdwellonearthof a heavenly kingdom But who ought topreachthe kingdom of heaven? Many prophets came, yet preachednotthekingdomofheaven,forhowcould they pretend to speak of things which they perceivednot?
ISIDORE PELEUS. Now this kingdom of God somethinktobehigherandbetterthantheheavenly kingdom,butsomethinkittobeoneandthesame inrealitybutcalledbydifferentnamesatonetime the kingdom of God from Him who reigns,butat anotherthekingdomofheavenfromtheAngelsand Saints,Hissubjects,whoaresaidtobeofheaven.
BEDEButliketheeagle,enticingitsyoungonesto fly,ourLord,stepbystep,raisesupHisdisciplesto heavenly things. He first of all teaches in the

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primo docet in synagogis et miraculafacit exhincduodecim,quosapostolosnominat, eligitpostmodumomnespraedicanssecum ducitundesequituretduodecimcumillo.
synagogues, and performs miracles. He next chooses twelve whom He names Apostles He afterwards takes them alone with Him, asHe preached throughout the cities and villages, asit follows,Andthetwelvewerewithhim. THEOPHYL. Not teaching or preaching, buttobe instructed by Him. But lest it should seemthatthe women were hindered from following Christ, it is added,Andcertainwomenwhichhadbeenhealed of evil spirits and infirmities, Mary called Magdalene,outofwhomwentsevendevils.
Theophylactus: Non docentes, aut praedicantes, sed instruendi ab eo. Ne autem femineus sexus prohiberi videretur sequiChristum,subdituretmulieresaliquae, quae erant curatae a spiritibus malis et infirmitatibus Maria quae vocatur Magdalena, de qua septem Daemonia exierant. 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, mulieremgeneraliterdicit,nenomentantae famae, prisci erroris nota fuscaret, dequa Daemoniaseptemexiissereferuntur.
BEDE Mary Magdalene is the same ofwhose repentance,withoutmentionofhername,wehave just read. For the Evangelist, when he relatesher goingwithourLord,rightlydistinguishesherbyher known name, but when describing the sinner but penitent, He speaks of her generally asawoman lest the mark of her former guilt should blackena nameofsogreatreport.Outofwhomsevendevils are reported to have gone, that it mightbeshown thatshewasfullofallvices. GREG.Forwhatisunderstoodbythesevendevils, butallvices?Forsincealltimeiscomprehendedby
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Gregorius in Evang: Quid enim per septem Daemonia nisi universa vitia
intelliguntur? Quia enim septem diebus omne tempus comprehenditur, recte septenario numero universitas figuratur. SeptemergoDaemoniaMariahabuit,quae universisvitiisplenafuit.SequituretIoanna uxor Chusae procuratoris Herodis, et Susanna,etaliaemultae,quaeministrabant eidefacultatibussuis. Hieronymus Comm. super Matth: Consuetudinis Iudaicae fuit, nec ducebatur in culpam more gentis antiquo, utmulieres de substantia sua victum atque vestitum praeceptoribusdarent.Hocquiascandalum facere poterat in nationibus, Paulus se abiecissecommemorat.Ministrabantautem dominodesubstantiasua,utmeteretearum carnalia, cuius ipsae metebant spiritualia: non quod indigeret cibis dominus creaturarum sed ut typum ostenderet magistrorum, quod victu atque vestitu de discipulisdeberentessecontenti. 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 dominusgratiaeius,veldominusmisericors
seven days, rightly by the number seven is universalityrepresented:Marythereforehadseven devils, for she was full of every kind of vice.It follows, And Joanna the wife of ChuzaHerods steward, and Susanna, and many others who ministeredtohimoftheirsubstance.
JEROME It was a Jewish custom, nor wasit thoughtblamable,accordingtotheancientmanners of that nation, that women should afford of their substancefoodandclothingtotheirteachers.This custom, as it might cause offense totheGentiles, St. Paul relates he had cast off. But these ministered to the Lord of their substance, thatHe mightreaptheircarnalthings,fromwhomtheyhad reapedspiritualthings.NotthattheLordneededthe food of His creatures, but that He might set an example to masters, that they ought to becontent withfoodandclothingfromtheirdisciples.
BEDE But Mary is by interpretation, bittersea, 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,youart becomemyhope,mystrongtowerfromthefaceof myenemy.JoannaisbyinterpretationtheLordher
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interpretatur, videlicet quia eius est omne quod vivimus. Si autem Maria mundataa sorde vitiorum Ecclesiam de gentibus insinuat, cur non Ioanna eamdemdesignat Ecclesiam quondam idolorum cultui subditam? Nam quilibet malignus spiritus dum pro regno Diaboli facit,quasiHerodis procurator existit. Interpretatur Susanna lilium, aut gratia eius, propter odoriferum caelestis vitae candorem, aureumque internaedilectionisardorem.
grace, or the merciful Lord, forfromHimcomes everythingthatwediveupon.ButifMary,cleansed fromthecorruptionofhersins,pointstotheChurch oftheGentiles,whydoesnotJoannarepresentthe same Church formerly subject to the worshipof idols? For every evil spirit whilst he acts forthe devils kingdom, is as it were Herodssteward. Susanna is interpreted, a lily, or its grace, because of the fragrance and whiteness of the heavenlylife,andthegoldenheatofinwardlove.
Lectio2 4 , 5 . , . 6 , . 7 , . 8
4. And when much people were gatheredtogether,andwerecometo him out of every city, he spoke bya parable: 5. A sower went out tosow hisseed:andashesowed,somefell by the way side and itwastrodden down, and the fowls of the air devoured it. 6. And some fellupona rock and as soon as it wassprung up, it withered away, because it lacked moisture. 7. And some fell among thorns and the thornssprang upwithit,andchokedit.8.Andother fell on good ground, and sprangup,
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, . , .9 . 10 , , , . 11 : .12 , , . 13 , , .14 , , .15 ,

and bare fruit a hundred-fold. And when he had said these things, he cried,Hethathasearstohear,lethim hear.9.Andhisdisciplesaskedhim, saying, What might this parablebe? 10. And he said, to you itisgivento knowthemysteriesofthekingdomof God: but to others in parablesthat seeing they might not see, and hearingtheymightnotunderstand.11. Now the parable is this: Theseedis thewordofGod.12.Thosebytheway side are they that hear thencomes thedevil,andtakesawaythewordout oftheirhearts,lesttheyshouldbelieve and be saved. 13. They ontherock are they, which, when they hear, receive the word with joy andthese have no root, which for a while believe,andintimeoftemptationfall away. 14. And that which fell among thornsarethey,which,whentheyhave heard, go forth, and are chokedwith caresandrichesandpleasuresofthis life,andbringnofruittoperfection.15. Butthatonthegoodgroundarethey, which in an honest and good heart, having heard the word, keep it,and bringforthfruitwithpatience.
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Theophylactus: Quod David in persona Christi praedixerat: aperiam in parabolisos meum, hic dominus implet unde diciturcum autem turba plurima conveniret, et de civitatibus properarent ad eum, dixit per similitudinem. Loquitur autem dominus per similitudinem primo quidem ut attentiores faceretauditores:consueveruntenimhomines in obscuris se exercitare, et spernere manifesta: deinde ut non caperent indigni quaemysticedicebantur. Origenes:Etideosignanterdiciturcumturba 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 domumdocebat per parabolas, sed intra domumparabolam discipulisexposuit.
THEOPHYL.ThatwhichDavidhadforetoldinthe personofChrist,Iwillopenmymouthinparables, theLordherefulfillsasitissaid,Andwhenmuch people were gathered together, and werecome to him out of every city, he spoke byaparable. ButtheLordspeaksbyaparable,firstindeedthat He may make His hearers more attentive.For menwereaccustomedtoexercisetheirmindson darksayings,andtodespisewhatwasplainand next,thattheunworthymightnotreceivewhatwas spokesmystically. ORIGEN And therefore it is significantly said, Whenmuchpeopleweregatheredtogether,and werecometohimoutofeverycity.Fornotmany but few there are who walk the straitroad,and find the way which leads to life. HenceMatthew says, that He taught without the house by parables, but within the house explained the parabletoHisdisciples. EUSEBIUS Now Christ most fitly putsforthHis
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Eusebius: Satis autem congrue Christus

primam proponit parabolam multitudini, non solum tunc astantium, sed etiam futurorum post illos, inducens ad audientiamverborum suorum,cumdicitexiitquiseminat,seminare semensuum. Beda: Satorem illum nullum melius quam filium Dei intelligere possumus, qui desinu patris, quo creaturae non erat accessus, egrediens, ad hoc venit in mundum ut testimoniumperhiberetveritati. Chrysostomus in Matthaeum: Exiit autem quiubiqueest,nonlocaliter,sedperamictum carnis nobis appropinquavit. Decenterautem adventum proprium Christus exitum nominat: eramus enim exclusi a Deo et sicuti condemnati et rebelles regi eiecti sunt qui vero reconciliare vult eos, exeundo adipsos extra cum eis loquitur, donec dignos iam factosaspecturegioeosintroducat:sicetiam Christusfecit. Theophylactus: Exiit autem nunc, non ut agricolasperderetautcombureretterramsed exiit seminare: saepe enim agricola qui seminat, ob aliam causam exit, nonsolumut seminet.
firstparabletothemultitudenotonlyofthosewho thenstoodby,butofthosealsowhoweretocome after them, inducing them to listen toHiswords, saying,Asowerwentouttosowhisseed.
BEDE The sower we can conceive to benone other but the Son of God, Who goingforthfrom His Fathers bosom, whither no creature had attained,cameintotheworldthatHemightbear witnesstothetruth. CHRYS, Now His going, Who is everywhere, wasnotlocal,butthroughthevaleofthefleshHe approached us. But Christ fitly denominatesHis advent,Hisgoingforth.Forwewerealiensfrom God,andcastoutascriminals,andrebelstothe king,buthewhowishestoreconcileman,going out to them, speaks to themwithout,untilhaving become meet for the royal presence, Hebrings themwithinsoalsodidChrist.
THEOPHYL.ButHewentoutnow,nottodestroy thehusbandmen,ortoburnuptheearth,butHe wentouttosow.Foroftimesthehusbandmanwho sows,goesoutforsomeothercause,notonlyto sow.

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Eusebius: Exierunt autem nonnulli apatria caelesti, et ad homines descenderunt, non tamen ut sererent, neque enimsatoreserant, sed administratorii spiritus in ministerium missi. Moyses etiam et prophetae posteum 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,scilicetmysteriaregnicaelorum. Theophylactus:NoncessatautemDeifilius semper in nostris animabus seminare nam nonsolumcumdocet,sedetiamcumcreat,in nostrisanimabusseminatseminabona. Titus: Exiit autem ut seminaretsemensuum non autem accepit verbum quasimutuatum, cum ipse naturaliter sit verbum Dei vivi.Non est igitur suum proprium semen Pauli vel Ioannis sed habent cum acceperintChristus autem habet proprium semen, proferens doctrinam ex sua natura unde et Iudaei dicebant: qualiter hic litteras novit, quasnon didicit?
EUSEBIUS Some went out from the heavenly countryanddescendedamongmen,nothowever tosow,fortheywerenotsowers,butministering Spiritssentforthtominister.Mosesalsoandthe prophets after him did not plant in men the mysteries of the kingdom of heaven, butby keepingbackthefoolishfromtheerrorofiniquity, andtheworshipofidols,theytilledasitwerethe souls of men, and brought them intocultivation. ButtheonlySowerofall,theWordofGod,went outtosowthenewseedoftheGospel,thatis,the mysteriesofthekingdomofheaven. THEOPHYL.ButtheSonofGodneverceasesto sowinourhearts,fornotonlywhenteaching,but creating,Hesowsgoodseedinourhearts.
TITUSBOST.ButHewentouttosowHisseed, Hereceivesnotthewordasborrowed,forHeis bynaturetheWordofthelivingGod.Theseedis not then of Paul, or of John, but they haveit becausetheyhavereceivedit.ChristhasHisown seed, drawing forth His teaching from His own nature.HencealsotheJewssaid,Howknowsthis manletters,havingneverlearned?
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Eusebius: Docet igitur duos esse gradus eorum qui recipiunt semina: primumquidem eorum qui digni facti sunt vocationecaelesti, sed labuntur a gratia propter negligentiamet torporem secundum vero multiplicantium semen in bonis fructibus. Ponit autem secundum Matthaeum tres differentias in quolibet gradu. Nam qui corrumpunt semen, nonsimilemhabentperditionismodumetqui 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, velviros fallaces et callidos, quae volatilianuncupavit unde subdit et dum seminat, aliud cecidit secusviam. Theophylactus: Non dixit quod seminans proiecit aliud secus viam, sed quodsemen cecidit. Qui enim seminat, docet rectum sermonem sed sermo diversimode caditin audientes, ut quidam eorum via dicantur. Et conculcatumest,etvolucrescaelicomederunt illud. Cyrillus: Arida enim est et inculta
EUSEBIUSHeteachesthereforethatthereare twoclassesofthosewhoreceivedtheseedthe first,ofthosewhohavebeenmadeworthyofthe heavenly calling, but fall from grace through carelessnessandslothbutthesecond,ofthose who multiply the seed bearing good fruit. But accordingtoMatthewhemakesthreedivisionsin eachclass.Forthosewhocorrupttheseedhave notallthesamemannerofdestruction,andthose who bear fruit from it do not receive anequal abundance. He wisely sets forth the casesof those who lose the seed. For somethoughthey have not sinned, have lost the good seed implantedintheirhearts,throughitshavingbeen withdrawnfromtheirthoughtsandmemorybyevil spirits, and devils who fly through the airor deceitful and cunning men, whom He callsthe birds of the air. Hence it follows, And ashe sowed,somefellbythewayside. THEOPHYL. He said not that the sower threw some on the way side, but that it fellbytheway side.Forhewhosowstaughttherightword,but thewordfallsindifferentwaysuponthehearers, sothatsomeofthemarecalledthewayside:and it was trodden down, and the birds of the air devouredit. CYRIL For every way side isinsomemeasure
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quodammodo omnis via, eo quod a cunctis conculcatur, ac nihil ex seminibus humaturin 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 quasiin verborum simplicitate horum fides caret radice de quibus subditur et aliud cecidit suprapetram,etnatumaruit,quianonhabebat humorem. Beda: Petram dicit durum et indomitumcor. Hoc est autem humor ad radicem seminis, quod iuxta aliam parabolam oleum ad lampades virginum nutriendas, idest amor et perseverantiavirtutis. Eusebius:Suntetiamaliquiquiperavaritiam et appetitum voluptatum et mundanas sollicitudines, quas quidem spinasnuncupat, immissum sibi semen suffocari feceruntde quibussubdituretaliudceciditinterspinaset simulexortaespinaesuffocaveruntillud. Chrysostomus in Matthaeum: Sicut enim spinae non permittunt oriri semen, sedex condensatione suffocant immissum sic
dryanduncultivated,becauseitistroddendown byallmen,andnoseedgainsmoistureonit.So the divine warning reaches not theunteachable heart,thatitshouldbringforththepraiseofvirtue. These then are the ways frequented by unclean spirits. There are again some who bear faith aboutthem,asifitconsistedinthenakednessof words their faith is without root, of whomitis added,Andsomefelluponarock,andassoon as it sprung up, it withered away, becauseit lackedmoisture. BEDE The rock, he says, is the hardand unsubduedheart.Nowthemoistureattherootof theseedisthesameaswhatiscalledinanother parable, the oil to trim the lamps ofthevirgins, thatis,loveandsteadfastnessinvirtue. EUSEBIUS There are also some whothrough covetousness,thedesireofpleasureandworldly cares,whichindeedChristcallsthorns,sufferthe seedwhichhasbeensowninthemtobechoked.
CHRYS. For as the thorns do not let theseed grow up, but when it has been sownchokeitby thickeningroundit,sothecaresofthispresentlife
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sollicitudinesvitaepraesentissemenspirituale fructificare non sinunt. Increpandus autem essetagricolaquisupersensibilesspinas,et petram,etviamseminaret.Nonenimpossibile est petram terram fieri, nec viam nonesse viam, nec spinas non esse spinas in rationalibus autem secus est possibile est enim petram converti in terram pinguem,et viamnonconculcari,etspinasdissipari. Cyrillus: Sunt autem terra pinguis et ferax, animaehonestaeetbonae,quaeinprofundo suscipiunt verbi semina, et retinent,etfovent etquantumadhocsubdituretaliudceciditin terram bonam, et ortum fecit fructum centuplum.Cumeniminmentemmundamab omnibus perturbationibus verbum divinum infunditur, tunc immittit radices inprofundum, et germinat tamquam spica, et convenienter perficitur. Beda: Fructum enim centuplum, fructum perfectum dicit: nam denarius numerus pro perfectione semper accipitur, quia indecem praeceptislegiscustodiacontinetur:denarius autem numerus per semetipsummultiplicatus in centenarium surgit unde per centenarium magnaperfectiosignificatur.
permitnottheseedtobearfruit.Butinthingsof sense the husbandman must be reprovedwho would sow amid thorns on a rock and theway side, for it is impossible that the rocksshould become earth, the way not be a way,thethorns notbethorns.Butinrationalthingsitisotherwise. For it is possible that the rock should be converted into a fruitful soil, the way not be troddendown,thethornsdispersed. CYRIL Now the rich and fruitful ground isthe honestandgoodheartswhichreceivedeeplythe seeds of the word, and retain them andcherish them. And whatever is added to this,Andsome fell upon good ground and springingup,brought forthfruitahundred-fold.Forwhenthedivineword ispouredintoasoulfreefromallanxieties,thenit strikesrootdeep,andsendsforthasitwerethe ear,andinitsdueseasoncomestoperfection.
BEDE For by fruit a hundred-fold, hemeans perfectfruit.Forthenumbertenisalwaystakento imply perfection, because in ten precepts is contained the keeping, or the observanceofthe law. But the number ten multiplied by itself amounts to a hundred hence by ahundredvery greatperfectionissignified.
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Cyrillus:Quaeautemsitsententiaparabolae, accipiamuspereumquieamcomposuitunde sequitur haec dicens clamabat: qui habet auresaudiendi,audiat. Basilius:Audirepertinetadintellectum:unde per hoc dominus excitat ad exaudiendum attentementionemeorumquaedicuntur.
CYRILButwhatthemeaningoftheparableis,let ushearfromhimwhomadeit,asitfollows,And whenhehadsaidthesethings,hecried,Hethat hasearstohear,lethimhear. BASIL Hearing has reference to the understanding.BythisthenourLordstirsusupto listen attentively to the meaning of thosethings whicharespoken. BEDE For as often as the admonitionoccurs eitherintheGospelortheRevelationofSt.John, itsignifiesthatthereisamysticalmeaninginwhat issaid,andwemustinquiremorecloselyintoit. Hence the disciples who were ignorantaskour Savior,foritfollows,Andhisdisciplesaskedhim, &c. But let no one suppose that as soonasthe parable was finished His disciples asked Him, but,asMarksays,Whenhewasalonetheyasked him. ORIGEN Now a parable is a narration of an action as done, yet not done according tothe letter, though it might have been, representing certainthingsbymeansofotherswhicharegiven intheparable.Anenigmaisacontinuedstoryof thingswhicharespokenofasdone,andyethave notbeendone,norarepossibletobedone,but
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Beda: Quoties enim haec admonitio velin Evangelio, vel in Apocalypsi Ioannis interponitur, mysticum esse quod dicitur, quaerendumque a nobis intentius ostenditur unde discipuli ignorantes, salvatorem interrogantsequitureniminterrogabantautem eumdiscipulieiusquaeessethaecparabola. Nemo tamen putet finita mox parabola discipulos hoc interrogasse sed, utMarcus ait:cumessetsingularis,interrogaverunteum. Origenes: Est autem parabola sermoquasi facti, non autem facti iuxta quod dicitur, possibilisautemfierirerumsignificativusper transumptionem eorum quae in parabola traduntur. Aenigma vero est processus sermonis in his quae traduntur quasi facta quaetamennonsuntfacta,necpossibiliafieri,
significant vero aliquid in occulto sicutquod dicitur in libro Iudicum quod ligna iveruntut ungerent sibi regem. Non est autem ad litteram factum quod dicitur exiit quiseminat, sicut ea narrat historia, possibile tamenfuit fieri. Eusebius:Dominusverodocuiteoscausam quare turbis per parabolas loquebatur unde subditur quibus ipse dixit: vobis datum est nossemysteriumregniDei. 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,etsimpliciterdignis. Theophylactus: His autem qui suntindigni tantis mysteriis obscure dicuntur unde subditurceterisauteminparabolis,utvidentes non videant, et audientes non intelligant. Videre enim se putant, non vident autemet audiuntquidem,sednonintelligunt.Huiusergo gratia hoc eis Christus abscondit, ne maius
contains a concealed meaning, as that whichis mentioned in the Book of Judges, thatthetrees went forth to anoint a king over them.Butitwas notliterallyafactasissaid,Asowerwentoutto sow,likethosefactsrelatedinhistory,yetitmight havebeenso. EUSEBIUS But our Lord told themthereason why He spoke to the multitudes in parables, as follows,Andhesaid,toyouitisgiventoknowthe mysteriesofGod. GREG. NAZ. When you hear this you mustnot entertainthenotionofdifferentnatures,ascertain hereticsdo,whothinkthatsomemenindeedare of a perishing nature, others of a savingnature, but that some are so constituted that theirwill leads them to better or worse. But add tothe words,Toyouitisgiven,ifwillingandtrulyworthy.
THEOPHYL. But to those who are unworthyof such mysteries, they are obscurely spoken. Henceitfollows,Buttotherestinparables,that seeingtheymightnotsee,andhearingtheymight not understand. For they think they see,butsee not,andhearindeed,butdonotunderstand.For thisreasonChristhidesthisfromthem,lestthey
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eis praeiudicium generetur, si postquam noverint Christi mysteria, contempserint.Qui enim intelligit et postea spernit, gravius punietur.
shouldbegetagreaterprejudiceagainstthem,if aftertheyhadknownthemysteriesofChrist,they despised them. For he who understands and afterwards despises, shall be more severely punished. BEDERightlythendotheyhearinparables,who havingclosedthesensesoftheirheart,carenot to know the truth, forgetful of what the Lordtold them.Hethathasearstohear,lethimhear.
Beda: Recte igitur in parabolis audiunt, quando clausis sensibus cordis, non curant cognoscere veritatem, obliti eius quod dominus dixerat: qui habet aures audiendi, audiat. Gregorius in Evang: Dominus autem dignatus est exponere quod dicebat, ut sciamusrerumsignificationesquaerereetiam in his quae per semetipsumnoluitexplanare sequitur enim est autem haec parabola: semenestverbumDei. Eusebius: Destruentium autem immissa seminasuisanimabustresdicitessecausas. Quidam enim destruunt in se semen reconditum, dantes leviter auditum volentibus fallere de quibus subdit quod autemsecus viam, hi sunt qui audiunt deinde venit Diabolus,ettollitverbumdecordeeorum,ne credentessalvifiant.
GREG. But our Lord condescended toexplain whatHesaid,thatwemightknowhowtoseekfor explanation-inthosethingswhichHeisunwilling toexplainthroughHimself.Foritfollows,Nowthe parableisthis:TheseedisthewordofGod.
EUSEBIUS. Now He says, that therearethree reasons why men destroy the seedimplantedin theirhearts.Forsomedestroytheseedthatishid inthembylightlygivingheedtothosethatwishto deceive, of whom He adds, Those by the way sidearetheythathear:theircomesthedevil,and takesawaythewordoutoftheirhearts..
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Beda:Quiscilicetverbumquodaudiunt,nulla fide, nullo intellectu, nulla saltem tentandae utilitatisactioneperciperedignantur.
BEDE Who in truth deign to receive theword which they hear with no faith, with no understandingatleastwithnoattempttotestthe valueofit. EUSEBIUS.Butsometherearewhohavingnot receivedthewordinanydepthofheart,aresoon overcomewhenadversityassailsthem,ofwhom itisadded,Theyontherockaretheywhichwhen they hear, receive the word with joy andthese have no root, which for a while believe, andin timeoftemptationfallaway. CYRILForwhenthe,entertheChurchtheygladly wait on the divine mysteries, but withinfirmityof purpose. But when they leave the Churchthey forget the sacred discipline, and as long as Christians are undisturbed, their faith islasting but when persecution harasses, their heartfails them,fortheirfaithwaswithoutroot. GREG.Manymenproposetobeginagoodwork, but as soon as they have become annoyedby adversity or temptation, they abandon whatthey had begun. The rocky ground then had no moisturetocarryontoconstancyfruitwhichithad putforth.
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Eusebius: Quidam vero cum in mentis profundo non susceperint verbum Dei,facile extinguunturadvenienteadversitatedequibus subditnamquisuprapetram,hisuntquicum audierint,cumgaudiosuscipiuntverbumethi radices non habent, quia ad tempuscredunt, etintemporetentationisrecedunt. Cyrillus: Cum enim intrant Ecclesiam, laetanterattentantdivinamysteria,sedexlevi voluntate ut autem egressi sunt Ecclesiam, obliviscuntur sacrarum disciplinarum: et si fides Christiana non fluctuet, permanent turbante vero persecutione, profugam habent mentem,quiafideseorumcaretradice. Gregorius:Multibonioperisinitiaproponunt sed mox ut fatigari adversitatibus vel tentationibuscoeperint,inchoataderelinquunt. Petrosaergoterrahumoremnonhabuit,quae hoc quod germinaverat, ad fructus perseverantiamnonperduxit.
Eusebius:Quidamverosuffocantreconditum in eis semen divitiis et illecebris, quasi quibusdam suffocantibus spinis de quibus subditur quod autem in spinis cecidit,hisunt quiaudierunt,etasollicitudinibus,etdivitiis,et voluptatibus vitae, euntes suffocantur, et non referuntfructum. Gregorius:Mirumquomododominusdivitias spinas interpretatus sit, cum illae pungant, istae delectent et tamen spinae sunt,quia cogitationum suarum punctionibus mentem lacerant, et cum usque ad peccatum pertrahunt,quasiinflictovulnerecruentant.Duo autemsuntquaedivitiisiungit,sollicitudineset voluptates:quiapercurammentemopprimunt, et per affluentiam resolvunt. Suffocantautem semen, quia importunis cogitationibusguttur mentisstrangulantetdumbonumdesiderium intrare ad cor non sinunt, quasiaditumvitalis flatusvetant. Eusebius: Haec autem ex provisione a salvatorepraedictasunt.Sicautemsehabere patefacit effectus non enim aliter aliqui a verbo divini cultus deficiunt nisi secundum aliquemmodorumpraedictorumabeo.
EUSEBIUS.Butsomechoketheseedwhichhas been deposited in them with riches and vain delights, as if with choking thorns, of whomitis added,Andthatwhichfellamongthornsarethey, which, when they have heard, go forth,andare chokedwithcaresandrichesofthislife,&c.
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 oftheir thoughts, and whenever they entice to seethey drawblood,asifinflictingawound.Butthereare 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,fortheystranglethethroatoftheheartwith vexatiousthoughts,andwhiletheyletnotagood desireentertheheart,theycloseupasitwerethe passageofthevitalbreath. EUSEBIUS. Now these things were foretoldby our Savior according to His foreknowledge,and that their case is so, experience testifies.Forin nowisedomenfallawayfromthetruthofdivine worship, but according to some of thecauses beforementionedbyHim.
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Chrysostomus in Matthaeum: Et ut plura brevibuscomprehendam,hiquidemtamquam negligentes audire, hi tamquam delicati et debiles,hiverotamquamservifactivoluptatis etrerummundi,abonodesistunt.Bonusetiam ordoviae,petraeetspinarum:opusenimest primo memoriae et cautelae, deinde fortitudinis, consequenter contemptus praesentium. Consequenter ponit bonam terramcontrariomodosehabentemadviam, et petram, et spinas, cum subditquodautem interrambonam,hisuntquiincordebonoet optimo verbum retinent, et fructum afferuntin patientia.Namquisecusviampositisunt,non retinentverbum,sedrapiteissemenDiabolus: quiverosuntinpetra,nonsustinentinpatientia tentationisinsultumpropterimbecillitatemqui vero sunt in spinis, non fructificant, sed suffocantur. Gregorius: Terra ergo bona fructum per sapientiam reddit: quia nulla sunt bonaquae agimus, si non aequanimiter etiam proximorummalatoleramus.Fructumergoper patientiamreddunt:quiacumhumiliterflagella suscipiunt,postflagellaadrequiemsublimiter cumgaudiosuscipiuntur.
CHRYS. And to sum up many things in a few words.Someindeedascarelesshearers,some asweak,butothersastheveryslavesofpleasure andworldlythings,holdalooffromwhatisgood. Theorderofthewayside,therock,andthethorns iswell,forwehavefirstneedofrecollectionand caution,nextoffortitude,andthenofcontemptof things present. He therefore places thegood groundinoppositiontotheway,therock,andthe thorns. But that on the good ground are they, whichinanhonestandgoodheart,havingheard theword,keepit,&c.Fortheywhoareontheway sidekeepnottheword,butthedeviltakesaway their seed. But they who are ontherocksustain not patiently the assaults of temptationthrough weakness. But they who are amongthornsbear nofruit,butarechoked.
GREG.Thegoodgroundthenbeansfruitthrough patience, for nothing we do is good unlesswe endure patiently our closest evils.Theytherefore bear fruit through patience, who when theybear strifeshumbly,areafterthescourgereceivedwith joytoaheavenlyrest.
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Lectio3 16 , ' , .17 , . 18 : ,, , '. 16. No man, when he has lighted a candle,coversitwithavessel,orputsit underabedbutsetsitonacandlestick, thattheywhichenterinmayseethelight. 17.Fornothingissecret,thatshallnotbe mademanifestneitheranythinghid,that shallnotbeknownandcomeabroad.18. Take heed therefore how you hear:for whosoeverhas,tohimshallbegivenand whosoever has not, form him shallbe takeneventhatwhichheseemstohave.
Beda: Quia supra dixeratapostolis:vobis datum est nosse mysterium regni Dei, ceteris autem in parabolis, nunc ostendit per eos aliquando etiam ceteris idem mysteriumesserevelandum,dicensnemo autem lucernam accendens operit eam vase, aut subtus lectum ponit, sed supra candelabrum ponit, ut intrantes videant lumen.
BEDEHavingbeforesaidtoHisApostles,Toyouit is given to know the mysteries of thekingdomof God,buttoothersinparablesHenowshowsthatby them at length must the same mystery berevealed alsotoothers,saying,Nomanwhenhehaslighteda candlecoversitwithavessel,orputsitunderabed.
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Eusebius: Quasi dicat: sicut lucerna accenditur ut luceat, non ut operiatursub modio vel lecto sic etiam secreta regni caelorum in parabolis edita, quamvis lateantalienosafide,tamenpenesomnes manifestumhabebuntsensumundesubdit non enim est occultum quod non manifestetur, nec absconditum quod non agnoscaturetinpalamveniatquasidicat: quamvis plurima in parabolis dictasint,ut videntes non videant, et audientes non intelligant propter sui incredulitatem,totus tamensermopatebit. Augustinusdequaest.Evang:Velaliter totum. His verbis typice docet fiduciam praedicandi, ne quis timore carnalium incommodorum lucem scientiae abscondat vasis enim et lecti nomine carnem, lucernae autem vocabuloverbum designat quod ob metum carnalium incommodorumoccultatquiipsamcarnem praeponit manifestationi veritatis, et ea quasi operit verbum qui praedicare trepidat. Supra candelabrum autem ponit lucernam qui corpus suum ministerioDei subicit,utsuperiorsitpraedicatioveritatis, etinferiorservituscorporis.
EUSEBIUS.AsifHesaid,Asalanternislightedthat itshouldgivelight,notthatitshouldbecoveredunder abushelorabed,soalsothesecretsofthekingdom ofheavenwhenutteredinparables,althoughhidfrom thosewhoarestrangerstothefaith,willnothowever 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 comeabroad.AsifHesaid,Thoughmanythingsare spoken in parables, that seeing theymightnotsee, and hearing they might not understand, becauseof theirunbelief,yetthewholemattershallberevealed.
AUG. Or else in these words Hetypicallysetsforth the boldness of preaching, that no one should, through fear of fleshly ills, conceal the light of knowledgeForunderthenamesofvesselandbed, he represents the flesh, but of that of lantern,the word,whichwhosoeverkeepshidthroughfearofthe troubles of the flesh, sets the flesh itself beforethe manifestation of the truth, and by it he as it were covers the word, who fears to preach it. Buthe placesacandleuponacandlestickwhososubmits hisbodytotheserviceofGod,thatthepreachingof thetruthstandshighestinhisestimation,theservice ofthebodylowest.
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OrigenesdeSerm.Dom:Sedetquivult adaptare lucernam perfectioribus Christi discipulis persuadebit nobis per eaquae dicta sunt de Ioanne, quoniam ipseerat lucerna ardens et lucens. Non decetergo eum qui lucernam rationalem accendit in anima,abscondereeamsublectoubiquis requiescit, nec sub aliquo alio vase: quia qui facit hoc, non providet intrantibus domum, quibus lucerna paratur: sed oportet superponere candelabro, idest omniEcclesiae. Chrysostomus in Matthaeum: Hoc autem dicens, inducit eos ad vitae diligentiam, docens eos strenuos esse quasi expositos aspectibus omnium, ac pugnantesinmundoquasiintheatroquasi dicat: ne consideretis quod manemus in modica parte mundi eritis enimomnibus noti: quia tantam virtutem impossibileest latere. Maximus: Vel forsan seipsum appellat dominus lucernam radiantem cunctis habitantibus domum, idest mundum, cum sit naturaliter Deus, etfactusdispensative caro et sic quasi lux ad instarlucernae retinetur in testa carnis per mediam
ORIGENButhewhowouldadapthislanterntothe more perfect disciples of Christ, must persuadeus by those things which were spoken of John, forhe wasaburningandashininglight.Itbecomesnothim thenwholightsthelightofreasoninhissoultohideit underabedwheremensleep,norunderanyvessel, forhewhodoesthisprovidesnotforthosewhoenter thehouseforwhomthecandleisprepared,butthey must set it upon a candlestick, that is, thewhole Church.
CHRYS.Bythesewordsheleadsthemtodiligence oflife,teachingthemtobestrongasexposedtothe view of all men, and fighting in the world as ona stage.Asifhesaid,Thinknotthatwedwellinasmall part of the world, for you will be known of all men, sinceitcannotbethatsogreatvirtueshouldliehid.
MAXIM. Or perhaps the Lord calls Himself a light shiningtoallwhoinhabitthehouse,thatis,theworld, since He is by nature God, but bythedispensation made flesh. And so like the light of the lampHe abidesinthevesselofthefleshbymeansofthesoul asthelightinthevesselofthelampbymeansofthe
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animam, sicut per lychnum ignis intesta lucernae. Vocat autem candelabrum Ecclesiam, supra quam verbum divinum effulgens,quasiquamdamdomumilluminat radiis veritatis. Dixit autem similitudinarie vas aut lectum, corporalem cultum legis, subquocontinerinonvult. Beda:Instanterautemnosdominusdocet verboauscultare,utetnostroilludpectore continue ruminare, et alieno eructare sufficiamus auditui unde sequitur videte ergoquidaudiatis.Quienimhabet,dabitur illi et quicumque non habet, etiamquod putat se habere, auferetur ab illo.Quasi dicat: tota intentione verbo quod auditis operam date: quia qui amorem habet verbi,dabiturillietsensusintelligendiquod amat: at qui verbi audiendi amorem non habet,etsivelnaturaliingenio,vellitterario callere se putaverit exercitio, nulla sapientiae dulcedine gaudebit. Saepe enim desidiosus ingenium accipit, ut de negligentiaiustiuspuniaturquiaquodsine labore assequi potuit, scire contemnit et nonnunquam studiosus tarditate intelligentiae premitur, ut eo maiora praemia retributionis inveniat, quomagis studioinventioniselaborat.
flame. But by the candlestick he describes the Church over which the divine word shines, illuminatingthehouseasitwerebytheraysoftruth. But under the similitude of a vessel or bedhe referredtotheobservanceofthelaw,underwhichthe wordwillnotbecontained.
BEDE But the Lord ceases not to teach us to hearken to His word, that we may be ablebothto constantly, meditate on it in our own minds, andto bring it forth for the instruction of others. Hence it follows, Take heed therefore how you hearfor whosoeverhas,tohimshallbegiven.Asifhesays, Give heed with all your mind to thewordwhichyou hear,fortohimwhohasaloveoftheword,shallbe givenalsothesenseofunderstandingwhatheloves butwhosohasnoloveofhearingtheword,thoughhe deems himself skillful either from natural genius,or the exercise of learning, will have no delightinthe sweetnessofwisdomforoftentimestheslothfulman is gifted with capacities, that if he neglect themhe maybethemorejustlypunishedforhisnegligence, since that which he can obtain without labor he disdainstoknow,andsometimesthestudiousman is oppressed with slowness of apprehension, in order that the more he labors in his inquiries, the greatermaybetherecompenseofhisreward.
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Lectio4 19 , .20, . 21 , . 19. Then came to him his motherand hisbrethren,andcouldnotcomeathim forthepress.20.Anditwastoldhimby certain which said, Your mother and yourbrethrenstandwithout,desiringto seeyou.21.Andheansweredandsaid tothem,Mymotherandmybrethrenare thesewhichhearthewordofGod,and doit.
Titus: Derelictis cognatis carnalibus, dominusinsistebatdoctrinaepaternae.Quia vero desiderabatur propter absentiam, accedunt ad eum: unde dicitur venerunt autem ad illum mater et fratreseius,etnon poterant adire eum prae turba.Siaudiveris de fratribus domini, addisce pietatem, et intellige gratiam: nullus enim secundum divinitatem salvatoris frater est, unigenitus enim est sed pietatis gratiacommunicavit nobis in carne et sanguine, et factusest
TITUS BOST. Our Lord had left His kinsfolk according to the flesh, and was occupied in His Fathersteaching.ButwhentheybegantofeelHis absence, they came to Him, as it is said,Then cametohimhismotherandhisbrethren.Whenyou hear of our Lords brethren you must includealso thenotionsofpietyandgrace.Fornooneinregard ofHisdivinenatureisthebrotheroftheSavior,(for HeistheOnly-begotten,)butHehas,bythegrace of piety, made us partakers in His flesh andHis blood, and He who is by natureGodhasbecome
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fraternoster,cumessetnaturaliterDeus. Beda: Fratres tamen domini secundum carnem dicuntur non filii beatae Mariae genitricis Dei, secundum Elvidium, nec filii Ioseph de alia uxore secundumquosdam putandi sunt sed eorum potius intelligendi suntessecognati. Titus:Putabantautemfratreseiusquodcum eorum audiret praesentiam, dimitteret populum, reveritus maternum nomen, et flexus amore materno unde sequitur et nuntiatumestilli:matertuaetfratrestuiforis stant,volentestevidere. Chrysostomus in Matthaeum: Considera qualeerat,astanteeitotopopulo,etabore eius pendente, iam inchoata doctrina,eum foras extrahere. Ob hoc dominus quasi increpando respondit sequitur enim qui respondens dixit ad eos: mater mea et fratresmeihisuntquiverbumDeiaudiuntet faciunt. Ambrosius: Moralis magister, qui de se ceteris praebet exemplum, praescripturus ceterisquoniamquinonreliqueritpatremaut
ourbrother. BEDE But those who are said to beourLords brethren according to the flesh, you must not imaginetobethechildrenoftheblessedMary,the motherofGod,asHelvidiusthinks,northechildren ofJosephbyanotherwife,assomesay,butrather believetobetheirkinsfolk. TITUSBOST. His brethren thought that when He heard of their presence He would send away the people, from respect to His mothers name, and fromHisaffectiontowardsher,asitfollows,Andit wastoldhim,Yourmotherandyourbrethrenstand without. CHRYS.Thinkwhatitwas,whenthewholepeople stood by, and were hanging upon His mouth,(for Histeachinghadalreadybegun,)towithdrawHim awayfromthem.OurLordaccordinglyanswersas it were rebuking them, as it follows, And he answered and said to them, My mother andmy brethrenaretheywhichhearthewordofGod,and doit,&c. AMBROSE The moral teacher whogiveshimself an example to others, when about to enjoin upon others,thathewhohasnotleftfatherandmother,is
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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 iniurioserefutantur parentessedreligiosiorescopulaementium docentur esse quam corporum. Ergo hic non, ut quidam haeretici tendiculas aucupantur, mater negatur, quae etiamde cruceagnoscitursednecessitudinicorporali praescriptorumcaelestiumformapraefertur. Beda: Hi igitur qui verbum Dei audiunt et faciunt,materdominivocantur,eoquodillum quotidie suo exemplo vel dicto quasi parturiunt in cordibus proximorum fratres quoque sunt eius, cum et ipsi faciant voluntatempatriseiusquiincaelisest. ChrysostomusinMatthaeum:Nonautem hoc dixit increpando matrem, sed eam plurimum adiuvando. Nam si ergaceteros sollicitus erat, ut generaret eis de se debitam opinionem, multo magis erga matrem: non autem elevasset eam adilla fastigia, si semper expectaret honorariab
notworthyoftheSonofGod,firstsubmitsHimself tothisprecept,notthatHedeniestheclaimsoffilial piety,(foritisHisownsentence,Hethatknowsnot his father and mother shall die the death,) but becauseHeknowsthatHeismoreboundtoobey His Fathers mysteries than the feelings of His mother. Nor however are His parents harshly rejected,butthebondsofthemindareshowntobe more sacred than those of the body. Thereforein this place He does not disown His mother, (as somehereticssay,eagerlycatchingatHisspeech,) sincesheisalsoacknowledgedfromthecrossbut the law of heavenly ordinances is preferredto earthlyaffection. BEDETheythenwhohearthewordofGodanddo it,arecalledthemotherofourLord,becausethey dailyintheiractionsorwordsbringHimforthasit were in their inmost hearts they also areHis brethrenwheretheydothewillofHisFather,Who isinheaven. CHRYS. Now He does not say this by wayof reprooftoHismother,buttogreatlyassisther,forif He was anxious for others to beget inthemajust opinion of Himself, much more was He forHis mother.AndHehadnotraisedhertosuchaheight ifshewerealwaystoexpecttobehonoredbyHim asason,andnevertoconsiderHimasherLord.
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eo tamquam a filio, non autem eum dominumreputaret. Theophylactus: Quidam vero hoc sic intelligunt, quod Christo docente quidam invidentes, subsannantes eum super doctrinaeius,dixeruntmatertua,etfratrestui stant foris volentes te videre: tamquam propter hoc ignobilem eum demonstrarent: etideoquimentemeorumcognovit,siceis respondit, quoniam non nocet vilis consanguinitassedsiignobilisquisexistat, audiat autem verbum Dei, ipsum consanguineum reputat. Quia tamen audire solum neminem salvat, sed magis condemnat, subiungit et faciunt:decetenim audire, et facere. Verbum autem Dei dicit suam doctrinam: quaecumque enim ipse dicebat,patriserant. Ambrosius:Mysticeautemnondebuitforis starequiChristumquaerebatundeetilleait: accedite ad eum, et illuminamini. Sienim forisstant,necipsiagnoscunturparenteset propter nostrum fortasse non agnoscuntur exemplum, quemadmodum nos non agnoscimur si foris stemus. Illud quoque intelligere non abhorret, quia per figuram parentumdemonstratIudaeos,exquibusest
THEOPHYL. But some take this to mean that certainmen,hatingChriststeaching,andmocking atHimforHisdoctrine,said,Yourmotherandyour brethren stand without wishing to see you asif thereby to show His meanness of birth. AndHe therefore knowing their hearts gave them this answer, that meanness of birth harms not,butifa man,thoughoflowbirth,hearthewordofGod,He reckons him as His kinsman. Because however hearing only saves no one, but rathercondemns, He adds, and does it for it becomes usbothto hearandtodo.ButbythewordofGodHemeans His own teaching. for all the words which He HimselfspokewerefromHisFather.
AMBROSE In a mystical sense he ought notto standwithoutwhowasseekingChrist.Hencealso thatsaying,Cometohim,andbeenlightened.Forif theystandwithout,notevenparentsthemselvesare acknowledged and perhaps for our examplethey are not. How are we acknowledged by Him ifwe stand without? That meaning also is not unreasonable,becausebythefigureofparentsHe points to the Jews of whom Christ wasborn,and
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Christus secundum carnem, Ecclesiamque synagogaecrediditpraeferendam. Beda: Intus enim eo docente venientes intrarenequeunt,cuiusspiritualiterintelligere dicta negligunt. Praeoccupans autemturba intravit in domum quia differente Iudaea, gentilitasconfluxitadChristum.Forisautem stantes volunt Christum videre, qui spiritualeminlegesensumnonquaerentes, sese ad custodiam litterae foris fixerunt et quasi Christum potius ad docendacarnalia cogunt exire, quam se ad discenda spiritualiaconsentiuntintrare.
thought the Church to be preferred to the synagogue. BEDE For they cannot enter within when Heis teaching whose words they refuse to understand spiritually. But the multitude went before and entered into the house, because when theJews rejected Christ the Gentiles flocked to Him. But thosewhostandwithout,wishingtoseeChrist,are they,whonotseekingaspiritualsenseinthelaw, haveplacedthemselveswithouttoguardtheletter ofit,andasitwererathercompelChristtogoout, toteachthemearthlythings,thanconsenttoenterin themselvestolearnspiritualthings.
Lectio5 22 , , : . 23 . , . 24 ,
22. Now it came to pass onacertain day, that he went into a ship withhis disciples:andhesaidtothem,Letusgo over to the other side of the lake.And they launched forth. 23. But as they sailed he fell asleep: and therecame down a storm of wind on thelakeand they were filled with water, andwerein jeopardy.24.Andtheycametohim,and awokehim,saying,Master,master,we
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,. : , . 25 , , , ,
perish.Thenhearose,andrebukedthe wind and the raging of the water:and theyceased,andtherewasacalm.25. And he said to them, Where isyour faith? And they being afraidwondered, saying one to another, Whatmannerof manisthis!forhecommandseventhe windsandwater,andtheyobeyhim.
Cyrillus:Quiadiscipuliomnesbeneficiatos a Christo videbant, decebat etiam ipsos sensim in beneficiis Christi delectari: non enim similiter quis considerat quae fiuntin alieniscorporibusutinsuo:etideodominus discipulos et mari et ventis exposuitunde dicitur factum est autem in una dierum,et ipseascenditinunamnaviculam,etdiscipuli eius et ait ad illos: transfretemus trans stagnum.Etascenderunt. Chrysostomus in Matthaeum: Vitans quidem Lucas quaestionem quae sibifieri posset de temporum ordine, dicit eum in
CYRIL When the disciples saw that all men receivedhelpfromChrist,itseemedfittingthatthey themselvesalsoshouldinturnrejoiceinthebenefits ofChrist.Fornooneregardsthatwhichhappensin the person of another equally with thattohimself. TheLordthereforeexposedthedisciplestothesea andthewinds,asitfollows,Nowitcametopasson a certain, day that he went into a ship with his disciplesandhesaidtothem,Letusgoovertothe othersideofthelake:andtheylaunchedforth. CHRYS. Luke indeed avoids the questionwhich mightbeputtohimwithregardtotheorderoftime, saying,thatHewentintoashiponacertainday.
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unadierumintrassenaviculam. Cyrillus: Si autem vigilante domino accidisset tempestas, vel non timuissent discipuli, vel non exhorruissent, vel non credidissenteumpossetalealiquidfacere. Quapropterdormit,praestanstempustimori sequitur enim navigantibus autem illis, obdormivit, et descendit procella venti in stagnum. Ambrosius:Suprahabesquiapernoctabat in oratione quomodo hic in tempestate dormit?Sedexprimitursecuritaspotestatis quomodo omnibus timentibus solus intrepidus quiescebat, sed quiescebat corporis somno cum intenderet divinitatis mysterionihilenimsineverbofit. Cyrillus:Cummagnaautemdispensatione videtur esse peractum ne moxpostquam tempestas invadere coepit naviculam, quaererentabeosuffragium,sedpostquam 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,
Now if the storm had arisen when our Lord was awake, the disciples either had not feared, ornot believed that He could do such a thing.Forthis causeHesleeps,givingthemanoccasionforfear foritfollows,Butastheysailedhefellasleepand therecamedownastormofwindonthelake.
AMBROSEWearetoldabove,moreover,thatHe passedthenightinprayer.HowthendoesHehere fall asleep in a storm? The security of poweris expressed, that while all were afraid, Healonelay fearlessbutHelayasleepinthebody,whileinthe mind he was in the mystery ofdivinity.Fornothing happenswithouttheWord. CYRIL But it seems to have beenespeciallyand wonderfully ordained that they should notseekHis assistancewhenfirstthestormbegantoaffectthe boat, but after the danger had increased, inorder thatthepoweroftheDivineMajestymightbemade moremanifest.Henceitissaid,Andtheywerefilled with water, and were in jeopardy. This indeedour Lord allowed for the sake of trial, that having confessed their danger they shouldacknowledge
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cognoscant miraculi magnitudinem. Unde postquam magnitudo periculi in intolerabilemmetumeosurgebat,tamquam aliamspemnonhabentessalutisnisisolum ipsum dominum virtutum, eumexcitaverunt. Sequitur accedentes autem suscitaverunt eum,dicentes:praeceptor,perimus. Augustinus de Cons. Evang: Matthaeus quidem dicit: domine, salva nos, perimus Marcus autem: magister, non ad teattinet quia perimus? Eadem autem estsententia excitantium dominum, volentiumquesalvari. Nec opus est quaerere quis horumpotius Christo dictum sit: sive enim aliquidhorum trium dixerint, sive alia verba quae nullus Evangelistarum commemoravit, tantumdem autem valentia, quid ad rem interest? Quamquam etiam hoc fieri potuerit ut, pluribuseumexcitantibus,omniahaec,aliud autemabaliodiceretur. Cyrillus: Non autem erat possibile eos perireexistentecumeisomnipotente:unde illico surgit Christus, qui habet omnium potestatem,etsedatconfestimprocellamet ventorum impetum. Et cessavittempestas, et facta est tranquillitas: in quo ostenditse Deum esse, cui dicitur: tu dominaris
thegreatnessofthemiracle.Hencewhentheirgreat dangerhaddriventhemintointolerablefear,having no other hope of safety but the Lord of power Himself,theyawokeHim.Itfollows,Andtheycame tohim,andawokehim,saying,Master,weperish.
AUG. Matthew says, Master, save us, weperish. Mark,Master,careyounotthatweperish?Thereis the same expression in all of men awakeningour Lord, and anxious for their safety. Nor is itworth while to inquire which of these was mostlikelyto havebeensaidtoChrist.Forwhethertheysaidone of these three, or some other words whichno Evangelisthasmentioned,butofthesameimport, whatmatterisit?Thoughatthesametimethismay have been the case, that by the manywhoawoke Him, all these things were said, one byone,and anotherbyanother.
CYRIL But it could not be that theyshouldperish whiletheAlmightywaswiththem.Christthenarose, Who has power over all things, andimmediately quells the storm and the violence of thewind,and thetempestceased,andtherewasacalm.Herein He shows Himself to be God, to Whom itissaid, You rule the raging of the sea: when thewaves
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potestatimaris,motumautemfluctuumeius tumitigas. Beda:Sicigiturinhacnavigationedominus utramque unius eiusdemque personae naturamostendit,dumisquiuthomodormit in navi, furorem maris ut Deus verbo coercet. Cyrillus: Simul autem cum tempestate aquarum solvit tempestatem animarum unde sequitur dixit autem illis: ubiestfides vestra?Inquoverboostenditquodtimorem non facit tentationum inductio, sed imbecillitas mentis. Sicut enim aurum probaturinigne,sicintentationibusfides. AugustinusdeCons.Evang:Hocautem abaliisEvangelistisaliisverbisdictumest. Matthaeus enim dicit eum dixisse: quid timidi estis modicae fidei? Marcusautem dicit: quid timidi estis? Necdum habetis fidem? Idest illam perfectam velut granum sinapis. Hoc ergo et ille ait:modicaefidei Lucasautem:ubiestfidesvestra?Ettotum quidemdicipotuit:quidtimidiestis?Ubiest fidesvestra?Modicaefidei?Undealiudhic, aliudillecommemorat.
thereofarise,youstillthem.
So then as He sailed, our Lord manifestedboth naturesinoneandthesameperson,seeingthatHe whoasmansleptintheship,asGodbyHisword stilledtheragingofthesea.
CYRIL But together with the raging ofthewaters, Hequietsalsothetumultoftheirsouls,asitfollows, Andhesaidtothem,Whereisyourfaith?Bywhich wordHeshowed,thatitisnotsomuchtheassault of temptation which causes fear, as faintheartedness.Forasgoldisprovedinthefire,sois faithintemptation. AUG.NowthisisrelatedbytheotherEvangelistsin differentwords.ForMatthewsays,thatJesussaid, Whyareyoufearful,Oyouoflittlefaith?butMarkas follows, Why are you so fearful? How isitthatyou havenofaithi.e.thatperfectfaithlikethegrainof mustard seed. Mark then also says, O youoflittle faithbutLuke,Whereisyourfaith?Andindeedall these may have been said, Why are youfearful? Whereisyourfaith?Oyouoflittlefaith.Henceone Evangelistrelatesone,anotheranother.
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Ambrosius: Pacata igitur tempestate ad imperium Christi, discipuli stupefacti miraculo, susurrabant ad invicem unde sequiturquitimentes,miratisunt,adinvicem dicentes:quis,putas,hicest,quiaetventis imperat et mari, et obediunt? Non autem discipuli,utignoranteseum,hocdixeruntad invicemnoverantenimeumDeumesse,et filium Dei Iesum: admirantur auteminnatae potestatis abundantiam, et divinitatis gloriam quamvis similis nobis esset et visibilissecundumcarnemundedicuntquis esthic?Idestqualisetquantus,etinquanta virtute et maiestate? Imperiosum enimest opus,dominativumpraeceptum,nonservilis petitio. Beda: Vel non discipuli, sed nautae etalii mirantur qui in navi erant.Allegoriceautem marevelstagnumtenebrosusestetamarus mundi aestus. Navicula arbor crucis,cuius beneficio fideles adiuti, emensis mundi fluctibus,obtinentlittuspatriaecaelestis.
CYRIL When the tempest was quelled at the command of Christ, the disciples inastonishment whispered one to the other, as itfollows,Andthey beingafraidwondered,&c.Nowthedisciplessaid not this as ignorant of Him, for they knew thatHe was God, and Jesus the Son of God. Butthey marvel at the exceeding vastness of His natural power,andthegloryofHisdivinity,althoughHewas like to us, and visible in the flesh.Hencetheysay, Who is this? that is, of what mannerofman?how great,andwithwhatgreatpowerandmajesty?forit is a mighty work, a lordly command, no abject petition.
BEDEOr,itwasnotHisdisciples,butthesailors and others in the ship who ho wondered. But allegorically, the sea or lake is the darkandbitter tideoftheworld,theshipisthewoodofthecross, by help of which the faithful, having passedthe waves of this world, reach the shoreofaheavenly country. AMBROSEOurLordtherefore,whoknewthatHe cameuponearthforadivinemystery,havingleftHis kinsfolk,wentupintotheship.
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Ambrosius:Itaquedominus,quiseintelligit propterdivinuminterrasmysteriumvenisse, relictisparentibusnavemascendit.

Beda: Ascendunt autem et discipuli admoniticumeoundeipseait:siquisvult post me venire, abneget semetipsum et tollat crucem suam et sequatur me. Discipulis navigantibus, idest fidelibus saeculumcalcantibus,etfuturisaeculianimo quietemmeditantibus,etpersanctispiritus flatum, vel etiam proprii remigii conatum, infidos mundi fastus certatim post terga iactantibus, subito obdormivit dominus idest,advenittempusdominicaepassionis etdescenditprocella,quiadominosomnum 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. Undesurgens increpat ventum: quia celeri resurrectione permortemdestruitsuperbiamDiaboli,qui habebat imperium mortis. Tempestatem autem aquae facit cessare, quia rabiem Iudaeorummortieiusinsultantiumresurgens labefacit.
BEDE His disciples also, whensummoned,enter in with Him. Hence He says, If any one willcome after me, let him deny himself, and take up his cross, and follow me. While His disciplesare sailing,thatis,thefaithfulpassingthroughthisworld, andmeditatingintheirmindstherestoftheworldto come,andbythebreathoftheHolySpirit,oralso theirownexertions,eagerlyleavingbehindthemthe unbelievingprideoftheworld,suddenlyourLordfell asleep,thatis,thetimeofourLordspassionwas come,andthestormdescended.ForwhenourLord entered the sleep of death upon the cross,the wavesofpersecutionrose,stirredupbythebreath ofthedevil,butwhilethepatienceoftheLordisnot disturbed by the waves, the faint hearts ofthe disciplesareshakenandtremble.Theyawokeour LordlesttheyshouldperishwhileHeslept,because having seen His death they wish for His resurrection, for if that were delayed theywould perishforever.Herisesthereforeandrebukesthe wind,sincebyHissuddenrisingagainHeputdown the pride of the devil who had thepowerofdeath. ButHemakesthetempestofnaturetocease,since byHisresurrectionHebaffledtherageoftheJews, whoplottedHisdeath.
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Ambrosius: Et advertas, sine tentatione neminem posse ex hoc vitae curriculo demigrare,quiaexercitiumfideitentatioest. Subiecti igitur sumus nequitiae spiritualis procellis sed quasi pervigiles nautae gubernatorem excitemus, qui non serviat, sedimperetventisquietsiiamnondormiat sui corporis somno, caveamus tamen ne nostri corporis somno nobis dormiat, et quiescat. Bene autem arguuntur qui praesente Christo timebant, cum utiqueibi aderatquiperirenonposset. Beda: Cui simile est quod post mortem discipulis apparens exprobravit incredulitatem eorum: et sic tumidis gurgitibus sedatis, patefecit cunctis potentiamsuaedivinitatis.
AMBROSE You must remember that no onecan passfromthecourseofthislifewithouttemptations, fortemptationisthetrialoffaith.Wearetherefore subjecttothestormsofspiritualwickedness,butas watchfulsailorswemustawakethePilot,whodoes notobeybutcommandsthewinds,whoalthoughHe nownolongersleepsinthesleepofHisownbody, yet let us beware, lest through the sleep of our bodiesHeistousasleepandatrest.Buttheyare rightly reproved who feared, when Christ was presentsincehesurelywhoclingstoHimcaninno wiseperish. BEDEInlikemanner,whenHeappearedafterHis deathtoHisdisciples,Heupbraidedthemwiththeir unbelief, and thus having calmed the swelling waves, He made plain to all the power of His divinity.
Lectio6 26 , . 27 :
26. And they arrived at thecountryof the Gadarenes which is overagainst Galilee.27.Andwhenhewentforthto land, there met him out of the citya certain man, which had devils long time, and wore no clothes, neither
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, '. 28 , , ,.29 . , , . 30 , , , . 31 . 32 : : . 33 ,
abode in any house, but inthetombs. 28. When he saw Jesus, hecriedout, and fell down before him, and witha loudvoicesaid,WhathaveItodowith you,Jesus,youSonofGodmosthigh? Ibeseechyou,tormentmenot.29.(For he had commanded the uncleanspirit tocomeoutoftheman.Foroftentimes it had caught him: and he was kept boundwithchainsandinfettersandhe brokethebands,andwasdrivenofthe devil into the wilderness.) 30. And Jesusaskedhim,saying,Whatisyour name? And he said, Legion:because manydevilswereenteredintohim.31. And they besought him that hewould not command them to go outintothe deep. 32. And there was thereaherd ofmanyswinefeedingonthemountain: and they besought him that he would suffer them to enter into them.Andhe sufferedthem.33.Thenwentthedevils out of the man, and entered intothe swine:andtheherdranviolentlydowna steep place into the lake, andwere choked. 34. When they that fedthem sawwhatwasdone,theyfled,andwent andtolditinthecityandinthecountry. 35.Thentheywentouttoseewhatwas done and came to Jesus, andfound
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. 34 .35 , ' , . 36 . 37 ' , : .38 ' : , 39 , . ' .
done and came to Jesus, andfound the man, out of whom the devilswere departed, sitting at the feet ofJesus, clothed,andinhisrightmind:andthey wereafraid.36.Theyalsowhichsawit told them by what means he thatwas possessed of the devils washealed. 37. Then the whole multitude of the country of the Gadarenes roundabout besought him to depart fromthemfor theyweretakenwithgreatfear:andhe went up into the ship, andreturned back again. 38. Now the man outof whom the devils were departed besoughthimthathemightbewithhim: but Jesus sent him away, saying,39. Return to your own house, andshow howgreatthingsGodhasdonetoyou. And he went his way, andpublished throughout the whole city how great thingsJesushaddonetohim.
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Chrysostomus: Salvator navigando una cum discipulis ad portum pervenit unde dicitur et navigaverunt ad regionem Gerazenorum,quaeestcontraGalilaeam. Titus: Veraciora exemplaria nec Gerazenorum habent, nec Gadarorum,sed Gergezinorum est enim Gadara civitasin Iudaea, stagnum autem vel marenullatenus invenitur in ea sed Geraza civitasArabiae est,necstagnum,necmareiuxtahabens.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.QuiatamenGerazaetGedara confinium habent cum terra Gergezinorum, verisimile est inde ad horum terramporcos fuisseadductos. Beda: Geraza enim urbs est insignis ArabiaetransIordanemiunctamontiGalaad, quam tenuit tribus Manasse, non longe a stagno Tiberiadis, in quo porci praecipitati sunt. ChrysostomusinMatthaeum:Cumautem dominus descendisset a mari, occurrit ei
CYRIL The Savior, as He sailed with His disciples, came to a port, as it is said, Andthey arrived at the country of the Gadarenes, whichis overagainstGalilee. TITUSBOST.Manyaccuratecopieshaveneither Gerazenes nor Gadarenes, but Gergezenes. ForGadaraisacityinJudea,butneitherlakenor seaisfoundatit,andGerazaisacityofArabia, having neither lake nor sea near. But Gergeza, from which the Gergezenes are called, is an ancientcitynearthelakeofTiberias,abovewhich isarockhangingoverthelake,intowhichtheysay the swine were dashed down by the devils. But sinceGadaraandGerazaborderuponthelandof theGergezenes,itisprobablethattheswinewere ledfromthencetotheirparts.
BEDEForGerazaisafamouscityofArabia,on theothersideoftheJordan,closetothemountain of Galaad, which was possessed by the tribeof Manasseh, and not far from the lake of Tiberias, intowhichtheswinewerecastheadlong. CHRYS. But as soon as our Lordhaddeparted from the sea, He meets with anothermoreawful
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aliud terribilius miraculum: nam daemoniacus, tamquam servus videns dominum,servitutemconfiteturundesequitur etcumegressusessetadterram,occurritilli vir quidam qui Daemonium habebat iam temporibusmultis. Augustinus de Cons. Evang: Quod Matthaeus duos dicit fuisse daemoniacos, MarcusautemetLucasunumcommemorant, intelligas unum eorum fuisse personae alicuius clarioris et famosioris, quem regio illa maxime dolebat, et pro cuius salute plurimumsatagebat.Hocvolentessignificare duo Evangelistae, solum commemorandum iudicaverunt de quo facti huius famalatius praeclariusquefragraverat. Chrysostomus in Matthaeum: Vel Lucas elegit ex illis duobus eum qui saeviorerat: 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 periculosadoctrina,quodscilicetmortuorum animaeDaemonesfiunt.
wonder.Forthedemoniac,likeanevilslave,when he sees Him confirms his bondage, asitfollows, Andwhenhewentforthtoland,theremethimout ofthecityacertainman,&c.
AUG.WhereasMatthewsays,thatthereweretwo possessed, but Mark and Luke mentiononlyone you must understand one of them to be amore distinguished and famous person, for whom that neighborhoodwaschieflydistressed,andinwhose restorationtheyweregreatlyinterested.Wishingto signify this, the two Evangelists thought right to mentionhimalone,concerningwhomthereportof this miracle had been most extensively noised abroad. CHRYS. Or, Luke selected from the two theone who was most savage. Hence he gives themost melancholyaccountofhiscalamity,adding,Andhe worenoclothes,neitherabodeinanyhouse,butin thetombs.Buttheevilspiritsvisitthetombsofthe dead,toinstillintomenthatdangerousnotion,that thesoulsofthedeadbecomeevilspirits.
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Cyrillus: Quod autem nudus petebat defunctorum sepulchra, daemoniacae ferocitatis erat indicium. Permittit autem quosdam dispensative Deus subesse Daemonibus, ut nos perpendamus pereos quales sunt Daemones erga nos, ut renuamuseissubicivelleetsicunopatiente aedificanturquamplures. Chrysostomus: Quia vero hominem eum populi fatebantur, accesserunt Daemones divinitatempraedicantesipsius,quametiam mare sua tranquillitate clamaverat unde sequitur is ut vidit Iesum, prociditanteillum, etexclamavitvocemagna,etdixit. Cyrillus: Attendas hic timorem annexum audaciae et desperationi multae signum enim diabolicae desperationis est in audendodicerequidmihiettibiest,Iesufili Dei altissimi? Timoris vero cum precatur obsecro te, ne me torqueas. Sed sinosti eum esse filium Dei altissimi, fateris eum Deum caeli et terrae, et eorum quae continentur in eis. Qualiter igitur non tua, immosuausurpas,etdicisquidmihiettibi? Quis autem principum terrenorum omnino sustinebitabarbarislacessirisuosubiectos imperio? Unde sequitur praecipiebat enim
CYRILNowhisgoingnakedamongthetombsof thedeadwasamarkofdemoniacalwildness.But God permits some in His providence to become subjecttoevilspirits,thatwemayascertainthrough them of what hat kind the evil spiritsaretowards us,inorderthatwemayrefusetobemadesubject tothem,andsobythesufferingofonemanymay beedified. CHRYS. But because the peopleacknowledged Him to be man, the devils came publishingHis divinity,whicheventheseahadproclaimedbyits calmness.Henceitfollows,WhenhesawJesushe fell down before him, and with a loud voicesaid, &c. CYRIL Mark here the combination of fear with boldnessandgreatdesperation,foritisasignof devilishdespairtospearoutboldly,WhathaveIto dowithyou,Jesus,youSonofGodmosthigh?but of fear when they pray, I beseech you nottocast meout.ButifyouknowHimtobetheSonofGod most high, you confess Him to be the Godof heaven and earth, and of all things that are containedinthem.Howthencostyoumakeusenot ofyourownbutHiswords,saying,WhathaveIto dowithyou?Butwhatearthlyprincewillaltogether endure to have his subjects tormented by barbarians? Hence it follows, For he had
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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 Daemonioindeserta. Chrysostomus: Unde, quia nemo audebat daemoniacumtenere,ipseChristusadeum vadit, alloquens ipsum. Sequitur interrogavit autem illum Iesus, dicens: quod tibinomen est?Nonvelutinsciusnomeninquirit,sedut confessa peste quam tolerabat, virtus curantisgratioremicaret. Beda:Sedetnostritemporissacerdotesqui per exorcismi gratiam Daemones eicere norunt, solent dicere, patientes non aliter valere curari, nisi omne quod abimmundis spiritibusvigilantesdormientesvepertulerint, confitendo patenter exponant et maxime quando corporis humani concubitumpetere se ac patrare confingunt unde et hic confessio subditur: at ille dixit: legio quia intraverantDaemoniamultaineum.
commandedtheuncleanspirittocomeoutofhim. And He shows the necessity of the command, adding,Foroftentimesithadcaughthim,&c.
CHRYS. Therefore since no one could holdthe possessed,Christgoestohimandaddresseshim. It follows, And Jesus asked him, saying, What is yourname?
BEDEHeinquiresnothisnameasignorantofit, but that when the demoniac had confessed the plaguewhichheendured,thepoweroftheHealer might shine forth more welcome to him. But the priestsalsoofourtime,whothroughthegraceof exorcism are able to cast out devils, are wontto say that the sufferers can no otherwise be cured than by openly telling in confession everything whicheitherwakingorsleepingtheyhaveendured from the unclean spirits, and above all whenthey imagine that the devils seek and obtain the possession of the human body. So also herethe confession is added, And he said, Legion, becausemanydevilswereenteredintohim.
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Gregorius Nyssenus: Imitantes quidam Daemones supernas militias et legiones angelicas,dicuntselegionem,sicuteteorum princeps dicit se positurum thronum super astra,utfiataltissimosimilis. Chrysostomus: Postquam autemdominus supervenerat Daemonibus creaturam Dei perturbantibus, putabant eum propter excessumeorumquaefiebantnonexpectare tempussupplicii:etquiaculpamdiffiterinon poterant, instant ne cito sustineantpoenam unde sequitur et rogaverunt illum ne imperaretillisutinabyssumirent.
GREG NYSS. Certain evil spirits imitating the heavenly hosts and the legions of angelssaythat theyarelegions.Asalsotheirprincesaysthathe willexalthisthroneabovethestarsthathemaybe liketotheMostHigh. CHRYS.ButwhentheLordhadovercometheevil spiritswhichdisturbedHiscreatures,theythought thatbecauseoftheenormityofthosethingswhich hadbeendone,Hewouldnotwaitthetimeoftheir punishment, and therefore since they could not deny their guilt, they entreat that they may not quicklyundergothepenalty.Asitfollows,Andthey besoughthimthathewouldnotcommandthemto gooutintothedeep. THEOPHYL Which indeed the devils demand, wishingyetlongertomixwithmankind.
Theophylactus: Quod quidem postulant Daemones volentes adhuc cum hominibus conversari. Cyrillus:Hicautempalamestquodaemulae catervae maiestatis divinae, ineffabili potentiasalvatorisdetrudebanturadInferna. Maximus: Statuit autem Deus unicuique peccatorum consonam poenam Gehennam ignis propter carnis incendium, stridorem
CYRIL And hence it is plain that therebelhosts againsttheDivineMajestywerethrustdowntohell bytheunspeakablepoweroftheSavior. MAXIM. Now the Lord ordains for each classof sinnersanappropriatepunishment.ThefireofHell unquenchable for fleshly burnings, gnashing of
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dentiumpropterrisumlascivum,intolerabilem sitim propter voluptatem et crapulam, pervigilem vermem propter obliquum et malignum cor, caliginem perpetuampropter ignorantiam et fallaciam, Lymbum abyssi propter superbiam: unde Daemonibus tamquam superbis abyssus delegatur. Sequitur erat autem ibi grex multorum porcorumpascentiuminmonte. Augustinus de Cons. Evang: Quod Marcus dixit circa montem fuisse gregem porcorum, Lucas autem in monte, non repugnat: grex enim porcorum tammagnus fuit, ut aliquid eius esset in monte,aliquid circa montem: erant enim duo millia porcorum,sicutMarcusexpressit. Ambrosius: Daemones autem caelestis luminis claritatem sustinere non poterant, ut qui oculos dolent, radios solis ferre non possunt. Cyrillus: Et ideo turba immundorum spirituum petit mitti in conformem sibi gregem immundorum porcorum. Sequituret rogabant eum ut permitteret eis in illos ingredi.
teethforwantonmirth,intolerablethirstforpleasure and revelry, the worm that dies not foracrooked and malignant heart, everlasting darkness for ignoranceanddeceit,thebottomlesspitforpride. Hencethedeepisassignedtothedevilsastothe proud, it follows, And there was there an herdof swine,&c.
AUG.ThewordsofMarkthattherewasaherdof swine nigh to the mountains, and of Luke,onthe mountains,donotdifferfromoneanother.Forthe herdofswinewassolarge,thattheymightbepart on the mountain, part near it. For there weretwo thousandswine,asMarkhasstated.
AMBROSE But the devils could not endure the clearnessofthelightofheaven,asthosewhohave weakeyescannotbearthesunsrays.
CYRIL The multitude of unclean spirits seek thereforetobesentintotheherdofuncleanswine, liketothemselves,foritfollows,Andtheybesought himthathewouldsufferthemtoenterintothem.

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Athanasius in vita AntoniiQuod si super porcospotestatemnonhabent,multomagis nullum habent dominium contra homines factosadimaginemDei.OportetergoDeum solumtimere,contemnereautemillos. Cyrillus: Dominus autem concessit eis potestatem, ut hoc inter cetera fiat nobis causa salutis, et roboris spes. Sequituret permisit illos. Considerare ergo oportet, quod Daemones pravi sunt, et hostiles his qui eis sunt subditi ut potest patereexeo quod praecipitaverunt et suffocaverunt porcosinaquisundesequiturexieruntergo Daemonia ab homine, et intraverunt in porcos,etimpetuabiitgrexperpraecepsin stagnum,etsuffocatusest.Etideoconcessit eis Christus petentibus, ut ex eventu appareat quam sint crudeles. Erat etiam necessarium ostendere filium Dei providentiamrerumhaberenonminusquam pater, ut aequalitatis decor in utroque appareat. Titus: Fugam autem pastores arripiunt, ne cum porcis perirent unde sequitur quod ut viderunt factum, qui pascebant fugeruntet nuntiaverunt in civitatem et in villas: et
ATHAN.Butiftheyhavenopoweroverswine,the evil spirits have much less against menwhoare made after the image of God. We oughtthento fearGodalone,butdespisethem.
CYRILButtheLordgrantedthempermission,that thismightbeamongotherthingstousanoccasion of benefit, and the confidence of our safety. It follows, And he suffered them. Wemusttherefore consider that the evil spirits are hostile tothose whicharesubjecttothem,andthiswillbeevident fromtheirsendingdowntheswineviolentlyintothe watersandchokingthemasitfollows,Thenwent the devils out of the man and entered into the swine, and the herd ran violently down asteep place into the lake, and were choked. Andthis Christ permitted to them which sought it, thatit mightappearfromtheeventhowcrueltheyare.It was also necessary to show that the SonofGod hasnolesspowertoforeseethantheFather,that equalglorymightbemanifestedineach.
TITUS BOST. But the shepherds take flight, lest theyshouldperishwiththeswine.Henceitfollows, Whentheythatfedthemsawwhatwasdonethey fled, and went and told it in the city andinthe
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huiusmodi terrorem civibus intulerunt. Duxit autemeosadsalvatoremdamninecessitas. Sequitur exierunt autem videre quodfactum est, et venerunt ad Iesum. Ubiconsidera, 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 continuonudus erat,acsanamenteadpedeseius:nonenim discedit a pedibus, a quibus est nactus salutem: et sic agnoscentes signum, mirati suntpassionisremedium,etobstupueruntin facto. Sequitur et timuerunt. Hoc autem factumpartimvisucomperiunt,partimverbis audiverant. Sequitur nuntiaverunt autem illis qui viderant quomodo sanus factus esseta legione. Oportebat autem eos supplicare dominoneinderecederet,sedcustosesset regionis, ne Daemones haberentaccessum ad eos sed prae timore propriamsalutem amiserunt, rogantes salvatorem recedere. Sequitur et rogaverunt illum omnismultitudo regionis Gerazenorum, ut discederet ab ipsis,quiatimoremagnotenebantur.
country, and excited the like alarm among the citizens. But the severity of their loss led themto theSaviorforitfollows,Thentheywentouttosee what was done, and came to Jesus andhere remark, that while God punishes men in their substance,Heconfersablessingupontheirsouls. Butwhentheyhadsetout,theyseehiminhisright mindwhohadbeenlongvexed.Itfollows,Andthey foundthemanoutofwhomthedevilshaddeparted sittingatthefeetofJesusclothed,(whereasbefore 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 marveledattheeventforitfollows,Andtheywere afraid. But this thing they discover partlybysight, partlyhearingitinwords.Itfollows,Theyalsowhich saw it told them by what means he thatwas possessed, of the devils was healed. But they oughttohavebesoughttheLordnottodepartfrom them,buttobetheguardianoftheircountry,thatno evilspiritsmightcomenearthembutthroughfear they lost their own salvation, asking theSaviorto depart. It follows, Then the whole multitude ofthe country of the Gadarenes rounds aboutbesought him to depart from them, for theyweretakenwith greatfear. THEOPHYL. They feared lest they shouldagain
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Theophylactus: Timebant enim ne iterum

damnum aliquod paterentur, sicut passi fuerantinsubmersioneporcorum. Chrysostomus: Attendas autem Christi humilitatem: postquam enim collatis a se talibusbeneficiisemittebanteum,nonobstat, seddiscedit,eosquiseipsosindignossua doctrinapromulgaverantrelinquens.Sequitur ipseautem,ascendensnavim,reversusest. Titus: Sed eo discedente, ille qui passus fuerat, a salvatore non discedit. Sequitur et rogabatillumviraquoDaemoniaexierant,ut cumeoesset.
suffer some loss, as they had suffered inthe drowningoftheswine. CHRYS. But observe the humility of Christfor whenafterconferringsogreatbenefitsuponthem they sent Him away, He offers no obstacle,but departs, leaving those who had proclaimed themselvesunworthyofHisteaching.Itfollows,And bewentupintotheship,andreturnedbackagain, TITUSBOST.ButasHewasdeparting,theman whohadbeenafflictedwillnotpartfromhisSavior, foritfollows,Nowthemanoutofwhomthedevils weredepartedbesoughthimthathemightbewith him. THEOPHYL. For as one who had beentriedby experience,hefeared,lestperhapswhenfarfrom Jesus he should again become the prey ofevil spirits.ButtheLordshowshim,thatthoughHeis notpresentwithhim,HecanprotectbyHisgrace, for it follows, But Jesus sent him away, saying Return to your own house, and show howgreat thingsGodhasdoneforyou.Buthesaidnot,how great things I have done for you, giving us an exampleofhumility,thatweshouldattributeallour righteousnesstoGod.
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Theophylactus: Nam, sicut expertus, timebat ne forte elongatus a Iesu, rursus Daemonibusessetparatus.Dominusautem ostendit ei quod quamvis non sit cum eo praesentialiter,tamenpotesteumgratiasua protegere sequitur enim dimisit autemeum Iesus, dicens: redi in domum tuam,etnarra quanta tibi fecit Deus. Non autem dixit: quanta tibi feci ego formam praebens humilitatis, ut rectitudines nostrasreferamus inDeum.
Titus: Nec tamen praevaricatur in lege veritatis quidquid enim filiusoperatur,pater operatur. Cur autem qui ubique omnes liberatosmonebatnullidicere,huicliberatoa legione dicit narra quanta tibi fecit Deus? Quia scilicet tota regio illaDeumignorabat, irretita cultibus Daemonum. Vel verius, quandoquidem ad patrem retorquet miraculum, dicit narra cum vero loquiturde seipso, monet nulli dicere. Ille autem qui liberatus est a Daemonibus, noveratDeum esseIesum,etideopraedicavitquantafecit illiIesussequiturenimetabiitperuniversam civitatempraedicansquantaillifecitIesus.
TITUS BOST. He does not however turnaside fromthelawoftruth,forwhatevertheSondoesthe Father does. But why does He, who everywhere charged those who were delivered to tellnoone, saytothismanwhowasdeliveredfromthelegion, Show how great things God has done foryou? BecauseintruththatwholecountryknewnotGod, and was in bondage to the worship of devils.Or more truly, now that He refers the miracletoHis Father,Hesays,Showhowgreat,&c.butwhenHe speaksofHimselfHechargestotellnoone.Buthe whowashealedoftheevilspiritsknewJesustobe God, and therefore published what great things Godhaddoneforhim.Foritfollows,Andhewent throughthewholecity,&c. CHRYS. And so abandoning those who had proclaimed themselves unworthy of Histeaching He appoints as their teacher the man whohad beenreleasedfromtheevilspirits. BEDE Now mystically Gerasa signifies the Gentile nations, whom after His passion and resurrectionChristvisitedinHispreachers.Hence Gerasa or Gergesa, as some say, is by interpretationcastingoutaninhabitant,thatis,the devil by whom it was before possessed, or,a strangerapproaching,whobeforewasafaroff.
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Chrysostomus:Etsicillosquiseindignos sua doctrina promulgaverant derelinquens, statuit eis eum in magistrum qui fuerata Daemonibusliberatus. 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 colonumeiciens,idestDiabolum,aquoprius incolebatur vel advena propinquans, qui priuslongeerat.
Ambrosius:Licetautemdiscordetnumerus 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 cumtresfiliosNoegeneravit,Sem,Chamet Iaphet, Sem tantummodo familia in possessionemascitaestDei:exduobusillis diversarum nationum populi pullularunt. Qui multis, inquit, temporibus habebat Daemonium, utpote qui a diluvio usquead adventum domini vexabatur. Nudus autem erat, quia tegumentum naturae suae et virtutisamisit. Augustinus de quaest. Evang: In domo non habitabat hoc est, in conscientia sua non requiescebat: in monumentis manebat idest in mortuis operibus, hoc estpeccatis, delectabatur. Ambrosius: Vel quid sunt corpora perfidorumnisiquaedamsepulchrainquibus Deiverbanonhabitant? Augustinus de quaest. Evang: Quod
AMBROSE Now although the number of those healedbyChristisdifferentinLukeandMatthew, yetthemysteryisoneandthesame.Forashewho hadadevilisthefigureoftheGentilepeople,the two also in like manner take the figure of the Gentiles. For whereas Noah begat three sons, Shem, Ham, and Japhet the family ofShemonly wascalledtothepossessionofGod,andfromthe othertwothepeopleofdifferentnationswereere descended. He (as Luke says) had devils long time, inasmuch as the Gentile people wasvexed fromthedelugedowntoourLordscoming.Buthe wasnaked,becausetheGentileslostthegarment oftheirnatureandvirtue.
AUG.Heabodeinnohouse,thatis,hehadnorest in his conscience he dwelt among the tombs, becausehedelightedindeadworksinhissins.
AMBROSE Or what hat are the bodies of the unbelievingbutkindsoftombsinwhichthewordof Godabidesnot? AUG.Nowthathewasboundbybrazenfettersand
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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 transgressislegibusadeasceleracupiditate ducebatur quae iam vulgarem consuetudinem excederent, quod veroineo legio Daemonum erat, significatae sunt gentes,quaemultisDaemonibusserviebant quod in porcos pascentes in montibus Daemoniaireconcessasunt,significatetiam immundos et superbos homines, quibus Daemonia dominantur propter idolorum cultus. Ambrosius: Porci enim hi sunt qui immundorumusuanimalium,vocisetrationis expertes, lutulentis vitae suae actibus naturalium coinquinaverunt ornamenta virtutum. 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 Christocrederenoluerunt,caecaetprofunda
chains,signifiestheharshandseverelawsofthe Gentiles,bywhichalsointheirstatesoffensesare restrained. But, that having burst these chainshe 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 expressionthattherewasinhimalegionofdevils, the nations are signified who servedmanydevils. Butthefactthatthedevilswerepermittedtogointo the swine, which fed on the mountains, signifies alsotheuncleanandproudmenoverwhomtheevil spiritshavedominion,becauseoftheirworshipof idols.
For the swine are they who, after the mannerof uncleananimalswithoutspeechandreason,have defiledthegraceoftheirnaturalvirtuesbythefilthy actionsoftheirlife.
AUG.Butbytheirbeingsentdownviolentlyintothe lake,itismeantthattheChurchhasbeenpurified, and now that the Gentiles are delivered from the dominionofevilspirits,thosewhorefusetobelieve inChrist,carryontheirunholyritesinhiddenplaces withdarkandsecretwatchings.
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curiositatesubmersi. Ambrosius: Impetu autem feruntur in praeceps, quoniam nullius meriti contemplationerevocantursedtamquamde superioribus ad inferiora per improbitatis proclive detrusi, inter fluenta mundi huius interclusopereuntspirituscommeatu.Neque enim in his qui fluido aestu voluptatis huc atqueillucferuntur,illiusspirituspotestesse vitale commercium. Videmus igitur quia homo ipse suae est auctor aerumnae:nam nisi quis porci more vixisset, numquam accepissetineumDiaboluspotestatemaut si accepisset, non ut perderet, sed ut probaret: et fortasse Diabolus, quia post dominiadventumbonosiamdepraedarinon poterat, non omnium hominum, sedlevium quaerit interitum ut latro non armatis, sed insidiatur inermibus. Viderunt hoc magistri gregum, et fugerunt: neque enim vel philosophiae professores vel principes synagogaepereuntibuspopulispossuntferre medicinam: solus est Christus qui aufert peccatapopulorum. Augustinus: Vel quod porcorum pastores fugientes ista nuntiaverunt, significat quosdam primates impiorum, quamquam
AMBROSE They are carried violently down, for theyarereclaimednotbythecontemplationofany gooddeed,butthrustasfromahigherplacetoa lower, along the downward path of iniquity,they perishamidsttilewavesofthisworld,shutoutfrom the approach of air. For they who arecarriedto andfrobytherapidtideofpleasurecannotreceive the communication of the Spirit we seethenthat man himself is the author of his own misery.For unless a man lived like the swine,thedevilwould neverhavereceivedpoweroverhim,orreceivedit, not to destroy but to prove him. Andperhapsthe devil, who after the coming of our Lord canno longer steal away the good, seeks not the destructionofallmen,butonlythewanton,asthe robber lies ill wait not for armed men, butthe unarmed.Whenthosewhokepttheherdsawthis theyfled.Forneithertheteachersofphilosophynot the chief of the synagogue can bring a cureto perishing mankind. It is Christ alone who takes awaythesinsofthepeople.
AUG.Or,bytheherdsmenoftheswineflyingand tellingthesethings,Herepresentscertainrulersof the wicked, who though they evade the lawof
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Christianam legem fugientes, potentiam tamen eius pergentes stupendo etmirando praedicare. Quod autem Gerazeni cognoscentesquodfactumest,rogantIesum utabeisdiscederet,magnotimoreperculsi, significat magnitudinem vetusta suavitate delectatam,honorarequidem,sednollepati Christianam legem, dum dicunt quod eam implere non possunt admirantes tamen fidelem populum a pristina perdita conversationesanatum. Ambrosius: Vel in Gerazenorum civitate species synagogae videtur existere: qui rogabant ut discederet, quia timoremagno tenebanturinfirmaenimmensnoncapitDei verbum, nec potest pondus sustinere sapientiae.Etideodiutiusmolestusnonfuit, sedascenditabinferioribusadsuperiora,a synagoga scilicet ad Ecclesiam: et regressus est per stagnum: nemo enimde Ecclesiaadsynagogamsinepericulotransit salutis sed ille qui de synagoga ad Ecclesiam transire desiderat, crucem suam tollat,utdiscrimenevadat. Augustinus: Quod autem ille sanatuscupit iam esse cum Christo, et dicitur ei rediin domumtuam,etnarraquantatibifecitDeus:
Christianity, yet proclaim it among the nationsby their astonishment and wonder. But by the Gerasenes, when they knew what was done, asking Jesus to depart from them, fortheywere struck with great fear, he representsthemultitude delighting in their old pleasures,honoringindeed, butunwillingtoenduretheChristianlaw,sayingthat they cannot fulfill it, while they still marvel at the faithful released from their former abandoned modeoflife.
AMBROSEOrthereseemstohavebeenakind of synagogue in the city of the Geraseneswho besought our Lord to depart, becausetheywere seizedwithgreatfear.Fortheweakmindreceives notthewordofGod,norcanitenduretheburdenof wisdom.AndthereforeHenolongertroubledthem, butascendsfromthelowerpartstothehigher,from theSynagoguetotheChurch,andreturnedacross thelake.FornoonepassesfromtheChurchtothe Synagoguewithoutendangeringhissalvation.But whoever desires to pass from the Synagogueto theChurch,lethimtakeuphiscross,thathemay avoidthedanger. AUG.Butthathe,nowthatheishealed,desiresto bewithChrist,anditissaidtohim,Returntoyour house,andtellwhatgreatthingsGodhasdonefor
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sic intelligitur, ut sic quisquis intelligatpost remissionem peccatorum redeundum sibiin conscientiam bonam sicut in domum, et serviendum Evangelio propter aliorum salutem, ut deinde cum Christorequiescat: ne cum praepropere vult esse cumChristo, negligatministeriumpraedicationisfraternae redemptioniaccommodatum.
you,impliesthateachshouldunderstand,thatafter theremissionofhissinsheshouldreturntoagood conscience as to his home, andobeytheGospel for the salvation of others, in order thattherehe mayrestwithChrist,lestbytoo.earlywishingtohe with Christ he neglect the ministry of preaching necessaryforthisredemptionofhisbrethren.
Lectio7 40 , . 41 , , [] ,42 . . 43 , [ ]
40. And it came to pass, that, when Jesus was returned, the peoplegladly receivedhim:fortheywereallwaitingfor him.41.And,behold,therecameaman namedJairus,andhewasarulerofthe synagogue: and he fell down atJesus feet, and besought him that he would comeintohishouse:42.Forhehadone onlydaughterabouttwelveyearsofage, andshelayadying.Butashewentthe peoplethrongedhim.43.Andawoman having an issue of blood twelveyears, which had spent all her living upon physicians, neither could be healedof any,44.Camebehindhim,andtouched the border of his garment: and immediately her issue of blood
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' , 44 , .45 , , , . 46 , , ' . 47 ' . 48 , , : .
stanched. 45. And Jesus said, Who touchedme?Whenalldenied,Peterand theythatwerewithhimsaid,Master,the multitudethrongyouandpressyou,and say you, Who touched me? 46.And Jesussaid,Somebodyhastouchedme: for I perceive that virtue is goneoutof me. 47. And when the womansawthat she was not hid, she cametrembling, and falling down before him, she declaredtohimbeforeallthepeoplefor what cause she had touched him,and how she was healed immediately. 48. Andhesaidtoher,Daughter,beofgood comfort:yourfaithhasmadeyouwhole: goinpeace.
Augustinus de Cons. Evang: Post narratum apud Gerazenos miraculum, transitadnarrandum,dearchisynagogifilia,

AUG. After relating the miracle oftheGadarenes, Luke goes on to relate that of the ruler of the synagoguesdaughtersaying,Anditcametopass,
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dicens factum est autem cum rediisset Iesus,excepitillumturba:erantenimomnes expectanteseum. Theophylactus: Simul quidem propter doctrinam,etproptermiracula. Augustinus: Quod vero adiungit etecce venit vir cui nomen Iairus, non continue factum accipiendum est, sed priusilludde convivio publicanorum, sicut narrat Matthaeus cui rei sic coniungit hocutnon possitaliudfactumconsequenterintelligi.
that, when Jesus was returned, the peoplegladly receivedhim:fortheywereallwaitingforhim.
THEOPHYL.AtoncebothbecauseofHisteaching, andHismiracles. AUG. But the event which He adds, And,behold, there came a man named Jairus, must notbe supposedtohavetakenplaceimmediately,butfirst that of the feast of the publicans which Matthew mentions,towhichhesojoinsonthisthatitcannot consequently be understood to have happened otherwise. TITUSBOST.Thenameisinsertedforthesakeof the Jews, who ho at that time wellknewtheevent, thatthenamemightbeademonstrativeproofofthe miracle.Andtherecamenotoneofthelowest,buta rulerofthesynagogue,thatthemouthsoftheJews mightbethemoreclosed.Asitfollows,Andhewas a ruler of the synagogue. Now he came toChrist becauseofhisneedforgriefsometimesurgesus todothosethingswhichareright,accordingtothe Psalm, Hold their mouths with bit and bridle,who comenotnightoyou.
Titus: Est autem positum nomen, Iudaeorum causa, qui tunc noveruntquod accidit,utnomendemonstratiomiraculifiat. Accessitautemnonaliquisinfirmorum,sed princepssynagogae,utmagisobturarentur Iudaeorum ora unde sequitur et ipse princeps synagogae erat. Accessit autem adChristumcausanecessitatis:urgetenim aliquando dolor ad agendum ea quae decent, secundum illud: in camo etfreno maxillas eorum constringe qui non approximantadte.
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Theophylactus:Undenecessitateinstante 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. Chrysostomus: Sed considera eius inertiam: quaerit enim a Christo ut in domumveniatsequiturenimroganseumut intraret in domum eius ignorans scilicet quod absens poterat liberare: nam si scivisset, dixisset sicut centurio:dicverbo, etcurabiturfiliamea. Graecus: Causa autem adventus eius ponitur,cumsubditurquiaunicafiliaeratilli, domus fundamentum, successio generis, fere annorum duodecim, in ipso scilicet flore aetatis et haec moriebatur, pro thalamisefferendaadtumulum. Chrysostomus: Advenerat autem dominus, non ut iudicaret mundum, sed ut salvaret: quapropter non examinat dignitatem petentis, sed aequanimiter arripitopus,sciensquodmaiuseratfuturum eo quod quaerebatur: vocabatur autemad
THEOPHYL.ThroughurgentneedthenhefellatHis feet, as it follows, And he fell at Jesus feet butit wererightforhimwithoutapressingnecessitytofall atChristsfeetandacknowledgeHimtobeGod.
CHRYS.Butmarkhisdullnessofheart,foritfollows, 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,hewould havesaidasthecenturiondid,Speaktheword,and mydaughtershallbehealed.
GREEKEX.Butthecauseofhiscomingistoldby adding, For he had only one daughter, thepropof hishouse,thesuccessionofhisrace,abouttwelve yearsold,intheveryflowerofherageandshelay dying,abouttobecarriedtothegraveinsteadofher nuptialbed. CHRYS. But the Lord had come not tojudgethe world,buttosaveit.WhereuponHedoesnotweigh therankofthepetitioner,butcalmlyundertakesthe work, knowing that what was to happen wouldbe greaterthanwhatwasasked.ForHewascalledto heal the sick, but He knew that He wouldraiseup
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remedium aegrotantis novit autem se suscitaturum iam mortuam, et inserturum terrenisfirmamspemresurrectionis. Ambrosius: Suscitaturus autem mortuam, adfaciendumfidem,haemorrhoissamante curavit sicut et resurrectio temporalis in passionedominicelebratur,utperpetuailla credatur. Et contigit dum iret, a turba comprimebatur. Cyrillus: Quod maximum erat indicium quod veram carnem induerat, et omnem conculcaretsuperbiam:nequeenimalonge sequebantur,sedeumcircumdabant. Graecus: Quaedam autem mulier gravi morbo detenta, ob cuius infirmitatiscuram medici omnes divitias consumpserant, solam spem in tanta diffidentia reperitut procideret domino de qua sequitur et mulierquaeeratinfluxusanguinisabannis duodecim, quae in medicos erogaverat omnem substantiam suam, nec ab ullo potuitcurari,accessitretro. Titus: Qualiter autem non est digna praeconio haec mulier, quae viribus
onethatwasbythistimedead,andimplantonthe earthafirmhopeoftheresurrection.
AMBROSE But when about to raise the dead, in ordertobringfaithtotherulerofthesynagogue,He first cured the issue of blood. So alsoatemporal resurrection is celebrated at the Passion of our Lord,thattheothermightbebelievedtobeeternal. Butashewent,thepeoplethrongedhim. CYRILThiswasthegreatestsignthatHehadreally put on our flesh, and trampled under footallpride. FortheyfollowedHimnotafaroff,butthrongedHim.
GREEKEX. Now a certain woman afflictedwitha severedisease,whoseinfirmityhadconsumedher body,butphysiciansallhersubstance,findsheronly hope in such great humbleness thatshefallsdown before our Lord of whom it follows, Andawoman havinganissueofbloodtwelveyears,&c.
TITUS BOST. Of how great praise then is this woman worthy, who with her bodily powers
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extinctis corporeis ob continuumsanguinis fluxum, et tanto populo concurrente circa illum, affectu roborata et fide petierat populum, et retro latens tetigeratfimbriam vestimenti? Sequitur tetigit fimbriam vestimentieius. Cyrillus:Nequeenimlicebatimmundisvel tangere quemquam sanctorum, vel appropinquarevirosancto. ChrysostomusinMatthaeum:Rituautem legis huiusmodi passio reputabatur immunditia magna. Aliter etiam: nondum enim nec ipsa habebat dignamopinionem de eo non enim putavisset latere sed tamenconfisadesanitateaccedit. Theophylactus: Sicut autem cumaliquis oculum lucernae lucenti adhibet, aut igni spinas, statim operationem illorum experitursicquidemquifidemaffertpotenti curare, statim curationem consequitur. Et confestimstetitfluxussanguiniseius. Chrysostomus: Non autem sola vestimenta ipsius mulierem salvarunt nam et milites sortiti sunt ea inter se sedfidei
exhaustedbythecontinualissueofblood,andwith so great a crowd thronging around Him, in the strengthofheraffectionandfaithenteredthecrowd, andcomingbehind,secretlytouchedthehemofHis garment.
CYRILForitwasnotlawfulfortheuncleaneitherto touch any of the holy saints, or come nearaholy man. CHRYS.ForbythecustomoftheLawamaladyof this kind was accounted a great uncleanness. Independently of this also, she had not yetaright estimationofHim,elseshewouldnothavethought to remain concealed, but nevertheless she came trustingtobehealed. THEOPHYL.Butaswhenamanturnshiseyetoa shininglight,orputsfueltothefire,immediatelythey havetheireffectssoindeedhewhobringsfaithto Him who is able to cure, immediately obtainshis cure as it is said, and immediately her issueof bloodstanched. CHRYS.Butnotthegarmentsalonesavedher,(for the soldiers also allotted themamongthemselves,) buttheearnestnessofherfaith.
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eiusintentio. Theophylactus: Credidit enim, etsalvata est et, ut congruum fuit, primo tetigit Christumintellectualiter,deindecorporaliter. Graecus: Audivit autem dominus tacitas mulierisconsiderationes,ettacensliberavit tacentem, passus sua sponte sanitatis rapinam sed postea miraculum publicat unde sequitur et ait Iesus: quis estquime tetigit? Cyrillus: Non enim latuit dominum perpetratum miraculum sed qui cuncta cognoscit,quasinesciretinterrogat. Graecus: Nescientibus autem discipulis quod quaerebatur, sed putantibus de simplici quodam tactu dicere, domini quaestioni respondent sequitur enim negantibus autem omnibus, dixitPetrus,et qui cum illo erant: praeceptor, turbae te comprimunt et affligunt, et dicis: quisme tetigit? Et ideo dominus tactum sua responsionedistinguitsequiturenimetdixit illis Iesus: tetigit me aliquis sicutetiam dicebat: qui habet aures audiendi,audiat
THEOPHYL.Forshebelieved,andwassaved,and aswasfittingfirsttouchedChristwithhermind,then withherbody. GREEKEX.ButtheLordheardthewomanssilent thoughts,andsilentlyreleasedhersilent,permitting willingly the seizing of her cure. But afterwardsHe makes known the miracle, as itfollows:AndJesus said,Whotouchedme?
CYRIL For the miracle which was performed escaped not the Lord, but He who knew allthings asksasifHewereignorant. GREEKEX.NowHisdiscipleswhoknewnotwhat wasasked,butsupposedHespokemerelyofone touching Him, answer our Lords question, as follows, When all denied, Peter and theythatwere with him said, Master, the multitude pressyouand throngyou,andsayyou,Whotouchedme?OurLord thereforedistinguishesthetouchingbyHisanswer, as it follows, And Jesus said, Somebody has touched me: as He said also, He that hasearsto hear,lethimhear,althoughallhadbodilyhearingof this kind but it is not truly hearing if a manhear
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quamvis omnes habeant huiusmodi corporalem auditum, sed non est vere audire, si audiatur incaute, nec vere tangere,siinfidelitertangatur. Cyrillus: Propalat autem consequenter quod factum est, cum subditur nametego novi virtutem de me exiisse. Materialius respondet secundum opinionem audientium hic tamen nobis manifestatur quod ipse verus est Deus, et exeoquod 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,seddivinituspraestitam. Non autem ambitione gloriae non dimisit latere divinae virtutis ostensionem qui multoties praeceperat taceri suamiracula: sedquiaspectabatadutilitatemeorumqui vocabanturperfidemadgratiam. Chrysostomus in Matthaeum: Primo enimsolvitfemineummetum,neremorsum conscientiae pateretur quasi surripiens
carelessly,nortrulytouchingifhetouchunfaithfully.
Henowthereforepublisheswhatwasdone,asitis added,ForIperceivethatvirtueisgoneoutofme. Heanswersrathermaterially,inconsiderationofthe minds of His hearers. He is here, however, manifested to us to be the true God, bothbyHis miraculousdeed,andbyHisword.Foritisbeyond us,andperhapsbeyondangelsalso,tobeableto communicate virtue as from our own nature.This belongs to the Supreme Nature alone. Fornothing createdpossessesthepowerofhealing,orevenof doing any other like miracles, except it bedivinely given. But it was not from desire of glorythatHe suffered not to remain concealed the exhibitionof Hisdivinepower,Whohadsooftenchargedsilence aboutHismiracles,butbecauseHelookedtotheir advantagewhoarecalledthroughfaithtograce.
CHRYS.ForfirstHeremovesthewomansfear,lest sheshouldsufferthepangsofconscience,forasit were stealing the grace. Next He reproves her for
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gratiam secundo corrigit eam, quia latere putaverattertiofidemeiusexprimitcunctis, ut et alii imitentur: proditque non minus miraculum retentione sanguinis, dum ostenditsibicunctapatere. Cyrillus: Insuper principem synagogae persuadebatindubitabilitercrederequoda laqueismortiseripietfiliameius. Chrysostomus: Ob hoc autem dominus non statim eam manifestaverat, utostenso quod omnia sibi liquent, faciat mulierem praedicare quod factum est, utsuspicione miraculum careat unde sequitur videns autem mulier quia non latuit eum,tremens venit et procidit ante pedes eius, et ob quam causam tetigit eum, indicavitcoram omni populo, et quemadmodumconfestim sanatasit. Origenes:Eamdemautemsanitatemquam nacta est mulier ex contactu, verbis confirmavit salvator unde sequitur atipse dixitilli:filia,fidestuatesalvamfecitvade in pace: idest esto sana a tuoflagello:et sanat quidem primo per fidem animam, deindeverocorpus.
thinking to lie concealed. Thirdly, Hemakesknown herfaultspubliclyforthesakeofothers,andbetrays no less a miracle than the stanching of blood,by showingthatallthingsareopentoHissight.
CYRIL Moreover, He persuaded the ruler ofthe synagogue to believe undoubtingly that Hewould rescuehisdaughterfromthehandsofdeath. CHRYS.NowourLorddidnotimmediatelydiscover her, for this reason, that by showing that allthings are known to Him, He might make thewoman publish what was done, that the miracle mightbe free from all suspicion. Hence it follows,Andwhen the woman saw that she was not hid, shecame trembling.
ORIGEN But the same cure which thewoman obtainedbytouchingHim,ourSaviorconfirmedby Hiswordasitfollows,Andhesaidtoher,Yourfaith has made you whole go in peace, that is, Be released from your scourge. And indeed Hefirst healshersoulbyfaith,thentrulyherbody.
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Titus: Vocat autem filiam iam fidei causa sanatam fides enim gratiam adoptionis impendit. Eusebius Eccl. Hist: Dicunt autem hanc mulierem in Paneade, quae estCaesarea 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 cuiusoppositoaliuderectumsimulacrumad instar viri, eiusdemque materiae,amictum diploide, et manum versus mulierem extendens ante cuius pedes superipsam basim aliena species plantae orta,quae usqueadaeneaediploidisoraspertingens, medicina omnium passionum esse ferebatur. Hanc autem statuam dicebant repraesentare Christum, quam maximus destruxit. Ambrosius: Mystice autem reliquerat in Gerazenis synagogam Christus, et quem suinonreceperant,recipiuntalieni. Beda: Vel in fine saeculi dominus estad
TITUS BOST. He calls her daughter, asalready healed because of her faith, for faith claimsthe graceofadoption. EUSEBIUS.Nowtheysaythatthewomansetupin Paneas (Caesarea Philippi, whence she came)a nobletriumphalmonumentofthemercyvouchsafed to her by the Savior. For there stood uponalofty pedestal near the entrance to her house a brazen statue of a woman on bended knees,andwithher handsjoinedasifinprayeroppositetowhichwas erected another statue like to a man, made ofthe samematerial,clothedinastole,andholdingforth his hand to the woman. At his feet upon thebase itself a strange kind of plant was growing,which reachingtothehemofthebrazenstole,wassaidto be the cure of all diseases. And theysaidthatthis statue represents Christ. It was destroyed by Maximinus.
AMBROSE Now mystically Christ had left the synagogue in Gerasa, and Him whom Hisown receivednotwestrangersreceive. BEDEOrattheendoftheworldtheLordisabout
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Iudaeos rediturus, atque ab eis per fidei confessionemlibenterexcipiendus. Ambrosius: Quem autem putamus synagogae principem esse nisi legem, cuius contemplatione dominus synagogam nonpenitusdereliquerit? Beda: Vel princeps synagogae Moyses intelligitur:undebeneIairus,idestilluminans vel illuminatus, vocatur: quia qui accipit verba vitae dare nobis, et perhocceteros 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 solalegali estinstitutionecompositaquaeduodecimo aetatis anno, hoc est tempore pubertatis appropinquante,moriebaturquianobilitera prophetis educata, postquam ad intelligibiles annos pervenerat, in quibus spirituales Deo fructus gignere debebat,
to return to the Jews, and to begladlyreceivedby themthroughconfessionofthefaith. AMBROSEButwhomdowesupposethechiefof the synagogue to be, but the Law, from consideration of which our Lord had notentirely abandonedthesynagogue. BEDE Or, by the ruler of the synagogue is understoodMoses.HenceheisrightlycalledJairus, that is, enlightening or enlightened, as hewho receivesthewordsoflifetogivetous,therebyboth enlightensothers,andishimselfalsoenlightenedby theHolySpirit.Buttherulerofthesynagoguefellat the feet of Jesus, because the lawgiver with the whole race of the patriarchs knew that Christ, appearing in the flesh, would be far preferredto them.ForiftheheadofChristisGod,Hisfeetmust agreeably to this be taken for the Incarnation,by whichHetouchedtheearthofourmortality.Theruler askedHimtoenterintohishouse,becausehewas desiroustobeholdHiscoming.Hisonlydaughteris theSynagogue,whichalonewasframedwithalegal institutionwhichattwelveyearsofage,thatis,when the time of puberty was approaching,laydyingfor having been brought up nobly by theprophets,as soonasitcametoyearsofdiscretion,whenitought to bring forth spiritual fruits toGod,beingsuddenly subduedthroughitsweaknessanderror,itforgotto
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subito errorum languore consternata, spiritualis vitae viam amisit: et siChristus non succurreret, corruisset in mortem. Ad puellamautemsanandampergensdominus a turba comprimitur, quia genti Iudaeae salutaria monita praebens, carnalium populorumestconsuetudinegravatus. Ambrosius:Adhancautemprincipisfiliam dumproperatDeiverbum,utsalvosfaceret filios Israel, sancta Ecclesia ex gentibus congregata,quaeinferiorumlapsucriminum deperibat, paratam aliis fide praeripuit sanitatem. Beda: Dupliciter autem sanguinis fluxus potest intelligi hoc est, et superidolatriae prostitutione, et super his quae carnis et sanguinisoblectationepatrantur. Ambrosius:Quidautemsibivultquodhaec principis filia annorum duodecim moriebatur,etmulieristafluxusanguinisab annisduodecimlaboravit,nisiutintelligatur quia quamdiu synagoga viguit, laboravit Ecclesia? Beda: Una enim pene saeculi aetate
enterthewayofspirituallife,andunlessChristhad come to its help, would have fallen awayinto destruction. But the Lord going to heal the girlis thronged by the crowd, becausegivingwholesome warningstotheJewishnation,Hewasbornedown bythecustomsofacarnalpeople.
ButwhiletheWordofGodhastenstothisdaughter oftherulerthatHemightsavethechildrenofIsrael, the holy Church collected from amongtheGentiles which was perishing by its falling awayintogross crimes, seized first by faith the healthpreparedfor others. BEDENowtheissueofbloodmaybetakenintwo ways,thatis,bothfortheprostitutionofidolatry,and forthosethingswhicharedoneforthedelightsofthe fleshandblood. AMBROSEButwhatmeansitthatthisdaughterof therulerwasdyingattwelveyears,andthewoman wasafflictedwiththeissueofbloodfortwelveyears, but that it might be understood that as longasthe SynagogueflourishedtheChurchwasweak.
For almost in the same age of the world, the

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synagoga in patriarchis nasci coepit, et gentiliumnationemidololatriafoedavit. Ambrosius: Sicut autem illa in medicos erogaverat omnem substantiam suam,ita congregatio gentium amiserat omniadona naturae. Beda: Medicos autem intellige sivefalsos theologos, sive philosophos, legumque doctores saecularium, qui multa de virtutibus vitiisque disserentes, utilia se vivendi instituta mortalibus dare promittebant se ipsos immundos spiritus, quiveluthominibusconsulendo,seproDeo colendos ingerebant quibus audiendis gentilitas quanto magis naturalisindustriae vires expenderat, tanto minus potuit ab iniquitatissuaesordecurari. Ambrosius: Audiens autem aegrotare populum Iudaeorum, sperare coepitsalutis suae remedium tempus venissecognovit quo medicus adesset de caelo: surrexitut occurreret fide promptior, pudore contractior: hoc enim est pudoris et fidei, agnoscere infirmitatem, non desperare veniam. Verecunda ergo fimbriam tetigit,
Synagoguebegantogrowupamongthepatriarchs, andidolatrytopollutetheGentilenation. AMBROSEButasshehadspentallhersubstance uponphysicians,sotheGentilenationshadlostall thegiftsofnature.
BEDE Now by physicians understand either false doctors, or philosophers and teachers of secular laws, who disputing much concerning virtue and vice,promisedthattheywouldgivetomortalsuseful instructionsforlifeorsupposethatbythephysicians aresignifiedtheuncleanspiritsthemselves,whoby givingasitwereadvicetomen,procurethemselves tobeworshippedasGod,onlisteningtowhomthe Gentiles the more they consumed the strengthof their natural industry, so much the less were they abletobecuredfromthepollutionoftheiriniquity. AMBROSE Now hearing that the people ofthe Jewsweresick,shebeginstohopefortheremedy oftheirsalvationsheknewthatthetimewasarrived 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 modestyandfaithtoacknowledgeweakness,notto despairofpardon.Frommodestythenshetouched
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fidelis accessit, religiosa credidit,sapiens sanatamseessecognovit:sicsanctaplebs gentium, quae Deo credidit, peccatum erubuit ut desereret, fidem detulit ut crederet, devotionem exhibuit ut rogaret, sapientiam induit ut sanitatem suamipsa sentiret, fiduciam sumpsit utfatereturquod praeripuissetalienum.Retroautemtangitur Christus, quia scriptum est: postdominum Deumtuumambulabis. Beda:Etipseait:siquismihiministrat,me sequatur, sive quia praesentem in carne dominum non videns, vel quia peractis dispensationis sacramentis per fidem coepitvestigiaeiussubsequi. Gregorius Moralium: Premente autem turba, una redemptorem nostrum mulier tetigit: quia carnales quique in Ecclesia eum comprimunt a quo longe sunt,etsoli tangunt qui huic veraciter humiles adiunguntur. Turba igitur premit, et non tangit: quia et importuna est per praesentiam,etabsenspervitam. Beda: Vel una credula mulier dominum tangit: quia qui diversis haeresibus
thehemofHisgarmentinfaithshecame,inpiety believed, in wisdom knew herself to behealedso theholypeopleoftheGentileswhichbelievedGod, blushedatitssinssoastodesertthem,offeredits faithinbelieving,showeditsdevotioninaskingput on wisdom in itself feeling its owncure,assumed boldnesstoconfessthatithadforestalledwhatwas not its own. Now Christ is touched behind, asitis written,YoushallwalkaftertheLordyourGod.
BEDEAndHeHimselfsays,Ifanymanserveme, let him follow me. Or, because not seeingChrist presentintheflesh,nowthatthesacramentsofthe temporarydispensationwerecompleted,theChurch begantofollowHisfootstepsthroughfaith. GREG. But while the crowd thronged Him, one woman touched our Redeemer, because allcarnal menintheChurchoppressHimfromwhomtheyare afaroff,andtheyalonetouchHimwhoarejoinedto Himinhumility.ThecrowdthereforepressHimand touch Him not, because it is both importunatein presence,andabsentinlife.
BEDE Or one believing woman touchestheLord, sinceChristwhoisafflictedbeyondmeasurebythe

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inordinate affligitur, solo Catholicae Ecclesiaecordefideliterquaeritur. 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: quodest evidentius indicium quia non intra possibilitatem conditionis humanae atque intra corporis claustrum divinitas coarctata est, sed ultra fines nostrae mediocritatis virtus exundat aeterna non enimhumana opeplebsgentiumliberatursedDeimunus estcongregationationum,quaeetiambrevi fide misericordiam inclinat aeternam.Nam siconsideremusquantasitfidesnostra,et intelligamus quantus sit Dei filiusvidemus quia comparatione eius fimbriam tantummodo tangimus, superiora vero vestimentieiusnequimusattingere.Siigitur et nos curari volumus, fide tangamus fimbriam Christi. Non autem latet eum quicumque tetigerit. Beatus qui extremam partemverbitetigeritnamtotumquispotest comprehendere?
diverseheresiesmultiplyingaroundHim,isfaithfully soughtbytheheartaloneoftheCatholicChurch. AMBROSE For they believe not who throng Him theybelievewhotouch.ByfaithChrististouched,by faith He is seen. Lastly, to express the faithofher whotouchedHim,Hesays,Iknowthatvirtueisgone out of me, which is a more palpable sign,thatthe DivineNatureisnotconfinedwithinthepossibilityof mans condition, and the compass of the human body,buteternalvirtueoverflowsbeyondthebounds of our mediocrity. For the Gentile people isnot releasedbymansaid,butthegatheringofnations isthegiftofGod,whichevenbyitslittlefaithturnsto itselftheeverlastingmercy.Forifwethinkwhatour faithis,andunderstandhowgreattheSonofGodis, weseethatincomparisonofHimwetouchonlythe hem, we cannot reach the upper parts of the garment. If then we also wish to be cured, letus touch by faith the hem of Christ. But he whohas touchedHimisnothidden.Happythemanwhohas touchedtheextremepartoftheWord.Forwhocan comprehendthewhole?
Lectio8
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49 , . 50 , , , .51 . 52 ., , . 53 , . 54 ,,. 55 , , . 56 : .
49.Whileheyetspoke,therecomesone fromtherulerofthesynagogueshouse, saying to him, Your daughter isdead trouble not the Master. 50. But when Jesusheardit,heansweredhim,saying, Fear not: believe only, and sheshallbe madewhole.61.Andwhenhecameinto thehouse,hesufferednomantogoin, save Peter, and James, and John,and thefatherandthemotherofthemaiden. 52. And all wept, and bewailedher:but hesaid,Weepnotsheisnotdead,but sleeps. 53. And they laughed himto scorn, knowing that she was dead.54. Andheputthemallout,andtookherby thehand,andcalled,saying,Maid,arise. 55. And her spirit came again,andshe arose straightway: and hecommanded to give her meat. 56. And her parents were astonished: but he charged them that they should tell no man whatwas done.
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ChrysostomusinMatthaeum:Opportune dominus expectabat puellae mortem, ut propalaretur resurrectionis miraculum: propter quod et tardius incedit, etloquitur cum muliere diutius, ut archisynagogi filia expiraret,ethuiuseventusnuntiiadvenirent unde dicitur adhuc illo loquente, venit quidamadprincipemsynagogaedicensei: quiamortuaestfiliatua,nolivexareillum. Augustinus de Cons. Evang: Sed cum Matthaeus archisynagogum non morituram filiam suam narret domino nuntiasse, sed omninodefunctamLucasautemetMarcus nondum mortuam, usque adeo ut dicant venisse postea qui mortuam nuntiarent considerandum est ne repugnarevideatur. Et intelligendum est, brevitatis hoccausa Matthaeumpotiusdicerevoluisse,rogatum essedominumutfaceretquodeumfecisse manifestum est, ut scilicet mortuam suscitaret. Attendit enim non verbapatris de filia sua, sed, quod estpotissimum, voluntatem. Sane si alii duo vel quisquam eorum patrem commemorasset dixisse quod venientes de domo dixerunt, ut iam non vexaretur Iesus, quia puella mortua
CHRYS. Our Lord conveniently waited until the deathofthegirl,thatthemiracleofherresurrection might be made public. For which reason alsoHe goes slower, and speaks longer with the woman, thatthedaughteroftherulerofthesynagoguemay expire, and messengers come to tell Him Asitis said,Whileheyetspoke,therecomesonefromthe rulerofthesynagogueshouse,sayingtohim,Your daughterisdead. AUG. But since Matthew states the ruler of the synagogue to have told our Lord that hisdaughter was not on the point of death but quite dead,and LukeandMarksay,thatshewasnotyetdead,nay, even go so far as to say that there camesome afterwards, who told her death we mustexamine, lest they should seem to be at variance. And we mustunderstandthatforthesakeofbrevity,Matthew choserathertosay,thatourLordwasaskedtodo whatitisobviousHedid,namely,toraisethedead. For our Lord needs not the words of thefather concerninghisdaughter,butwhatismoreimportant, hiswishes.Certainly,iftheothertwooranyoneof them had mentioned that the father had said what those who came from the house said, that Jesus neednotbetroubledbecausethemaidwasdead, HiswordswhichMatthewhasrelatedwouldseemto
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fuisset repugnarent eius cogitationiverba quae posuit Matthaeus: nunc vero illud nuntiantibus et prohibentibus ne magister veniret, non legitur quod ipseconsenserit undedominusnondiffidentemreprehendit, sed credentem robustius confirmavitunde sequitur Iesus autem audito hoc verbo respondit patri puellae: noli timere, sed credetantum,etsalvaerit. AthanasiusFidem 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,nesinefideaccipiantbeneficia,etea per infidelitatem aboleant: vult enim benefaciens durare gratiam, et sanans inconcussumpermanereremedium. Theophylactus: Mortuam autem suscitaturus eiecit omnes, quasi nos docensabsqueinanigloriaesse,etnihilad demonstrationemfacereetquodcumquis debetmiraculaperpetrare,nondecetipsum esse in medio plurimorum, sedsolitarium, etabaliisseparatumundesequituretcum pervenissetaddomum,nonpermisitintrare
be at variance with his thoughts. But now tothose whobroughtthatmessage,andsaidthattheMaster need not come, it is not said that the father assented.TheLordthereforedidnotblamehimas distrustful,butthemorestronglyconfirmshisbelief. Asitfollows,ButwhenJesusheardit,heanswered thefatherofthegirl,Believeonly,&c.
ATHAN. Our Lord requires faith from those who invokeHim,notbecauseHeneedstheassistanceof others, (for He is both the Lord andGiveroffaith,) butnottoseemtobestowHisgiftsaccordingtoHis acceptance of persons, He shows that Hefavors thosewhobelieve,lesttheyshouldreceivebenefits withoutfaith,andlosethembyunbelief.ForwhenHe bestowsafavor,Hewishesittolast,andwhenHe heals,thecuretoremainundisturbed.
THEOPHYL.WhenHewasabouttoraisethedead He put all out, as teaching us tobefreefromvainglory,andtodonothingforshow,forwhenanyone ought to perform miracles, he must not be in the midstofagreatmany,butaloneandapartfromthe other. As it follows, And when be came intothe house,hesufferednomantogoin,savePeter,and James, and John. Now these only He permittedto
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secum quemquam nisi Petrum etIoannem 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 occasiotribuatur. Chrysostomus:Ceterosautemdiscipulos non assumpsit, provocans eos ad appetitum maiorem, ob id quoque quod nondumerantplenedispositi,utetaliiistos imitentur. Assumpsit etiam parentes in testes, ne quis dicere posset fallaxesse 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 convertitad cuiusostensionemsubdituratilledixit:noli flere non est enim mortua puella, sed
enter as the Heads of His disciples, and able to conceal the miracle. For He did not wish tobe revealed to many before His time, perhaps on accountoftheenvyoftheJews.Soalsowhenany oneenviesus,weoughtnottomakeknowntohim ourrighteousness,lestwegivehimanoccasionof greaterenvy.
CHRYS. But He took not with Him His other disciples, so provoking them to a strange desire, becausealsotheywerenotyetfullyprepared,butHe tookPeter,andwithhimthesonsofZebedee,that theothersalsomightimitatethem.Hetookalsothe parents as witnesses, lest any should say the evidenceoftheresurrectionwasfalse.Lukeaddsto thisalso,thatHeshutoutfromthehousethosethat wereweeping,andshowedthattheywereunworthy of a sight of this kind. For it follows, And theyall wept,andbewailedher.ButifHethenshutthemout, much more now. For then it had not yetbeen revealed that death was turned into sleep. Letno onethenhereafterdespisehimself,bringinganinsult to the victory of Christ, whereby He hasovercome death,andturneditintosleep.Inproofofwhichitis added,Buthesaid,Weepnotsheisnotdead,but sleeps, &c. showing that all things were atHis
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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.Quosnonobiurgavit,necderisionem repressit, ut etiam derisio fiat mortis indicium nam, quia ut plurimum postacta miracula homines perseverant increduli, verbis propriis eos praevenit. Ut autem quasi per visum disponeret ad resurrectionis fidem, tenet manumpuellae 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 sequiturenimetiussitillidaremanducare: nescilicetphantasticumessevideaturquod factum est: nec ipse propinat, sedaliis mandatsicutetinLazarodixit:solviteeum, acdeindeparticipemmensaefecit. Graecus: Deinde stupefactos miraculo et peneclamantesparentescohibetnefactum praedicent sequitur enim et stupuerunt
command, and that He would bring her tolifeasif He were awakening her from sleep. They yet nevertheless laughed Him to scorn. For itfollows, And they laughed him to scorn. Hedidnotreprove them nor put an end to their laughter, thatlaughter also might be a sign of death.Forsincegenerally, after a miracle has been performed mencontinue unfaithful,Hetakesthembytheirownwords.Butthat He might by sight dispose to the belief ofthe resurrection, He takes the hand of the maid. As it follows, But he took her by the hand,andcalled, saying,Maid,arise.AndwhenHehadtakenherby thehand,Heawokeher.Asitfollows,Andherspirit returned,andshearosestraightway.ForHepoured not into her another soul, but restored the same which she had breathed forth. Nor does he only awakethemaid,butordershertotakefood.Forit follows,Andhecommandedtogivehermeat.Thatit mightnotseemlikeavisionwhatwasdone.Nordid HeHimselfgivetoher,butHecommandedothersto doit.AsalsoHesaidinthecaseofLazarus,Loose him.AndafterwardsHemadehimpartakeofmeat withHim.
GREEK EX. He next charges the parents, astonishedatthemiracle,andalmostcryingout,not topublishabroadwhatwasdone.Asitfollows,And

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parentes eius quibus praecepit ne alicui dicerentquodfactumerat:ostendensquod largitor bonorum est, non autemcupidus gloriae, datque totum, nihil recipiens.Qui vero venatur operum gloriam, aliquid quidemexhibuit,aliquidverorecepit.
her parents were astonished but hechargedthem thattheyshouldtellnomanwhatwasdoneshowing thatHeistheGiverofgoodthings,butnotcovetous 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 receivessomething. BEDEButmystically,whenthewomanwascuredof theissueofblood,wordisbroughtthatthedaughter oftherulerofthesynagogueisdeadbecausewhile the Church was cleansed from the stainofitssins, the Synagogue was forthwith destroyedbyunbelief and envy by unbelief indeed, in that it refusedto believeinChristbyenvy,inthatitwasgrievedthat theChurchhad AMBROSE But still also were the servants ofthe ruler incredulous with regard to the resurrection, which Jesus had foretold in the Law, fulfilledinthe Gospelthereforesaythey,Donottroublehimasif itwereimpossibleforHimtoraisethedead.
Beda: Mystice autem salvata a fluxu sanguinismuliere,moxfiliaprincipismortua nuntiatur:quiadumEcclesiaavitiorumlabe mundata est, continuo synagoga perfidia atque invidia soluta est: perfidia quidem, quiainChristumcrederenoluitinvidiavero, quiaEcclesiamcredidissedoluit.
Ambrosius: Adhuc autem et servuli principisincredulierantadresurrectionem, quam Iesus in lege praedixit, inEvangelio complevit unde dicunt noli vexare illum: quasi sit sibi impossibile suscitare mortuam.believed. Beda: Vel per eos significantur quiadeo destitutum synagogae statum vident, ut restaurari posse non credant ideoquepro suscitatione illius supplicandum esse non
BEDEOrthisiseventothisdaysaidbythosewho seethestateofthesynagoguesodestitutethatthey donotbelieveitcanberestored,andthereforethink nothing of praying for its resurrection. But those
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aestiment. Sed quae impossibilia sunt apudhomines,possibiliasuntapudDeum: unde dominus ei dixit noli timere,crede tantum, et salva erit. Pater puellaecoetus doctorum legis accipitur: qui si credere voluerit, etiam subiecta ei synagogasalva erit. Ambrosius: Itaque cum venisset in domum, paucos futurae resurrectionis arbitrosascivit:nonenimamultiscontinuo est credita resurrectio. Quaetamentantae diversitatis est causa? Supra publicefilius viduae suscitatur, hic removentur plures arbitri. Sed puto quod pietas ibi domini declaratur, quia vidua mater unici filiinon patiebatur moras. Est etiam forma sapientiae, in filio viduae cito Ecclesiam credituram:inarchisynagogifiliacredituros quidemIudaeos,sedexpluribuspauciores. Denique dicente domino non estmortua puella, sed dormit, deridebant eum: quicumque enim non credit, irridet.Fleant igiturmortuossuos,quiputantmortuos:ubi resurrectionisfidesest,nonmortisspecies, sedquietisest. Beda: Synagoga etiam, quia sponsi laetitiam, qua vivere possit, amisit,quasi
things which are impossible with menarepossible withGod.ThereforesaidtheLordtohim,Fearnot, onlybelieve,andsheshallbemadewholeThefather ofthegirlistakenfortheassemblyofthedoctorsof the Law, which if it were willing to believe, the Synagoguealsowhichissubjecttoitwillbesafe.
AMBROSE Therefore having entered into the house,Hecalledafewtobejudgesofthecoming resurrection: for the resurrection was not soon believedbythemany.Whatthenwasasthecause of this great difference? In a former case the widowssonisraisedupbeforeall,hereafewonly are set apart to judge. But I think that herein the mercy of the Lord is shown, since thewidowed mother of an only son suffered no delay.Thereis alsothetokenofwisdom,thatinthewidowssonwe shouldseetheChurchquickinbelievingintheruler ofthesynagoguesdaughter,theJewsaboutindeed tobelieve,butoutofagreatmanyonlyafew.Lastly, when our Lord says, She is not dead,butsleeps, they laughed Him to scorn. For whoever believes not,laughs.Letthemthereforemourntheirdeadwho think they are dead. Where there is a beliefofthe resurrection,thenotionisnotofdeathbutofrest. BEDETheSynagoguealso,becauseithaslostthe joy of the Bridegroom, whereby alone it canlive,
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inter plangentes mortua iacens, nec hoc ipsumquareplangaturintelligitur. Ambrosius: Tenens autem dominus manumpuellaesanaviteam:beatusenimsi cuius manus sapientia teneat, inducat in penetralia sua, iubeat manducare: panis enim caelestis est Dei verbum: indeetilla sapientia, quae Dei corporis etsanguinis altaria replevit alimentis. Venite, edite panes meos, et bibite vinum quodmiscui vobis. Beda:Surrexitautempuellacontinuo,quia Christo manum confortante, homo amorte animae resipiscit. Sunt enim nonnulliqui latente tantum cogitatione peccati sibi mortemconsciscuntsedtalessevivificare significans dominus, suscitavit filiam archisynagogi. Alii vero ipsum malum quo delectantur agendo, mortuum suum quasi extra portas efferunt et hos sesuscitare demonstrans, suscitavit filium viduae extra portascivitatis.Quidamveroetiampeccati consuetudine se quasi sepeliendo corrumpunt et ad hos etiam erigendos adestgratiasalvatorisadquodintimandum resuscitavit Lazarum quatuor dies in monumento habentem. Quanto autem
lying dead as it were among those that mourn, understandsnoteventhereasonwhyitweeps. AMBROSENowtheLordtakingholdofthehandof the maid, cured her. Blessed is he whom wisdom takes by the hand, that she may bringhimintoher secretplaces,andcommandtobegivenhimtoeat. ForthebreadofheavenisthewordofGod.Hence comes also that wisdom which has filleditsaltars withthefoodofthebodyandbloodofGod.Come, shesays,eatmybread,anddrinkthewinewhichI havemixedforyou. BEDE Now the maid arose straightway,because whenChriststrengthensthehand,manrevivesfrom thedeathofthesoul.Fortherearesome,whoonly bythesecretthoughtofsinareconsciousofbringing death to themselves. The Lord signifying thatsuch He brings to life again, raised the daughter of the rulerofthesynagogue.Butothers,bycommittingthe veryevilinwhichtheydelight,carrytheirdeadasit werewithoutthegates,andtoshowthatHeraises these,Heraisedthewidowssonwithoutthegates. Butsomealso,byhabitsofsin,burythemselves,as itwere,andbecomecorruptandtoraisethesealso the grace of the Savior is not wantingtointimate which He raised from the dead Lazarus,whohad been four days in the grave. But the deeperthe deathofthesoul,somuchthemoreintenseshould
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gravior est mors animae, tanto acrior poenitentisfervorinsistat.Undeiacentemin conclavi mortuam levi voce resuscitat delatum foras iuvenem pluribus dictis corroborat ad quatriduanum vero suscitandum fremuit spiritu, lacrymasfudit, et voce magna clamavit. Sed et hic notandum, quod publica noxia publico egent remedio levia peccata secreta queunt poenitentia deleri. Puella indomo iacenspaucisarbitrisresurgitiuvenisextra domum turba multa comitante suscitatur Lazarus de monumento vocatus multis populisinnotuit.
be the fervor of penitence. Hence Heraiseswitha gentlevoicethemaidwholaydeadintheroom,the youthwhowascarriedoutHestrengthenswithmany words, but to raise him who had been dead four days,HegroanedinHisspirit,Hepouredforthtears, andcriedwithaloudvoice.Butherealsowemust observe, that a public calamity needs a public remedy. Slight offenses seek to be blotted outby secretpenitence.Themaidlyinginthehouserises again with few witnesses the youth without the house is raised in the presence of agreatcrowd whoaccompaniedhim.Lazarussummonedfromthe tombwasknowntomanynations.
Caput9 Lectio1 1 , 2 [ ],3 , ,

CHAPTERIX
1.Thenhecalledhistwelvedisciples together, and gave them powerand authority over all devils, and tocure diseases. 2. And he sent them to preach the kingdom of God, andto healthesick.3.Andhesaidtothem, Takenothingforyourjourney,neither staves, nor scrip, neither bread,
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, [] .4 , .5 , ' . 6 .
neithermoneyneitherhavetwocoats apiece.4.Andwhatsoeverhouseyou enter into, there abide, andthence depart. 5. And whosoever will not receive you, when you go outofthat city,shakeofftheverydustfromyour feet for a testimony against them.6. Andtheydeparted,andwentthrough thetowns,preachingtheGospel,and healingeverywhere.
Cyrillus: Decebat institutos ministros sacrarumdoctrinarumpossemiraperagere,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 teachingshould beabletoworkmiracles,andbytheseveryacts themselves be believed to be the ministersof God.Henceitissaid,Thencalledhehistwelve disciples together, and gave them powerand authority over all devils. Herein He bringsdown the haughty pride of the devil, who oncesaid, Thereisnonewhoshallopenhismouthagainst me. EUSEBIUS. And that through them the whole raceofmankindmaybesoughtout,Henotonly
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Eusebius: Et ut per eos venetur genus humanum,nonsolumdateisutpravosspiritus

pellant, sed etiam quamlibet infirmitatem sanent ex eius imperio unde sequitur et ut languorescurarent. Cyrillus:Attendashicdivinamfiliipotestatem naturae corporali non convenientem agere namque miracula aderat sanctis, nonnatura, sed participatione spiritus sancti. Super hoc autem aliis concedere potestatem prorsus alienum erat ab eorum virtute: qualiterenim posset natura creata super spiritus dona possideredominium?AtdominusnosterIesus Christus, tamquam naturaliter Deus existens, impertitur huiusmodi gratiam quibus vult,non invocans in eos alienam virtutem, sed infundensexpromptuariispropriis. Chrysostomus in Matthaeum: Postquam autemsatisconfortatifuerantexeiuscomitiva, et competens nacti sunt argumentumvirtutis eius, mittit eos unde sequitur et misitillos praedicare regnum Dei, et sanareinfirmos. Ubi considera, quod non committitur eis aliquod sensibile dicere, sicut Moyses et prophetae, qui terram et bona terrena promittebant hi vero regnum caelorum, et quaecumquecontinenturineo.
givesthempowertodriveawayevilspirits,butto cure all kind of diseases at Hiscommandasit follows,Andtocurediseases. CYRIL Mark here the divine power oftheSon, whichbelongsnottoafleshlynature.Foritwasin thepowerofthesaintstoperformmiraclesnotby nature,butbyparticipationoftheHolySpiritbutit was altogether out of their power to grantthis authoritytoothers.Forhowcouldcreatednatures possessdominionoverthegiftsoftheSpirit?But ourLordJesusChrist,asbynatureGod,imparts graces of this kind to whomsoever He will,not invokinguponthemapowerwhichisnotHisown, butinfusingitintothemfromHimself.
CHRYS.Butafterthattheyhadbeensufficiently strengthenedbyHisguidance,andhadreceived competent proofs of His power, Hesendsthem out,asitfollows,Andhesentthemtoteachthe kingdomofGod.Andherewemustremark,that theyarenotcommissionedtospeakofsensible things as Moses and the Prophets for they promised a land and earthly goods, butthesea kingdom,andwhatsoeveriscontainedinit.
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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 nonminusproptereorummodumvivendiquam propter verbum evangelica doctrina propagaretur. Et ideo cum aeris et baculi carentiaetamictussingularitatemittebanturet ideo subdit et ait ad illos: nihil tuleritisinvia: neque virgam neque peram, nequepanem, neque pecuniam, neque duas tunicas habeatis. 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 scilicetexcitareeosinqualibetdiligentia:et,ut italoquar,exhominibusAngelosfaciebateos, dirimensaqualibetcuravitae,utunasolacura detineanturdoctrinae. Eusebius: Volens igitur eos carere cupidine
GREG NAZ. Now in sending His disciples to preach, our Lord enjoined many thingsonthem, the chief of which are, that they should beso virtuous, so constant, so temperate, and, to speak briefly, so heavenly, that no lessthrough their manner of living than their words, the teachingoftheGospelmightbespreadabroad. Andthereforeweretheysentwithlackofmoney, andstaves,andasinglegarmentHeaccordingly adds, And he said to them, Take nothinginthe way,neitherstaves.
CHRYS. Many things indeed He ordained hereby first indeed it rendered the disciples unsuspectedsecondly,itheldthemalooffromall care,sothattheymightgivetheirwholestudyto the word thirdly, it taught them theirownproper virtue. But perhaps some one will say that the otherthingsindeedarereasonable,butforwhat reason did He command them to havenoscrip on their way, nor two coats, nor staff? In truth, because He wished to rouse them to all diligence,takingthemawayfromallthecaresof this life, that they might be occupied bytheone singlecareofteaching. EUSEBIUS. Wishing then that they should be
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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:etcummiliteseosfaceretregni 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 possesuppetere.
freefromthedesireofwealthandtheanxietiesof life,Hegavethisinjunction.Hetookitasaproof 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.Foritwasfittingthattheyshouldmakea kindofbargain,receivingthesesavingvirtuesto recompense them for obedience tocommands. AndwhenHewasmakingthemsoldiersofGod, Hegirdsthemforbattleagainsttheirenemies,by tellingthemtoembracepoverty.Fornosoldierof Godentangleshimselfintheaffairsofasecular life. AMBROSE Of what kind then he ought to be whopreachestheGospelofthekingdomofGod ismarkedoutbytheseGospelpreceptsthatis, he must not require the supports ofsecularaid and clinging wholly to faith, he mustbelievethat the less he requires those things, themorethey willbesuppliedtohim. THEOPHYL. For He sends them out as very beggars, so that He would have them neither carrybread,noranythingelseofwhichmenare generallyinwant. AUG. Or, the Lord did not wish thedisciplesto possessandcarrywiththemthesethings,notthat
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Theophylactus: Sic enim ipsos mendicos mittit, quod neque panes ipsos portarevult, necaliquidaliud,quibusindigentmulti.
Augustinus de Cons. Evang: Vel dominus haecpossiderediscipulosacferrenoluit,non

quod necessaria non sint sustentationi huius vitae sed quia sic eos mittebat ut eishaec deberi monstraret ab illis quibusEvangelium 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,cumdiceretnequidtollerentinvia nisivirgamtantum.
theywerenotnecessarytothesupportofthislife, butbecauseHesentthemthustoshowthatthese thingswereduetothemfromthosebelieversto whom they announced the Gospel, that sothey might neither possess security, nor carryabout withthemthenecessariesofthislife,eithergreat or little. He has therefore, according toMark, excluded all except a staff, showing that the faithful owe every thing to their ministerswho requirenosuperfluities.Butthispermissionofthe staffHehasmentionedbyname,whenHesays, They should take nothing in the way, but astaff only. AMBROSETothosealsowhowishit,thisplace admitsofbeingexplained,soastoseemonlyto represent a spiritual temper of mind, which appears to have castoff as it were acertain coveringofthebodynotonlyrejectingpowerand despisingwealth,butrenouncingalsothedelights ofthefleshitself. THEOPHYL. Some also understand by the Apostles not carrying scrip, nor staff, nortwo coats,thattheymustnotlayuptreasures,(which a scrip implies, collecting many things,) norbe angryandofaquarrelsomespirit,(whichthestaff signifies,) nor be false and of a doubleheart, (whichismeantbythetwocoats.)
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Ambrosius:Possuntetiamquivolunt,hocad eum deducere tractatum, ut spiritualem tantummodo locus iste formare videatur affectum, qui velut indumentum quoddam videaturcorporisexuisse,nonsolumpotestate reiecta contemptisque divitiis, sed etiam carnisipsiusillecebrisabdicatis. Theophylactus:Quidametiamapostolosnon portare peram, neque baculum aut duas tunicas sic intelligunt, quod non thesaurizent: hocenimperainnuitcongregansmulta:neque sintiracundiettribulatispiritus,quodsignificat baculusnequesintfictietduplicicorde,quod significattunicaduplex.
Cyrillus: Sed diceret aliquis: unde eis necessaria erunt? Et ideo subdit et in quamcumque domum intraveritis, ibimanete, et inde ne exeatis quasi dicat:sufficiatvobis discipulorum fructus, qui recipientes avobis spiritualia,vosprocurabunt.Iussitautemeosin una domo manere, ut nec hospitemgravent, eumscilicetdimittendo,necipsigulositatiset levitatissuspicionemincurrant.
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 ifHe said, Let the food of disciples sufficeyou,who receivingfromyouspiritualthings,willministerto you temporal. But He ordered them to abidein onehouse,soasneithertoincommodethehost, (thatis,soastosendhimaway,)northemselves toincurthesuspicionofgluttonyandwantonness. AMBROSEHepronouncesittobeforeigntothe characterofapreacheroftheheavenlykingdom torunfromhousetohouseandchangetherights of inviolable hospitality but as the graceof hospitality is supposed to be offered, so alsoif theyarenotreceivedthedustmustbeshakenoil andtheyarecommandedtodepartfromthecity asitfollows,Andwhosoeverwillnotreceiveyou when you go out of that city, shake off thevery dustfromyourfeetforatestimony,&c. BEDEThedustisshakenofffromtheApostles feet as a testimony of their labors, that they enteredintoacity,andtheapostolicalpreaching had reached to the inhabitants thereof. Orthe dustisshakenoffwhentheyreceivenothing(not even of the necessaries of life) from thosewho
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Ambrosius: Alienum namque apraedicatore regnicaelestisasseritcursitareperdomos,et inviolabilishospitiiiuramutare.Seduthospitii gratia deferenda censetur, ita etiam sinon 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 superillos. Beda:Pulvisexcutiturdepedibusapostolorum in testimonium laboris sui, qui ingressisintin civitatem, et praedicatio apostolica ad illos perveneritsiveexcutiturpulviscumnihilabeis accipiant,necadvictumquidemnecessarium, quiEvangeliumspreverunt.
despisedtheGospel. Cyrillus: Nam improbabile valde est contemnentes sermonem et patremfamilias, se famulis benignos ostendere, vel benedictioneseorumexigere. Ambrosius: Vel non mediocris etiam boni remuneratio docetur hospitii, ut non solum pacem tribuamus hospitibus, verum etiam si qua eos terrenae obumbrant delictalevitatis, receptis apostolicae praedicationis vestigiis auferantur. Beda: Qui vero perfida negligentia,veletiam studioverbumDeicontemnunt,horumvitanda communio est, excutiendus pulvis pedum,ne gestis inanibus pulveri comparandis mentis castaevestigiumpolluatur. CYRILForitisveryimprobablethatthosewho despisethesavingWord,andtheMasterofthe household, will show themselves kind to His servants,andseekfurtherblessings. AMBROSE Or it is a great returnofhospitality whichisheretaught,i.e.thatweshouldnotonly wishpeacetoourhosts,butalsoifanyfaultsof earthly infirmity obscure them, they should be removedbyreceivingthefootstepsofapostolical preaching. BEDE But if any by treacherousnegligence,or even from zeal, despise the word ofGod,their communionmustbeshunned,thedustofthefeet mustbeshakenoff,lestbytheirvaindeedswhich aretobecomparedtothedust,thefootstepofa chastemindbedefiled. EUSEBIUS. But when the Lord had girdedHis disciplesassoldiersofGodwithdivinevirtueand wise admonitions, sending them to theJewsas teachers and physicians, they afterwards went forth, as it follows, And they departed,andwent through the towns preaching the gospel, and healingeverywhere.
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Eusebius:Cumautempraecinxissetdominus discipulos suos tamquam milites Deidivinis virtutibus et sapientiae monitis, mittenseos Iudaeisutdoctoresetmedicos,ipsisecundum hocprocedebantundesequituregressiautem circuibant per castella, evangelizantes et curantes ubique: quasi doctores quidem
evangelizantessedquasimedicipraestantes remedia,etverbamiraculiscomprobantes.
Lectio2 7 , , 8 , .9 , : . 7.NowHerodthetetrarchheardofall that was done by him: and hewas perplexed, because that it wassaid ofsome,thatJohnwasrisenfromthe dead8.Andofsome,thatEliashad appearedandofothers,thatoneof theoldprophetswasrisenagain.9. And Herod said, John have I beheaded:butwhoisthis,ofwhomI hearsuchthings?Andhedesiredto seehim.
Chrysostomus in Matthaeum: Multo transacto tempore, non a principio,percepit Herodes facta Iesu, ut pateat tibi tyranni superbia unde dicitur audivit autemHerodes tetrarchaomniaquaefiebantabeo. Theophylactus:IsteHerodeseratfiliusmagni
CHRYS. It was not till a long time hadpassed that Herod took notice of the things that were done by Jesus, (to show Ho you the prideofa tyrant,)forhedidnotacknowledgethematfirst, asitissaid,NowHerodheard,&c. THEOPHYL. Herod was the son of Herodthe
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Herodis, qui pueros interemit sedillequidam rexerat,isteautemtetrarcha.Inquirebatautem de Christo quis esset unde sequitur et haesitabat. Chrysostomus: Peccatores enim scienteset nescientes quemque strepitum pertimescunt: peccatum enim nemine arguente hominem prodit, nemine accusante condemnat, et timidumetpigrumredditdelinquentem.Causa autem timoris ponitur consequenter cumdicit eo quod diceretur a quibusdam quiaIoannes surrexitamortuis,aquibusdamveroquiaElias apparuit,abaliisautemquiaprophetaunusde antiquissurrexit. Theophylactus: Iudaei enim resurrectionem mortuorum expectabant in vita carnali, et in comessationibus et potationibus. Sed resurgentesnoneruntincarnalibusactibus. Chrysostomus: Cum ergo audissetHerodes 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,subditquisautemestiste,dequo
Great who slew the children, who wasking,but this Herod was tetrarch. He inquired about Christ, who He was. Hence it follows, And he wasperplexed. CHRYS.Forsinnersfearbothwhentheyknow, and when they are ignorant they are afraidof shadows,aresuspiciousabouteverything,and arealarmedattheslightestnoise.Suchintruthis sinwhennooneblamesorfindsfault,itbetrays aman,whennooneaccusesitcondemns,and makestheoffendertimidandbackward.Butthe causeoffearisstatedafterwards,inthewords, Becausethatitwassaidofsome.
THEOPHYL. For the Jews expected a resurrection of the dead to a fleshly life,eating anddrinking,butthosethatriseagainwillnotbe concernedwiththedeedsoftheflesh. CHRYS.WhenHerodthenheardofthemiracles whichJesuswasperforming,hesays,Johnhave I beheaded, which was not an expressionof boasting, but by way of allaying his fears,and bringing his distracted soul to recollect thathe hadkilled.AndbecausehehadbeheadedJohn, headds,butwhoisthis.
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audiotalia? Theophylactus:Quasidicat:siIoannesest,et a mortuis resurrexit, videns eum cognoscam undesequituretquaerebatvidereeum. Augustinus de Cons.Evang: Lucas autem hunceumdemnarrandiordinemquemMarcus 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 commemoravitHerodem,intelligendumest:aut postistamhaesitationemconfirmasseinanimo 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 haesitantemadhucindicent. THEOPHYL.IfJohnisaliveandhasrisenfrom thedead,IshallknowhimwhenIseehimasit follows,Andhesoughttoseehim. AUG. Now Luke, though he keeps the same orderinhisnarrativewithMark,doesnotoblige us to believe that the course of eventswasthe same.Inthesewordstoo,Marktestifiesonlyto the fact that others (not Herod) said thatJohn had risen from the dead, but since Lukehas mentionedHerodsperplexity,wemustsuppose either that after that perplexity, he confirmed in hisownmindwhatwassaidbyothers,sincehe saystohisservants,(asMatthewrelates,)Thisis John the Baptist, he is risen from the dead,or thesewordsofMatthewmusthavebeenaltered soastosignifythathewasstilldoubting.
Lectio3 10 . '
10. And the apostles, when they were returned, told him all that they had done. And he took them,and went aside privately into a desert
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. 11 . , . 12 : , , , . 13 , . , , .14 . , [] . 15 . 16 .17 ,
place belonging to the city called Bethsaida.11.Andthepeople,when they knew it, followed him: andhe receivedthem,andspoketothemof the kingdom of God, and healed them that had need of healing.12. And when the day began to wear away, then came the twelve, and said to him, Send the multitude away,thattheymaygointothetowns andcountryroundabout,andlodge, andgetvictuals:forwearehereina desert place. 13. But he said to them,Giveyouthemtoeat.Andthey said, We have no more but five loaves and two fishes except we should go and buy meat forallthis people.14.Fortheywereaboutfive thousand men. And he said tohis disciples, Make them sit down by fiftiesInacompany.15.Andtheydid so,andmadethemallsitdown.16. Thenhetookthefiveloavesandthe twofishes,andlookinguptoheaven, he blessed them, and broke, and gave to the disciples to setbefore the multitude. 17. And they did eat, and were all filled: and therewas takenupoffragmentsthatremained tothemtwelvebaskets.
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tothemtwelvebaskets.
Augustinus de Cons. Evang: Matthaeus et Marcus ex praecedentium occasione narrant quemadmodumsitIoannesabHerodeoccisus Lucasautemquiiamlongesupradepassione Ioannis narraverat, postquam commemoravit illam Herodis haesitationem de domino quisnam esset, continuo subiungit et reversi apostolinarraveruntilliquaefecerunt. Beda: Non solum autem narrant quae ipsi fecerunt,etdocueruntsedetiamquaeIoannes eisindocendooccupatissitpassus,velsui,vel eiusdem Ioannis ei discipuli renuntiant, sicut Matthaeusinsinuat.
AUG. Matthew and Mark, takingoccasionfrom whathadoccurredabove,relateherehowJohn was slain by Herod. But Luke, who hadlong before given an account of Johns sufferings, aftermentioningthatperplexityofHerods,asto who our Lord was, immediately adds, And the apostles when they were returned told him all thattheyhaddone. BEDEButtheynotonlytellHimwhattheyhad done and taught, but also, asMatthewimplies, the things which John suffered while theywere occupiedinteaching,arenowrepeatedtoHim eitherbyHisown,or,accordingtoMatthew,by Johnsdisciples. ISIDOREPELEUSOurLordbecauseHehates themenofblood,andthosethatdwellwiththem, as long as they depart not from theircrimes, afterthemurderoftheBaptistleftthemurderers and departed as it follows, And he tookthem, and went aside privately into a desertplace belongingtothecitycalledBethsaida.
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Isidorus: Quia vero dominus virossanguinum 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.
Beda:EstautemBethsaidainGalilaeacivitas Andreae, et Petri, et Philippi apostolorum, propestagnumGenezareth.Nonautemtimore mortis hoc egit, ut quidam arbitrantur, sed parcensinimicissuis,nehomicidiohomicidium iungerentsimuletopportunumsuaepassionis tempusexpectans. Chrysostomus in Matthaeum: Non autem prius,sedrelatosibiquodacciderat,discessit, manifestanspersingulacarnisveritatem. Theophylactus:Indesertumautemlocumabiit dominus, quia operaturus erat miraculum panum: ne quis diceret: de civitate prope existenteoblatisuntpanes.
BEDE Now Bethsaida is in Galilee,thecityof theApostlesAndrew,Peter,andPhilip,nearthe lake of Gennesaret. Our Lord did not thisfrom fearofdeath,(assomethink,)buttospareHis enemies, lest they should committwomurders, waiting also for the proper time for Hisown sufferings. CHRYS.NowHedidnotdepartbefore,butafter itwastoldHimwhathadhappened,manifesting ineachparticulartherealityofHisincarnation. 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 shouldsaythatthebreadwasbroughtfromthe neighboringcities. CHRYS.OrHewentintoadesertplacethatno one might follow Him. But the people didnot retire, but accompanied Him, as itfollows,And thepeoplewhentheyknewit,followedhim.
Chrysostomus: Vel vadit in desertumlocum, ut nemo sequeretur. Sed nec sic plebs discessit, sed comitatur ipsum undesequitur quod cum cognovissent turbae, secutae sunt illum. Cyrillus:HiquidempostulantesaDaemonibus liberari,hiverolanguorumremotionemnecnon quos eius oblectabat doctrina, illum
CYRIL Some indeed asking to be delivered from evil spirits, but others desiring of Himthe removaloftheirdiseasesthosealsowhowere
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attentissimevisitabant.
delighted with His teaching attended Him diligently. BEDE But He as the powerful andmerciful Savior by receiving the weary, by teaching the ignorant, curing the sick, filling the hungry, implieshowHewaspleasedwiththeirdevotion asitfollows,Andhereceivedthem,andspoke tothemofthekingdomofGod,&c. THEOPHYL. That you may learn that the wisdom which is in us is distributedintoword and work, and that it becomes us to speak of whathasbeendone,andtodowhatwespeak of. But when the day was wearing away,the disciplesnowbeginningtohaveacareofothers takecompassiononthemultitude.
Beda: Ipse autem ut potens piusquesalvator, excipiendo fatigatos, docendo inscios, sanandoaegrotos,reficiendoieiunos,quantum devotionecredentiumdelectetur,insinuatunde sequitur et excepit illos, et loquebatur illisde regnoDei,eteosquicuraindigebantsanabat. Theophylactus: Ut addiscas, quod quae secundum nos est sapientia, dividiturverboet opereetquoddecetdicereoperata,etoperari dicta. Reclinante autem die, discipuli iam incipientes aliorum curam habere, turbae miserentur,undesequiturdiesautemcoeperat declinare,etaccedentesduodecimdixeruntilli: dimitte turbas, ut euntes in castella villasque quae circa sunt, divertant et inveniantescas: quiahicinlocodesertosumus. Cyrillus: Sicut enim dictum est, diversarum passionum postulabant remedia: et quia videbantdiscipulisolonutuposseperficiquod infirmipetebant,dicunt:dimitteeos,neamplius anxientur. Aspice autem exuberantem mansuetudinem eius qui rogatur: nonenimilla tantum largitur quae postulant discipuli, sed
CYRILFor,ashasbeensaid,theysoughttobe healed of different diseases, and becausethe disciples saw that what they sought mightbe accomplished by His simple assent, they say, Send them away, that they be no more distressed.Butmarktheoverflowingkindnessof Him who is asked. He not only grants those
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sequentibus ipsum adjicit bona munificae dexterae, mandans eis escas exhiberi unde sequitur ait autem ad illos: vos date illis manducare.
thingswhichthedisciplesseek,buttothosewho follow Him, He supplies the bounty of a munificent hand, commanding food to be set before them as it follows, But hesaidtothem, Giveyouthemtoeat. THEOPHYL. Now He said not thisasignorant oftheiranswer,butwishingtoinducethemtotell Him how much bread they had, thatsoagreat miracle might be manifested through their confession, when the quantity of bread was madeknown. CYRIL But this was a command which the discipleswereunabletocomplywith,sincethey hadwiththembutfiveloavesandtwofishes.As it follows, And they said, We havenomorebut fiveloavesandtwofishesexceptwegoandbuy meatforallthispeople. AUG. In these words indeed Luke has strung together in one sentence the answerofPhilip, saying,Twohundredpennyworthofbreadisnot sufficientforthem,butthateveryonemayhavea little, and the answer of Andrew, Thereisalad here who has five loaves and twosmallfishes, asJohnrelates.ForwhenLukesays,Wehave nomorebutfiveloavesandtwofishes,herefers
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Theophylactus: Non autem hoc diciteorum responsionem ignorans, sed volens ipsos inducereutdicerentquotpaneshaberentetsic magnum ostenderetur ex eorum confessione miraculum,panumquantitateaudita.
Cyrillus: Sed quod mandabatur, intolerabile discipulis erat, quod non habebant penes se nisi quinque panes et duos pisces unde sequituratillidixerunt:nonsuntnobisplusquam quinque panes et duo pisces, nisi forte nos emamusinomnemhancturbamescas. 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 responsionemAndreaedicentis:estpuerunus hic, qui habet quinque panes hordeaceoset duos pisces, ut narrat Ioannes. Quod enimait
nonsuntnobisplusquamquinquepanesetduo pisces,adAndreaeretulitresponsionemquod veroadiunxitnisifortenoseamus,etemamus in omnem hanc turbam escas, videtur ad responsionem Philippi pertinere, nisi quod de ducentisdenariistacuit:quamquametinipsius 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 intertantos?Hoc estdicerenisifortenoseamus,etemamusin omnem hanc turbam escas. Ex quavarietate verborum, rerum autem sententiarumque concordia, satis apparet salubriter nosdoceri, nihil quaerendum in verbis nisi loquentium voluntatem cui demonstrandae invigilare debent omnes veridici narratores, cum de homine, vel de Angelo, vel de Deoaliquid narrant. Cyrillus: Ut autem adhuc ad magis ardua feratur miraculum, ostenditur non parvafuisse multitudovirorum,cumsequiturerantautemviri ferequinquemillia,exceptisscilicetmulieribus atquepueris,utaliusEvangelistarefert.
to the answer of Andrew. But that which he added, Except we go and buy food forallthe people, seems to belong to Philips answer, save that he is silent about the two hundred pennyworth,althoughthismaybeimpliedalsoin theexpressionofAndrewhimself.Forwhenhe hadsaid,Thereisaladherewhohasfiveloaves and two fishes, he added, But whatarethese among so many? that is to say, unlesswego and buy meat for all this people. Fromwhich diversity of words, but harmony of thingsand opinions, it is sufficiently evident that wehave this wholesome lesson given us, that wemust seekfornothinginwordsbutthemeaningofthe speakerandtoexplainthisclearly,oughttobe thecareofalltruthtellingauthorswheneverthey relate any thing concerning man, or angel,or God.
CYRILButthatthedifficultyofthemiraclemay be still more enhanced, the number of menis stated to have been by no means small.Asit follows, And there were about fivethousand men, besides women and children, as another Evangelistrelates. THEOPHYL.OurLordteachesus,thatwhenwe entertain any one, we ought to make him sit
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Theophylactus: Docet autem dominus quod decet cum hospitamur aliquem, reclinare
ipsum, et omnis consolationis participem facere unde sequitur ait autem addiscipulos suos: facite illos discumbere per convivia quinquagenos: et ita fecerunt et discumbere feceruntomnes. AugustinusdeCons.Evang:QuodLucashic dicit, quinquagenos iussos essediscumbere, Marcus vero quinquagenos et centenos, ideo non movet, quia unus partem dixit,altertotum. 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 existuntsaepe aliqua eiusmodi quae parum intendentibus temere iudicantibus contraria videantur,etnon sint. Chrysostomus in Matthaeum: Et quia credendum erat Christum venisse a patre, facturus miraculum, aspexit in caelum unde sequitur acceptis autem quinque panibus et duobuspiscibus,respexitincaelum.
down at meat, and partake of every comfort. Hence it follows, And he said tohisdisciples, &c.
AUG. That Luke says here, that the menwere orderedtositdownbyfifties,butMark,byfifties andhundreds,doesnotmatter,seeingthatone spokeofapart,theotherofthewhole.Butifone hadmentionedonlythefifties,andtheotheronly the hundreds, they would seem to be greatly opposed to one another nor would it be sufficientlydistinctwhichofthetwowassaid.But who will not admit, that one was mentionedby oneEvangelist,theotherbyanother,andthatif moreattentivelyconsidereditmustbefoundso. ButIhavesaidthusmuch,becauseoftencertain thingsofthiskindexist,whichtothosewhotake little heed and judge hastily appear contraryto oneanother,andyetarenotso. CHRYS. And to make men believe that He came from the Father, Christ when He was abouttoworkthemiraclelookeduptoheaven. Asitfollows,Therehetookthefiveloaves,&c.
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Cyrillus: Hoc etiam dispensative pro nobis fecit: ut discamus quod in principiomensae, cumfrangeredebemuspanem,debemusDeo offerre et elicere super ipsum benedictionem supernamundesequituretbenedixit,etfregit, et discipulis suis distribuit, ut ponerent ante turbas. Chrysostomus in Matthaeum: Dat quidem eispermanusdiscipulorum,honorandoeos,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 eumquidixit:germinetterra.Multiplicatquoque pisces,adsignificandumquodtammariquam aridae dominabatur. Bene autem in languentibusspecialeperegitmiraculumagitet beneficium generale, alens omnes etiam non languentes unde sequitur et manducaverunt omnes,etsaturatisunt.
CYRIL This also He did purposely for our sakes, that we may learn that at the commencementofafeastwhenwearegoingto break bread, we ought to offer thanks foritto God, and to draw forth the heavenlyblessing uponit.Asitfollows,Andheblessed,andbroke.
CHRYS.Hedistributestothembythehandsof His disciples, so honoring them thattheymight notforgetitwhenthemiraclewaspast.NowHe didnotcreatefoodforthemultitudeoutofwhat didnotexist,thatHemightstopthemouthofthe Manichaeans, who say that the creatures are independentofHimshowingthatHeHimselfis boththeGiveroffood,and,thesamewhosaid, Lettheearthbringforth,&c.Hemakesalsothe fishes to increase, to signify that He has dominionovertheseas,asweldasthedryland. ButwelldidHeperformaspecialmiracleforthe weak, at the same time that He gives also a generalblessinginfeedingallthestrongaswell astheweak.Andtheydidalleat,andwerefilled. GREG NYSS. For whom neither the heaven rained manna, nor the earth broughtforthcorn accordingtoitsnature,butfromtheunspeakable garnerofdivinepowertheblessingwaspoured forth.Thebreadissuppliedinthehandsofthose
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Gregorius Nyssenus: Quibus nec caelum fluebat manna, nec tellus iuxta sui naturam producens frumentum, eorum satisfaciebat egestati sed ex ineffabilibus horreisdivinae potentiae beneficium affluebat. Panis paratur
factus in manibus ministrantium, necnon per saturitatemedentiumaugmentatur.Esumetiam piscium eorum necessitati non administrabat mare sed ille qui in mari piscium genus inseruit. Ambrosius:Nonexiguo,sedmultiplicatocibo populum liquet esse satiatum. Vides incomprehensibiliquodamrituinterdividentium manus, quas non fregerant multiplicare particulas,etintactafrangentiumdigitissponte suafragmentasubripere.
who serve, it is even increased throughthe fullnessofthosewhoeat.Theseasuppliednot their wants with the food of fishes, butHewho placedintheseatheraceoffishes.
AMBROSE It is clear that the multitudewere fillednotbyascantymeal,butbyaconstantand increasing supply of food. You might seeinan incomprehensible manner amid the hands of those who distributed, the particles multiplying whichtheybrokenotthefragmentstoo,touched by the fingers of the breakers, spontaneously mountingup. CYRILNorwasthisallthatthemiraclecameto but it follows, And there was taken up ofthe fragments that remained, twelve baskets, that thismightbeamanifestproofthataworkoflove to our neighbor will claim a rich rewardfrom God. THEOPHYL.Andthatwemightlearnthevalue of hospitality, and how much our own storeis increasedwhenwehelpthosethatneed CHRYS. But He caused not loaves toremain over,butfragments,thatHemightshowthemto
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Cyrillus: Nec usque ad hoc tantum pervenit miraculum, sed sequitur et sublatum est quod superfuit eis fragmentorum cophiniduodecim: ut hinc esset manifesta certificatio quod opus caritatis in proximos uberem vindicet retributionemaDeo. Theophylactus: Et ut addisceremusquantum hospitalitaspotest,etquantumaugenturnostra, cumindigentibussubvenimus. Chrysostomus in Matthaeum: Fecit autem superabundare non panes, sed fragmenta ut
ostendatillorumpanumessereliquias,quaetot factae sunt, ut totidem essent cophini quotet discipuli. Ambrosius:Mysticeautempostquamillaquae Ecclesiae typum accepit, a fluxu curataest sanguinis, posteaquam apostoli ad evangelizandum sunt destinati, gratiae caelestis impartitur alimentum. Sed quibus impartiaturadverte:nonotiosis,nonincivitate, quasi in synagoga, vel saeculari dignitate residentibus, sed inter deserta quaerentibus Christum. Beda: Qui derelicta Iudaea, quae prophetiae noncredendo,sibicaputabstulerat,indeserto Ecclesiae, quae virum non habebat, verbi pabulalargitur.Petentemverodesertagentium Christum, multae fidelium catervae, relictis moenibus priscae conversationis variorum dogmatum,sequuntur.
be the remnants of the loaves, andthesewere madetobeofthatnumber,thattheremightbe asmanybasketsasdisciples. AMBROSEAfterthatshewhoreceivedthetype of the Church was cured of the issueofblood, andthattheApostleswereappointedtopreach the Gospel of the kingdom of God, the nourishment of heavenly grace is imparted.but marktowhomitisimparted.Nottotheindolent, nottothoseinacity,ofrankinthesynagogue,or in high secular office, but to those whoseek Christinthedesert. BEDEWhoHimselfhavingleftJudea,whichby unbelief had bereft herself of the source of prophecy,inthedesertoftheChurchwhichhad nohusband,dispensesthefoodoftheword.But manycompaniesofthefaithfulleavingthecityof their former manner of life, and theirvarious opinions, follow Christ into the deserts ofthe Gentiles. AMBROSE But they who are not proud are themselvesreceivedbyChrist,andtheWordof Godspeakswiththem,notaboutworldlythings, but of the kingdom of God. And if any have ulcers of bodily passions, to theseHewillingly
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Ambrosius: Qui autem non fastidiunt, ipsi excipiunturaChristoetcumipsisloquiturDei verbum,nondesaecularibus,sedderegno: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 caelestisexuberet.
affordsHiscure.Buteverywheretheorderofthe mystery is preserved, that first through the remissionofsinsthewoundsshouldbehealed, but afterwards the nourishment of the heavenly tableshouldplentifullyabound. BEDENowwhenthedaywasgoingdown,he refreshesthemultitudes,thatis,astheendofthe world approaches, or when the Sun of righteousnesssetsforus. AMBROSEAlthoughthemultitudeisnotasyet fed with stronger food. For first, asmilk,there arefiveloavessecondly,seventhirdly,theBody ofChrististhestrongerfood.Butifanyonefears to seek food, let him leave every thing that belongs to him, and listen to the word ofGod. But whoever begins to hear the word ofGod begins to eat, the Apostles begin to see him eating.Andiftheywhoeat,asyetknownotwhat they eat, Christ knows He knows that theyeat notthisworldsfood,butthefoodofChrist.For they did not as yet know that the food ofa believingpeoplewasnottobeboughtandsold. Christknewthatwearerathertobeboughtwith aransom,butHisbanquettobewithoutprice. BEDE The Apostles had only got butthefive
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Beda: Die autem declinante turbam reficit, idestfinesaeculorumappropinquante,velcum soliustitiaepronobisoccubuit.
Ambrosius: Quamquam nondum validioribus haecturbareficiaturalimentis:primumenimin modum lactis quinque sunt panes secundum septem tertium ipsum corpus Christiestesca solidior. Si quis autem petere cibumveretur, ipse relictis suis omnibus festinet ad Dei verbum. Dum autem aliquis audire incipitDei verbum, incipit esurire. Incipiunt apostoli esurientemvidereetsiilliadhucnonintelligant quid esuriant, intellexit Christus: scit quodnon saecularemcibumesuriant,sedcibumChristi: nondum enim intellexerant apostoli cibum credentis non esse venalem. NoveratChristus nospotiusesseredimendos,suasveroepulas essegratuitas. Beda: Nondum autem erant apostolis nisi
quinque panes Mosaicae legis, et duopisces utriusque testamenti quae in abdito mysteriorum latentium, quasi aquis abyssi tegebantur. Quia vero quinque suntexteriores hominis sensus, quinque millia viri dominum secuti, designant eos qui in saeculari adhuc habitu positi, exterioribus, quae possident, beneutinoveruntquiquinquepanibusaluntur, quia tales necesse est legalibus adhuc praeceptisinstrui:namquimundoadintegrum renuntiant,evangelicarefectionesublimessunt. Diversi autem convivantium discubitus designant diversos per orbem terrarum Ecclesiarum conventus qui unam Catholicam faciunt. Ambrosius:Hicveropanis,quemfrangitIesus, mystice quidem Dei verbum est, et sermode Christo qui cum dividitur augetur depaucis enim sermonibus, populis redundantem alimoniam ministravit. Dedit sermones nobis velut panes, qui nostro dum libantur ore, geminantur. Beda: Turbis autem esurientibus salvatornon nova creat cibaria sed acceptis his quae habuerunt discipuli benedicit: quia veniensin carne,nonaliaquampraedictasuntpraedicat sed prophetiae dicta mysteriisgratiaegravida
loavesoftheMosaiclaw,andthetwofishesof eachcovenant,whichwerecoveredinthesecret placeofobscuremysteries,asinthewatersof the deep. But because men havefiveexternal senses,thefivethousandmenwhofollowedthe Lord signify those who still live inworldlyways, knowingwellhowtousetheexternalthingsthey possess. For they who entirely renounce the world are raised aloft in the enjoyment of His Gospel feast. But the different divisions ofthe guests, indicate the different congregationsof Churches throughout the world, which together composetheoneCatholic.
AMBROSE But here the bread which Jesus brokeismysticallyindeedthewordofGod,and discourse concerning Christ, which when itis dividedisincreased.Forfromthesefewwords, He ministered abundant nourishment to the people. He gave us words like loaves,which whiletheyaretastedbyourmoutharedoubled. BEDE Now our Savior does not createnew foodforthehungrymultitudes,butHetookthose things which the disciples had and blessed them, since coming in the flesh Hepreaches nothing else than what had been foretold,but
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demonstrat. Respicit in caelum, ut illuc dirigendam mentis aciem, ibi lucemscientiae doceat esse quaerendam. Frangit, et ante turbas ponenda distribuit discipulis: quialegis et prophetiae sacramenta eis, ut permundum praedicent,patefecit.
demonstrates the words of prophecy to be pregnant with the mysteries of graceHelooks towardsheaven,thatthitherHemayteachusto directtheeyeofthemind,theretoseekthelight of knowledge He breaks and distributestothe disciples to be placed before the multitude, becauseHerevealedtothemtheSacramentsof theLawandtheProphetsthattheymightpreach themtotheworld. AMBROSE Not without meaning are the fragmentswhichremainedoverandabovewhat the multitudes had eaten, collected by the disciples, since those things which aredivine you may more easily find among theelectthan among the people. Blessed is he who can collectthosewhichremainoverandaboveeven tothelearned.ButforwhatreasondidChristfill twelve baskets, except that He mightsolvethat word concerning the Jewish people, Hishands served in the basket? that is, the peoplewho before collected mud for the pots, nowthrough thecrossofChristgatherupthenourishmentof theheavenlylife.Noristhistheofficeoffew,but all.Forbythetwelvebaskets,asifofeachofthe tribes, the foundation of the faith is spread abroad. BEDE Or by the twelve baskets the twelve
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Ambrosius: Non otiose autem quae turbae supersunt,adiscipuliscolliguntur:quiaeaquae divina sunt, apud electos faciliuspossisquam apud populos reperire. Beatus ille qui potest colligere quae etiam doctis supersunt. Qua ratione autem cophinos Christus duodecim implevit,nisiutilludpopuliIudaicisolveret,quia manus eius in cophino servierunt? Hic est populus, qui ante lutum in cophiniscolligebat, sed iam per crucem Christi vitae caelestis operaturalimoniam.Necpaucorumhocmunus, sedomniumest:namperduodecimcophinos, tamquam tribuum singularum, fidei firmamentumredundat.
Beda: Vel per cophinos duodecim apostoli

figurantur, et omnes sequentes doctoresforis quidemhominibusdespecti,sedintussalutaris cibireliquiiscumulati.
Apostles are figured, and all succeeding teachers, despised indeed by men without,but withinloadedwiththefragmentsofsavingfood.
Lectio4 18 , , 19 , , , . 20 , , . 21 , 22 . 18. And it came to pass, as he was alone praying, his disciples werewith him:andheaskedthem,saying,Whom say the people that I am? 19. They answering said, John the Baptistbut some say, Elias and others say,that one of the old prophets isrisenagain. 20.Hesaidtothem,Butwhomsayyou that I am? Peter answering said,The Christ of God. 21. And he straitly charged them, and commanded them totellnomanthatthing22.Saying,The Son of man must suffer manythings, andberejectedoftheeldersandChief PriestsandScribes,andbeslain,and beraisedthethirdday.
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Cyrillus:Sequestratusapopulisdominuset seorsum positus vacabat orationibusunde dicituretfactumestcumsolusessetorans, erant cum illo et discipuli. Formam enimin hocseipsumconstituebat,docensdiscipulos artem facilem doctrinalium dogmatum:reor enim oportere populorum antistites etiam meritis praeesse subditis suis, in rebus necessariis iugiter conversantes, et illa tractantesquibusDeusplacatur. Beda:Aderantautemdiscipulidominosed ipsepatremsolusoravit:quiapossuntsancti domino fidei amorisque societate coniungi. Ubique solus obsecrat, quia Dei consilium humana vota non capiunt, nec quisquam potest interiorum particeps esse cum Christo.
CYRILOurLordhavingretiredfromthemultitude, andbeinginaplaceapart,wasengagedinprayer. Asitissaid,Anditcametopass,ashewasalone praying.ForHeordainedHimselfasanexampleof this,instructingHisdisciplesbyaneasymethodof teaching. For I suppose the rulers of the people oughttobesuperioralsoingooddeeds,tothose that are under them, ever holding conversewith theminallnecessarythings,andtreatingofthose thingsinwhichGoddelights. BEDE Now the disciples were with theLord,but HealoneprayedtotheFather,sincethesaintsmay bejoinedtotheLordinthebondoffaithandlove, but the Son alone is able to penetrate the incomprehensiblesecretsoftheFatherswill.Every where then He prays alone, for humanwishes comprehend not the counsel of God, nor canany onebeapartakerwithChristofthedeepthingsof God. CYRILNowHisengaginginprayermightperplex Hisdisciples.FortheysawHimprayinglikeaman, Whom before they had seen performing miracles with divine power. In order then to banish all perplexityofthiskind,Heasksthemthisquestion,
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Cyrillus: Poterat autem orationisnegotium turbarediscipulos:videbantenimhumanitus orare quem olim viderant auctoritatedivina peragentem miracula. Ut igitur huiusmodi propelleret turbationem, eos interrogat,non
quia nesciret ab exterioribus sibi collata praeconia, sed ut eos a plurium opinione auferret,etrectamfidemeisinsereretunde sequituretinterrogavitillosdicens:quemme dicuntesseturbae? Beda: Pulchre dominus fidem discipulorum exploraturus, prius turbarum sententiam interrogat,neillorumconfessio,nonveritatis agnitione probata, sed vulgi videatur opinione formata nec comperta credere, sed instar Herodis de auditis haesitare putentur.
notbecauseHedidnotknowthereportswhichthey had gathered from without, but that He mightrid themoftheopinionofthemany,andinstillintothem thetruefaith.Henceitfollows,Andheaskedthem, saying,WhomsaythepeoplethatIam? BEDE Rightly does our Lord, when about to inquire into the faith of the disciples, firstinquire into the opinion of the multitudes, lest their confessionshouldappearnottobedeterminedby theirknowledge,buttobeformedbytheopinionof thegenerality,andtheyshouldbeconsiderednotto believe from experience, but like Herod to be perplexedbydifferentreportswhichtheyheard. AUG.Nowitmayraiseaquestion,thatLukesays that our Lord asked His disciples, Whomdomen saythatIam?atthesametimethatHewasalone praying, and they also were with Himwhereas Mark says, that they were asked this questionby ourLordonthewaybutthisisdifficultonlytohim whoneverprayedontheway.
Augustinus de Cons. Evang: Potest autem illud movere quod Lucas dominum interrogasse discipulos suos, quem illum dicerenthomines,tuncdixitcumessetsolus orans, et adessent etiam ipsi: porro autem Marcus in via dicit illos hoc ab eodem interrogatos. Sed hoc eum movet, quia nunquamoravitinvia. Ambrosius: Non est autem otiosa turbae opinio quam discipuli respondent, cum subditur at illi responderunt, et dixerunt: alii Ioannem Baptistam, quem decollatum
AMBROSE But it is no trifling opinion ofthe multitude which the disciples mention, when it is added,Buttheyansweringsaid,JohntheBaptist, (whomtheyknewtobebeheaded)butsomesay,
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sciebant alii autem Eliam, quem venturum putabant alii autem, quia prophetaunusde prioribussurrexit.Sedhocquaererealterius prudentiaeest:namsiPauloapostolosatis est nihil scire nisi Christum Iesum, ethunc crucifixum,quidampliusmihidesiderandum estscirequamChristum? 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 autemillis:vosautemquemmeessedicitis? Oquampraecipuumilludvos.Excipiteosab aliis, ut eorum vitent opinionesquasidicat: 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 diciturrespondens autem Petrus dixit: Christum Dei. Non ait simpliciter eum esse Christum Dei, sed magiscumarticuloChristumillumDei:unde in Graeco habetur ton christon. Namplures divinitus uncti, diversimode vocati sunt Christi. Quidam enim uncti fueruntinreges,
Elias,(whomtheythoughtwouldcome,)butothers saythatoneoftheoldProphetsisrisenagain.But to make this inquiry belongs to a differentkindof wisdom from ours, for if it were enough forthe ApostlePaultoknownothingbutChristJesus,and Himcrucified,whatmorecanIdesiretoknowthan Christ? CYRIL But mark the subtle skill of thequestion. Forhedirectsthemfirsttothepraisesofstrangers, that having overthrown these, He might begetin them the right opinion. So whenthediscipleshad giventheopinionofthepeople,Heasksthemtheir ownopinionasitisadded,AndHesaidtothem, WhomsayyouthatIam?Howmarkedisyou!He excludesthemfromtheother,thattheymayavoid theiropinionsasifHesaid,youwhobymydecree arecalledtotheApostleship,thewitnessesofmy miracles, whom do you say that I am?ButPeter anticipatedtherest,andbecomesthemouthpiece ofthewholecompany,andlaunchingforthintothe 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 Hewas ChristofGod,butnowHeusesthearticle.Henceit is in the Greek. For many divinelyaccounted persons are in diverse ways called Christs,for somewereanointedkings,someprophets.Butwe through Christ have been anointed by the holy
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quidam in prophetas nos autem per Christum sancto peruncti spiritu, nomen obtinuimusChristisedunussolusestquiest Christus Dei et patris, quasi ipso solo proprium habente patrem, qui in caelisest: etsicLucasconcordatquideminsententiis cumMatthaeo,quinarravitPetrumdixisse:tu es Christus filius Dei vivi sed utens breviloquio,aiteumdixisseChristumDei. Ambrosius: In uno enim hoc nomine et divinitatisetincarnationisexpressio,etfides est passionis. Complexus est itaqueomnia qui et naturam et nomen expressit, in quo summavirtutumest. Cyrillus: Sed notandum, quod unum confessusestesseChristumprudentissimus 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 dignusfactustampraecipuishonoribus,quia quem admiratus est in forma nostra,hunc credidit esse Christum patris, scilicet hominemfactumverbum,quodprocessitde patrissubstantia.
Spirit,haveobtainedthenameofChrist.Butthere isonlyonewhoistheChristofGodandtheFather, HealoneasitwerehavingHisownFatherwhoisin heaven. And so Luke agrees indeed inthesame opinion as Matthew, who relates Peter tohave said,YouareChrist,theSonofthelivingGod,but speaking briefly Luke says that Peter answered, theChristofGod.
AMBROSE In this one name there is the expressionbothofHisdivinityandincarnation,and the belief of His passion. He has therefore comprehendedeverything,havingexpressedboth thenatureandtilenamewhereinisallvirtue. CYRIL But we must observe, that Peter most wisely confessed Christ to be one, against those whopresumedtodivideImmanuelintotwoChrists. ForChristdidnotinquireofthem,saying,Whomdo men say the divine Word is? but theSonofman, whom Peter confessed to be the Son ofGod. Herein then is Peter to be admired, andthought worthyofsuchchiefhonor,seeingthatHimwhom he marveled at in our form, he believedtobethe Christ of the Father, that is to say, that theWord which proceeded of the Fathers Substancewas becomeman.
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Ambrosius: Dominus autem IesusChristus praedicariseprimonoluit,neullusstrepitus nasceretur unde sequitur at ille increpans eos, praecepit ne cui dicerent. Multisex causis iubet tacere discipulos: ut fallat principem mundi, ut declinet iactantiam, doceat humilitatem. Ergo Christus noluit gloriari et tu, qui ignobilis natus es, gloriaris?Simulnerudesetimperfectiadhuc discipuli maximae praedicationis molibus opprimantur. Prohibentur ergo evangelizare eum Dei filium, ut evangelizarent postea crucifixum. Chrysostomus in Matthaeum: Opportune etiam dominus tunc vetuit nulli dicerequod 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 audituscandalizatus est, quid quamplures paterentur, cum audissent filium Dei esse, viderentautem crucifixumetconsputum?
AMBROSE But our Lord Jesus Christ wasasat firstunwillingtobepreached,lestanuproarshould arise as it follows, And he straitly chargedthem, andcommandedthemtotellnomananything.For many reasons He commands His disciples tobe silenttodeceivetheprinceofthisworld,toreject boasting, to teach humility. Christ then wouldnot boast,andcostyouboastwhoareofignoblebirth? Likewise He did it to prevent rude and asyet imperfectdisciplesfrombeingoppressedwiththe wonderofthisawfulannouncement.Theyarethen forbidtopreachHimastheSonofGod,thatthey mightafterwardspreachHimcrucified. CHRYS.TimelyalsowasourLordscommandthat nooneshouldtellthatHewasChrist,inorderthat when offenses should be taken away and the sufferingsofthecrosscompleted,aproperopinion of Him might be firmly rooted in the minds ofthe hearers. For that which has once taken rootand afterwards been torn up, when fresh plantedwill scarcely ever be preserved. But that whichwhen once planted continues undisturbed, grows up securely.ForifPeterwasoffendedmerelybywhat heheard,whatwouldbethefeelingsofthosemany who, after they had heard that He wastheSonof God,sawHimcrucified,andspitupon?
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Cyrillus: Oportebat ergo discipulos eum ubique terrarum praedicare (hoc enimerat opus electorum ab eo ad apostolatus officium): sed, ut sacra Scriptura testatur, tempus est unicuique rei. Decebat enimut crux et resurrectio impleretur, et sic sequeretur apostolorum praedicatio unde sequitur dicens, quia oportet filiumhominis multa pati, et reprobari a senioribus, et principibussacerdotumetScribis,etoccidi, ettertiadieresurgere. Ambrosius:Fortasse,quiasciebatdominus difficilepassionisetresurrectionismysterium etiamdiscipuloscredituros,ipsevoluitesse suaepassionisetresurrectionisassertor.
CYRIL It was the duty then of the disciples to preachHimthroughouttheworld.Forthiswasthe workofthosewhowerechosenbyHimtotheoffice of the Apostleship. But as holy Scripturebears witness,Thereisatimeforeverything.Foritwas fitting that the cross and resurrection should be accomplished, an d then should follow the preachingoftheApostlesasitisspoken,saying, TheSonofmanmustneedssuffermanythings.
AMBROSEPerhapsbecausetheLordknewthat the disciples would believe even the difficult mystery of the Passion and Resurrection, He wished to be Himself the proclaimer of His own PassionandResurrection.
Lectio5 23 , , ' , . 24 ,
23.Andhesaidtothemall,Ifanyman will come after me, let him deny himself, and take up his crossdaily, andfollowme.24.Forwhosoeverwill save his life shall lose it but whosoever will lose his life for my
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:' , . 25 26 , , .27 , .
sake, the same shall save it.25.For whatisamanadvantaged,ifhegain the whole world, and lose himself,or be cast away? 26. For whosoever shall be ashamed of me and of my words,ofhimshalltheSonofmanbe ashamed, when he shall come inhis ownglory,andinhisFathers,andof theholyangels.27.ButItellyouofa truth, there be some standing here, whichshallnottasteofdeath,tillthey seethekingdomofGod.
Cyrillus:Ducummagnanimistrenuosinarmis ad audaciam provocant, non solum eis honorespollicendovictoriae,sedetiamipsum 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 Christumquidempassurumpersecutionespro vita mundi, eis vero licere laetam vitam
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 itselfglorious.Such weseeistheteachingoftheLordJesusChrist. ForHehadforetoldtoHisdisciples,thatHemust needs suffer the accusations of the Jews,be slain, and rise again on the third day. Lestthen theyshouldthinkthatChristindeedwastosuffer persecutionforthelifeoftheworld,butthatthey
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ducere ostendit quod necessario per aequa certaminagradidecetcupienteseiusgloriam obtinere unde dicitur dicebat autem ad omnes. Beda: Pulchre posuit ad omnes: quia superiora,quaeadfidemdominicaenativitatis vel passionis pertinent, cum solis discipulis seorsumegit. Chrysostomus in Matthaeum: Cum autem salvatorsitpiusetbenignus,nulluminvitumaut 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, dicenssiquisvult.
might lead a soft life, He shows themthatthey mustneedspassthroughsimilarstruggles,ifthey desiredtoobtainHisglory.Henceitissaid,And hesaidtoall. BEDEHerightlyaddressedHimselftoall,since Hetreatsofthehigherthings(whichrelatetothe belief in His birth and passion) apart withHis disciples. CHRYS.NowtheSaviorofHisgreatmercyand loving kindness will have no one serveHim unwillinglyandfromconstraint,butthoseonlywho come of their own accord, and are grateful for being allowed to serve Him. And so not by compelling men and putting a yoke uponthem, butbypersuasionandkindness,HedrawstoHim every where those who are willing,saying,Ifany manwill,&c. BASIL But He has left His own life for an exampleofblamelessconversationtothosewho arewillingtoobeyHimasHesays,Comeafter me,meaningtherebynotafollowingofHisbody, forthatwouldbeimpossibletoall,sinceourLord is in heaven, but a due imitation of Hislife accordingtotheircapacities.
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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 iamin caelis existente: sed debitam conversationis proposseimitationem.
Beda: Nisi autem quis a semetipsodeficiat, adeumquisupraipsumestnonappropinquat undediciturabnegetsemetipsum. Basilius: Abnegatio quidem sui ipsius est totalis praeteritorum oblivio, et recessus a propriisvoluntatibus. Origenes: Abnegat etiam aliquis seipsum, dum vitam prius in malitia consuetam alteratione debita commutat: puta quidudum in lascivia vixerat, abnegat semetipsum lascivum,cumfitcastusetsimiliterabstinentia cuiuslibetcriminis,suipsiusabnegatioest.
BEDENowunlessamanrenounceshimself,he comes not near to Him, who is above him itis saidtherefore,Lethimdenyhimself. BASIL A denial of ones self is indeedatotal forgetfulnessofthingspast,andaforsakingofhis ownwillillantiaffection. ORIGEN A man also denies himselfwhenbya sufficient alteration of manners or a good conversation he changes a life of habitual wickedness. He who has long lived in lasciviousness,abandonshislustfulselfwhenhe becomeschaste,andinlikemanneraforsaking ofanycrimesisadenialofonesself. BASILNowadesireofsufferingdeathforChrist and a mortification of ones memberswhichare upontheearth,endamanfulresolutiontoundergo anydangerforChrist,andanindifferencetowards the present life, this it is to takeuponescross. Henceitisadded,Andlethimtakeuphiscross daily. THEOPHYL. By the cross, He speaks of an ignominious death, meaning, that if any onewill follow Christ, he must not for his own sake flee fromevenanignominiousdeath.
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Basilius: Appetitus autem mortistolerandae pro Christo, et mortificatiomembrorum,quae suntsuperterram,etviriliterdisponiadomne periculum sustinendum pro Christo, et non affici quemquam ad vitam praesentem, hoc esttollerecrucemsuamundesubditurettollat crucemsuamquotidie. Theophylactus: Crucem hic dicit mortem exprobrabilem, innuens quod si quis vult Christum sequi, non debet effugere propter ipsumetiamexprobrabilemmortem.
Gregorius in Evang: Duobus etiam modis cruxtollitur:dumautperabstinentiamaffligitur corpus, aut per compassionem afficitur animus. Graecus: Recte autem coniungit haec duo: abneget semetipsum, et tollat crucemsuam. Sicutenimquiparatusestascenderecrucem, sumitinmentesuamortisintentionem,sicque vadit ut non aestimans amplius hancvitam participareitaquisequivultdominum,primo debet abnegare seipsum, et sic tollere crucem, ut eius voluntas sit prompta ad omnemmiseriamsustinendam. Basilius: In hoc igitur consistit perfectio, ut impassibiliter se habeat secundumaffectum etiam ad ipsum vivere, et habeat inpromptu mortis responsum, ut nequaquam in seipso confidat. Sumit autem exordium perfectioab exteriorum alienatione, puta possessionum, vel inanis gloriae, vel praecise affectionis inutiliumrerum. Beda: Praedictam igitur crucem etquotidie tollere,eteasumptadominumsequiiubemur, qui crucem propriam baiulavit undesequitur etsequaturme.
GREG. In two ways also is the cross taken up, either when the body is afflicted through abstinence,orthemindtouchedbysympathy.
GREEKEX. He rightly joins these two, Lethim denyhimself,andlethimtakeuphiscross,foras he who is prepared to ascend the cross conceivesinhismindtheintentionofdeath,and sogoesonthinkingtohavenomorepartinthis life,sohewhoiswillingtofollowourLord,ought firsttodenyhimself,andsotakeuphiscross,that hiswillmaybereadytoendureeverycalamity.
BASIL Herein then stands a mansperfection, thatheshouldhavehisaffectionshardened,even towards life itself, and have ever abouthimthe answerofdeath,thatheshouldbynomeanstrust inhimself.Butperfectiontakesitsbeginningfrom therelinquishmentofthingsforeigntoitsuppose thesetobepossessionsorvain-glory,oraffection forthingsthatprofitnot. BEDE We are bid then to take upthecrossof whichwehaveabovespoken,andhavingtakenit, tofollowourLordwhoboreHisowncross.Hence itfollows,Andlethimfollowme.
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etsequaturme. 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 sensibilibusconservare, hiceamperdet,nonducenseamadterminos beatitudinis.Econtrarioautemsubditnamqui perdiderit animam suam propter me, salvam facietillamidest,quinegligitsensibiliaintuitu veritatis, exponens se morti, hic tamquam animam perdens pro Christo, eam potius salvabit.Itaquesianimamsalvaribeatumest, relatum ad eam quae est in Deosalutem, debetesseetquaedambonaperditioanimae quae fit intuitu Christi. Videtur etiam mihi persimile ei quod est abnegare seipsum, secundum praedicta, decere perdere quemlibet propriam animam peccatricem, ut sumateamquaepervirtutemsalvatur. Cyrillus: Quod autem incomparabiliter exercitium pacis Christi superet delicias et pretiosamundi,insinuatsubdensquidproficit hominisilucreturuniversummundum,seipsum autem perdat, et detrimentum sui faciat? Quasi dicat: cum aliquis aspiciens praesentem dulcedinem aut utilitatem,renuit quidem pati, eligit autem splendidevivere,si
itfollows,Andlethimfollowme. ORIGENHeassignsthecauseofthiswhenHe adds,Forwhosoeverwillsavehislifeshallloseit that is, whosoever will according to thepresent lifekeephisownsoulfixedonthingsofsense,the sameshallloseit,neverreachingtotheboundsof happiness. But on the other hand Headds,but whosoever shall lose his life for my sake,shall saveit.Thatis,whosoeverforsakesthethingsof senselookingupontruth,andexposeshimselfto death,asitwerelosinghislifeforChrist,shallthe rathersaveit.Ifthenitisablessedthingtosave our life, (with regard to that safety which isin God,) there must be also a certain good surrender of life which is made by lookingupon Christ.Itseemsalsotomefromresemblanceto thatdenyingofonesselfwhichhasbeenbefore spoken of, that it becomes us to lose a certain sinfullifeofours,totakeupthatwhichissavedby virtue. CYRIL But that incomparable exercise ofthe passion of Christ, which surpasses thedelights and precious things of the world, is alludedto whenheadds,Whatisamanadvantaged,ifhe gain the whole world and lose himself, orbea cast away? As if he says, Whenaman,through his looking after the present delights, gains pleasure, and refuses indeed to suffer, but
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sit opulentus, quod inde sibi commodumerit cum perdiderit animam? Transit enim huius mundi figura, et amoena velut umbra discedunt: non enim proderunt thesauri impietatiseripitautemamorteiustitia.
chooses to live splendidly in his riches, what advantage will he get then, when hehaslosthis soul?Forthefashionofthisworldpassesaway, andpleasantthingsdepartasashadow.Forthe treasures of ungodliness shall not profit, but righteousnesssnatchesamanfromdeath. GREG.SincethentheholyChurchhasonetime of persecution, another time of peace, ourLord hasnoticedbothtimesinHiscommandtous.For atthetimeofpersecutionwemustlaydownour soul, that is our life, which Hesignified,saying, Whosoever shall lose his life. But in timeof peace, those things which have the greatest powertosubdueus,ourearthlydesires,mustbe vanquished which He signified, saying, What does it profit a man, &c. Now we commonly despise all fleeting things, but still we areso checkedbythatfeelingofshamesocommonto man,thatweareyetunabletoexpressinwords theuprightnesswhichwepreserveinourhearts. But to this wound the Lord indeed subjoins a suitableapplication,saying,Forwhoevershallbe ashamed of me and my words, of him shallthe Sonofmanbeashamed. THEOPHYL.HeisashamedofChristwhosays, AmItobelieveonHimthatiscrucified?Healso is ashamed of His words who despises the
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Gregorius in Evang: Quia ergo sancta Ecclesia habet aliud tempus persecutionis atque aliud pacis, dominus utraquetempora designavit in praeceptis nam persecutionis temporeponendaestanimaquodsignificavit dicens qui perdiderit animam pacisautem tempore ea quae amplius dominaripossunt, frangenda sunt desideria terrena quod significavit dicens quid proficit homini? Plerumqueautemlabentiacunctadespicimus sed tamen adhuc humanae verecundiaeusu praepedimur, ut rectitudinem quamservamus in mente, nondum exprimere valeamus in voce. Sed huic quidem vulneri congruum dominus subiungit medicamentum, dicens namquimeerubueritetmeossermones,hunc filiushominiserubescet.
Theophylactus:ErubescitChristumquidicit: numquid credam crucifixo? Sed etsermones eius erubescit qui Evangelii ruditatem
contemnit. Quod autem hunc dominus erubescetinregnosuo,taleestsicutsialiquis paterfamilias habens servum pravum, erubescateumnominare. Cyrillus:Incutitautemeistimorem,dicensse caelitus descensurum, non in pristina humilitate, et mensura proportionabili nobis, sed in gloria patris, ministrantibus Angelis sequiturenimcumveneritinmaiestatesuaet patris et sanctorum Angelorum. Pessimum igitur et damnosum notari inimicitia etoperis inertia, quando tantus iudex descenderit, agminibus circumstantibus Angelorum. Hinc autem percipias quod, carne sumpta et sanguine, filius non minus est Deus,quodse polliceturinmaiestateDeipatrisventurum,et quod ei tamquam iudici omniumministrabunt Angeliquifactusesthomosimilisnobis.
simplicityoftheGospel.ButofhimshalltheLord beashamedinHiskingdom,inthesamemanner asifamasterofahouseholdshouldhaveabad servant,andbeashamedtohavehim. CYRILNowhestrikesfearintotheirhearts,when HesaysthatHewilldescendfromheaven,notin Hisformerhumilityandconditionproportionedto ourcapacitiesforreceivingHim,butinthegloryof theFather,withtheAngelsministeringtoHim.For it follows, When he shall come in his ownglory, and his Fathers, and of the holy angels.Awful then and fatal will it be, to he branded asan enemy,andslothfulinbusiness,whensogreata Judge shall descend with the armies ofAngels standing round Him. But from this you may perceive,thatthoughHehastakentoHimselfour flesh and blood, the Son is nolessGod,seeing thatHepromisestocomeinthegloryofGodthe Father, and that Angels shall minister toHimas theJudgeofall,Whowasmademanliketous. AMBROSE Now our Lord while Heeverraises us to look to the future reward of virtue,and teaches us how good it is to despise worldly things,soalsoHesupportstheweaknessofthe humanmindbyapresentrecompense.Foritisa hardthingtotakeupthecross,andexposeyour lifetodangerandyourbodytodeathtogiveup
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Ambrosius: Semper autem dominus sicut erigitadpraemiafuturavirtutum,atqueutilem saecularium rerum docet esse contemptum, ita etiam infirmitatem mentis humanae praesentiumremunerationesustentat.Arduum quippeestcrucemtollere,etanimampericulis, morti corpus offerre negare quod sis, cum
velis esse quod non sis raroque quamvis excelsa virtus futuris commutat praesentia. Ergo bonus magister, ne quisdesperatione frangatur aut taedio, continuo se videndum fidelibus pollicetur, dicens dico autemvobis: vere sunt aliqui hic stantes quinongustabunt mortem,donecvideantregnumDei.
whatyouare,whenyouwishtobewhatyouare notandeventheloftiestvirtueseldomexchanges things present for future. The good Masterthen, lestanymanshouldbebrokendownbydespair or weariness, straightway promises that Hewill beseenbythefaithful,inthesewords,ButIsayto you,Therearesomestandingherewhoshallnot tasteofdeathtilltheyseethekingdomofGod. THEOPHYL. That is, the glory in which the righteous shall be. Now He said this of His transfiguration,whichwasthetypeofthegloryto come as if He said, There are somestanding here,Peter,James,andJohn,whoshallnotreach death before they have seen at the time ofMy transfigurationwhatwillbethegloryofthosewho confessMe. GREG.Or,bythekingdomofGodinthisplace,is meant the present Church and some of His disciplesweretoliveinthebodyuptothattime, whentheyshouldbeholdtheChurchofGodbuilt andraisedupagainstthegloryoftheworld. AMBROSEIfthenwealsowishnottofeardeath, letusstandwhereChristis.Fortheyonlycannot taste death who are able to stand withChrist, wherein we may consider from the natureofthe
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Theophylactus: Idest gloriam in qua iusti erunt.Hocautemdixitdetransfigurationequae forma erat futurae gloriae ac si diceret:sunt aliqui hic stantes, scilicet Petrus, Iacobuset Ioannes, qui non attingent mortem, donecin temporetransfigurationisvideantinquagloria eruntquimeconfitentur.
Gregorius: Vel regnum Dei hoc loco praesens Ecclesia vocatur: et quidam ex discipulis usque adeo in corporevicturierant utEcclesiamDeiconstructamconspicerent,et contramundihuiusgloriamerectam. Ambrosius: Itaque si nos volumusmortem nontimere,stemusubiChristusest:solienim non quaerunt gustare mortem qui stare possunt cum Christo: in quo licet ex verbi
ipsius qualitate perpendere, nec tenuem quidem sensum mortis habituros quiChristi videntur meruisse consortia. Certe mors corporis libando gustetur, vita animae possidendo teneatur: non enim hic mors corporis,sedanimaedenegatur.
very word, that they will not experienceeventhe slightest perception of death, who arethought worthytoobtainunionwithChrist.Atleastletus suppose that the death of the body istastedby touch, the life of the soul preserved by possessionforherenotthedeathofthebody,but ofthesoul,isdenied.
Lectio6 28 [] .29 . 30 , , 31 . 28. And it came to pass about eight daysafterthesesayings,hetookPeter andJohnandJames,andwentupintoa mountaintopray.29.Andasheprayed, the fashion of his countenance was altered, and his raiment waswhiteand glistering.30.And,behold,theretalked with him two men, which were Moses and Elias: 31. Who appeared in glory, and spoke of his decease which he shouldaccomplishatJerusalem.
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Eusebius: Cum dominus discipulis suis secundae apparitionis suae promulgaverit ingens mysterium, ne solis verbis credere viderentur,proceditadopera,ostendenseis oculatafideimaginemregnisuiundedicitur factumestautemposthaecverbaferedies octo, et assumpsit Petrum et Iacobum et Ioannem,etascenditinmontemutoraret.
EUSEBIUSOurLord,whenHemadeknowntoHis disciples the great mystery of Hissecondcoming, that it might not seem that they were tobelievein His words only, proceeds to works,manifestingto them, through the eyes of their faith, the imageof His kingdom as it follows, And it cametopass abouteightdaysafterthesesayings,hetookPeter andJohnandJames,andwentupintoamountain topray. DAMASCENEMatthewandMarkindeedsaythat thetransfigurationtookplaceonthesixthdayafter thepromisemadetothedisciples,butLukeonthe eighth. But there is no disagreement in these testimonies, but they who make the number six, takingoffadayateachend,thatis,thefirstandthe last,thedayonwhichHemakesthepromise,and thatonwhichHefulfilledit,havereckonedonlythe intervening ones, but He who makes the number eight, has counted in each of the two daysabove mentioned. But why were not all called, butonly some, to behold the sight? T here was only one indeedwhowasunworthytoseethedivinity,namely Judas, according to the word of Isaiah, Letthe wickedbetakenaway,thatheshouldnotbeholdthe gloryofGod.Ifthenhealonehadbeensentaway, hemighthave,asitwerefromenvy,beenprovoked to greater wickedness. Henceforward He takes awayfromthetraitoreverypretextforhistreachery,
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Damascenus: Matthaeus quidem et Marcussextodiepostfactampromissionem discipulis, Lucas autem post octavum dicit celebratumfuissetransfigurationemnecest dissonantia in dictis sed qui sex numeraverunt,demptisextremis,primodico et ultimo, quo pollicitus est, et quofecit, medios computaverunt at qui octo connumeravit, utrumque praedictorum computavit. Sed cur non omnes,sedaliqui vocatisuntadhancvisionem?Unusquidem erat qui solus indignus erat divinitatis visione, scilicet Iudas, secundum illud: tollatur impius, ne videat gloriam Dei.Si solusergoessetomissus,tamquaminvidus 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 ostendereperpatristestimoniumconfirmari, etquasipraesidemfuturumtotiusEcclesiae. Sed Iacobum assumpsit tamquam moriturum pro Christo ante omnes discipulos. Ioannem vero tamquam theologiae purissimum organum, ut visa gloria filii, quae non subiacet tempori, resonetillud:inprincipioeratverbum.
seeingthatHeleftbelowtherestofthecompanyof theApostles.ButHetookwithHimthree,thatinthe mouthsoftwoorthreewitnesseseverywordshould beestablished.HetookPeter,indeed,becauseHe wishedtoshowhimthatthewitnesshehadborneto Him was confirmed by the witness of theFather, andthathewasasitweretopresideoverthewhole Church.HetookwithHimJames,whowastobethe firstofallthedisciplestodieforChristbutHetook Johnastheclearestsingerofthesacreddoctrine, thathavingseenthegloryoftheSon,whichsubmits not to time, he might sound forth, Inthebeginning wastheWord. AMBROSE Or, Peter went up, who receivedthe keysofthekingdomofheaven,John,towhomwas committed our Lords mother James, who first sufferedmartyrdom. THEOPHYL.Or,HetakesthesewithHimasmen whowereabletoconcealthisthing,andrevealitto nooneelse.Butgoingupintoamountaintopray, He teaches us to pray solitary, and going up,into stoopingtoearthlythings. DAMASCENEServantshoweverprayinoneway our Lord prayed in another. For the prayerofthe servantisofferedupbytheliftingupofthemindto
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Ambrosius:VelPetrusascendit,quiclaves regni caelorum accepit Ioannes, cui committitur mater Iacobus qui primus soliumsacerdotaleconscendit. Theophylactus:Velassumithostamquam hanc rem celare potentes, et nulli alii revelare. Ascendit autem in montem ut oraret,docensnossolitariosetascendentes orareadnihilterrenorumdeclinantes. 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, etdocens quodadversariusDeinonest,sedtamquam principium veneratur genitorem, quin etiam alliciens tyrannum explorantem si Deus esset,quodmiraculorumvirtuspraedicabat, quasisubquadamescahamumcontegeret, utquispedeificationishamaverathominem, corporis amictu decenter hamaretur unde sequitur et facta est, dum oraret,species vultuseiusaltera.
God, but the holy mind of Christ, (who was hypostaticallyunitedtoGod,)prayed,thatHemight lead us by the hand to the ascent, whereby we mountupinprayertoGod,andteachusthatHeis notopposedtoGod,butreverencestheFatheras His beginning, nay, even tempting the tyrant,who soughtfromHimwhetherHewereGod,(whichthe powerofHismiraclesdeclared)Heconcealedasit were under the bait a hook that he who had deceived man with the hope of divinity mightfitly himself be caught with the clothing ofhumanity. PrayeristherevelationofDivinegloryasitfollows, And as he prayed, the fashion ofhiscountenance wasaltered. CYRILNotasthoughHisbodychangeditshuman form,butacertainglisteninggloryoverspreadit.
Cyrillus: Non tamquam corporehumanam formam mutante, sed quadam splendida gloriasuperveniente. Damascenus: Videns autem Diabolus orationibus refulgentem, recordatus est Moysi, cuius glorificata est facies. Sed Moyses quidem glorificatur extrinsecus advenientegloria,dominusautemexinnato gloriaedivinaefulgore:cumenimsecundum hypostasisunionem,unaeteademsitgloria verbi et carnis, transfiguratur, non quasi accipiens quod non erat, sed quod erat manifestans discipulis: unde secundum
DAMASCENE Now the devil, seeing His face shining in prayer, recollected Moses, whose face wasglorified.ButMosesindeedwasarrayedwitha glory, which came from without our Lord,withthat which proceeded from the inherent brightnessof Divine glory. For since in the hypostaticalunion thereisoneandthesamegloryoftheWordandthe flesh, He is transfigured not as receiving whatHe was not, but manifesting to His disciples whatHe was. Hence, according to Matthew, it is said,that
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Matthaeum dicitur, quod transfiguratus est corameis,etquodfacieseiusrefulsitutsol: quod enim est in sensibilibus sol, hoc in intelligibilibusDeus:etsicutsol,quiestlucis fons, de facili videri non potest, luxautem eius ex eo quod ad terram pervenit aspicitur,sicfaciesChristiintensiusrefulget ut sol, vestimenta autem eiusdealbanturut nix unde sequitur et vestitus eius albus refulgensillustratusscilicetperdivinaelucis 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 loquebanturcumilloerantautemMoyseset 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,laboresfaciliustolerabit. Chrysostomus in Matthaeum: Aliter
Hewastransfiguredbeforethem,andthatHisface shone as the sun for what the sun is in things of sense, God is in spiritual things. And asthesun, whichisthefountainoflight,cannotbeeasilyseen, butitslightisperceivedfromthatwhichreachesthe earth so the countenance of Christ shinesmore intensely, like the sun, but His raiment is whiteas snowasitfollows,Andhisraimentwaswhiteand glistening that is, lighted up by its participationof the divine light. And a little afterwards, Butwhile these things were so, that it mightbeshownthere wasbutoneLordofthenewandoldcovenant,and themouthsofhereticsmightbeshut,andmenmight believe in the resurrection, and He also, whowas transfigured,bebelievedtobetheLordoftheliving andthedead,MosesandElias,asservants,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 confidenceof theirfellowservants,toadmireindeedthemerciful condescension of the Lord, but to emulate those who had labored before them, and lookingtothe pleasantness of future blessings, to be themore strengthened for conflicts. For he who hasknown therewardofhislabors,willthemoreeasilyendure them.
CHRYS. Or else this took place becausethe

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quoque, quoniam vulgus asserebat eum esse Eliam vel Ieremiam, utdiscerneretur interdominumetfamulos,etutpateateum non esse adversarium Dei, et legis transgressorem, eos sibi assistentes monstravit: non enim legislator Moyses,et qui pro gloria divina zelatus est Elias astitissentei:sedetproptervirtutesvirorum demonstrandas nam uterque promandatis divinis quampluries se morti exposuerat. Volebat etiam discipulos eos imitari in regimine populi, ut fierent mites sicut Moyses,etzelantessicutElias.Inducitetiam eos, ut ostendat crucis gloriam, ad consolandum Petrum et alios passionem timentes unde sequitur et dicebant excessum eius quem completurus erat in Ierusalem. Cyrillus: Videlicet mysterium dispensationisincarne,necnonsalutiferam passionemcompletaminvenerabilicruce. Ambrosius: Mystice autem post verba praedicta, transfiguratio Christi ostenditur quoniamisquiverbaChristiauditetcredit, resurrectionis gloriam videbit: octavaenim die facta est resurrectio: unde et plerique Psalmi pro octava scribuntur aut forte ut
multitude said He was Elias or Jeremias,toshow the distinction between our Lord andHisservants. And to make it plain that He wasnotanenemyof God,andtransgressorofthelaw,Heshowedthese twostandingbyHim(forelse,Mosesthelawgiver, andEliaswhowaszealousforthegloryofGod,had notstoodbyHim,)butalsotogivetestimonytothe virtuesofthemen.Foreachhadofttimesexposed Himself to death in keeping thedivinecommands. HewishesalsoHisdisciplestoimitatetheminthe governmentofthepeople,thattheymightbeindeed meek like Moses, and zealous like Elias. He introduces them also to set forth the glory ofHis cross,toconsolePeterandtheotherswhofeared His Passion. Hence it follows, And spoke ofhis decease,whichheshouldaccomplishatJerusalem.
CYRIL The mystery, namely, of HisIncarnation, also the life-giving Passion accomplished onthe sacredcross. AMBROSE Now in a mystical manner, after the wordsabovesaid,isexhibitedthetransfigurationof Christ,sincehewhohearsthewordsofChrist,and believes,shallseethegloryofHisresurrection.For, ontheeighthdaytheresurrectiontookplace.Hence alsoseveralPsalmsarewritten,fortheeighth,or
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ostenderet nobis quod dixerat, quod isqui propter Dei verbum perdiderit animam suam, salvam faciet eam, quoniam promissasuainresurrectionerestituet. Beda: Nam sicut post septimamsabbati, qua in sepulchro quieverat, a mortuis resurrexit,etnospostsexsaeculiaetates,et septimamquietisanimarum,quaeinterimin alia vita geritur, quasi octava aetate resurgemus. Ambrosius:SedMatthaeusetMarcuspost dies sex assumptos hos esse commemorarunt: de quo possemusdicere, quod post sex millia annorum, milleenim anni in conspectu Dei tamquam diesuna. Sed plures quam sex millia computantur anni et maluimus sex dies per symbolum intelligere, quod sex diebus mundiopera sunt creata, ut per tempus opera, et per opera mundum intelligamus. Et ideomundi temporibus impletis, resurrectio futura monstratur, aut quia is qui supra mundum ascenderit, et huius saeculi momenta transcenderit,velutinsublimilocatus,futurae resurrectionis fructus expectabit in aeternum.
perhaps it was that He might makemanifestwhat Hehadsaid,thathewhoforthewordofGodshall lose his own life, shall save it, seeing that Hewill makegoodHispromisesattheresurrection. BEDE For as He rose from the dead afterthe seventhdayoftheSabbath,duringwhichHelayin the tomb, we also after the six ages ofthisworld, and the seventh of the rest of souls, which meanwhileispassedinanotherlife,shallriseagain asitwereintheeighthage. AMBROSE But Matthew and Mark haverelated thatHetookthemwithHimaftersixdays,ofwhich wemaysayafter6000years,(forathousandyears in the Lords sight are as one day)butmorethan 6000yearsarereckoned.Wehadratherthentake thesixdayssymbolically,thatinsixdaystheworks of the world were completed, that by thetimewe mayunderstandtheworks,bytheworkstheworld. And so the times of the world beingfinished,the resurrection to come is declared or because, He who has ascended above the world, and has passedbeyondthemomentsofthislife,iswaiting, seatedasitwereonahighplace,fortheeverlasting fruitoftheresurrection.
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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 precibusdebereincumbere. Ambrosius: Putarem in tribusquiducuntur ad montem, mystice genus humanum comprehensum, quia ex tribus filiis Noe genus omne defluxit humanum, nisielectos cernerem.Tresigitureligunturquiascendunt inmontemquianemopotestresurrectionis videre gloriam, nisi qui mysteriumTrinitatis incorruptafideisinceritateservaverit.
BEDE Hence He ascends the mountain topray andbetransfigured,toshowthatthosewhoexpect the fruit of the resurrection, and desire to seethe KinginHisglory,oughttohavethedwellingplaceof theirheartsonhigh,andbeeverontheirkneesin prayer. AMBROSEIshouldthinkthatinthethreewhoare taken up into the mountain, was contained ina mystery the human race, because from the three sons of Noah sprung the whole race of manIdid notperceivethattheywerechosenout.Threethen arechosentoascendthemountain,becausenone can see the glory of the resurrection,buttheywho have preserved the mystery of the Trinity with inviolablepurityoffaith. BEDENowthetransfiguredSaviorshowstheglory ofHisowncoming,orourresurrectionwhoasHe thenappearedtoHisApostlesshallinlikemanner appeartoalltheelect.ButtheraimentoftheLordis takenforthebandofHisSaints,whichintruthwhen our Lord was upon earth seemed tobedespised, but when He sought the mount, shines withanew whiteness for now are we the sons ofGodandit doesnotyetappearwhatweshallbe.Butweknow that,whenheshallappear,weshallbelikehim.
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 dominisanctorumilliuschorusaccipitur:qui videlicet domino in terris consistente despectus videbatur sed illo montem petente,novocandorerefulget:quianuncfilii Deisumus,etnondumapparuitquiderimus scimus autem quoniam, cum apparuerit, simileseierimus.
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Ambrosius:Velaliter.Protuapossibilitate tibi verbum aut minuitur aut crescit acnisi 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 mentisdivinarum lectionum sensus albescit. Inde apparet MoysesetElias,hocestlexetprophetain verbo neque enim lex potest essesine verbo, nec propheta nisi qui de Deifilio prophetavit.
AMBROSEOrelse,accordingtoyourcapacityis the word either lessened or increased toyou,and unlessyouascendthesummitofahigherwisdom, you behold not what glory there is in thewordof God. Now the garments of the Word, are the discourses of the Scriptures, and certainclothings oftheDivinemindandasHisraimentshonewhite, so in the eyes of your understanding,thesenseof the divine words becomes clear. Hence after Moses, Elias that is, the Law andtheProphetsin theWord.ForneithercantheLawexistwithoutthe Word,northeProphet,unlessheprophesiedofthe SonofGod.
Lectio7 32 : . 33 ' , , , ,
32.ButPeterandtheythatwerewith himwereheavywithsleep:andwhen theywereawake,theysawhisglory, andthetwomenthatstoodwithhim. 33. And it came to pass, as they departed from him, Peter said to Jesus,Master,itisgoodforustobe here: and let us make three tabernaclesoneforyou,andonefor Moses, and one for Elias: not
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,.34 : .35 , ,. 36 . .
knowing what he said. 34.Whilehe thusspoke,therecameacloud,and overshadowedthem:andtheyfeared as they entered into the cloud.35. And there came a voice out ofthe cloud, saying This is my beloved Son: hear him. 36. And when the voice was past, Jesus was found alone.Andtheykeptitclose,andtold no man in those days any ofthose thingswhichtheyhadseen.
Theophylactus: Christo vacante orationi, Petrussomnodeprimitur:infirmusenimerat,et quod humanum erat implevit unde dicitur Petrusvero,etquicumilloerant,gravatierant somno.Excitatiautemgloriameiuscernunt,et duosviroscumeoundesequituretevigilantes viderunt maiestatem eius, et duos viros qui stabantcumillo. Chrysostomus in Matthaeum: Vel somnum vocat ingestum eis nimium stuporem ex illa visione: neque enim nocturnum tempus erat, sed lucis excellentia gravabat oculorum
THEOPHYL.WhileChristisengagedinprayer, Peterisheavywithsleep,forhewasweak,and did what was natural to man as it is said,But Peter and they that were with him wereheavy withsleep.Butwhentheyawake,theybeholdHis glory, and the two men with Him as it follows, Andwhentheywereawake,theysawhisglory, andthetwomenthatstoodwithhim. CHRYS. Or, by the word sleep, hemeansthat strangemazethatfelluponthembyreasonofthe vision. For it was not night time, but the exceedingbrightnessofthelightweigheddown
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debilitatem. Ambrosius: Premit enim incomprehensibilis splendordivinitatis,nostricorporissensus:nam sisolisradiumeregioneoculorumcontuentium corporeanequitaciescontinere,quomodoDei gloriam humanorum ferret corruptela membrorum? Et fortasse ideo gravati somno erant, ut resurrectionis viderent speciempost quietem. Itaque vigilantes videruntmaiestatem eius: nemo enim nisi vigilans gloriamvidet Christi.DelectatusestPetrus:etquemsaeculi huius illecebrosa non caperent, gloria resurrectionisillexitundesequituretfactumest cum discederent ab illo, ait Petrus adIesum: praeceptor,bonumestnoshicesse.
theirweakeyes. AMBROSE For the incomprehensible brightness of the Divine nature oppresses our bodily senses. For if the sight of the bodyis unabletocontainthesunsraywhenoppositeto theeyeswhichbeholdit,howcanthecorruption ofourfleshlymembersendurethegloryofGod? And perhaps they were oppressed withsleep, thataftertheirresttheymightbeholdthesightof the resurrection. Therefore when they were awaketheysawHisglory.Fornoone,excepthe iswatching,seesthegloryofChrist.Peterwas delighted, and as the allurements of thisworld enticedhimnot,wascarriedawaybythegloryof theresurrection.Henceitfollows,Anditcameto passastheydeparted,&c. CYRIL For perhaps holy Peter imagined that the kingdom of heaven was at hand, and thereforeitseemedgoodtohimtoabideonthe mount. DAMAS. It were not good for you, Peter, that Christ should abide there, for if He had remained,thepromisemadetoyouwouldnever receive its accomplishment. For neitherwould youhaveobtainedthekeysofthekingdom,nor
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Cyrillus: Aestimabat forsan divus Petrus imminere tempus regni Dei et ideoapprobat montisincolatum.
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 cohabitabisilliquiluxestetvita.
the tyranny of death been abolished.Seeknot blissbeforeitstime,asAdamdidtobemadea God. The time shall come whenyoushallenjoy thesightwithoutceasing,anddwelltogetherwith Himwhoislightandlife. AMBROSEButPeterdistinguishednotonlyby earnest feeling, but also by devout deeds, wishing like a zealous workman to buildthree tabernacles, offers the service of theirunited labor for it follows, let us make three tabernacles,oneforyou,&c. DAMAS. But the Lord ordained you not the builder of tabernacles, but of the universal Church. Your words have been broughttopass by your disciples, by your sheep, inbuildinga tabernacle, not only for Christ, but alsoforHis servants.ButPetersaidnotthisdeliberately,but through the inspiration of the Spirit revealing thingstocome,asitfollows,notknowingwhathe said. CYRIL He knew not what he said, forneither wasthetimecomefortheendoftheworld,orfor the Saints enjoyment of their promisedhope. And when the dispensation was now commencing,howwasitfittingthatChristshould
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Ambrosius: Petrus autem non solumaffectu, sedetiamfactorumdevotionepraestantior,ad aedificandatabernaculatriaimpigeroperarius, communis obsequii ministerium pollicetur sequitur enim et faciamus tria tabernacula: unumtibi,etunumMoysi,etunumEliae. Damascenus: Non autem te dominus tabernaculorum, sed universalis Ecclesiae constructoremconstituit:verbatuatuidiscipuli, oves tuae, mandaverunt effectui, Christo tabernaculum construentes, necnon et servis eius. Hoc autem non ex intentione Petrus proferebat, sed inspiratione spiritusrevelantis futuraundesequiturnesciensquiddiceret.
Cyrillus: Nesciebat etiam quiddiceret:neque enim aderat tempus finis saeculi, nec participandaeasanctispromissaespei:etcum iam sumeret exordium dispensatio, quopacto Christum oportebat desistere a mundi
dilectione,volentempatiproeo?
abandonHisloveoftheworld,Whowaswilling tosufferforit? DAMAS.ItbehovedHimalsonottoconfinethe fruitofHisincarnationtotheserviceofthoseonly who were on the mount, but to extend ittoall believers,whichwastobeaccomplishedbyHis crossandpassion. TITUSBOST.Peteralsowasignorantwhathe said,seeingthatitwasnotpropertomakethree tabernacles for the three. For the servantsare not received with their Lord, the creatureisnot placedbesidetheCreator. AMBROSE Nor does the condition of manin this corruptible body allow of making a tabernacletoGod,whetherinthesoulorinthe body, or in any other place and although he knewnotwhathesaid,yetaservicewasoffered whichnotbyanydeliberateforwardness,butits premature devotion, receives in abundancethe fruitsofpiety.Forhisignorancewaspartofhis condition,hisofferofdevotion. CHRYS. Or else Peter heard that it was necessaryChristmustdie,andonthethirdday riseagain,buthesawaroundhimaveryremote
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Damascenus: Decebat etiam non solum perstringere fructum incarnationis ad opus existentium in monte, sed diffundi adomnes credentesquodpercrucemetpassionemerat consummandum. Titus: Ignorabat etiam Petrus quod dixerat, quia non oportebat tribus tria tabernacula facere:nonenimconnumeranturdominofamuli, neccomparanturcreaturaecreatori.
Ambrosius: Neque capit humana conditio in hoc corruptibili corpore facere tabernaculum Deo, sive in animo, sive in corpore, sivein quolibet alio loco. Et quamvis nesciret quid diceret, tamen pollicebatur officium cui non inconsulta petulantia, sed praematura devotio fructuspietatisaccumulat:namquodignorabat, conditionisfuitquodpromittebat,devotionis.
Chrysostomus in Matthaeum: Vel aliter. Audiebat quod oportebat ipsum mori,ettertia die resurgere videbat autem multam
distantiam et solitudinem unde consideravit quod plurimam haberet locus tutelam obhoc 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. Augustinus de Cons. Evang: Quod autem hicLucasdixitdeMoyseetEliaetfactumest dum discederent ab illo, ait PetrusadIesum: praeceptor,bonumestnoshicesse,nondebet putaricontrariumeiquodMatthaeusetMarcus 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. Theophylactus: Petro autem dicente faciamus tria tabernacula, dominus tabernaculum non manufactum fabricat, et in eum ingreditur cum prophetis undesubditur haec autem illo loquente, facta est nubes, et obumbraviteos:utostenderetquodnonminor est patre: sicut enim in veteri testamento in nube habitare dominus dicebatur, sic etnunc
and solitary place he supposed thereforethat the place had some great protection. For this reason he said, It is good for us tobehere. Mosesatoowaspresent,whoenteredintothe cloud.Elias,whoonthemountbroughtdownfire fromheaven.TheEvangelistthen,toindicatethe confusionofmindinwhichheuttersthis,added, Notknowingwhathesaid. AUG.NowinwhatLukeheresaysofMosesand Elias,Anditcametopassastheydepartedfrom him, Peter said to Jesus, Master, itisgoodfor ustobehere,hemustnotbethoughtcontraryto Matthew and Mark, who have so connected Peterssuggestionofthis,asifMosesandElias werestillspeakingwithourLord.Fortheydidnot expresslystatethatPetersaiditthen,butrather weresilentaboutwhatLukeadded,thatasthey departed,PetersuggestedthistoourLord.
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,Whilehethusspoketherecameacloud and overshadowed them, to show that Hewas not inferior to the Father. For as in theOld Testament it was said, the Lord dwelt in the cloud,sonowalsoacloudreceivedourLord,not
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nubes suscepit dominum, non caliginosa,sed lucida. Basilius:Namobscuritaslegistransierat:sicut enimfumusabigne,sicnubesalucecausata est. Verum, quia nebula signumtranquillitatis est, quies futurae mansionis ostenditur per nubisoperimentum. Ambrosius: Divini enim spiritus est obumbratio ista, quae non caligat affectibus hominum,sedrevelatocculta. OrigenesinMatthaeum:Hancautemgloriam discipuli sufferre nequeuntes, procubuerunt humiliati sub potenti dextera Dei, nimium timentes, cum scirent quod dictum fuitMoysi: nonvidebithomofaciemmeam,etvivetunde sequiturettimueruntintrantibusillisinnubem. Ambrosius: Cognosce autem nubem istam non coacti aeris caligine piceam, et quae caelum tenebrarum horrore subtexat, sed lucidamnubem,quaenosnonpluvialibusaquis immadidet, sed qua mentes hominum invoce Dei omnipotentis emissa fidei ros rigavit sequiturenimetvoxfactaestdenube,dicens: hicestfiliusmeusdilectus.NonEliasfilius,non
adarkcloud,butbrightandshining.
BASILFortheobscurityoftheLawhadpassed awayforassmokeiscausedbythefire,sothe cloudbylightbutbecauseacloudisthesignof calmness,therestofthefuturestateissignified bythecoveringofacloud. AMBROSE For it is the overshadowing ofthe divineSpiritwhichdoesnotdarken,butreveals secretthingstotheheartsofmen. ORIGEN Now His disciples being unableto bear this, fell down, humbled under themighty handofGod,greatlytomafraidsincetheyknew what was said to Moses, No manshallseemy face,andlive.Henceitfollows,Andtheyfeared astheyenteredintothecloud. AMBROSE Now observe, that the cloud was not black from the darkness ofcondensedair, and such as to overcast the sky withahorrible gloom,butashiningcloud,fromwhichwewere not moistened with rain, but as the voiceof Almighty God came forth the dew offaithwas shedupontheheartsofmen.Foritfollows,And therecameavoiceoutofthecloud,saying,This
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Moyses filius sed hic est filius, quemsolum videtis.
ismybelovedSon:hearyouhim.Eliaswasnot His Son. Moses was not. But this istheSon whomyouseealone. CYRILHowthenshouldmensupposeHimwho is really the Son to be made or created,when GodtheFatherthunderedc.fromabove,Thisis my beloved Son! as if He said, Not oneofMy sons,butHewhoistrulyandbynatureMySon, according to whose example the others are adopted. He ordered them then to obeyHim, whenHeadded,Hearyouhim.AndtoobeyHim morethanMosesandElias,forChrististheend of the Law and the Prophets. Hence the Evangelist adds significantly, And when the voicewaspast,Jesuswasfoundalone. THEOPHYL. Lest in truth any one should suppose that these words, This is mybeloved Son,wereutteredaboutMosesorElias. AMBROSE They then departed, when our Lordsmanifestationhadbegun.Therearethree seen at the beginning, one at the endforfaith beingmadeperfect,theyareone.Thereforeare they also received into the body of Christ, becausewealsoshallbeoneinChristJesusor perhaps, because the Law and theProphets
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Cyrillus: Qualiter ergo oportebat eum qui reverafiliusest,factumvelcreatumexistimare, Deo patre desuper intonante hic est filius meus? Quasi dicat: non unus ex filiis,sedqui vere et naturaliter est filius adcuiusexemplar alii sunt adoptivi. Illi ergo iussit obedire,cum subditipsumauditeetmagisquamMoysenet Eliam, quia Christus est finis legis et prophetarum unde signanter Evangelista subdit et dum fieret vox, inventus est Iesus solus.
Theophylactus:Nescilicetputaretaliquishoc dictumhicestfiliusmeusdilectus,deMoysevel Eliafuisseprolatum. Ambrosius:Recesseruntergoilliubicoeperat dominus designari. Tres etiam in principio videntur, unus in fine: perfecta enimfineunum 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.
cameoutfromtheWord. 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 transactislegalibus. 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 cordefidem quampercepitservat,tuncluceapertaevisionis quaecredideratcontemplabitur. THEOPHYL. Now those things which began fromtheWord,endintheWord.Forbythishe impliesthatuptoacertaintimetheLawandthe Prophetsappear,ashereMosesandEliasbut afterwards, at their departure, Jesus isalone. FornowabidestheGospel,legalthingshaving passedaway. BEDE And mark, that as when our Lordwas baptized in Jordan, so also when He was glorifiedontheMount,themysteryofthewhole Trinity is declared, for His glory which we confess at baptism, we shall see at the resurrection. Nor in vain does the Holy Spirit appearhereinthecloud,thereintheformofa dove,seeingthathewhonowpreserveswitha simple heart the faith which he receives, shall then in the light of open vision lookuponthose thingswhichhebelieved. ORIGEN Now Jesus wishes not thosethings whichrelatetoHisglorytobespokenofbefore His passion. Hence it follows, And they kept it close. For men would have been offended, especiallythemultitude,iftheysawHimcrucified Whohadbeensoglorified.
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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 quicquamexhis quae viderant: offensi enim fuissent, et praecipue vulgus, si vidisset crucifigi eumqui
sicfueratglorificatus. Damascenus: Hoc etiam praecepit dominus, sciens discipulos imperfectos, qui nondum sortitierantplenamspiritusparticipationemne 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 thattheyhadnotyetreceivedthefullmeasureof the Spirit, lest the hearts of otherswhohadnot seen should be prostrated by sorrow, andlest thetraitorshouldbestirreduptoafrantichatred.
Lectio8 37 . 38 , , , ,39 , , ' : 40 , . 41 ,

37.Anditcametopass,thatonthenext day,whentheywerecomedownfromthe hill, much people met him. 38. And, behold,amanofthecompanycriedout, saying,Master,Ibeseechyou,lookupon myson:forheismyonlychild.39.And, lo, a spirit takes him, and hesuddenly criesoutandittearshimthathefoams again, and bruising him hardly departs from him. 40. And I besought your disciplestocasthimoutandtheycould not. 41. And Jesus answering said,O faithless and perverse generation,how long shall I be with you, andsufferyou? Bringyoursonhither.42.Andashewas yet a coming, the devil threwhimdown,
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, . 42 : , . 43a .
and tore him. And Jesus rebuked the uncleanspirit,andhealedthechild,and delivered him again to his father. 43a. And they were all amazed atthemighty powerofGod.
Beda: Loca rebus congruunt. In monte dominus orat, transformatur, discipulis arcanasuaemaiestatisaperuitininferiora descendens,turbaeoccursuexcipiturunde dicitur factum est autem in sequenti die, descendentibus illis de monte,occurritillis turba multa. Sursum patris vocem pandit, deorsum spiritus malos expellit unde sequitur et ecce vir de turba exclamavit dicens: magister, obsecro te, respice in filiummeum.
BEDE Certain places accord with certainevents. OntheMountourLordprays,istransfigured,reveals the secrets of His glory to His disciples asHe descends to the lower parts, He is received bya largeconcourse.Asitissaid,Anditcametopass, thatonthenextday,whenhewascomedownfrom the hill, much people met him. Above Hemakes knownthevoiceoftheFather,belowHeexpelsthe evil spirits. Hence it follows, And, behold,amanof the company cried out, saying, Master, I beseech youlookuponmyson.
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Titus: Videtur mihi sapiens quidem hic esse non enim dixit salvatori: fac hoc vel istud sed respice. Hoc enim sufficit ad salutem,sicutprophetadicebat:respicein me, et miserere mei. Et dicit infilium 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 apprehenditeum,etsubitoclamat,etelidit, etdissipateumcumspuma,etvixdiscedit dilanians eum. Deinde videtur criminari discipulossedmagisrespondit,quodiuste verecundiam deposuerit, dicens et rogavi discipulos tuos ut eicerent illum, etnon potuerunt quasi dicat: non putes quod leviter ad te pervenerim: stupenda est dignitas tua, nec statim te molestavi: ad discipulos tuos accessi primo nuncquia noncuraverunt,cogorproficisciadteunde et dominus non ipsum, sed genus incredulum increpat sequitur enim respondens autem Iesus dixit: ogeneratio infidelis et perversa, usquequo ero apud vos,etpatiarvos?
TITUSBOST.Itseemsindeedtomethatthiswasa wiseman.ForhesaidnottotheSavior,Dothisor that, but, Look on my son, for this suffices forHis salvationastheprophetsaid,Lookonme,andhave mercyonmeandhesays,onmyson,toshowthat his was a reasonable forwardness in crying out aloud among the multitude. He adds, for heismy only child. As if to say, There is none other Ican expecttobetheconsolationofmyoldage.Henext enters into the sufferings, that he may movehis Hearer to compassion, saying, And, lo, the spirit takes him. He then seems to accusethedisciples, buthisanswerisratherajustificationofhiscasting asidehisfear,saying,AndIbesoughtyourdisciples to cast him out: and they could not. As if he said, ThinknotthatIhavecomelightlytoYou.Marvelousis Yourgreatness!IdidnotintrudeuponYourpresence at once, but went first to Your disciples.Because theyfailedtoworkthecure,Iamnowcompelledto approach You. Our Lord therefore does not blame him, but the faithless generation for itfollows,And Jesus answering said, Of faithless and perverse generation.
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ChrysostomusinMatthaeum: Sedhunc hominem multum infirmari in fide, Evangeliorum Scriptura ostendit ex pluribus ex eo scilicet quod dixit: adiuva incredulitatemmeam,et:sipotes,etexeo quod Christus dixit: credenti omnia possibiliasunt. Cyrillus: Unde melius puto incredulum reputatum daemoniaci patrem, quod et sacros apostolos obiurgavit, dicens eos non posse imperare Daemonibus potius autemerathonorandoDeumabeopetere gratiam annuit enim veneratus.Quiautem dicit debilitari erga virtutem quae est in spiritusmalignos,eosquiaChristoadepti 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 tuaeinfidelitatis,gratiaeffectumsortitanon est. Chrysostomus: Non autem dirigit sermonem ad eum tantum, sedadomnes
CHRYS. But that this man was muchweakenedin faith, the writings of the Gospel show usinseveral places. In that place where he says, Help youmy unbelief and, If you can. And in that whereChrist said,Allthingsarepossibletohimthatbelieves,&c.
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,sayingthattheycouldnotsubduetheevil spirits. But it were better to havesoughtfavorfrom God by honoring Him, for He has respect to them thatfearHim.Buthewhosaysthatthoseareweak withrespecttotheirpoweroverevilspirits,whohave obtainedthatpowerfromChrist,calumniatesrather the grace than those who are adorned withthat grace in whom Christ works. Christ is therefore offendedwiththeaccusationofthesaints,towhom wasentrustedthewordofholypreaching.Wherefore the Lord rebukes him and those like-mindedwith him,saying,Ofaithlessandperversegeneration.As if He said, Because of your unbelief thegracehas notreceiveditsaccomplishment.
CHRYS.NowHedoesnotdirectHiswordstohim alonebuttoalltheJews,lestHeshouldcausehimto
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Iudaeos,nefaciateumhaesitare:oportebat enimscandalizariquamplures. Theophylactus: Quod autem dicit perversa,demonstratquodnonaprincipio, neque naturaliter inerat eis malitia sed natura quidem erant recti semenAbrahae existentes,sedpermalitiamerantperversi. Cyrillus: Quasi nescientes procedere rectis incessibus. Cum eis autem qui sic sunt dispositi, Christus commorari dedignaturundediciturusquequoeroapud vos, et patiar vos? Ferens quasimoleste eorum conversationem propter pravitatem ipsorum. Chrysostomus: Per hoc etiam ostendit desideratum sibi esse suum recessum,et quod non erat grave crucispatibulum,sed magisipsorumconversatio. 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? Intantumautem
doubt. For it must have been that many were offended. THEOPHYL. By the word perverse, Heshowsthat this wickedness in them was not originally or by nature,forbynatureindeedtheywereupright,being theseedofAbraham,butbecamepervertedthrough malice. CYRILAsifnotknowinghowtocontinueintheright beginnings.NowChristdisdainstodwellwiththose who are thus disposed. Hence He says, Howlong shallIbewithyou,andsufferyou?Feelingtroubled withtheircompany,becauseoftheirevildeeds.
CHRYS. Hereby also He shows thatHisdeparture wasdesiredbyHim,notbecausethesufferingofthe crosswasgrievous,butrathertheirconversation.
BEDE Not that weariness has overcome His patience,butafterthemannerofaphysician,when he sees a sick man acting contrary to his commands,hesays,HowlongshallIcometoyour housewhenIorderonething,youdoanother.Butto prove that He was not angry with theman,butwith
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non est iratus homini, sed vitio, ut statim intuleritadduchucfiliumtuum. 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 Daemoniumet dissipavit ut sic prius exprimaturpassio, deindeadhibeaturremedium.
thesin,Heimmediatelyadded,Bringyoursonhither.
TITUSBOST.Hemightindeedhavehealedhimby His simple command, but He makes hissufferings public, bringing, the weak in faith to the sight of things present. Then the devil, when heperceived our Lord, rends and dashes the child down asit follows,Andashewasyetacoming,thedevilthrew him down, and tore him that so first thesufferings should be made manifest, then the remedy be applied. CHRYS.TheLordhoweverdoesthisnotfordisplay, but for the fathers sake, that uponseeingthedevil disturbed at the mere summons, he might thusat least be led to the belief of the futuremiraclesof which it follows, And Jesus rebuked theunclean spirit,andhealedthechild,anddeliveredhimagain tohisfather. CYRIL Now before not his father but thedevil possessedhim,butnowtheEvangelistaddsthatthe people were astonished at the greatness of God, saying,Andallwereamazedatthemightypowerof God, which he says, because of the giftofChrist, whoconferredontheholyApostlesalsothepowerof workingdivinemiracles,andhavingthemasteryover
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Chrysostomus: Non tamen hocdominus adostentationemfacit,sedcausapatrisut cum viderit Daemonium conturbaripropter solamvocationem,sicsalteminducaturad fidem futuri miraculi de quo sequitur et increpavit Iesus spiritum immundum, et sanavitpuerum,etreddiditillumpatrieius. Cyrillus:Anteaautemnoneratpatris,sed Daemonis occupantis. Subdit autem Evangelista stupere plebem in magnaliis Dei, dicens stupebant autem omnes in magnitudineDei,quoddicitpropterdonum Christi,quisacrisquoqueapostoliscontulit potestatem agendi divina miracula, et
imperandiDaemonibus. Beda: Mystice autem pro qualitate meritorum quotidie aliis ascenditdominus, dum perfectos, quorum conversatio in caelisest,sublimiusextollendoglorificat,et de aeternis instruit, et docet quaeaturbis audiri non valent aliis autem descendit, dumterrenosetinsipientesconfortat,docet et castigat. Hunc autem daemoniacum Matthaeus lunaticum, Marcus surdum et mutumdescribit:significatenimillosquiut luna mutantur, per diversa vitiacrescentes et decrescentes qui muti sunt non confitendo fidem, et surdi, necipsumfidei audiendo sermonem. Dum puer autemad dominumaccedit,eliditur:quiaconversiad 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 illatadispendia.Nonpuerumautemquivim patiebatur, sed Daemonem qui inferebat increpat: quia qui peccantem emendare desiderat, vitium arguendo et odiendo depellere, sed hominem debet amando refovere, donec sanatum spiritualibus Ecclesiaepossitredderepatribus.
evilspirits. BEDE Now in a mystical manner inproportionto their deserts does our Lord daily ascendtosome men, seeing that the perfect and those whose conversation is in heaven, He glorifies byexalting higher, instructing them in things eternal, and teachingthemthingswhichcannotbeheardbythe multitude, but to others he descends, in thatHe strengthens the earthly and foolish men, teaching and chastening them. Now this demoniac Matthew calls a lunatic Mark, deaf and dumb.Matthew signifiesthosewhochangeasthemoon,increasing anddecreasingthroughdifferentvices,Markthose, whoaredumbinnotconfessingthefaith,deafinnot hearings the very word of faith. While the boyis coming to our Lord, he is dashed to theground because men when turned to the Lord are often grievouslyafflictedbythedevil,thathemayinstilla hatredofvirtue,orrevengetheinjuryofhisexpulsion. AsinthebeginningoftheChurchhewagedasmany fierceconflictsashehadtobewaillossessuddenly broughtuponHiskingdom.ButourLordrebukesnot theboywhosufferedviolence,buttheevilspiritwho inflicted it for he who desires tocorrectthesinner, ought by reproof and abhorrence to driveawaythe vice,buttorevivethemanbygentleness,untilhecan restorehimtothespiritualfatheroftheChurch.
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Lectio9 43b ,44 , . 45 , ' , . 43b.-Butwhiletheywonderedevery oneatallthingswhichJesusdid,he said to his disciples, 44. Letthese sayingssinkdownintoyourears:for the Son of man shall be delivered into the hands of men. 45.Butthey understood not this saying, andit was hid from them, that they perceived it not: and theyfearedto askhimofthatsaying.
Cyrillus:OmniaquaecumqueoperabaturIesus, admiratione digna penes omnes erant: irradiabatenimquiddampraecipuumetdivinum in qualibet operatione ipsius, secundum illud: gloriametdecoremsuperponesei.Etsiomnes quidem mirarentur in his quae faciebat, ipse tamenhaecquaesequuntur,nonomnibus,sed discipulis retulit unde dicitur omnibusque mirantibus in omnibus quae faciebat, dixit ad
CYRIL Every thing that Jesus did claimed admirationfromallmenforapeculiaranddivine light reflected upon each of His works, accordingtothePsalms,honorandmajestywill you lay upon him. Although all indeed man marveled at those things which He did,He however addresses what follows, not toall,but to His disciples as it is said, Butwhilethey wondered every one, &c. He had shownHis
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discipulos suos: ponite vos in cordibusvestris sermonesistos.Ostenderatinmontediscipulos gloriamsuam,etposthocliberaveratquemdam aspiritunequamsedoportebateumsustinere passionem pro nobis. Poterantautemdiscipuli conturbari dicentes: numquid decepti sumus dum Deum esse eum arbitraremur? Utergo scirent quid circa ipsum futurum erat, velut quoddamdepositumiubeteosinmentehabere passionis mysterium, dicens ponite vos in cordibus vestris. Quod dicit vos, distinguiteos ab aliis: neque enim oportebat vulgaresscire quoniam passurus esset sed erant potius certificandi quoniam mortuus resurgeret, destruensmortem,nescandalizarentur. Titus: Cunctis igitur admirantibus signa,ipse praenuntiatpassionem:nonenimsignasalvant, sedcruxbeneficiapraestatundesubditurfilius enim hominis futurum est ut tradaturinmanus hominum. Origenes in Matthaeum: Non autem exprimit manifesteaquotradendussit:aliquisenimdicit eumtradendumaIuda,aliquisapopulo.Paulus autemdicitquodDeuspaterpronobisomnibus tradidit eum sed Iudas tamquam propecunia tradens eum hostiliter prodidit sed pater beneficiicausa.
gloryonthemounttoHisdisciples,andafterthis 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 thenbeen deceived in that we thought him to beGod? Thattheymightknowthenwhatwastohappen toHim,Hebidsthemlayupintheirmindsasa certain deposit the mystery of His passion, saying, Let these sayings sink down inyour hearts.Bythewordyour,Hedistinguishesthem fromothers.Forthemultitudewerenottoknow that He was about to suffer, but wereratherto be assured that the dead would rise again, destroyingdeath,lesttheyshouldbeoffended. TITUSBOST.Whileallthuswerewonderingat the miracles, He foretell His passion. For miraclesdonotsave,butthecrossconveysthe benefit. Hence he adds, For the Son of man shallbedeliveredintothehandsofmen. ORIGEN But it is not clearly expressed by whom He is to be delivered, foronesays,that He is to be delivered up by Judas,anotherby the devil but Paul says, that God theFather delivered Him up for us all but Judas, ashe delivered Him up for money, did ittraitorously, theFatherforHismerciessake.
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Theophylactus: Eorum autem infirmitati dominus condescendens et eos disciplina quadamgubernans,quoddecrucedictumest, intelligere non permisit unde sequitur at illi ignorabant verbum istud, et erat velatum ante eosutnonsentirentillud. Beda:Haecignorantiadiscipulorumnontamde tarditatequamdeamorenasciturquicarnales adhuc, et mysterii crucis ignari, quem Deum verum crediderunt, moriturum credere nequiverunt: et quia per figuras eum saepe loquentemaudiresolebant,etiamquaedesua traditione loquebatur, figurative eum illud significareputabant.
THEOPHYL.NowourLordincondescensionto theirinfirmitiesandgoverningthemwithakind ofeconomy,didnotpermitthemtounderstand what was said of the cross as it follows,But theyunderstoodnot.
BEDE This ignorance of the disciples proceeds not so much from slowness of understanding as from affection, for sincethey were yet carnal and ignorant of the mysteryof thecross,theycouldnotbelievethatHewhom theythoughttobereallyGodwouldsufferdeath. And because they were often accustomedto hearHimspeakbyfigure,theythoughtthatHe meant figuratively something else, by whatHe saidofHisbetrayal. CYRIL Now some one perhaps will say,How werethedisciplesignorantofthemysteryofthe cross, seeing that it was touched upon in severalplacesbytheshadowsoftheLaw?But asPaulrelates,Eventothisday,whenMosesis read, the vale is upon their hearts.Itbecomes then those who approach Christ, to say,Open you my eyes, that I may behold, the wonderful thingsoutofyourlaw.
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Cyrillus: Dicet autem aliquis forsan: qualiter ignoraverunt discipuli crucis Christimysterium, cum per umbram legis in pluribus locis tangeretur?Sed,utPauluscommemorat,usque ad hodiernum diem, quando legitur Moyses, velamen adiacet cordi eorum. Expedit ergo accedentesadChristumdicere:detegeoculos meos,etcontemplabormirabiliadelegetua.
Theophylactus: Vide etiam discipulorum reverentiam in hoc quod sequitur et timebat interrogare eum de hoc verbo: nam timor gradusestreverentiae.
THEOPHYL. Mark also the reverence of the disciplesinwhatfollows,And,theyfearedtoask him of that saying. For fear is the first stepto reverence.
Lectio10 46 , . 47 ' , 48 , , : . 49 ,, , '.50 , , ' .

46. Then there arose a reasoning amongthem,whichofthemshouldbe greatest. 47. And Jesus, perceiving thethoughtoftheirheart,tookachild, and set him by him, 48. Andsaidto them, Whosoever shall receive this child in my name receives me: and whosoevershallreceivemereceives him that sent me: for he thatisleast among you all, the same shall be great. 49. And John answered and said,Master,wesawonecastingout devils in your name andweforbade him, because he follows not withus. 50.AndJesussaidtohim,Forbidhim not:forhethatisnotagainstusisfor us.
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Cyrillus: Insidiatur Diabolus multimode diligentibus optimam vitam et si quidemper 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 suorumundediciturintravitautemcogitatioin 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. Theophylactus: Videtur autem hanc passionem ex hoc ortam fuisse quod daemoniacumcurarenonvaluerunt,eisdehoc altercantibus uno dicente quod non propter meam impotentiam, sed alterius curari non valuit, ut ex hoc accensa contentiofueritquis eorummaioresset. Beda: Vel quia viderant Petrum, Iacobumet
CYRIL The devil lays plots of various kindsfor themthatlovethebestwayoflife.Andifindeed bycarnalallurementshecangainpossessionof amansheart,Hesharpenshisloveofpleasure but if a man has escaped these snares,he excitesinhimadesireofglory,andthispassion for vain-glory had seized some one of His apostles. Hence it is said, Then there arosea reasoningamongthem,whichofthemshouldbe thegreatest.Fortohavesuchthoughts,belongs tohimwhodesirestobesuperiortotherestbutI thinkitimprobablethatallthedisciplesgaveway tothisweaknessandthereforesupposethatthe Evangelist, not to seem to lay thechargetoany individual,expresseshimselfindefinitely,seeing, thattherearoseareasoningamongthem. THEOPHYL.Nowitseemsthatthisfeelingwas excited by the circumstance of their notbeing able to cure the demoniac. And whiletheywere disputingthereupon,onesaid,Itwasnotowingto myweakness,butanothers,thathecouldnotbe curedandsotherebywaskindledastrifeamong them,whichwasthegreatest. BEDEOr,becausetheysawPeter,James,and
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Ioannemseorsumductosinmontem,etPetro claves regni caelorum promissas fuisse, irati sunt,velipsostresceteris,velPetrumomnibus esse praelatum: vel quia tributi solutione Petrum ipsi domino parificatum viderant, ipsum prae ceteris arbitrabantur praeferendum. Sed diligens lector hancintra eos quaestionem etiam ante didrachma redditum inveniet fuisse versatam. Denique MatthaeushocinCapharnaummemoratesse gestum. Dicit autem Marcus: et venerunt Capharnaum. Qui cum in domo essent, interrogabateos:quidinviatractabatis?Atilli tacebant: siquidem inter se in via disputaverantquisillorumessetmaior. Cyrillus: Dominus autem, qui novit salvos facere, videns in mente discipulorum super hoc cogitationem exortam, velut quamdam amaritudinis radicem, priusquamaugmentum susciperet, radicitus eam evellit: cum enim inchoant passiones in nobis, facile devincuntur sed auctae difficilesuntmobiles unde sequitur at Iesus videns cogitationes cordis eorum, apprehendit puerum etstatuit illum penes se. Discat qui nudumhominem putat esse Iesum, se errasse quamvisenim verbum caro factum sit, mansit tamenDeus: nam solius Dei est posse rimari corda et
John, taken apart to the mount, and thekeysof the kingdom of heaven promised to Peter, they wereangrythatthesethree,orPeter,shouldhave precedence over all or because inthepayment of the tribute they saw Peter made equaltothe Lord,theysupposedhewastobeplacedbefore therest.Buttheattentivereaderwillfindthatthe question was raised among them before the paymentofthepenny.ForintruthMatthewrelates thatthistookplaceatCapernaumbutMarksays, And he came to Capernaum, and being the house, he asked them, What was it that you disputedamongyourselvesintheway?Butthey heldtheirpeace,forbythewaytheyhaddisputed amongthemselveswhoshouldbethegreatest. CYRIL But our Lord, Who knew how to save, seeing in the hearts of the disciplesthethought that had risen up thereupon as itwereacertain rootofbitterness,plucksitupbytherootsbefore itreceivedgrowth.Forwhenpassionsfirstbegin inus,theyareeasilysubduedbuthavinggained strength,theyarewithdifficultyeradicated.Hence it follows, And Jesus perceiving the thoughtof their heart &c. Let him who thinks Jesus tobe mereman,knowthathehaserred,fortheWord, althoughmadeflesh,remainedGod.ForitisGod alone Who is able to search into the heart and reins.Butintakingachild,andplacingitbeside
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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,etmanetinsimplicitatecogitationum:non ambit honores, nec novit cuiusvis praerogativaemodum,necrefugitvideriminus se habere, non multam gerit severitatem in mente et corde. Tales autem dominus amplexatur, et diligit, et prope sedignatur habere, quasi qui elegerunt quae sua sunt sapere.Aitenim:disciteame,quiamitissum et humilis corde unde sequitur et ait: quicumquesusceperitpuerumistuminnomine meo, me recipit quasi dicat: quando unaet eademestmerceshonorantibussanctos,sive forsan minimus sit, sive praeclarus honoreet gloria,quiaineoChristussuscipiturquomodo non vanum est petere invicem fungi praerogativa? Beda: In hoc autem vel simpliciterpauperes Christiabhisquivelintessemaiores,proeius docet honore suscipiendos vel malitia parvulosistosessesuadetundecumdiceret quicumque susceperit puerum istum, additin nominemeoutscilicetformamvirtutis,quam
Him, He did it for the Apostles sake andours. For the disease of vain-glory feedsgenerallyon those who have the preeminence among other men.Butachildhasapuremindandunspotted heart, and abides in simplicity of thought he courtsnothonors,norknowsthelimitseachones power,norshunsseemingtobeinferiortoothers, bearingnomorosenessinhismindorheart.Such the Lord embraces and loves, and thinksthem worthytobenearHim,asthosewhohadchosen totasteofthethingswhichareHisforHesays, 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 myname, receives me. As if He were to say, Seeingthat there is one and the same reward tothosethat honorthesaints,whetherperchancesuchanone betheleast,oronedistinguishedforhonorsand glory,forinhimisChristreceived,howvainisitto seetohavethepreeminence
BEDE Now herein He either teaches, thatthe poor of Christ are to be received by thosewho wish to be greater simply for His honor, orHe persuades men that they are children inmalice. HencewhenHesaid,Whoevershallreceivethat child,headds,inmynamethatintruththeymay
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natura duce puer observat, ipsi pronomine Christi rationis industria sequantur. Sedquia etseinpuerosuscipidocet,etipsepuernatus est nobis, ne putaretur hoc esse solumquod videbatur, subiunxit et quicumque merecipit, recipit illum qui misit me: talem se utiqueac tantum credi volens, qualis et quantus est pater.
pursue with diligence and reason for Christs namethatformofvirtuewhichthechildobserves, withonlynatureforitsguide.ButbecauseHealso teaches that He is received in thechild,andHe Himself was born to us a child lestitshouldbe thought that this was all which was seen,He subjoined, And whoever shall receive me, receives him that sent me wishing verily tobe believed, that as was the Father, such and so greatwasHe. AMBROSEForhewhoreceivesthefollowersof Christ,receivesChristandhewhoreceivesthe image of God, receives God but becausewe cannotseetheimageofGod,ithasbeenmade presenttousbytheincarnationoftheWord,that the divine nature which is above us, maybe reconciledtous. CYRIL Now He still more plainly conveys the meaningoftheprecedingwords,saying,Forhe that is least among you all, the same shall be greatinwhichHespeaksofthemodestmanwho fromhonestythinksnothinghighofhimself. THEOPHYL. Because then our Lord hadsaid, Hewhoisleastamongyouall,thesameshallbe great, John feared, lest perhaps theyhaddone
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Ambrosius: Qui enim imitatorem Christi recipit, Christum recipit et quiimaginemDei recipit,Deumrecipit.SedquiaimaginemDei non poteramus videre, facta est nobis per incarnationem verbi praesens, ut reconciliaretur nobis quae supra nos est, divinitas. Cyrillus: Adhuc autem magis insinuat praemissi verbi intentionem, dicens namqui minorestintervosomnes,hicmaiorest.Quod demodestodicit,quinihildesesublimeputat propterhonestatem. Theophylactus: Quia dominus dixerat qui minorestintervosomnes,hicmaiorest,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 Ioannesdixit:praeceptor,vidimusquemdamin nomine tuo eicientem Daemonia, et prohibuimuseum:nonquideminvidentes,sed operationem miraculorum diiudicantes: non enim cum eis miraculorum potestatem acceperat, neque eum dominus miseratsicut illos, neque Iesum in omnibus sequebatur undesubditquinonsequiturtenobiscum. Ambrosius: Ioannes enim plurimumdiligens, et ideo redamatus plurimum, excludendum putatbeneficioeumquinonutaturobsequio.
wrong in hindering a certain man by their own power. For a prohibition does not show the probitor to be inferior, but to be onewhothinks himself somewhat superior. Hence it is added, And John answered and said, Master, wesaw one casting out devils in your name, andwe forbade him. Not indeed from envy, but to distinguishtheworkingofmiracles,forhehadnot received the power of working miracles with them,norhadtheLordsenthimasHedidthem nor did he follow Jesus in all things. Hencehe adds,becausehefollowsnotwithus. AMBROSEForJohnlovingmuch,andtherefore muchbeloved,thinksthattheyshouldbeexcluded from the privilege who did not practice obedience. CYRILButweoughttoconsidernotsomuchthe workerofthemiracles,asthegracewhichwasin him, who, by the power of Christ,performed miracles. But what if there should beboththose which be numbered together with theApostles, and those who are crowned with the graceof ChristtherearemanydiversitiesinChristsgifts. But because the Savior had given theApostles powertocastoutevilspirits,theythoughtnoone elsebutthemselvesalonewaspermittedtohave this privilege granted to him, and thereforethey
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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 donorumsedquiatradiditsalvatorpotestatem apostolis ut spiritus immundos eicerent, putaverunt nulli aliorum quam sibi solislicere concessam gerere dignitatem et ideo accedunt sciscitantes si liceat et aliis hoc
agere.
cometoinquireifitwerelawfulforothersalsoto dothis. AMBROSE Now John is not blamed,because hedidthisfromlove,butheistaughttoknowthe differencebetweenthestrongandtheweak.And therefore our Lord though He rewards the stronger, yet does not exclude the weak asit follows,AndJesussaidtohim,Forbidhimnot,for hethatisnotagainstyouisforyou.True,OLord. For both Joseph and Nicodemus, throughfear Your secret disciples, when the timecame,did not refuse their offices. But still since yousaid elsewhere,Hethatisnotwithmeisagainstme, andhethatgathersnotwithmescatters,explain to us lest the two seem contrarytooneanother. And it seems to me, if any oneconsidersthe Searcher of hearts, he cannot doubt thatevery mansactionisdistinguishedbythemotiveofhis heart. CHRYS.ForintheotherplacewhenHesaid,He that is not with me is against me,Heshowsthe Devil and the Jews to be opposed toHimbut hereHeshowsthathewhoinChristsnamecast outdevils,ispartlyontheirside. CYRILAsifHesaid,Onthesideofyouwholove
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Ambrosius: Non reprehenditur autem Ioannes,quiaamorefaciebat,seddocetur,ut noverit infirmorum esse firmorumque distantiam. Et ideo dominus etsi fortiores remunerat, tamen non excludit infirmos unde sequitur et ait ad illos Iesus:noliteprohibere: quienimnonestadversumvos,provobisest. Bene, domine: nam et Ioseph etNicodemus, occulti discipuli propter metum, in tempore tamensuumtibiofficiumnonnegaverunt.Sed tamen, quia alibi dixisti: qui nonestmecum, 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 uniuscuiusquefactummentediscerni.
Chrysostomus: Illic enim cum dixit: quinon est mecum, adversum me est, ostendit DiabolumetIudaeossibiessecontrarioshic autem ostendit eum qui in nomine Christi Daemoneseiciebat,inpartecumeisexistere. Cyrillus:Quasidicat:provobis,quiChristum
diligitis, sunt qui prosequi volunt quae ad ipsius gloriam spectant, eiusdem gratia coronati. Theophylactus: Mirare autem Christi virtutem, qualiter per indignos et non discipulos eius gratia operatur sicut et per sacerdotes sanctificantur homines, quamvis sacerdotessanctinonfuerint. Ambrosius: Cur autem hic eos quipossunt per manus impositionem immundisimperare spiritibus in nomine Iesu, negat esse prohibendos?SecundumMatthaeumdicithis: non novi vos. Sed advertere debemus, non esse sententiarum discordiam sed illud censeri,quodnonsolumofficiiinclericos,sed etiam virtutis opera requirantur tantumque esse Christi nomen, ut etiam parum sanctis opituleturadpraesidium,etsinonopituleturad gratiam: unde nemo purgati hominis sibi gratiamvindicet,inquoaeterninominisvirtus operatasit:nonenimmeritosuoDiabolus,sed odiosuivincitur. Beda: Itaque in haereticis etmalisCatholicis non sacramenta communia in quibus nobiscumsuntetadversumnosnonsunt,sed
Christ,arealltheywhowishtofollowthosethings which conduce to His glory, being crownedwith Hisgrace. THEOPHYL.MarvelthenatthepowerofChrist, how His grace works by means of theunworthy andthosewhoarenotHisdisciples:asalsomen are sanctified through the priests, althoughthe priestsbenotholy. AMBROSENowwhydoesHeinthisplacesay that they are not to be hindered, who bythe imposition of hands can subdue the unclean spirits, when according to Matthew, He saysto these,Ineverknewyou?Butweoughttoperceive thatthereisnodifferenceofopinion,butthatthe decisionisthis,thatnotonlytheofficialworksbut works of virtue are required in apriest,andthat the name of Christ is so great, that even tothe unholy it serves to give defense, butnotgrace. Let no one then claim to himself the graceof cleansingaman,becauseinhimthepowerofthe eternalNamehasworked.Fornotbyyourmerits, butbyhisownhatred,thedevilisconquered. BEDEThereforeinhereticsandfalseCatholics, it becomes us to abhor, and forbid not the common sacraments in which they are withus,
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divisionem paci veritatique contrariam, qua adversumnossunt,etdominumnonsequuntur nobiscum,detestarietprohiberedebemus.
and not against us, but the divisions contraryto peace and truth, wherein they are againstusas followingnottheLord.
Lectio11 51 , 52 . , : 53, .54 , , 55. 56 . 51.Anditcametopass,whenthetime was come that he should bereceived up,hesteadfastlysethisfacetogoto Jerusalem, 52. And sent messengers before his face: and they went, and enteredintoavillageoftheSamaritans, tomakereadyforhim.53.Andtheydid notreceivehim,becausehisfacewas as though he would go toJerusalem. 54.AndwhenhisdisciplesJamesand Johnsawthis,theysaid,Lord,willyou that we command fire to come down fromheaven,andconsumethem,even as Elias did? 55. But he turned, and rebuked them, and said, youknownot whatmannerofspirityouareof.56.For theSonofmanisnotcometodestroy menslives,buttosavethem.Andthey wenttoanothervillage.
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Cyrillus: Cum immineret tempus quo decebatdominum,peractapassionesalubri, caelum ascendere, decrevit ascendere Ierosolymamundediciturfactumestautem, dumcomplerenturdiesassumptioniseius,et ipsefaciemsuamfirmavitutiretinIerusalem. Titus: Quia ibi oportebat verum agnum offerri,ubifiguralisagnusimmolabatur.Dicit autemfirmavitfaciemsuamidest,nonhucet illuc ibat, nec perambulabat vicos et municipia,seditertenebatversusIerusalem.
CYRILWhenthetimewasnearathandinwhichit behoved our Lord to accomplish His-life-giving Passion,andascenduptoheaven,Hedetermines togouptoJerusalem,asitissaid,Anditcameto pass,&c.
TITUSBOST.Becauseitwasnecessarythatthe true Lamb should there be offered, where the typical lamb was sacrificed but it is said,he steadfastly set his face, that is, He wentnothere and there traversing the villages and towns,but keptonHiswaystraighttowardsJerusalem. BEDE Let then the Heathen cease tomockthe Crucified,asifHewereaman,whoitisplain,as God,bothforesawthetimeofHiscrucifixion,and going voluntarily to be crucified, sought with steadfastface,thatis,withresoluteandundaunted mind,thespotwhereHewastobecrucified.
Beda:CessentergoPaganiquasihominem 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. Cyrillus:Misitautemnuntiosparaturoseiet comitibuseiushospitiumquicumivissentad terram Samaritanorum, non fueruntadmissi unde sequitur et misit nuntios ante conspectum suum et euntes intraverunt in
CYRIL And He sends messengers to makea placeforHimandHiscompanions,whowhenthey came to the country of the Samaritans werenot admitted, as it follows, And sent messengers beforehisfaceandtheywent,andenteredintoa
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civitatem Samaritanorum, ut pararent illi. Et nonreceperuntillum. Ambrosius: Disce quia recipi noluit abhis quossciebatnonsimplicimenteconversos nam si voluisset, ex indevotis devotos fecisset sed Deus quos dignatur vocat,et quem vult religiosum facit. Cur autem non receperunt, Evangelista memorat dicens quiafacieseiuserateuntisinIerusalem.
village of the Samaritans, to make ready forhim. Andtheydidnotreceivehim. AMBROSE Mark that He was unwilling to be receivedbythosewhoHeknewhadnotturnedto Himwithasimpleheart.ForifHehadwished,He mighthavemadethemdevout,whowereundevout. 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,Becausehisfacewasasifhewouldgoto Jerusalem. THEOPHYL. But if one understands thattheydid not receive Him for this reason, because Hehad determinedtogotoJerusalem,anexcuseisfound for them, who did not receive Him. But wemust say, that in the words of the Evangelist,Andthey did not receive him, is implied that Hedidnotgo into Samaria, but afterwards as if some onehad askedHim,Heexplainedinthesewords,whythey didnotreceiveHim.AndHewentnottothem,i.e. notthatHewasunable,butthatHedidnotwishto gotherebutrathertoJerusalem.
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 venitdeindequasialiquointerrogantequare non receperunt ipsum, neque eos adivit, solvens dicit, non quia impotens esset,sed quod illuc ire nolebat, sed magis Hierosolymam. Beda: Vel Ierusalem ire conspicientes Samaritani,dominumnonrecipiunt:nonenim
BEDE Or the Samaritans see that our Lordis going to Jerusalem, and do not receive Him.For
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coutuntur Iudaei Samaritani, ut Ioannes ostendit. Cyrillus: Sed cum dominus, quia omnia noverat,sciretquodeiusnuntiinonessenta Samaritanis recipiendi, ideo tamen praecepit eis quod praecederent, quiamos erat ei omnia satagere erga profectum discipulorum. Ascendebat quidem Hierosolymam propinquante tempore passionis.Utigiturquandopatieumviderent, non scandalizarentur, considerantes quod oportet patientes esse cum contumelias inferunt aliqui, praemisit quasi quoddam praeludiumSamaritanorumrepulsam.Profuit autem eis et aliter. Futuri enim erant doctores orbis terrarum, civitates et villas percurrentesadpraedicandumevangelicam doctrinam quibus aliquando occurrerent aliqui minime recipientes sacram praedicationem, quasi non concedentes secum commorari Iesum. Docuit igitur eos quod divinam annuntiantes doctrinampleni 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,volebantignemdecaelosupereos deducere. Sequitur cum vidissent autem
theJewshavenodealingswiththeSamaritans,as Johnshows. CYRIL But our Lord, Who knew allthingsbefore they came to pass, knowing thatHismessengers would not be received by the Samaritans, nevertheless commanded them to gobeforeHim, because it was His practice to make all things conducetothegoodofHisdisciples.NowHewent uptoJerusalemasthetimeofHissufferingdrew near.Inorderthenthattheymightnotbeoffended, whentheysawHimsuffer,bearinginmindthatthey must also endure patiently when menpersecute them,Heordainedbeforehandasalandofprelude thisrefusaloftheSamaritans.Itwasgoodforthem also in another way. For they were to bethe teachers of the world, going through towns and villages, to preach the doctrine of theGospel, meeting sometimes with men who would not receivethesacreddoctrine,allowingnotthatJesus sojourned on earth with them. Hethereforetaught them, that in announcing the divine doctrine, they ought to be filled with patience and meekness, without bitterness, and wrath, and fierceenmity against those who had done any wrongtothem. But as yet they were not so, nay,beingstirredup withfervidzeal,theywishedtobringdownfirefrom heaven upon them. It follows, And when his disciples James and John saw this, they said,
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discipuli eius Iacobus et Ioannes,dixerunt domine, vis dicimus ut ignis descendatde caelo,etconsumatillos? Ambrosius: Sciebant enim, et Phinees reputatum ad iustitiam quia sacrilegos interemerat, et ad preces Eliae ignem descendisse de caelo, ut prophetae vindicareturiniuria. Beda: Sancti enim viri quod optimescirent mortem istam, quae animam dissolvit a corpore, non esse formidandamsecundum eorum tamen animum qui illam timerent, nonnulla peccata morte punierunt, quo et viventibus utilis metus incuteretur, etillisqui morte puniebantur, non ipsa mors noceret, sed peccatum, quod augeri posset si viverent. Ambrosius: Sed vindicetur qui timet: vindictamnonquaeritquinontimet.Similiter ostenditur nobis in apostolis fuisse merita prophetarum, quando eamdem sibi potestatem quam propheta meruit, impetrandi iure praesumunt et bene praesumunt quod ad sermonem suumignis de caelo descenderet, quoniam filii sunt
Lord,willyouthatwecommandfiretocomedown fromheaven,&c.
AMBROSEFortheyknewboththatwhenPhineas had slain the idolaters it was counted to himfor righteousness and that at the prayer ofElijahfire came down from heaven, that the injuries of the prophetmightbeavenged. BEDEForholymenwhowellknewthatthatdeath whichdetachesthesoulfromthebodywasnotto befeared,stillbecauseoftheirfeelingswhofeared it, punished some sins with death, that boththe livingmightbestruckwithawholesomedread,and thosewhowerepunishedwithdeathmightreceive helmnotfromdeathitselfbutfromsin,whichwould beincreasedweretheytolive.
AMBROSEButlethimbeavengedwhofears.He whofearsnot,seeksnotvengeance.Atthesame timethemeritsoftheProphetsarelikewiseshown tohavebeenintheApostles,seeingthattheyclaim 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 shouldcomedownfromheaven,fortheywerethe
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tonitrui. Titus: Censetur autem ab eis multoiustius esse Samaritanos perire, dominum non admittentes, quam quinquaginta servum excluderetentantes. Dominus autem in eos non commovetur, ut ostenderet quia non habet ultionisstudium perfecta virtus, nec ulla sit iracundia ubi plenitudo est caritatis nam necexcludenda est infirmitas, sed iuvanda. Procul a religiosis indignatio, procul a magnanimis cupiditasultionisundesequituretconversus increpavitillos,etdixit:nescitiscuiusspiritus estis. Beda: Reprehendit in eis dominus non exemplumprophetaesancti,sedignorantiam vindicandi, quae adhuc erat in rudibus, animadvertenseosnonamorecorreptionem, sed odio desiderare vindictam. Itaque posteaquam eos docuit quid essetdiligere proximum tamquam seipsum, infuso etiam spiritu sancto non defuerunt tales vindictae, quamvis multo rarius quam in veteri testamento:quia,sicutsequitur,filiushominis nonvenitanimasperdere,sedsalvarequasi dicat: et vos ergo, qui eius spiritu signati
sonsofthunder. TITUSBOST.Theythoughtitmuchjusterthatthe Samaritans should perish for not admitting our Lord,thanthefiftysoldierswhotriedtothrustdown Elijah. AMBROSE But the Lord is not movedagainst them,thatHemightshowthatperfectvirtuehasno feeling of revenge, nor is there any angerwhere thereisfullnessoflove.Forweaknessmustnotbe thrustoutbutassisted.Letindignationbefarfrom thereligious,letthehigh-souledhavenodesireof vengeance. Hence it follows, But he turnedand rebukedthem,andsaid,youknownotwhatmanner ofspirityouareof. BEDETheLordblamesthem,notforfollowingthe exampleoftheholyProphet,butfortheirignorance in taking vengeance while they were yet inexperienced, perceiving that they did notdesire correction from love, but vengeance fromhatred. After that He had taught them what it wastolove their neighbor as themselves, and theHolyGhost also had been infused into them, there werenot lackingthesepunishments,thoughfarlessfrequent thanintheOldTestament,becausetheSonofman camenottodestroymenslives,buttosavethem. AsifHesaid,Anddoyouthereforewhoaresealed
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estis, etiam acta eius imitamini, nuncpie consulentes,sedinfuturoiusteiudicantes. Ambrosius: Non enim semper in eosqui peccaverunt est vindicandum quia nonnunquamampliusprodestclementia,tibi ad patientiam, lapso ad correptionem. Denique Samaritani citius crediderunt, a quibushoclocoignisarcetur.
with His Spirit, imitate also His actions, now determiningcharitably,hereafterjudgingjustly. AMBROSE For we must not always punish the offender,sincemercysometimesdoesmoregood, leading you to patience, the sinnertorepentance. Lastly,thoseSamaritansbelievedthesooner,who wereinthisplacesavedfromfire.
Lectio12 57 , . 58 , , .59 ,. , [,] . 60 , ,

57. And it came to pass, that, as they went in the way, a certain man saidto him, Lord, I will follow you whereveryou go. 58. And Jesus said to him,Foxes have holes, and birds of the airhave nestsbuttheSonofmanhasnotwhere to lay his head. 59. And he said to another, Follow me. But he said, Lord, suffer me first to go and burymyfather. 60.Jesussaidtohim,Letthedeadbury their dead, but go you and preachthe kingdom of God. 61. And another also said,Lord,Iwillfollowyoubutletmefirst gobidthemfarewell,whichareathome atmyhouse.62.AndJesussaidtohim,
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.61 , , : .62[] , ' .
No man, having put his hand to the plough, and looking back, is fit forthe kingdomofGod.
Cyrillus: Etsi munificus sit omnium dominus, non simpliciter et improvide singulisdatsupernaetdivinadona,sedillis quidignisuntrecipere,quiscilicetanimam suamalienantamaculispravitatumethoc nos docet evangelicorum verborumvirtus, cumdiciturfactumestautemambulantibus illisinvia,dixitquidamadillum:sequarte quocumque ieris. Primo quidem plurima contineturinaccessuinertiaconsequenter ostenditur quod plenus impudentia nimia: neque enim simpliciter Christum sequi petebat, sicut alii plures de populo sed magisinsiliebatadapostolicasdignitates, cum Paulus dicat: non assumatquisquam
CYRIL Although the Almighty Lord is bountiful,He does not grant to every one absolutely and indiscriminately heavenly and divine gifts, but to thoseonlywhoareworthytoreceivethem,whofree themselves and their souls from the stains of wickedness. And this we are taught by theforceof theangelicwords,Anditcametopass,that,asthey wentintheway,acertainmansaidtohim,Lord,Iwill follow you. First indeed there is muchtardiness impliedinthemannerofhiscoming.Itisnextshown that he is filled with too great presumption. For he soughtnottofollowChristsimplyasseveralothersof the people, but rather caught at the honor ofthe Apostleship. Whereas Paul says, No onetakesthe honortohimselfbuthethatiscalledofGod.
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sibihonorem,sedaDeovocatus. AthanasiusAususetiamfuitcompararese incomprehensibili salvatoris potestati, dicenssequartequocumqueieris:eoquod sequi salvatorem simpliciter ad eius audiendam doctrinam possibile est humanae naturae proprietate, quafungitur erga homines non est autem possibile secum concurrere ubilibet existenti: ipse namque incomprehensibilis est, et non circumscribiturloco. Cyrillus: Alio quoque modo nonimmerito recusabilem facit eum decebat enim ipsum crucem suam accipere ad sequendum dominum, et abrenuntiare praesentisvitaeaffectibus:ethocdominus in eo reprehendit, non vituperans, sed corrigens. Sequitur et ait Iesus: vulpes foveashabentetvolucrescaelinidosfilius autem hominis non habet ubi caput suum reclinet. Theophylactus: Quia enim viderat dominum multum populum adducentem, putavit quod ab eis haberet pretium, et quod si ipse dominum sequeretur,posset
ATHAN. He dared also to match himself with the incomprehensible power of the Savior, saying,Iwill follow you wherever you go for to followtheSavior simply to hear His teaching is possible tohuman nature, as it directs itself towards men, butitisnot possible to go with Him wherever He is forHeis incomprehensible,andisnotconfinedbyplace.
CYRILInanotherrespectalsoourLorddeservedly gives him a refusal, for He taught that tofollowthe Lord, a man must take up his cross,andrenounce theaffectionofthispresentlife.AndourLordfinding thislackinginhimdoesnotblamehim,butcorrects him. It follows, And Jesus says to him, The foxes haveholes,&c.
THEOPHYL. For having seen our Lorddrawing much people to Him, he thought that hereceived rewardfromthem,andthatifhefollowedourLord,he mightobtainmoney.
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pecuniamcongregare. Beda: Unde dicitur ei: quid me propter divitias et lucra huius saeculi cupissequi, cum tantae sim paupertatis ut nec hospitiolum quidem habeam, et nonmeo utartecto? Chrysostomus: Aspice qualiter paupertatem quam dominus docuerat,per operademonstrat.Nonerateimensa,non candelabrum, non domus, nec quicquam aliudtalium. Cyrillus: Mystica autem significatione vulpesetvolatiliacaelimalignasetastutas potestates Daemonum vocat: quasi dicat: quandovulpesetvolatiliaintemansionem habent, qualiter Christus in terequiescet? Quidcommuneestluciettenebris? AthanasiusVel 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
BEDEThereforeitissaidtohim,Whydoyouseek to follow Me for the riches and gain of thisworld, when so great is My poverty that I havenotevena place of rest, and take shelterunderanothermans roof. CHRYSSeehowourLordsetsforthbyhisworksthe poverty which he taught. For him was no table spread,nolights,nohouse,noranysuchthing.
CYRIL Now under a mystical signification He appliesthenameoffoxesandbirdsoftheairtothe wicked and crafty powers of evil spirits. AsifHe said, Since foxes and birds of the air havetheir abode in you, how shall Christ rest inyou?What fellowshiphaslightwithdarkness? ATHAN.OrhereinourLordteachesthegreatnessof 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 willfollow youwhereveryougo.Butifyouwouldbeadisciple, castofffoolishthings,foritisimpossibleforhimwho remains in foolishness to become a discipleofthe
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irrationabilia:eoquodimpossibileesteum qui moratur in irrationabilitate, verbi discipulumfieri. Ambrosius: Vel vulpes haereticis comparat: fallax quippe animal etinsidiis semper intentum, rapinam fraudisexercet: nihil tutum, nihil otiosum, nihil patituresse 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 quosdamstruuntinpectoribusimproborum: et ideo dominante versutia in affectibus singulorum, nulla potest divinitatis esse possessio ubi autem mentemprobaverit 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 arbitremurquidominidignationerespuitur, cum indefessi famulatus obsequium
Word.
AMBROSE Or, He compares foxes to heretics, because they are indeed a wily animal, and,ever intentuponfraud,committheirrobberiesbystealth. Theyletnothingbesafe,nothingbeatrest,nothing secure,fortheyhunttheirpreyintotheveryabodesof men.Thefoxagain,ananimalfullofcraft,makesno hole for itself, yet likes to lie alwaysconcealedina hole.Sotheheretics,whoknownothowtoconstruct a house for themselves, circumscribe anddeceive others.Thisanimalisnevertamed,norisitofuseto man.HencetheApostle,Ahereticafterthefirstand second admonition reject. But the birds of theair, whicharefrequentlybroughtintorepresentspiritual wickedness, build as it were their nests in the breastsofthewicked,andaslongasdeceitreigns over the affections, the divine principle has no opportunitytotakepossession.Butwhenamanhas proved his heart to be innocent, upon himChrist leansinsomemeasuretheweightofHisgreatness, for by a more abundant shedding of graceHeis plantedinthebreastsofgoodmen.Sothenitdoes notseemreasonablethatweshouldthinkhimfaithful and simple, who is rejected by the judgmentofthe Lord,notwithstandingthathepromisedtheserviceof unweariedattendancebutourLordcaresnotforthis
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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 repudiavitfraudulentum,elegitinnocentem sequitur enim ait autem ad alterum: sequereme.Sedhocdiciteicuiuspatrem iam sciebat mortuum unde sequitur ille autemdixit:domine,permittemihiprimum ireetsepelirepatremmeum. Beda: Non discipulatum respuit sed expleta primum paterni funeris pietate, liberiorassequidesiderat. Ambrosius: Sed dominus quosmiseretur advocatundesequiturdixitqueIesus:sine utmortuisepeliantmortuossuostuautem vade, et annuntia regnum Dei. Cum religiosum humani corporis sepeliendi acceperimus officium, quomodo paterni quoquefunerissepulturaprohibetur,nisiut intelligas humana posthabenda divinis?
kindofservice,butonlypurityofaffection,norishis attendance accepted whose sense of duty is not proved. For the hospitality of faith shouldbegiven withcircumspection,lestwhileopeningtheinteriorof our house to the unbelieving, throughourimprudent credulity we fall a snare to the treachery of others. ThereforethatyoumaybeawarethatGoddespises notattendanceuponhimbutdeceit,Hewhorejected thedeceitfulmanchosetheinnocent.Foritfollows, Andhesaidtoanother,Followme.ButHesaysthis tohim,whosefatherHeknewtobedead.Henceit follows, But he said, Lord, suffer me firsttogoand burymyfather.
BEDE He did not refuse the discipleship, buthis wishwas,havingfulfilledthefilialdutyofburyinghis father,tofollowChristmorefreely. AMBROSEButtheLordcallsthoseuponwhomHe has compassion. Hence it follows, AndJesussaid, Let the dead bury their dead. Since we have receivedasareligiousdutytheburialofthehuman body,howisitthusthattheburialevenofafathers deadbodyisforbidden,unlessyouaretounderstand thathumanthingsaretobepostponedtodivine?Itis agoodemployment,butthehindranceisgreater,for
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Bonumstudium,sedmaiusimpedimentum nam qui partitur studium, derivataffectum qui dividit curam, differt profectumergo prius sunt obeunda quae maxima: namet apostoli ne occuparentur studio dispensandi, ministros pauperibus ordinaverunt. Chrysostomus in Matthaeum: Quid autem magis necessarium paternis exequiis quid facilius, cum non esset multum temporis dandum? Per hoc docemur quod minime tempus frustra duceredecet,etsimillecogentiasintimmo praeferre spiritualia cunctis admodum necessariis. Diabolus enim insistit attentius,volensaliquemadituminvenireet si modicam sumat negligentiam,magnam operaturpusillanimitatem. Ambrosius: Non ergo paterni funeris sepultura prohibetur: sed necessitudini generisdivinaereligionispietasantefertur. 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 peccatomorimur,Deovivimus.
he who divides his pursuits, draws down his affections he who divides his care, delays his advances. We must first set abort the thingswhich aremostimportant.FortheApostlesalso,thatthey might not be occupied in the office of distributing alms,ordainedministersforthepoor.
CHRYS.Butwhatmorenecessarythantheburialof his father, what more easy, seeing thattherewould not be much time given to it? We are thenhereby taught that it becomes us not to spend eventhe slightestportionofourtimeinvain,althoughwehave athousandthingstocompelus,naytopreferspiritual thingstoevenourgreatestnecessities.Forthedevil watchfullypressescloseuponus,wishingtofindany opening, and if he causes a slight negligence,he endsinproducingagreatweakness.
AMBROSETheperformanceofafathersburialis not then prohibited, but the observance ofreligious dutyispreferredtothetiesofrelationship.Theoneis lefttothoseinlikecondition,theotheriscommanded tothosewhoareleft.Buthowcanthedeadburythe dead? unless you here understand atwofolddeath, oneanaturaldeath,theotherthedeathofsin.There isalsoathirddeath,bywhichwedietosin,liveto God.
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ChrysostomusinMatthaeum:Cumergo dixisset mortuos suos, ostendit huncnon esse mortuum eius puto enimdenumero infideliumfuissedefunctum. Ambrosius: Aut quia sepulchrumpatens est guttur impiorum, memoria eorum abolenda praescribitur quorum simulcum corpore meritum occidit nec revocaturab officio patris filius, sed fidelis a perfido communionesecerniturnoninterdictumest muneris, sed religionis mysterium, communionemnobiscumgentibusmortuis nonfuturam. Cyrillus: Vel aliter. Erat enim pater senectutegravatus.Putatautemhonestum aliquid agere, dum proponeret observare ei debitam pietatem, secundum illud: honorapatremtuumetmatremtuam.Unde ubi vocatus est ad evangelicum ministerium, dicente domino sequereme, quaerebatinduciasquaesufficerepossent ad decrepiti patris sustentationemdicens permitte mihi primum ire, et sepelire patremmeum:nonquoddefunctumpatrem sepelirerogaretnequeenimChristushoc agere volentem impedivisset sed dixit
CHRYS. By thus saying, their dead, he showsthat thismansfatherwasnothisdead,forIsupposethat thedeceasedwasofthenumberoftheunbelieving.
AMBROSEOrbecausethethroatoftheungodlyis an open sepulcher, their memory is orderedtobe forgotten whose services die together with their bodies. Nor is the son recalled from hisdutytohis father, but the faithful is separated from the communionoftheunbelievingthereisnoprohibition of duty, but a mystery of religion, that is, thatwe shouldhavenofellowshipwiththedeadGentiles.
CYRIL Or else, his father was borne down with years,andhethoughthewasdoinganhonorableact inproposingtopaythekindofficeswhichweredue to him, according to Exodus, Honoryourfatherand yourmother.Hencewhencallinghimtotheministry of the Gospel, our Lord said, Followme,hesought for a time of respite, which should suffice forthe supportofhisdecrepitfather,saying,Permitmefirst togoandburymyfather,notthatheaskedtoburyhis deceasedfather,forChristwouldnothavehindered thewishtodothis,buthesaid,Bury,thatis,support in old age even till death. But theLordsaidtohim, Let the dead bury their dead. For therewereother
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sepelire, idest sustentare in senectute usque ad mortem. Sed dominus adeum dixit sine mortuos sepelire mortuossuos: erantenimetaliicuratoreslineaparentelae astricti, sed, ut aestimo, mortui, eo quod nondum Christo crediderant. Hincpercipe quod praeferenda sit pietas qua Deo tenemur, amori parentum quibus reverentiamexhibemus,quiapereosgeniti sumus sed omnium Deus, cum non essemus, ad esse nos conduxitparentes autemfactisuntministriintroitusadesse. Augustinus de Cons.Evang: Hoc ergo dicebatdominusillicuidixeratsequereme. Aliusverodiscipulusmisitseinmedio,cui nemoaliquiddixeratundesequituretalter ait: sequar te, domine, sed primum permittemihiire,etrenuntiarehisquidomi sunt,neforte,quomodofierisolet,quaerant me. 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 nonperfecteadireproposueritmente:nam velleconsulereproximosnonconsensuros
attendants also bound by the same tie of relationship, but as I consider dead, becausethey hadnotyetbelievedChrist.Learnfromthis,thatour duty to God is to be preferred to our love forour parents, to whom we show reverence, because throughthemhavewebeenborn.ButtheGodofall, when hen as yet we e were not, brought usinto being, our parents were made the ministers ofour introduction.
AUG. Our Lord spoke this to the man towhomHe hadsaid,Followme.Butanotherdiscipleputhimself forward, to whom no one had spoken anything, saying,Iwillfollowyou,OLordbutletmefirstgoand bid them farewell who are at home,lestperchance theylookformeastheyarewont.
CYRILNowthispromiseisworthyofouradmiration andfullofallpraise,buttobidfarewelltothosewho areathome,togetleavefromthem,showsthathe was still somehow divided from the Lord,inthathe had not yet resolved to make this venturewithhis whole heart. For to wish to consult relations who would not agree to his proposal because one
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huic proposito, indicat se utcumque, labentem: propter quod dominus hoc improbat.SequituraitadillumIesus:nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno Dei. Apposuitmanumaratroquiaffectuosusest ad sequendum tamen respicit retro qui dilationem petit, occasione redeundi ad domumetcumpropinquisconferendi. Augustinus de Verb.Dom: Quasi dicat ei: vocat te oriens, et tu attendis occidentem. 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, futuriiam regnimunereprivatur. Graecus: Crebri namque intuitus eorum quae deseruimus, propter consuetudinem trahunt ad retro acta: violentum enimquid ususestadretinendumsibi.Nonnehabitus
somewhatwavering.WhereforeourLordcondemns this, saying, No man, having put his hand to the plough and looking back, is fit for the kingdomof God.Heputshishandtotheploughwhoisambitious tofollow,yetlooksbackagainwhoseeksanexcuse for delay in returning home, and consulting withhis friends.
AUG. As if he said to him, TheEastcallsyou,and youturntotheWest.
BEDE:Toputoneshandtotheplough,isalso,(asit werebyacertainsharpinstrument,)bythewoodand iron of our Lords passion, to wear awaythe hardnessofourheart,andtoopenittobringforththe fruitsofgoodworks.Butifanyone,havingbegunto exercisethis,delightstolookbackwithLotswifeto thethingswhichhehadleft,heisdeprivedofthegift ofthekingdomtocome.
GREEKEX.Forthefrequentlookinguponthethings which we have forsaken, through the force ofhabit draws us back to our past way of life.Forpractice has great power to retain to itself. Is nothabit
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ex usu, ex habitu vero naturainnascitur? Naturamveroamoverevelalteraredifficile: nam et si paulisper declinet coacta,redit adseipsamvelociter. Beda: Si autem secuturus dominum discipulus, quia vel domi renuntiarevelit arguitur, quid fiet illis qui nulla utilitatis gratiasaepevisitantdomosillorumquosin mundoreliquerunt?
generatedofuse,andnatureofhabit?Buttogetrid of or change nature is difficult for althoughwhen compelled it for a while turns aside, itveryrapidly returnstoitself. BEDEButifthediscipleabouttofollowourLordis reproved for wishing even to bid farewell at home, whatwillbedonetosuchasfornoadvantage-sake frequentlyvisitthehousesofthosewhomtheyhave leftintheworld?
Caput10 Lectio1 1 [], [] .2 , , : .

CHAPTERX
1.AfterthesethingstheLordappointed other seventy also, and sent themtwo and two before his face into everycity and place, whither he himself would come.2.Thereforesaidhetothem,The harvest truly is great, but the laborers are few: pray you therefore theLordof the harvest, that he would sendforth laborersintohisharvest.
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Cyrillus:CertificaveratDeusperprophetas quod Evangelii praedicatio salutaris comprehensura erat non solum Israel, sed etiamgentiumgreges:etideoaChristopost duodecim apostolos et aliiseptuagintaduo sunt instituti unde dicitur post haecautem designavit dominus et alios septuaginta duos. Beda:Beneseptuagintaduomittuntur,quia totidem mundi gentibus Evangelium praedicandum erat: ut quomododuodecim primo,propterduodecimtribusIsraelitaet hi propter exteras gentes destinarentur imbuendas. Augustinus de quaest. Evang: Sicut etiam viginti quatuor horis totus orbis peragitur atque lustratur, ita mysterium illustrandi orbis per Evangelium Trinitatisin septuaginta duobus discipulis intimatur:ter enimvigintiquatuorseptuagintaduofaciunt. Beda: Sicut autem duodecim apostolos formam episcoporum praemonstrare nemo
CYRILGodhadmadeknownbytheProphetsthat the preaching of the Gospel of salvation wasto embrace not only Israel, but also the Gentile nations and therefore after the twelve Apostles, there were other seventy-two also appointedby Christ, as it is said, After these things theLord appointedotherseventy-twoalso.
BEDERightlyareseventy-twosent,fortosomany nations of the world was the Gospel to be preached, that as at first twelve wereappointed becauseofthetwelvetribesofIsrael,so,thesealso wereordainedasteachersfortheinstructionofthe foreignnations. AUG.Asalsointwenty-fourhoursthewholeworld moves round and receives light, so themysteryof enlighteningtheworldbytheGospeloftheTrinity,is hinted at in the seventy-two disciples. For three timestwenty-fourmakesseventy-two.
Now as no one doubts that the twelveApostles foreshadowed the order of Bishops, so alsowe
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estquidubitetsicethosseptuagintaduos figurampresbyterorum,idestsecundiordinis sacerdotum,gessissesciendumesttametsi primis Ecclesiae temporibus, utapostolica Scriptura testis est, utrique presbyteri, utrique vocabantur et episcopi quorum unum sapientiae maturitatem, aliud industriamcuraepastoralissignificat. Cyrillus:HuiusetiamformainverbisMoysi figurabatur, qui iubente Deo septuaginta elegit, quibus Deus spiritum infundebat.In numeris etiam scriptum est de filiis Israel, quod venerunt in Helim, quodinterpretatur ascensus et erant ibi duodecim fontes aquarum, et septuaginta palmae. Convolantes enim ad augmentumspirituale reperiemusduodecimfontes,scilicetsacros apostolos, a quibus haurimus salutis scientiam sicut a fontibus salvatoris et septuaginta palmas, hos scilicet quinunc destinati sunt a Christo. Est enim palma arbor bonae medullae, bene radicata et fertilis, et semper nascens in aquis, alta simul,etfrondesporrigenssursum.Sequitur etmisitillosbinos. Gregorius in Evang: Binos in praedicationediscipulosmittit,quiaduosunt
must know that these seventy-tworepresentedthe presbytery, (that is, the second order of priests.) Nevertheless,intheearliesttimesoftheChurch,as the Apostolical writings bear witness, both were called presbyters, troth also c ailed bishops,the formerofthesesignifyingripenessofwisdom,the latter,diligenceinthepastoralcare.
CYRIL An outline of this ordinance also was set forthinthewordsofMoses,whoatthecommandof Godchoseoutseventy,uponwhomGodpouredout His Spirit. In the book of Numbers also itwas written of the children of Israel, that theycameto Elim,whichisbyinterpretationascent,andthere were there twelve fountains of water, and seventy palmtrees.Forwhenweflytospiritualrefreshment, we shall find twelve fountains, namely, the holy Apostles,fromwhomweimbibetheknowledgeof salvationasfromthewell-springsoftheSaviorand seventy palms, that is, those who were now appointedbyChrist.Forthepalmisatreeofsound core,strikingdeeprootandfruitful,alwaysgrowing bythewaterside,yetatthesametimeputtingforth itsleavesupwards.Itfollows,Andhesentthemtwo andtwo. GREG. He sends the disciples topreachtwoand two, because there are two command ofcharity,
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praecepta caritatis, Dei scilicet amor, et proximi et minus quam inter duoscaritas haberi non potest: quatenus in hoc nobis tacitus innuat, quia qui caritatem erga alterum non habet, praedicationis officium susciperenullatenusdebet. Origenes: Sicut etiam ex duodecimbiniet bini numerati fuerunt, ut in eorumcatalogo Matthaeus ostendit: quod enim bini famularentur Dei verbo antiquum esse videtur:eduxitenimDeusIsraeldeAegypto permanusMoysietAaron:Iosuequoqueet Calebconcordantespacaveruntprovocatum a duodecim exploratoribus populum unde dicitur: frater a fratre adiutus ut civitas vallata. Basilius:Simuletiamperhocindicavitquod sialiquiparessuntinspiritualibusdonis,hoc non sinet in eis praevalere propriae opinionispassionem. GregoriusinEvang:Beneautemsubditur ante faciem suam in omnem civitatem et locumquoeratipseventurus:praedicatores enim suos dominus sequitur: quia praedicatio praevenit, et tunc ad mentis
the love of God, and love of our neighbor(and charity cannot exist without at least two) thereby silentlysuggestingtous,thathewhohasnotloveto another, ought not to undertake the office of preaching.
ORIGENLikewisealsothetwelvewerereckoned by two and two, as Matthew shows in his enumerationofthem.Forthattwoshouldbejoined in service, seems from the word of God tobean ancientcustom.ForGodledIsraeloutofEgyptby thehandsofMosesandAaron.JoshuaandCaleb also, united together, appeased the people who hadbeenprovokedbythetwelvespies.Henceitis said, A brother assisted by a brother is asa fortifiedcity. BASILAtthesametimeitisimpliedbythis,thatif anyareequalinspiritualgifts,theyshouldnotsuffer afondnessfortheirownopiniontogetthebetterof them. GREG.Itisrightlyadded,beforehisfaceintoevery cityandplace,whitherhehimselfwouldcome.For theLordfollowsHispreachers,sincethepreaching comes first, and then the Lord enters intothe tabernacle of our heart seeing, that through the
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nostrae habitaculum dominus venitquando verba exhortationis praecurrunt, atque per hoc veritas in mente suscipitur. Hinc praedicatoribus Isaias dicit: parate viam domini,rectasfacitesemitasDeinostri. Theophylactus: Designaverat autem dominus discipulos propter multitudinem doctoribus indigentem: sicut enim agri spicatimultosmessoresdesiderant,sicqui credituri erant innumerabiles existentes, multis doctoribus indigebant undesequitur messisquidemmulta. Chrysostomus: Sed qualiter messem vocat, cum res ad praesens exordium sumant? Nondum iacto aratro aut sulcis productis, de messibus tractat. Poterant enimdiscipulivacillareetsecummeditari,et dicere: qualiter nos numerus brevis emendarepoterimustotummundum,idiotae sophistas, munitos nudi, dominantes subiecti? Ne igitur consideratione talium turbarentur, vocat Evangelium messem quasidicat:paratasuntomnia,mittovosad paratam collectionem fructuum eodemdie et serere potestis et metere. Sicut ergo colonus exiens ad messes laetatur, sic etiam vos multo amplius et alacrius
wordsofexhortationgoingbefore,truthisreceived intothemind.HenceEsaiassaystothepreachers, Prepare you the way of the Lord, makestraighta highwayforourGod.
THEOPHYL.TheLordhadappointedthedisciples for the sake of the multitude, who were inwantof teachers. For as our corn fields require many reapers,sotheinnumerablecompanyofthosewho are to believe need many teachers, asitfollows, Theharvesttrulyisgreat.
CHRYS.ButhowdoesHegivethenameofharvest toaworkonlyjustnowatitsbeginning?theplough not yet put down, nor the furrows turned,Heyet speaks of harvests, for His disciples mightwaver andsay,howcanwesosmallanumberconvertthe whole world how can foolish menreformthewise, naked men those that are armed, subjects their rulers?Lesttheyshouldbedisturbedthenbysuch thoughts, He calls the Gospel a harvest asifHe says,Allthingsareready,Isendyoutoagathering of fruits already prepared. You can sow andreap thesameday.Asthenthehusbandmengoesoutto harvestrejoicing,muchmorealsoandwithgreater cheerfulnessmustyougooutintotheworld.Forthis is the true harvest, which shows the fields all
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necessariumestexireinmundum:namhoc negotiummessisest,agrosnobisexhibens praeparatos. Gregorius: Sed non sine gravi moerore loquipossumusquodsubdituroperariivero pauci: quia etsi sunt qui bona audiant, desunt qui dicant. Ecce mundus sacerdotibus plenus sed tamen inmesse Dei rarus valde reperitur operator: quia officium quidem sacerdotale suscipimus, sedopusofficiinonimplemus. Beda:Sicutautemmessismultaestomnis turba credentium, ita operarii pauci sunt apostolietimitatoreseorum,quimittunturad messem. Cyrillus: Sicut autem agri spatiosi messores multos exigunt, sic etmultitudo credituroruminChristumundesubditrogate autem dominum messis ut mittatoperarios inmessemsuam.Illudautemattende,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 cumeo Deuspateromnibusdominatur.
preparedforyou.
GREG. But not without deep sorrow can weadd, butthelaborersarefew.Foralthoughtherearewho would hear good things they are wanting who should spread them. Behold the world is fullof priests,butseldomistherefoundalaborerinGods harvest,becauseweundertakeindeedthepriestly office,butweperformnotitsworks.
BEDE Now as the great harvest is thiswhole multitude of believers, so the few laborersarethe Apostles, and their followers who are senttothis harvest. CYRIL As the large fields require manyreapers, so also do the multitude of believers inChrist. HenceHeadds,PrayyouthereforetheLordofthe harvest, that he would send forth laborers intohis harvest. Now mark that when He said, Prayyou thereforetheLordoftheharvest,thathewouldsend 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 theFatherrulesoverall.
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ChrysostomusinMatthaeum:Multiplicavit autem postmodum eos, non addens ad numerum, sed concedens virtutem. Insinuat autem quam magnum donumestoperarios mittiinmessemdivinam,perhocquoddicit, dominummessissuperhocesserogandum. Gregorius in Evang: Per hoc etiam inducendisuntsubditiutprosuispastoribus rogent,utdignaeisoperarivaleant,necab exhortationetorpeatlinguasaepeenimpro sua nequitia praedicantium restringitur lingua: saepe vero ex subiectorum culpa agitur ut eis qui praesunt, praedicationis sermosubtrahatur.
CHRYS.Butheafterwardsincreasedthemgreatly, notbyaddingtotheirnumber,butawardingtothem power. He implies that it is a great gifttosend laborers into the divine harvest, byHissavingthat theLordoftheharvestmustbeprayedtouponthis account. GREG.Herebyalsothepeoplemustbeinducedto prayfortheirpastors,thattheymaybeabletowork what is good for them, and that theirtonguegrow not lifeless in exhortation. For often for theirown wickedness their tongue is tied. But often forthe faultofthepeopleitcomestopassthatthewordof preachingiswithdrawnfromtheirrulers.
Lectio2 3: . 4 , , , . 3. Go your ways: behold, I sendyou forthaslambsamongwolves.4.Carry neitherpurse,norscrip,norshoes:and salutenomanbytheway.
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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 undedicitite. 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,etnontimendumsupervenientia mala, quae significat subdens sicutagnos interlupos. Isidorus abbasDenotans simplicitatem et innocentiam: nam debacchantes et sua enormitate iniuriantes naturae, non agnos appellat,sedhoedos. Ambrosius: Contraria autem sunt sibiista animalia, ut alia ab aliis devorentur,scilicet agni a lupis sed bonus pastor luposgregi suo timere non novit ideoque isti discipuli
CYRILLukenextrelates,thattheseventydisciples obtained for themselves from Christ apostolical learning,lowliness,innocency,justice,andtoprefer noworldlythingstoholypreachings,buttoaspireto suchfortitudeofmindastobeafraidofnoterrors, notevendeathitself.Headdstherefore,Go.
CHRYS.Fortheircomfortamideverydangerwas the power of Him who sent them. And therefore saidHe,Behold,Isendyouasifhesaid,Thiswill suffice for your consolation, this will beenoughto makeyouhope,insteadoffearingthecomingevils which He signifies, adding, as lambs among wolves.
ISIDORE PELEUS Denoting the simplicity and innocence in His disciples. For those whowere riotous,andbytheirenormitiesdiddespitetotheir nature,Hecallsnotlambs,butgoats. AMBROSE Now these animals are atvariance amongthemselves,sothattheoneisdevouredby the other, the lambs by the wolves butthegood ShepherdhasnofearofwolvesforHisflock.And
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non in praedam, sed ad gratiam diriguntur sollicitudoenimpastorisboniefficitutlupiin agnosauderenihilpossint.Mittitergoagnos inter lupos, ut compleretur illud: tunclupiet agnisimulpascentur.
thereforethedisciplesareappointednottomake prey, but to impart grace. For thewatchfulnessof the good Shepherd causes the wolvestoattempt nothing against the lambs He sends themas lambs amid wolves that that prophecy mightbe fulfilled,ThewolfandtheIlambshallfeedtogether. CHRYS. For this was a clear announcementof glorioustriumph,thatthedisciplesofChrist,when surrounded by their enemies as lambs among wolves,shouldstillconvertthem. BEDEOrHeespeciallygivesthenameofwolves totheScribesandPharisees,whoaretheJewish clergy. AMBROSE Or the heretics are compared to wolves.Forwolvesarebeastswholayinwaitnear the sheep folds, and prowl about theshepherds cottages.Theydarenotentertheabodesofmen, they pry out sleeping dogs, absent or slothful shepherdstheyseizethesheepbythethroat,that they may quickly strangle them ravenous beasts, with bodies so stiff that they cannot easilyturn themselves, but are carried along by theirown impetus,andsoareoftendeceived.Iftheyarethe first to see a man, it is said, they by acertain naturalimpulse,tearouthisvoicebutifamanfirst
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Chrysostomus: Hoc enim fuit manifestum indicium praeclari triumphi, ut circumdati essent discipuli Christi ab hostibus, quasi agniinterluposeostamenconverterent. Beda:VelspecialiterluposvocatScribaset Pharisaeos,quisuntclericiIudaeorum.
Ambrosius: Vel lupis sunt haeretici comparandi: lupi enim bestiae sunt quae insidiantur ovilibus, et circa pastorales versanturcasas.Habitaculadomorumintrare non audent somnum canum, absentiamaut desidiam pastorum explorant ovium guttur invadunt ut cito strangulent feri, rapaces, natura corporis rigidiores, ut se facilenon possint inflectere, impetu quodam suo feruntur, et ideo saepe deluduntur. Siquem priores hominem viderint, vocem eius quadamnaturaeviferuntureriperesiautem
homo prius eos viderit, exagitari memorantur.Sichaereticiinsidianturovilibus Christi, fremunt circa caulas nocturno tempore: semper enim perfidis nox est,qui lucem Christi nebulis pravaeinterpretationis obducunt stabula tamen Christi intrarenon audent et ideo non sanantur, sicutcuratus est ille in stabulo qui incidit in latrones. Explorant pastoris absentiam, quia praesentibus pastoribus oves Christi incusarenonpossuntquadametiammentis intentioneduriacrigidinequaquamsolenta suoerroredeflecterequosScripturaeverus interpres Christus illudit ut in vanum suos effundantimpetus,etnocerenonpossint:qui si quem versuta disputationis suae circumscriptione praeveniunt, faciunt obmutescere mutus est enim qui verbum Dei non eadem qua est gloria confitetur. Caveigiturnetibivocemtollathaereticus,ne prioremnonipsedeprehenderis:serpitenim dumlateteiusperfidia.Siautemcommenta impietatis eius agnoveris, iacturam piae vocis timere non poteris. Guttur invadunt, vitalibusvulnusaffigunt,dumanimampetunt. Sietiamaudiesaliquemsacerdotemdici,et rapinaseiuscognoscis,forisovis,intuslupus est, qui humanae necis insaturabili crudelitaterabiemsuamdesideratexplere.
seesthem,theyquakewithfear.Inlikemannerthe hereticslurkaboutChristssheepfolds,howlnear thecottagesatnighttime.Fornightisthetimefor thetreacherouswhoobscurethelightofChristwith themistsoffalseinterpretation.TheinnsofChrist, however,theydarenotenter,andthereforearenot healed, as he was as in an inn who fell among thieves.Theylookoutfortheshepherdsabsence, for they can not attack the sheep when the shepherdsareby.Owingalsototheinflexibilityofa hard and obstinate mind, they seldom ifeverturn fromtheirerror,whileChristthetrueinterpreterof Scripturemocksthem,sothattheywentforththeir violenceinvain,andarenotabletohurtandifthey overtake any one by the subtle trickery of their disputations,theymakehimdumb.Forheisdumb whoconfessesnotthewordofGodwiththeglory which belongs to it. Beware then lest theheretic depriveyouofyourvoice,andlestyoudetecthim notfirst.Forheiscreepingonwhilehistreacheryis disguised. But if you have discovered hisunholy desires, you can not fear the loss ofaholyvoice. They attack the throat, they wound thevitalswhile theyseekthesoul.Ifalsoyouhearanyonecalleda priest,andyouknowhisrobberies,outwardlyheis a sheep, inwardly a wolf, who islongingtogratify his rage with the insatiable cruelty of human murder.
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Gregorius: Multi enim cum regiminisiura suscipiunt, ad lacerandos subditos inardescunt, terrorem potestatis exhibentet quia caritatis viscera non habent, domini videri appetunt, patres se esse minime recognoscunt:humilitatislocuminelationem dominationis immutant. Contra quaeomnia considerandum nobis est, quia sicut agni inter lupos mittimur, ut sensum servantes innocentiae, morsum malitiae non habeamus: qui enim locum praedicationis suscipit,malainferrenondebet,sedtolerare quemetsiquandozelusrectitudinisexigitut ergasubiectossaeviat,intuspaternapietate diligatquosforisquasiinsequendocastigat: quodtuncrectorbeneexhibet,cumterrenae cupiditatisoneribusnequaquammentiscolla supponit unde subditur nolite portare sacculumnequeperam.
GREG. For many when they receive the rightof rule, are vehement in persecuting theirsubjects, and manifesting the terrors of their power. And sincetheyhavenobowelsofmercy,theirdesireis to seem to be masters, forgetting altogetherthat theyarefathers,changinganoccasionforhumility, into an exaltation of power. We mustontheother hand consider, that as lambs are sentamong wolves because they preserve the feeling of innocence, so we should make no malicious attacks. For he who undertakes the office of preacheroughtnottobringevilsuponothers,butto endurethemwhoalthoughattimesanuprightzeal demands that he should deal harshly with his subjects,shouldstillinwardlyinhisheartlovewitha fatherlyfeelingthosewhomoutwardlyhevisitswith censure. And that ruler gives a goodexampleof this,whoneversubmitstheneckofhissoultothe yoke of earthly desire. Hence it is added,Carry neitherpursenorscrip. GREGNAZ.Thesumofwhichis,thatmenoughtto besovirtuousthattheGospelshouldmakenoless progress through their way of life than their preaching. GREG. For the preacher (of the Gospel)oughtto have such trust in God, that although he has
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Gregorius Nazianzenus: Quorum summa estutadeovirtuosiexistantquodnonminus propter vitae modum quam propter eorum verbumEvangeliumproficiat. Gregorius in Evang: Tanta enim praedicatorumdebetesseinDeofiduciaut
praesentis vitae sumptibus quamvis non provideant, tamen sibi hos non deesse certissime sciant: ne dum mens eius occupatur ad temporalia, minus aliis provideataeterna. Cyrillus:Sicigiturpraeceperatnecdeipso subiecto curam habere, cum dixeratmitto vos sicut agnos inter lupos. Nec etiam concessit sollicitos esse erga extrinseca corpori, cum dixit nolite portare sacculum neque peram. Nec etiam concessitportare aliquid eorum quae nondum unita sunt corpori unde subdit neque calceamenta. Nonsolumautemsacculumetperamportare prohibuit, sed nec aliquam studii distractionem permisit assumere, quosnec ab obviantium salutatione distrahi voluit unde subdit et neminem per viam salutaveritis: quod et dudum ab Eliseo dictumfuitquasidicat:rectotramiteadopus procedite, non alternantes benedictionibus benedictiones:damnumenimestexpendere tempuspraedicationibuscompetens. Ambrosius: Non ergo haec dominus prohibuit quod benevolentiae displiceret officium,sedquodpersequendaedevotionis intentioplusplaceret.
provided not for the expenses of thispresentlife, he should still be most certainly convincedthat these will not fail him lest while his mind is engagedinHistemporalthings,heshouldbeless carefulforthespiritualthingsofothers. CYRILThusHehadalreadycommandedthemto have no care for these persons, when He said, I send you as lambs among wolves. And Healso forbadeallcareaboutwhatisexternaltothebody, bysaying,Takeneitherpursenorscrip.NordidHe allow men to take with them any of thosethings which were not attached to the body. HenceHe adds,Norshoes.Henotonlyforbadethemtotake purse and scrip, but He did not allow themto receive any distraction in their work, suchas interruption by greetings on their way. HenceHe adds, Salute no one by the way. Which hadlong ago been said by Elisha. As if Hesaid,Proceed straight on to your work without exchanging blessingswithothers.Foritisalosstowastethe time which is fitter for preaching, inunnecessary things.
AMBROSE Our Lord did not then forbidthese things because the exercise of benevolencewas displeasing to Him, but because the motive of followingafterdevotednesswasmorepleasing.
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Gregorius Nazianzenus: Mandavit etiam hoc eis dominus ad verbi gloriam, ne videreturineismagisvigereblanditias:voluit etiam eos non esse sollicitos in verbis alienis. Gregorius:Haecautemverbasiquisetiam perallegoriamvelitintelligi,pecuniaclausain sacculo est sapientia occulta. Qui igitur sapientiae verbum habet, et hoc erogare proximonegligit,quasipecuniaminsacculo ligatamtenet.Perperamvero,onerasaeculi, per calceamenta mortuorum operum exempla significantur. Qui ergo officium praedicationis suscipit, dignum non estut onussaeculariumnegotiorumportetnedum hoc eius colla deprimit, ad praedicanda caelestia non assurgat: nec debetstultorum operum exempla conspicere, ne sua opera quasi ex mortuis pellibus credat munirene scilicetquiaaliostaliafecisseconsiderat,se etiamfacerelicenterputet.
GREGNAZ.TheLordgavethemthesecommands also for the glory of the word, lest itshouldseem thatenticementscouldmoreprevailoverthem.He wished them also not to be anxious to speakto others. GREG. If any one would have these wordstaken also allegorically, the money shut up inapurseis the hidden wisdom. He then who has thewordof wisdom,andneglectstoemployitforhisneighbor, is like one who keeps his money tied up in his purse.Butbythescripismeantthetroublesofthe world, by the shoes (made of the skins ofdead animals)aresignifiedtheexamplesofdeadworks. He then who undertakes the office ofpreacher oughtnottobeartheburdenofbusiness,lestwhile thispressesdownhisneckheshouldnotrisetothe preaching of heavenly things nor ought he to beholdtheexampleoffoolishworks,lesthethinkto shieldhisownworksasbydeadskins,thatis,lest becauseheobservesthatothershavedonethese things,heimaginethathealsoisatlibertytodothe same. AMBROSE Our Lord also would have nothing human in us. For Moses is bid to looseoffthe human and earthly shoe when he was sent to deliverthepeople.Butifanyoneisperplexedwhy
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Ambrosius: Nihil etiam dominus innobis mortale vult esse. Mortale enim atque terrenum calceamentum Moyses iubetur solvere, cum mitteretur ad populum
liberandum.Quodsiquemmovetquaratione in Aegypto calceati iubentur edere agnum, apostoli autem sine calceamento ad praedicandum Evangelium diriguntur is considerare debet, quia in Aegyptopositus debetadhucmorsuscavereserpentis,multa enimvenenainAegypto:etquitypoPascha celebrat, patere potest vulneri: qui autem ministerestveritatis,venenanontrepidat. Gregorius: Omnis autem qui salutat invia, ex occasione salutat itineris, non exstudio optandae salutis. Qui igitur non amore aeternae patriae, sed praemiorum ambitu salutem audientibus praedicat, quasi in itinere salutat: quia ex occasione et nonex intentionesalutemaudientibusexoptat.
inEgyptweareorderedtoeatthelambwithshoes on, but the Apostles are appointed to preachthe Gospelwithoutshoes:hemustconsider,thatonein Egyptoughtstilltobewareoftheserpentsbite,for there were many poisonous creatures in Egypt. AndhewhocelebratesthePassoverinfiguremay beexposedtothewound,buttheministeroftruth fearsnopoison.
GREG. Now every one who salutes on theway doessofromtheaccidentofthejourney,notforthe sakeofwishinghealth.Hethenwhonotfromlove of a heavenly country, but from seekingreward, preachessalvationtohishearers,doesasitwere salute on the journey, since accidentally, notfrom any fixed intention, he desires the salvationofhis hearers.
Lectio3 5 ' , , . 6 , ' : ,' . 7

5.Andintowhateverhouseyouenter, first say, Peace be to this house.6. Andifthesonofpeacebethere,your peaceshallrestuponit:ifnot,itshall turntoyouagain.7.Andinthesame house remain, eating and drinking
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, ' , . .8 , , 9 , ,' .10' , ,11 : . 12 .
such things as they give for the laborer is worthy of his hire. Go not from house to house. 8. And into whatsoever city you enter, and they receiveyou,eatsuchthingsasareset before you: 9. And heal the sick that are therein, and say to them, The kingdomofGodiscomenightoyou. 10.Butintowhatsoevercityyouenter, andtheyreceiveyounot,goyourways out into the streets of the same, and say,11.Eventheverydustofyourcity, which cleaves on us, we do wipe off against you: notwithstanding be you sureofthis,thatthekingdomofGodis comenightoyou.12.ButIsaytoyou, that it shall be more tolerable inthat dayforSodom,thanforthatcity.
Chrysostomus:Bonorumomniummaterpax est,sinequaceterainaniasunt:propterquod dominus discipulis intrantibus domos, illico pacem iussit proferre tamquam bonorum
CHRYS. Peace is the mother ofallgoodthings, without it all other things are vain. Our Lord thereforecommandedHisisdisciplesonentering a house first to pronounce peace as a sign of
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indicium, dicens in quamcumque domum intraveritis,primumdicite:paxhuicdomui. Ambrosius: Ut scilicet pacis perferamus nuntium, ipse primus ingressus pacis benedictionecelebretur. Chrysostomus: Unde pontifex Ecclesiae traditeam,dicens:paxvobis.Implorantautem pacem sancti, non solum eamquaeversatur inter homines ad invicem, sed et eam quae pertinetadnosipsos:namsaepiusinpectore bellumgerimus,etnullomolestanteturbamur, nec non prava desideria contra noscrebro insurgunt. Titus: Dicitur autem pax huic domui,scilicet habitantibus domum: omnes alloquantur, maiores pariter et minores, neque cum indignis vestra salutatio dirigetur unde subdituretsiibifueritfiliuspacis,requiescet super illum pax vestra quasi dicat: vos quidem proferetis verbum, res autempacis applicabitur meo iudicio, ubicumquedignum esse videbitur. Si quis autem nonsitdignus, non estis delusi, nec verborum vestrorum gratiaperiitimmoreciprocaturadvosethoc estquodsubditursinautem,advosrevertetur.
good things, saying, Into whatever house you enter,firstsay,Peacebetothishouse. AMBROSE That in truth we should convey the messageofpeace,andthatourveryfirstentrance beattendedwiththeblessingofpeace. 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, butthatwhich belongstoourselves.Foroftentimeswewagewar inourhearts,andaredisturbedevenwhennoone troubles us bad desires also frequently riseup againstus. TITUS BOST. But it is said, Peace be to this house,thatis,tothemthatdwellinthehouse.Asif he says, I speak to all, both the greater andthe less,yetshouldnotyoursalutationbeaddressed tothemthatareunworthyofit.Henceitisadded, Andifthesonofpeacebethere,yourpeaceshall restuponit.Asifhesays,Youindeedshallutter the word, but the blessing of peace shallbe applied wherever I shall deem men worthyofit. Butifanyoneisnotworthy,youarenotmocked, the grace of your word has not perished,butis returnedtoyou.Andthisiswhatisadded,Butif
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not,itshallreturntoyouagain. Gregorius: Pax enim quae ab ore praedicatorisoffertur,autrequiescetindomo, 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, quiaadeum paxrevertitur,dumeiadominoprolaboresui operis merces recompensatur. Siautempax nostra recipitur, dignum est ut abeisterrena stipendia consequamur, quibus patriae caelestispraemiaofferimusundesequiturin eadem autem domo manete edentes et bibentes quae apud illos sunt. Ecce qui perametsacculumportariprohibuit,sumptus etalimentaexeadempraedicationeconcedit. GREG. For the peace which is offered bythe mouth of the preacher shall either rest onthe house,iftherebeanyoneinitpredestinedtolife, whofollowstheheavenlywordwhichhehearsor if no one be willing indeed tohear,thepreacher himself shall not be without fruit, for thepeace returns to him, while the Lord gives him the recompense of reward for the labor of hiswork. But if our peace is received, it is meetthatwe shouldobtainearthlysuppliesfromthosetowhom weoffertherewardsofaheavenlycountry.Hence it follows: And in the same houseremain,eating and drinking such things as they give.Mark,that He who forbade them to carry purse andscrip, allows them to be an expense to others, and to receivesustenancefrompreaching. CHRYS. But lest any one should say, Iam spendingmyownpropertyinpreparingatablefor strangers, He first makes them offer the giftof peace, to which nothing is equal, that you may knowthatyoureceivegreaterthingsthanyougive. TITUS BOST. Or else Since you are not appointedJudgesastowhoareworthyandwho areunworthy,eatanddrinkwhatthingstheyoffer
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Chrysostomus: Sed ne aliquis diceret: consumo res proprias parando advenis mensam,illumprimointrantemfacittibipacis donumofferre,cuinihilestaequale,utsciaste maiora,quamdes,suscipere. Titus: Vel aliter continua. Quia non estis constituti iudices eorum qui sunt dignivel indigni,edatisetbibatisquaevobisofferuntur
ab eis. Dimittite autem mihi eorum qui vos recipiuntexamennisivobisquoquesitnotum non esse ibi filium pacis tuncenimfortassis retrocederedebetis. Theophylactus: Vide igitur qualiter discipulos mendicare instituit, et propretio eos nutrimentum habere voluit nam subditur dignusestenimoperariusmercedesua. Gregorius in Evang: Sunt enim iam de mercede operarii ipsa alimenta sustentationis ut hic merces de labore praedicationisinchoeturquaeillicdeveritatis 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 resurrectioneremunerat.Mercesitaquequae in praesenti recipitur, hoc in nobis debet agere ut ad sequentem mercedemrobustius tendatur.Verusergoquisquepraedicatornon ideo praedicare debet ut in hoc tempore mercedem accipiat sed ideo mercedem recipere ut praedicare valeat. Quisque namque ideo praedicat ut hic laudis vel munerismercedemrecipiat,aeternamercede seprivat.
to you. But leave to me the trial of thosewho receiveyou,unlessyouhappenalsotoknowthat thesonofpeaceisnotthere,forperhapsinthat caseyououghttodepart. THEOPHYL. See then how He taught His disciplestobeg,andwishedthemtoreceivetheir nourishmentasareward.Foritisadded,Forthe laborerisworthyofhishire. GREG.Fornowtheveryfoodwhichsupportshim is part of the wages of the laborer,asinthislife the hire commences with the laborofpreaching, which in the next is completed with the sightof truth.Andherewemustconsiderthattworewards areduetooneworkofours,oneontheJourney, whichsupportsusinlabor,theotherinourcountry, which recompenses us at the resurrection. Thereforetherewardwhichwereceivenowought sotoworkinus,thatwethemorevigorouslystrive to gain the succeeding reward. Every true preacherthenoughtnotsotopreach,thathemay receive a reward at the present time, but soto receive a reward that he may have strengthto preach. For whoever so preaches that herehe may receive the reward of praise, or riches, depriveshimselfofaneternalreward.
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Ambrosius.Subditurvirtusalia,nededomo in domum quis vaga facilitate demigret sequitur enim nolite transire de domo in domum: ut scilicet amore hospitaliservemus constantiam, neque aliquam amicitiae necessitudinemfacileresolvamus. Beda: Descripto autem diversae domus hospitio,quidiamincivitatibusageredebeant docet: piis scilicet in omnibuscommunicare, ab impiorum vero per omnia societate secerni unde sequitur et in quamcumque civitatem intraveritis, et susceperint vos, manducatequaeapponunturvobis. Theophylactus:Quamvismodicaexistantet vilia,nihilampliusinquirentes.Denuntiatetiam eis ut operantes miracula homines adsuas praedicationes attraherent unde subdit et curate infirmos qui in illa sunt, et diciteillis: appropinquavit in vos regnum Dei. Sienim prius curaveritis, deinde docueritis, prosperabitur sermo, et homines credent regnum Dei appropinquare: non enim curarent, nisi hoc aliqua virtus divina perficeret.Sedetiamcumsecundumanimam curantur, appropinquat in eos regnum Dei, quod longe est ab eo cui dominatur peccatum.
AMBROSE Another virtue is added, that we should not go about easily, changingfromhouse to house. For it follows, Go not from houseto house that is, that we should preserve a consistency in our love towards our hosts, nor lightlylooseanybondoffriendship. BEDENowhavingdescribedthereceptionfrom differenthouses,heteachesthemwhattheyought todointhecitiesnamely,tohaveintercoursewith thegoodinall,buttokeepfromthesocietyofthe wicked in every thing as it follows, But into whatsoever city you enter, and they receiveyou, eatsuchthingsasaresetbeforeyou. THEOPHYL.Althoughtheybefewandpoor,ask for nothing more He also tells them towork miracles, and their word shall draw men totheir preaching.Henceheadds,Andhealthesickthat aretherein,andsaytothem,ThekingdomofGod iscomenightoyou.Forifyoufirsthealandthen teach,thewordwillprosper,andmenbelievethat thekingdomofGodiscomenigh.Fortheywould notbecuredunlessbytheworkingofsomedivine power.Butalsowhentheyarehealedintheirsoul, thekingdomofGodcomesnightothem,foritis farofffromhimoverwhomsinhasthedominion.
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Chrysostomus inMatthaeum: Vide autem dignitatem apostolorum: nihil sensibile monenturproferre,qualiaquicircaMoysenet prophetas, scilicet bona terrena sed quaedam nova et mirabilia, scilicetregnum Dei. Maximus: Dicitur autem appropinquavit:non ut ostendat temporis brevitatemnequeenim 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 nonego,sedvivitinmeChristus. Ambrosius: Deinde docet excutiendum de pedibuspulverem,siquisrecipiendoscivitatis hospitiononputaverit,dicensinquamcumque civitatem intraveritis, et non receperint vos, exeuntes in plateas eius, dicite: etiam pulverem pedum, qui adhaesit nobis de civitatevestra,extergimusinvos. Beda: Vel ad contestationem terrenilaboris quem pro illis inaniter susceperunt vel ut
CHRYS. Now mark the excellence of the Apostles.Theyarebidtoutternothingrelatingto sensiblethings,suchasMosesandtheProphets spoke of, namely, earthly goods, butcertainnew and marvelous things, namely, the kingdom of God. MAX.Whichitissaidiscomenigh,nottoshow the shortness of time, for the kingdom ofGod comes not with observation, but to mark the disposition of men towards the kingdomofGod, which is indeed potentially in all believers, but actuallyinthosewhorejectthelifeofthebody,and chooseonlythespirituallifewhoareabletosay, NowIlive,yetnotI,butChristlivesinme.
AMBROSE He next teaches them to shakeoff thedustfromtheirfeetwhenthemenofacityhave refusedtoentertainthem,saying,Intowhatsoever cityyouenter,andtheyreceiveyounot,shakeoff thedust.
BEDE Either as a testimony to the earthly toil which they had in vain undergone forthem,orto
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ostendatur usque adeo se ab ipsis nihil terrenumquaerereutetiampulveremdeterra eorum non sibi patiantur adhaerere. Vel per pedesipsumopusetincessuspraedicationis significatur pulvis vero quo asperguntur, terrenae levitas est cogitationis, a qua et summidoctoresimmunesessenequeunt.Qui ergospreverintdoctrinam,laboresetpericula docentium,adtestimoniumsuaedamnationis inflectunt. Origenes.Extergendoergopulverempedum in eos, quodammodo dicunt: pulvis peccatorum vestrorum merito veniet super vos. Et attende, quod quaecumquecivitates non suscipiunt apostolos sanamque doctrinam,habentplateas,iuxtaillud:lataest viaquaeducitadperditionem. Theophylactus: Et sicut recipientibus apostolos appropinquare regnum Deidicitur in beneficium, sic non recipientibus in praeiudiciumundesubdittamenhocscitote, quia appropinquavit regnum Dei sicut adventus regis est quibusdam ad poenam, quibusdamveroadhonoremundedeeorum poena subditur dico autem vobis, quia Sodomis in illa die remissius erit quamilli civitati.
show that so far from seeking any thingearthly fromthem,theysuffernoteventhedustfromtheir landtocleavetothem.Orbythefeetismeantthe verylaborandwalkingtoandfroofpreachingbut the dust with which they are sprinkled isthe lightnessofworldlythoughts,fromwhicheventhe greatestteacherscannotbefree.Thosethenwho have despised the teaching, turn the labors and dangers of the teachers into a testimonyoftheir condemnation. ORIGEN By wiping off the dust of their feet against them, they in some sort say,Thedustof your sins shall deservedly come upon you.And markthatthecitieswhichreceivenottheApostles and sound doctrine have streets, accordingto Matthew, Broad is the way which leads to destruction. THEOPHYL. And as they who receive the Apostles are said to have the kingdom ofGod comenightothemasablessing,sothosewhodo notreceivethemaresaidtohaveitnightothem asacurse.HenceHeadds,Notwithstanding,be yousureofthis,thatthekingdomofGodiscome nightoyou,asthecomingofakingistosomefor punishment, but to some for honor. Hence it is added respecting their punishment, But I sayto you,ItshallbemoretolerableforSodom,&c.
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Eusebius:NamincivitateSodomitarumnon carueruntAngelihospitiosedLotinventusest dignus eos hospitari. Si ergo adaccessum discipulorum, nec unus invenietur incivitate qui eos recipiat, quomodo non peior erit civitateSodomorum?Hicsermodocebateos audacter aggredi regulam paupertatis: non enim posset consistere civitas et villa, nec vicus, sine aliquo incola noto Deo: namnec Sodoma subsisteret non reperto Lot, quo recedentetotarepenteperiit. Beda: Sodomitae quoque ipsi etsi inhospitales fuerint inter cetera carnis animaequeflagitia,nullitamenapudeostales hospites quales apostoli reperti sunt: etLot quidem aspectu et auditu iustus erat, non tamen ibi aliquid docuisse aut signafecisse perhibetur.
EUSEBIUS. For in the city of Sodom, Angels werenotwithoutentertainment,butLotwasfound worthytoreceivethemintohishouse.Ifthenatthe coming of the disciples into a citythereshallnot befoundonetoreceivethem,willnotthatcitybe worse than Sodom? These words persuaded them to attempt boldly the rule of poverty. For there could not be a city or villagewithoutsome inhabitantsacceptabletoGod.ForSodomcould not exist without a Lot found in it, atwhose departurethewholewassuddenlydestroyed. BEDE The men of Sodom, although theywere hospitable in the midst of all theirwickednessof soul and body, yet were there no such guests found among them as the Apostles. Lotindeed wasrighteousbothinseeingandhearing,yethe isnotsaidtohavetaughtorworkedmiracles.
Lectio4 13 , : , : ,
13. Woe to you, Chorazin! woetoyou, Bethsaida! for if the mighty works had been done in Tyre and Sidon,which havebeendoneinyou,theyhadagreat
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. 14 . 15 , , . 16 , : .
while ago repented, sittinginsackcloth and ashes. 14. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 15. And you, Capernaum, which are exalted to heaven,shallbethrustdowntohell.16. Hethathearsyouhearsmeandhethat despisesyoudespisesmeandhethat despises me despises him that sent me.
Ambrosius: Docet dominus graviori poenae obnoxios fore qui Evangeliumnon sequendum quam qui legem iudicaverunt essesolvendam,dicensvaetibi,Corozaim, vaetibi,Bethsaida. Beda: Corozaim, Bethsaida et Capharnaum, Tiberias quoque, quam Ioannes nominat, civitates sunt Galilaeae, sitae in littore laci Genezareth, qui ab Evangelistis mare Galilaeae, velTiberiadis appellatur. Plangit ergo dominus has civitates, quae post tanta miracula atque virtutes non poenituerunt, peioresque sunt gentilibusnaturaletantumiusdissipantibus:
AMBROSEOurLordwarnsusthattheywillmeet with a heavier punishment who have refusedto follow the Gospel than those who have chosen to breakthelawsaying,Woetoyou,Chorazin!woeto you,Bethsaida! BEDE Chorazin, Bethsaida, and Capernaum, Tiberias also which John mentions, are citiesof Galilee situated on the shore of the lake of Gennesaret,whichiscalledbytheEvangeliststhe sea of Galilee or Tiberias. Our Lordthusmourns over these cities which after such great miracles andwondersrepentednot,andareworsethanthe Gentiles who break through the law ofnatureonly, seeing that after despising the written law,they
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quia post descriptae legis contemptum, filium quoque Dei et gloriameiusspernere nontimueruntundesequiturquiasiinTyro et Sidone factae fuissent virtutes quae in vobis factae sunt, olim in Cilicio etcinere sedentes poeniterent. In Cilicio, quod de pilis caprarum contexitur, asperampeccati pungentis memoriam significat in cinere autemmortisconsiderationem,perquamin pulverem redigimur, demonstrat. Porro in sessionehumilitatempropriaeconscientiae significat. Impletum autem videmus hodie dictum salvatoris: quia Corozaim et Bethsaida praesente domino credere noluerunt:TyrusautemetSidonetquondam David ac Salomon amici fuere, et post evangelizantibus Christi credidere discipulis. Chrysostomus in Matthaeum: Deplorat autem dominus has civitates ad nostrum exemplum: eo quod effusio lacrymarum et gemitus amarus super patientes insensibilitatem doloris, non modicum antidotumestetadcorrectionempatientium, etadremediumingemiscentiumsupereos. Nonsolumautemperdeplorationeminducit eos ad bonum, sed etiam perterrorem unde sequitur verumtamen Tyro et Sidoni
fearednottodespisealsotheSonofGodandHis glory.Henceitfollows,Forifthemightyworkshad beendoneinTyreandSidonwhichhavebeendone inyou,theyhadagreatwhileagorepentedsittingin sackcloth and ashes, &c. By sackcloth, whichis woventogetherfromthehairsofgoats,hesignifies a sharp remembrance of previous sin. But by ashes, he hints at the consideration of death,by whichwearereducedtodust.Again,bythesitting down, he implies the lowliness of ourconscience. NowwehaveseeninthisdaythewordoftheSavior fulfilled, since Chorazin and Bethsaida,thoughour Lordwasaspresentamongthem,believednot,and Tyre and Sidon were friendly both to Davidand Solomon, and afterwards believed inthedisciples ofChristwhopreachedtheGospelthere.
CHRYS.OurLordmournsoverthesecitiesforour example, because shedding tears and bitter lamentationsoverthosewhoareinsensibletogrief, isnoslightantidote,tendingbothtothecorrection oftheinsensible,andtotheremedyandconsolation of those who mourn over them. Again, Hedraws them over to what is good, not onlybylamenting over them, but also by alarming them. Hence it follows, But it shall be more tolerableforTyreand Sidon, &c. This we ought also to listento.Fornot
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remissiuseritquamvobisiniudicio.Hocet nos audire debemus: non enim solumillis, 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 incredulitatemcecidit inruinamundesequiturettu,Capharnaum, usqueincaelumexaltata,usqueadInfernum demergeris ut scilicet iudicium sit proportionabilehonori. Beda: Duplex autem in hac sententia sensus est. Vel ideo ad Infernum demergeris, quia contra praedicationem meam superbissime restitisti, ut scilicet intelligaturincaelumexaltatapersuperbiam: vel ideo quia es exaltata usque adcaelum meo hospitio, et meis signis, maioribus plecterissuppliciis,quiahisquoquecredere noluisti. Et ne quis putaret hanc increpationem vel tantummodo civitatibus vel personis convenire quae dominum in carne videntes spernebant, etnonomnibus qui hodie quoque Evangelii verba despiciunt consequenter adiunxit, dicens quivosaudit,meaudit.
uponthemalone,butuponusalso,Hehaspassed sentence,ifwereceivenottheguestswhocometo us,sinceHecommandedthemtoshakeoffthevery dustfromtheirfeet.Andinanotherplace:Nowwhen our Lord had done many mighty works in Capernaum, and had Himself dwelt there, it seemed to be exalted above the othercities,but throughunbelieffelltodestruction.Henceitfollows, Andyou,Capernaum,whichareexaltedtoheaven, shallbethrustdowntohellthat,infact,thejudgment mightbeinproportiontothehonor.
BEDE This sentence admits of two meanings: Eitherforthisreasonshallyoubethrustdowninto hell, because you proudly resisted My preaching thatintruthshemightbeunderstoodtohaveraised herselfuptoheavenbyherpride.Or,becauseyou areexaltedtoheavenbyMydwellinginyou,andby Mymiracles,haltyoubebeatenwithmorestripes, sinceeventheseyourefusedtobelieve.Andthatno oneshouldsupposethatthisinterpretationapplied onlyeithertothecitiesorthepersonswho,seeing our Lord in the flesh despised Him, and nottoall alsowhonowdespisethewordsoftheGospel,Ho proceeds to add these words, He that hearsyou, hearsme.
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Cyrillus: Per quod docet, quicquid per sanctosapostolosdicit,acceptandumesse: quia qui illos audit, Christum audit. Inevitabilis ergo poena haereticis imminet, qui apostolorum negligunt verba sequitur enimetquivosspernit,mespernit. Beda: Ut scilicet in audiendo quisquevel spernendo Evangelii praedicationem, non viles quasque personas, sed dominum salvatorem, immo ipsum patrem spernere se vel audire disceret nam sequiturqui autemmespernit,sperniteumquimisitme: quiaindiscipulomagisterauditur,etinfilio paterhonoratur. Augustinus de Verb. Dom: Si autem sermoDeiadvosquoquepervenit,etineo loco vos constituit, videte nespernatisnos, neadillumperveniatquodnobisfeceritis. Beda:Potestetitaintelligi:quivosspernit, me spernit idest, qui non facit misericordiamunidefratribusmeisminimis, necmihifacit.Quiautemmespernit,nolens crederefiliumDei,sperniteumquimemisit: quiaegoetpaterunumsumus.
CYRILWherebyHeteaches,thatwhateverissaid by the holy Apostles must be received, since he who hears them hears Christ, and an inevitable punishment therefore hangs over heretics who neglectthewordsoftheApostlesforitfollows,and hewhodespisesyoudespisesme. BEDEThatis,thateveryoneindeedonhearingor despising the preaching of the Gospelmightlearn 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. Forthe MasterisheardinHisdisciple,theFatherhonored inHisSon. AUG.ButifthewordofGodreachestousalso,and appoints us in the Apostles place, beware of despisingus,lestthatreachtoHimwhichyouhave donetous. BEDE It may also be understood asfollows,He who despises you, despises me, that is, hewho showsnotmercytooneoftheleastofMybrethren, neither shows it to Me. But he who despisesme, (refusing to believe on the Son ofGod,)despises himthatsentme.ForIandmyFatherareone.
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Titus: Simul autem in hoc discipulos consolaturquasidicat:nondicatis:curimus passuricontumelias?Accomodatelinguam egopraebeogratiam,inmevestraredundat contumelia.
TITUS BOST. But at the same time He herein consolesHisdisciples,asifHesaid,Saynotwhy areweabouttosufferreproach.Letyourspeechbe with moderation. I give you grace, upon Meyour reproachesfall.
Lectio5 17 [] , , . 18 , . 19 , , . 20 , . 17.Andtheseventyreturnedagainwith joy, saying, Lord, even the devilsare subjecttousthroughyourname.18.And he said to them, I beheld Satan as lightning fall from heaven. 19. Behold, I give to you power to tread onserpents andscorpions,andoverallthepowerof the enemy: and nothing shall by any means hurt you. 20. Notwithstandingin this rejoice not, that the spirits are subject to you but rather rejoice, because your names are written in heaven.
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Cyrillus: Supra dictum est, quoddominus misit discipulos gratia spiritus sancti insignitos, et facti praedicationis ministri potestatem super immundos spiritus acceperunt nunc autem reversiconfitentur honorantis eos potentiam unde dicitur reversi sunt autem septuaginta duo cum gaudiodicentes:domine,etiamDaemonia subiciunturnobisinnominetuo.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: gaudiummeumetcoronamea. GregoriusMoralium:Mireautemdominus ut in discipulorum cordibus elationem premeret,iudiciumruinaeretulit,quodipse magister elationis accepit ut in auctore superbiae discerent quid de elationis vitio formidarent unde sequitur videbam Satanamsicutfulgurdecaelocadentem. Basilius: Dicitur Satanas, eo quod adversaturbonohocenimsignificatnomen Hebraicum sed Diabolus dicitur, eoquod cooperatur nobis in malo, et accusatorsit.
CYRILItwassaidabovethatourLordsentforthHis disciples sealed with the grace of the HolySpirit, and that being made ministers of preaching,they received power over the unclean spirits. Butnow when they returned, they confess thepowerofHim who honored them, as it is said, Andtheseventy returnedagainwithjoy,saying,Lord,eventhedevils are subject to us, &c. They seemed indeedto rejoice rather that they were made workers of miracles, than that they had become ministersof preaching.Buttheyhadbetterhaverejoicedinthose whomtheyhadtaken,asSt.Paulsaystothemthat werecalledbyhim,Myjoyandmycrown.
GREG. Now our Lord, in a remarkable manner,in ordertoputdownhighthoughtsintheheartsofHis disciples, Himself related the account of the fall which the teacher of pride sufferedthattheymight learnbytheexampleoftheauthorofpride,whatthey wouldhavetodreadfromthesinofpride.Henceit follows,IbeheldSatanaslightningfallfromheaven. BASILHeiscalledSatan,becauseheisanenemy toGod,(forthistheHebrewwordsignifies,)butheis calledtheDevil,becauseheassistsusindoingevil, and is an accuser. His nature is incorporeal,his
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Naturaeiusestincorporea,locusaereus. Beda: Non autem dicit: modo video,sed: priusvidebam,quandocorruit.Quodautem aitsicutfulgur,velpraecipitemdesupernis adimalapsumsignificatvelquiadeiectus adhuctransfiguratseinAngelumlucis. Titus: Se autem dicit vidisse tamquam iudicem, qui novit incorporeorum passiones.Veldicitsicutfulgur,quianatura fulgidus erat ut fulgur sed factus est tenebrosus propter affectum quia quod Deusfecitbonum,hocipseinsealteravitin malum. Basilius: Supernae enim virtutes nonsunt 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 exparticipationeeius quodestnaturalitersanctum,insitamhabent sanctificationem: neque enim cecidisset Satanas, si natura fuisset insusceptibilis mali.
abodeintheair. BEDEHesaysnot,Iseenow,butreferringtopast time, I saw, when he fell. But by the words as lightning,Hesignifieseitherafallheadlongfromthe highplacestothelowest,orthatnowcastdown,he transformshimselfintoanangeloflight. TITUSBOST.NowHesaysthatHesawit,asbeing Judge, for He knew the sufferings of thespiritsOr He says, as lightning, because by nature Satan shoneaslightning,butbecamedarknessthroughhis affections,sincewhatGodmadegoodhechanged inhimselftoevil.
BASIL For the heavenly Powers are notnaturally holy,butaccordingtotheanalogyofdivinelovethey receivetheirmeasureofsanctification.Andasiron placedinthefiredoesnotceasetobeiron,though bytheviolentapplicationoftheflamebothineffect and appearance, it passes into fire so also the Powersonhigh,fromtheirparticipationinthatwhich isnaturallyholy,haveaholinessimplantedinthem. For Satan had not fallen, if by nature hehadbeen unsusceptibleofevil.
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Cyrillus:Velaliter.VidebamSatanamsicut fulgurdecaelocadentem,idestasuprema potentiainextremamfragilitatem.Namante salvatoris adventum subegerat sibiorbem, et ab omnibus colebatur sed cum unigenitumverbumDeidecaelodescendit, corruittamquamfulgur,quiaconculcaturab adorantibus Christum unde sequitur et eccededivobispotestatemcalcandisupra serpentesetscorpiones. Titus: Serpentes quidem aliquando figuraliter in deserto mordebantIudaeoset necabanteos,eoquodinfideleserantvenit autemquiserpentesillosperimeretaeneus serpenscrucifixus,utsiquiscredensineum prospexerit,libereturamorsibusetsalvetur.
CYRIL Or else, I saw Satan as lightning fall from heaven,thatis,fromthehighestpowertothelowest impotence.ForbeforethecomingofourSavior,he hadsubduedtheworldtohim,andwasworshipped byallmen.Butwhentheonly-begottenWordofGod camedownfromheaven,hefellaslightning,seeing thatheistroddenunderfootbythosewhoworship Christ. As it follows, And, behold, I give thoseyou powertotreaduponserpents,&c.
TITUSBOST.Serpentsindeedatonetimeundera figure were made to bite the Jews, and killthem becauseoftheirunbelief.ButtherecameOnewho should destroy those serpents even the Brazen Serpent,theCrucified,sothatifanyoneshouldlook on Him believing, he might be healed from his woundsandsaved. CHRYS. Then lest we should suppose thiswas spokenofbeasts,Headded,Andoverallthepower oftheenemy. BEDE That is, I give you the powerofcastingout every kind of unclean spirit, from the bodies possessed. And as far as regardsthemselves,He adds, And nothing shall hurt you. Although itmight alsobetakenliterally.ForPaulwhenattackedbya
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Chrysostomus:Deindeneputaremushoc dici de bestiis, subiunxit et supraomnem virtuteminimici. Beda: Hoc est omne genus immundorum spirituum de obsessis corporibuseiciendi et quantum ad ipsos subdit et nihil vobis nocebit: quamvis et ad litteram possit accipi: Paulus enim a vipera invasusnihil
mali patitur, et Ioannes hausto venenonon laeditur. Hoc autem inter serpentes qui dente et scorpiones qui cauda nocent, distare arbitror, quod serpentes aperte saevientes,scorpionesclanculoinsidiantes, vel homines vel Daemones significent.Vel serpentes qui inchoandis virtutibusvenena pravae persuasionis obiciunt: scorpiones qui consummatas virtutes ad finemvitiare intendunt. Theophylactus: Vel serpentes sunt qui visibiliter nocent, veluti fornicationis et homicidii Daemon: qui vero invisibiliter nocent, scorpiones vocantur, sicut in vitiis spiritualibus. Gregorius Nyssenus: Voluptas etiam serpensdiciturinScriptura,cuiusnaturaest quodsicaputeiusmuristricturamattigerit, 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
vipersufferednoinjury.Johnhavingdrunkpoisonis not harmed by it. But I think thereisthisdifference between serpents who bite with the teeth, and scorpions who sting with the tail, that theserpents signify men or spirits raging openly, scorpions signifythemplottinginsecret.Orserpentsarethose whichcastthepoisonofevilpersuasionuponvirtues justbeginning,scorpionswhichgoabouttocorrupt atlastvirtueswhichhavebeenbroughttoperfection.
THEOPHYL. Or serpents are those whichvisibly hurt, as the evil spirit of adultery and murder.But thosearecalledscorpionswhichinvisiblyinjure,as inthesinsofthespirit.
GREGNYSS.ForpleasureiscalledinScripturea serpent,whichbynatureissuchthatifitsheadhas reached a wall so as to press upon it, itdragsits whole body after it. So nature has given manthe habitation which was necessary for him. But by meansofthisnecessity,pleasureassaultstheheart, and perverts it to the indulgence ofimmoderate ornament in addition to this it brings in itstrain covetousness, which is followed by lust,thatis,the last member or tail of the beast. But as it is not possible to draw back the serpent by itstail,soto remove pleasure we must not begin with thelast,
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serpentem retrahi, sic nonestincipiendum ab ultimis ad evellendum voluptates, nisi quisprioremaditumobturetmalitiae. AthanasiusDeludunt 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, principemaerisnontimentes. Titus: Sed quia laetitia qua eos laetos videbat, inanem gloriam sapiebat: gaudebant enim quod quasi sublimes effecti,terribileshominibusetDaemonibus erant: ideo dominus subiungitverumtamen in hoc nolite gaudere, quia spiritus subiciunturvobis. Beda: De subiectione spirituum,cumcaro sint, gaudere prohibentur: quia spiritus eicere, sicut et virtutes alias facere, interdum non est eius meriti quioperatur
unlessonehasclosedthefirstentrancetoevil.
ATHAN.ButnowthroughthepowerofChristboys makeamockatpleasure,whichformerlyledaway the aged, and virgins steadfastly trample uponthe desires of serpentine pleasure. Some also tread upon the very sting of the scorpion, that is,ofthe devil, namely death, and fearing not destruction becomewitnessesoftheword.Butmanygivingup earthly things walk with a free step in heaven, dreadingnottheprinceoftheair.
TITUS BOST. But because the joy with which He saw them rejoice savored of vain-glory, for they rejoicedthattheywereasitwereexalted,andwere a terror to men and evil spirits, our Lordtherefore adds, Notwithstanding in this rejoice not, thatthe spiritsaresubjecttoyou,&c.
BEDE They are forbidden to rejoice in the subjection of the spirits to God, since theywere flesh for to cast out spirits and to exerciseother powers is sometimes not on account of hismerit
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sed invocatio nominis Christi hoc agit ad condemnationemeorumquiinvocant,velad utilitatemeorumquividentetaudiunt.
whoworks,butiswroughtthroughtheinvocationof Christs name to the condemnation of thosewho mockit,ortotheadvantageofthosewhoseeand hear CYRIL Why, O Lord, cost not you permitmento rejoice in the honors which are conferred byYou, sinceitiswritten,Inyournameshalltheyrejoiceall the day? But the Lord raises them up bygreater joys. Hence He adds, But rejoice that yournames arewritteninheaven. BEDEAsifhesaid,Itbecomesyoutorejoicenotin the putting down of the evil spirits, but inyourown exaltation.Butitwouldbewellforustounderstand, that whether a man has done heavenly or earthly works,heisthereby,asifmarkeddownbyletter,for everfixedinthememoryofGod.
Cyrillus:Sedcur,domine,nonsinislaetari inhonoribusatecollatis,cumscriptumsit: in nomine tuo exultabunt tota die? Sed dominuseosadmaiusgaudiumerigitunde subdit gaudete autem quia nominavestra scriptasuntincaelis. Beda: Quasi dicat: non oportet vos de Daemonum humiliatione, sed de vestra sublimatione gaudere. Salubriter autem intelligendumest,quodsivecaelestia,sive terrestriaquisoperagesserit,perhocquasi litteris annotatus apud Dei memoriam sit aeternaliteraffixus. Theophylactus:Scriptasuntenimnomina sanctoruminlibrovitae,nonencausto,sed memoriaDeietgratia.EtDiabolusquidem desuper cadit homines vero inferius existentessuperiusascribunturincaelis. Basilius:Quidamautemsuntquiscribuntur quidem non in vita, sed, secundum
THEOPHYL.Forthenamesofthesaintsarewritten inthebookoflifenotinink,butinthememoryand graceofGod.Andthedevilindeedfellfromabove but men being below have their names inscribed aboveinheaven. BASILTherearesomewhoarewrittenindeednot inlife,butaccordingtoJeremiahintheearth,thatin
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Ieremiam, in terra ut secundum hoc intelligatur duplex quaedam descriptio, horum quidem ad vitam, illorum ad perditionem. Quod autem dicitur:deleantur delibroviventium,intelligiturdehisquidigni putabantur in libro Dei conscribi et secundum hoc fieri dicitur Scripturae mutatio, quando a virtute delabimur in peccatum,velecontra.
thiswaytheremightbeakindofdoubleenrollment, of the one indeed to life, but of the otherto destruction.Butsinceitissaid,Letthembeblotted outofthebookoftheliving,thisisspokenofthose whowerethoughtworthytobewritteninthebookof God.Andinthiswayanameissaidtobeputdown in writing or blotted out, when we turn asidefrom virtuetosin,orthecontrary.
Lectio6 21 [] , , , , , :, , . 22 , , .
21. In that hour Jesus rejoiced inspirit, and said I thank you, O Father,Lordof heavenandearththatyouhavehidthese things from the wise and prudent, and have revealed them to babes: evenso, Father for so it seemed good in your sight.22.Allthingsaredeliveredtome ofmyFatherandnomanknowswhothe Son is, but the Father and who the Father is, but the Son, andhetowhom theSonwillrevealhim.
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Theophylactus: Sicut benignus pater videns filios suos dirigi, gaudet sic et Christus exultat, quod apostoli tantisbonis facti sunt digni unde dicitur in ipsaautem horaexultavitinspiritusancto. 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 dequo gratias agit unde sequitur confiteor tibi, pater,dominecaelietterrae.
THEOPHYL.Asalovingfatherrejoicestoseehis sons do right, so Christ also rejoices that His Apostles were made worthy of such good things. Henceitfollows,Inthathour,&c.
CYRILHesawintruththatthroughtheoperationof theHolySpirit,whichHegavetotheholyApostles, the acquisition of many would be made, (orthat many would be brought to the faith.) He is said thereforetohaverejoicedintheHolySpirit,thatis,in theresultswhichcameforththroughtheHolySpirit. For as one who to be mankind Heconsideredthe conversion of sinners to be a subject forrejoicing, forwhichHegivesthanks.Asitfollows,Igivethanks toyou,OFather. BEDE Confessing does not always signify penitence, but also thanks airing, as is frequently foundinthePsalms. CYRIL Now here, say they whose hearts are perverted, the Son gives thanks to the Father as beinginferiorButwhatshouldpreventtheSonofthe same substance with the Father from praisingHis
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Beda:Confessiononsemperpoenitentiam, sed et gratiarum actionem significat, utin Psalmissaepissimelegimus. Cyrillus: Ecce autem, inquiunt illi quorum cordaperversasunt,gratiasrefertfiliuspatri tamquam minor. Sed quid impedit consubstantialem filium laudare proprium
genitorem, mundum salvantem per eum? Quod si censes confessionis causahunc esse minorem, aspice quod vocat eum patremsuum,etdominumcaelietterrae. 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 patridicit confiteortibi,paterhocest,glorificote.Nec mireris si patrem filius glorificat: totaenim hypostasis unigeniti, genitoris est gloria: nam quae facta sunt, et caelum etAngeli, gloriasuntcreatoris:verumquiahaecnimis infime sita sunt respectu dignitatis ipsius, solus filius, cum Deus perfecte sitsimilis genitori,perfecteglorificatpatrem.
ownFather,whosavestheworldbyHim?Butifyou think that because of His giving thanksHeshows Himselftobeinferior,observe,thatHecallsHimHis Father,andtheLordofheavenandearth. TITUS BOST. For all other things have been producedbyChristfromnothing,butHealonewas incomprehensibly begotten of His Father, Who thereforeoftheOnly-begottenalone,asatrueSon, isbynaturetheFather.HenceHealonesaystoHis Father,Igivethankstoyou,OFather,Lord,&c.that is,Iglorifyyou.MarvelnotthattheSonglorifiesthe Father. For the whole substance of the Onlybegotten is the glory of the Father. Forboththose thingswhichwerecreated,andtheAngels,arethe gloryoftheCreator.Butsincetheseareplacedtoo lowinrespectofHisdignity,theSonalone,sinceHe isperfectGodlikeHisFather,perfectlyglorifiesHis Father. ATHAN.WeknowalsothattheSavioroftenspeaks as man. For His divine nature has humannature joined to it, yet you would not, because of His clothing Himself with a body, be ignorant that He wasGod.Butwhatdotheyanswertothis,whowish to make out a substance of evil, but form to themselvesanotherGod,otherthanthetrueFather of Christ? And they say that he is unbegotten,the creator of evil and prince of iniquity, aswellasthe
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AthanasiusNovimus 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 verosibiDeumaliumaveropatreChristi,et huncdicuntesseunigenitummalicreatorem et nequitiae principem, nec nonmundialis
machinaeconditorem?Aitautemdominus, approbans verba Moysi, confiteor tibi, pater,dominecaelietterrae. EpiphaniusEditum vero a Marcione Evangelium habet, Eucharisto, idest, gratiasagotibi,dominecaeli:tacensquod dicitur pater, et quod dicitur et terrae, ne videatur Christus opificem caeli et terrae habere patrem suum. Redarguitur autem, quiaidempauloinfrahabet:ita,pater. 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,etrevelastieaparvulis. Theophylactus: Potest sic distingui ut dicaturasapientibus,idestaPharisaeiset Scribis legem interpretantibus, et prudentibus, idest ab his qui a Scribis fuerant docti sapiens enim est quidocet, prudens vero qui docetur. Parvulos vero vocat dominus suos discipulos, quosnon legis doctores, sed de turba etpiscatores elegit, qui sunt vocati parvuli, quasi non
makeroftheworldsfabric.NowourLord,affirming the word of Moses, says, I give thanks to you, Father,Lordofheavenandearth. EPIPHAN.ButaGospelcomposedbyMarcionhas, IgivethankstoYou,OLord,beingsilentastothe wordsofheavenandearth,andthewordFather,lest it should be supposed that He calls theFatherthe Creatoroftheheavenandtheearth.
AMBROSELastly,heunveilstheheavenlymystery bywhichitpleasedGodtorevealHisgrace,rather tothelittleonesthanthewiseoftheworld.Henceit follows,Thatyouhavehidthesethingsfromthewise andprudent.
THEOPHYL.Thedistinctionmaybe,thatitissaid, thewise,meaning,thePhariseesandScribeswho interpret the law, and the prudent, meaning those whoweretaughtbytheScribes,forthewisemanis he who teaches, but the prudent man he whois taughtbuttheLordcallsHisdisciplesbabes,whom Hechosenotfromtheteachersofthelaw,butoutof themultitude,andbycalling,fishermenbabes,that is,asdevoidofmalice.
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malevoli. Ambrosius: Vel parvulum hic accipiamus qui se exaltare non noverit, et phaleratis sermonibusartemsuaeiactareprudentiae: quodPharisaeipleriquefaciunt. Beda: Gratias igitur agit, quodapostolis quasi parvulis adventus sui aperuit sacramenta, quae ignoraverunt Scribaeet Pharisaei,quisibisapientesvidentur,etin conspectusuoprudentes. Theophylactus: Abscondita igitur sunt mysteria ab his qui putant se esse sapientes, et non sunt: nam si essent,eis revelatafuissent. Beda: Unde sapientibus et prudentibus, non insipientes et hebetes, sedparvulos, idest humiles opposuit, ut probaret se tumoremdamnasse,nonacumen. Origenes: Sensus enim defectus praeparatio fit supervenientis perfectionis: quienimnonsentitquodcareatverobono, propter bonum praesens, quodsibiinesse videtur,verobonoprivatur.
AMBROSE Or by a babe we should here understand one who knew nothing of exalting himself, and of boasting in proud words ofthe excellenceofhiswisdom,asthePhariseesoftendo. BEDE He therefore gives thanks that He had revealed to the Apostles as to babes the sacramentsofHiscoming,ofwhichtheScribesand Pharisees were ignorant, who think themselves wise,andareprudentintheirownsight. THEOPHYL. The mysteries then were hidfrom thosewhothinkthemselveswise,andarenotforif they had been, these would havebeenrevealedto them. BEDE To the wise and prudent thenHeopposed not the dull and foolish, but babes that is, the humble, to show that He condemned pride, not quicknessofmind. ORIGEN For a feeling of deficiency is the preparation for coming perfection. For whoeverby the presence of the apparent good perceivesnot that he is destitute of the true good,isdeprivedof thetruegood.
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ChrysostomusinMatthaeum:Nonautem laetatur et gratias agit quod Deimysteria latebantScribasetPharisaeos:haecenim non erat materia alacritatis, sedgemitus sed de hoc gratias agit, quia quod sapientesnonnoverant,hinoverunt.Gratias autem super hoc agit patri, cumquoipse simul hoc facit, ostendens nimiam dilectionemquadiligitnos.Ostenditautem consequenter,quodhuiusreicausaprima, voluntas sua sit, et patris, qui propria voluntate hoc agebat unde sequituretiam, pater,quiasicplacitumfuitantete. Gregorius: His verbis exemplahumilitatis 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 occultaeiustitia voluntatis. Chrysostomus: Cum vero dixisset confiteor tibi, quia revelasti eaparvulis,ne putares quod ipse Christus hac virtute privatus non posset hoc facere,subiungit omniatraditasuntmihiapatremeo.
CHRYS.NowHedoesnotrejoiceandgivethanks because the mysteries of God were hid from the ScribesandPharisees(forthiswerenotasubjectof rejoicing,butoflament,)butforthiscausegivesHe thanks,thatwhathatthewiseknewnot,babesknew. ButmoreoverHegivesthankstotheFathertogether withwhomHeHimselfdoesthis,toshowthegreat lovewherewithHelovesus.Heexplainsinthenext place,thatthecauseofthisthingwasfirstHisown willandFathers,whoofHisownwilldidthis.Asit follows, Even so, Father for so it seemedgoodin yoursight.
GREG. We receive these words asanexampleof humility,thatweMoralshouldnotrashlypresumeto scantheheavenlycounsel,concerningthecallingof some,andtherejectionofothersforthatcannotbe unjust which seemed good to the Just One. Inall things therefore, externally disposed, the causeof thevisiblesystemisthejusticeofthehiddenwill.
CHRYS.ButafterHehadsaid,Ithankyouthatyou have revealed them to babes, lest you should supposethatChristwasdestituteofthepowertodo this, He adds, All things are delivered tomeofmy Father.
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omniatraditasuntmihiapatremeo. AthanasiusHocnonrecteintelligentesArii sequacesdelirantindominum,dicentes:si data sunt ei omnia, idest dominium creaturae,fuittempusquoeanonhabuitet sic non est de substantia patris: nam si esset, non esset ei opus recipere.Sedex hoc magis dementia eorum carpitur. Si enim priusquam recepisset vacabat creatura a verbo, qualiter salvabiturillud: omnia in eo consistunt? Ceterum sisimul postquamfactaestcreatura,totafuittradita ei, non erat opus tradere per ipsum namquefactasuntomnia.Nonergo,utipsi putant,significaturhiccreaturaedominium immosignificativumesthocverbumfactae dispensationis in carne: postquam enim homopeccavit,perturbatasuntomniaunde 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 omniarestaurentur. Beda: Vel dicit omnia sibi tradita, non mundi elementa, sed hi quibus parvulis spiritusacramentafiliipaterrevelavit,etde
Father. ATHAN. The followers of Arius, not rightly understandingthis,raveagainstourLord,saying,If allthingsweregiventohim,thatis,thedominionof the creatures, there was as a time when Hehad them not, and so was not of the substanceofthe Father.ForifHehadbeen,therewouldbenoneed forHimtoreceive.Butherebyistheirmadnessthe ratherdetected.ForifbeforeHehadreceivedthem, thecreaturewasindependentoftheWord,howwill thatversestand,Inhimallthingsconsist?Butifas soon as the creatures were made, they wereall giventoHim,wherewastheneedtogive,forbyhim wereallthingsmade?Thedominionofthecreation isnotthen,astheythink,heremeant,butthewords signifythedispensationmadeintheflesh.Forafter that man sinned, all things were confoundedthe Wordthenwasmadeflesh,thatHemightrestoreall 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 broughtinto being,sowhentheWordwasmadeflesh,Heshould restoreallthingsinHimself.
BEDEOrbythewords,Allthingsaredeliveredto me, He means not the elements of the world,but thosebabestowhombytheSpirittheFathermade

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quorum salute, cum haec loqueretur, exultavit. Ambrosius: Vel cum omnia legis, omnipotentem agnoscis, non degenerem patriscumtraditalegis,filiumconfiteriscui per naturam omnia unius substantiae iura suntpropria,nondonocollatapergratiam. Cumautemdixissetomniasibiforeapatre tradita, ascendit ad propriam gloriam et excellentiam,ostendensinnullosesuperari a patre unde subdit et nemonovitquissit filius,nisipater,etquissitpater,nisifilius. Non valet enim creaturae intentio comprehendere modum divinae substantiae, quae omnem superat intellectum, et decor eius quamlibet considerationem transcendit sed aseipsa quid sit natura divina cognoscitur. Itaque pater per id quod est, novit filium etfilius per id quod est, novit patrem, non interveniente aliqua differentia quantumad divinitatis naturam: quod enim sit Deus, credimus quid autem naturaliter sit incomprehensibile est. Si vero creatusest filius, quomodo solus sciret patrem, aut quomodo a solo patre sciretur? Scire namque naturam divinam impossibile est
known the Sacraments of His Son and inwhose salvationwhenHeherespokeHewasrejoicing. AMBROSE Or, when you read all things,you acknowledge the Almighty, not the Son lower than theFatherwhenyoureaddelivered,youconfessthe Son, to whom by the nature of one substanceall things rightly belong, not conferred as a gift by grace. CYRIL Now having said that all thingsweregiven Him by His Father, He rises to His own gloryand excellenceshowingthatinnothingHeissurpassed byHisFather.HenceHeadds,Andnooneknows whotheSonisbuttheFather,&c.Forthemindof thecreaturesisnotabletocomprehendthemanner of the Divine substance, which passes all understanding,andHisglorytranscendsourhighest contemplations. By Itself only is known what the Divinenatureis.ThereforetheFather,bythatwhich Heis,knowstheSontheSon,bythatwhichHeis, knows the Father, no difference intervening as regardstheDivinenature.Andinanotherplace.For thatGodis,webelieve,butwhatheisbynature,is incomprehensible.ButiftheSonwascreated,how couldHealoneknowtheFather,orhowcouldHebe known only by the Father. For to knowtheDivine nature is impossible to any creature, but toknow eachcreatedthingwhatitis,doesnotsurpassevery
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cuilibetcreaturaescireautemquodcumque eorum quae creata sunt quid sit, non transcendit quemlibet intellectum, quamvis superetnostrumsensum. AthanasiusHoc autem domino dicente, constat Arianos ei obsistere, dumdicunt non videri patrem a filio. Sed eorum ostenditur insania, si seipsum non novit verbum,quodomnibuspatrisetsuipraestat notitiam sequitur enim et cui voluerit filius revelare. Titus: Est autem revelatio traditionotionis iuxta proportionem naturae et virtutum uniuscuiusque et ubi quidem est natura consimilis,ibiestcognitiosinedoctrinahic autemestperrevelationemdisciplina. Origenes: Vult autem revelare utverbum, non irrationabiliter, et tamquamiustitia,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 putantqui alterius sunt opinionis, construerenefarium suum dogma, quod scilicet ignotus erat
understanding,thoughitisfarbeyondoursenses.
ATHAN.ButthoughourLordsaysthis,itisplainthat the Arians object to Him, saying that the Fatheris notseenbytheSon.Buttheirfollyismanifest,asif theWorddidnotknowItselfwhichrevealstoallmen theknowledgeoftheFatherandItselfforitfollows, AndtowhomsoevertheSonwillrevealhim.
TITUS BOST. Now a revelation is the communication of knowledge in proportiontoeach mans nature and capacity and when indeedthe nature is congenial, there is knowledge without teachingbutheretheinstructionisbyrevelation. ORIGEN He wishes to reveal as the Word, not withouttheexerciseofreasonandasJustice,who knows rightly both the times for revealing, and the measuresofrevelationbutHerevealsbyremoving the opposing veil from the heart, andthedarkness which He has made His secret place. Butsince upon this men who are of another opinion thinkto build up their impious doctrine, that in truth the FatherofJesuswassentdowntotheancientsaints,
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pater Iesu sanctis antiquis dicendum est eis, quoniam quod dicitur cuicumque vult filius revelare, non solum retorquetur ad tempusfuturum,exquosalvatorhocprotulit, sedetiamadtempuspraeteritum.Quodsi velint hoc verbum revelare propraeterito sumere, dicendum est eis, quod non est idemcognoscereetcredere.Aliidaturper spiritum sermo scientiae, alii fides in eodem spiritu. Erant ergo primo quidem credentes,nonautemcognoscentes. Ambrosius:Utsciasautemquiasicutfilius patrem quibus vult revelat, etiam pater revelat quibus vult filium audi dominum dicentem: beatus es, Simon Bariona,quia caroetsanguisnonrevelavittibi,sedpater meusquiincaelisest.
wemusttellthemthatthewords,Towhomsoeverthe Sonwillrevealhim,notonlyrefertothefuturetime, afterourSaviorutteredthis,butalsotothepasttime But if they will not take this word revealforwhatis past,themustbetold,thatitisnotthesamethingto knowandtobelieve.TooneisgivenbytheSpiritthe word of knowledge to another faith by thesame Spirit.Therewerethenthosewhobelieved,butdid notknow.
AMBROSEButthatyoumayknowthatastheSon revealedtheFathertowhomHewill,theFatheralso reveals the Son to whom He will, hearourLords words, Blessed are you, Simon Barjona, forflesh andbloodhavenotrevealedittoyou,butmyFather whichisinheaven.
Lectio7 23 ' , . 24
23. And he turned him tohisdisciples, andsaidprivately,Blessedaretheeyes which see the things that you see:24. For I tell you, that many prophets and kings have desired to seethosethings whichyousee,andhavenotseenthem
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, .
andtohearthosethingswhichyouhear, andhavenotheardthem.
Theophylactus: Quia superius dixerat: nemo novit quis sit pater, nisi filius,etcui voluerit filius revelare, beatificat discipulos quibus pater per eum revelabatur unde dicituretconversusaddiscipulossuosdixit: beatioculiquividentquaevosvidetis. 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 quaeprius aliis ipsi videbant. Illud tantum scire convenit, quia videre non significatactum oculorum, sed mentis recreationem in praestitisbeneficiisputasiquisdicat:iste vidit bona tempora, idest gavisus est in bonis temporibus, secundum illud: videas bona Ierusalem. Multi enim Iudaeorum viderunt Christum divina operantem, corporaliscilicetintuitunectamenomnibus beatificatio convenit: non enimcrediderunt,
THEOPHYL. Having said above, No one knows whotheFatherisbuttheSon,andtowhomsoever the Son will reveal him He pronouncesablessing upon His disciples, to whom the Father was revealed through Him. Hence it is said, And he turnedhimtohisdisciples,andsaid,Blessed&c. CYRILHeturnstothemindeed,sinceHerejected theJews,whoweredeaf,withtheirunderstandings blinded,andnotwishingtosee,andgivesHimself wholly to those who love Him andHepronounces thoseeyesblessedwhichseethethingsnoothers hadseenbefore.Wemusthoweverknowthis,that seeing does not signify the action of theeyes,but thepleasurewhichthemindreceivesfrombenefits conferred. For instance, if any one shouldsay,He has seen good times, that is, he has rejoiced in goodtimes,accordingtothePsalm,Youshallsee the good of Jerusalem. For manyJewshaveseen Christperforming,divineworks,thatistosay,with theirbodilysight,yetallwerenotfittedtorereceive theblessing,fortheybelievednotbutthesesawnot
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sed neque viderunt gloriam Dei oculis mentis. Beatificati sunt ergo oculi nostriin hoc quod fide vidimus verbum pro nobis hominemfactum,imprimensnobisdecorem suinuminis,utnossibiconformesfaciatper sanctificationematqueiustitiam. Theophylactus: Beatificat autem eos, et omnes simpliciter qui eum fide respiciunt, ex hoc quod antiqui prophetae et reges Deumincarnevidereetaudireoptaverunt unde sequitur dico enim vobis quod multi prophetae et reges voluerunt viderequae vos videtis, et non viderunt etaudirequae auditis,etnonaudierunt. Beda: Matthaeus apertius prophetas et iustosappellatipsienimsuntregesmagni, quia tentationum suarum motibus non consentiendo succumbere, sed regendo praeessenoverunt. Chrysostomus:Exhocautemdictoplures existimant prophetas caruisse Christi notitia. Sed si optaverunt videre quae videruntapostoli,noveruntillumventurumad homines et dispensaturum quae dispensavit: nullus enim habet horum
His glory with their mental sight. Blessed thenare our eyes, since we see by faith the Wordwhois mademanforus,sheddinguponusthegloryofHis Godhead, that He may make us like to Him by sanctificationandrighteousness.
THEOPHYL. Now He blesses them, and all truly who look with faith, because theancientprophets andkingsdesiredtoseeandhearGodintheflesh, as it follows For I say to you, that manyprophets andkingshavedesired,&c.
BEDE Matthew more clearly calls themprophets, andrighteousmen.Forthosearegreatkings,who haveknownhow,notbyyieldingtoescapefromthe assaultsoftemptations,butbymasteringtogainthe ruleoverthem. CHRYS. Now from this saying many imagine that theprophetswerewithouttheknowledgeofChrist. But if they desired to see what the Apostlessaw, they knew that He would come to men, and dispense those things which He did. For no one desireswhathehasnoconceptionoftheytherefore
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appetitum quae mente non concepit: noverant ergo filium Dei: unde non simpliciter dicit voluerunt videre me, sed quaevosvidetisnecaudireme,sedquae vosauditis.Viderantenimipsum,nontamen iam incarnatum, nec sic cum hominibus conversantem, nec tanta maiestate eis loquentem. Beda: Illi enim a longe inspicientesper speculumetinaenigmatevideruntapostoli auteminpraesentiarumhabentesdominum, quaecumque voluissent interrogando discentes, nequaquam per Angelos aut alias visionum species opus habebant doceri. Origenes: Sed quare dicit plerosque prophetas optasse, non autem omnes? Quia de Abraham dicitur quod viditdiem Christi et laetatus est quam visionem non plures, immo pauci contigerunt. Fuerunt autem alii prophetae et iusti non tantiut visionem Abrahae et peritiamapostolorum attingerent et hos dicit non vidisse, sed optasse.
knew the Son of God. Hence He does notmerely say,Theydesiredtoseeme,butthosethingswhich yousee,nortohearme,butthosethingswhichyou hear. For they saw Him, but not yet Incarnate,nor thus conversing with men, nor speakingwithsuch authoritytothem.
BEDE For those looking afar off saw Him ina glass and darkly, but the ApostleshavingourLord present with them, whatever things they wished to learn had no need to be taught by angelsorany otherkindofvision.
ORIGENButwhydoeshesaythatmanyprophets desired,andnotall?BecauseitissaidofAbraham, ThathesawthedayofChristandwasglad,which sight not many, but few attained tobuttherewere otherprophetsandjustmennotsogreatastoreach to Abrahams vision, and the experience of the Apostles,who,Hesays,sawnot,butdesiredtosee.
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Lectio8 25 , , 26 , 27 , [] , . 28 , : . 25. And, behold, a certain Lawyer stood up, and tempted him,saying, Master, what shall I do to inherit eternallife?26.Hesaidtohim,What iswritteninthelaw?howreadyou? 27.Andheansweringsaid,Youshall love the Lord your God withallyour heart,andwithalllovesoul,andwith all your strength, and with all your mindandyourneighborasyourself. 28. And he said to him, youhave answeredright:thisdo,andyoushall live.
Beda: Dixerat supra dominus, quod nomina eorum scripta sunt in caelis: unde, ut puto, occasionem tentandi dominum legisperitus assumpsit unde dicitur et ecce quidam legisperitussurrexittentansillum. Cyrillus: Erant enim quidam verbosi circumeuntes totam regionem Iudaeorum, incusantes Christum et dicentes, quod
BEDE Our Lord had told His disciplesabove that their names were written in Heavenfrom thisitseemstomethelawyertookoccasionof temptingourLord,asitissaid,And,behold,a certainlawyerstoodup,andtemptedhim. CYRILFortherewereinfactcertainmenwho then went about the whole country of theJews bringingchargesagainstChrist,andsayingthat
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praeceptum Moysi inutile diceret, ipseautem quasdam novas doctrinas promeret. Volens ergolegisperitusseducereChristum,utaliquid contraMoysenloqueretur,adesttentansipsum, magistrumvocans,docerinonpatiens.Etquia dominussolituserathisquiveniebantadeum, loqui de vita aeterna, utitur legisperituseius eloquiis.Etquiatentabatastute,nihilaliudaudit nisiquaeperMoyseneditasuntsequiturenim at ille dixit ad eum: in lege quidscriptumest? Quomodolegis?
He spoke of the commands of Moses as useless,andHimselfintroducedcertainstrange doctrines.Alawyerthen,wishingtoentrapChrist into saying something against Moses, comes andtemptsHim,callingHimMaster,thoughnot bearing to be His disciple. And becauseour Lordwasaswonttospeaktothosewhocame toHimconcerningeternallife,thelawyeradopts thiskindoflanguage.AndsincehetemptedHim subtly, he receives no other answer than the commandgivenbyMosesforitfollows,Hesaid tohim,Whatiswritteninthelaw?howreadyou? AMBROSEForhewasoneofthosewhothink themselvesskilledinthelaw,andwhokeepthe letter of the law, while they know nothing ofits spirit. From a part of the law itself our Lord provesthemtobeignorantofthelaw,showing thatattheveryfirstthelawpreachedtheFather andtheSon,andannouncedthesacramentsof the Lords Incarnation for it follows, And he answeringsaid,youshalllovetheLordyourGod withallyourheart,andwithallyoursoul,andwith allyourstrength,and,withallyourmind. BASIL By saying, with all your mind, hedoes notadmitofanydivisionoflovetootherthings, for whatever love you cast on lowerthings necessarilytakesawayfromthewhole.Forasa
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Ambrosius:Eratenimexhisquisibilegisperiti videntur, qui verba legis tenent, vim legis ignorant: et ex ipso legis capitulo docetesse legisignaros,probansquodinprincipiostatim lex patrem et filium praedicaverit et incarnationis dominicae annuntiaverit sacramentum: sequitur enim ille respondens dixit:diligesdominumDeumtuumextotocorde tuo et ex tota anima tua et exomnibusviribus tuisetextotamentetua.
Basilius:Quoddiciturtotamentetua,incetera 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 derogarisicet in anima, inquantum emanaverit ab ipsius dilectione ad illicita, intantum minui necessariumestamoremadDeum. GregoriusNyssenus: In tria autemquaedam animae vis discernitur. Haec enim est augmentativa solum et nutritiva, quae etiamin plantis reperitur alia est quae sensualiter disponitur,quaesalvaturinnaturairrationalium animalium perfecta autem vis animae est rationalis, quae in natura humana conspicitur. Dicendo ergo cor, substantiam corporalem significavit, scilicet nutritivam dicendo vero animam,mediocrem,idestsensitivamdicendo vero mentem, altiorem naturam, idest intellectivametconsiderativampotentiam. Theophylactus: Hic igitur intelligendum est, quod oportet nos omnem virtutem animae amori divino subicere, et hoc viriliter, etnon remisse unde additur et ex omnibusviribus tuis. Maximus: Cum hac igitur intentionetrinamad Deumdilectionemlexpertractat,utavellatnosa trina mundi habitudine, qua respicitur ad
vessel full of liquid, whatever flowstherefrom must so much diminish its fullness soalsothe soul, whatever love it has wasted uponthings unlawful,hassomuchlesseneditslovetoGod.
GREGNYSS.Nowthesoulisdividedintothree faculties one merely of growth andvegetation, suchasisfoundinplantsanotherwhichrelates tothesenses,whichispreservedinthenatureof irrational animals but the perfect faculty of the soul is that of reason, which is seen inhuman nature.Bysayingthentheheart,Hesignifiedthe bodily substance, that is, the vegetativebythe soul the middle, or the sensitive butbysaying the mind, the higher nature, that is, the intellectualorreflectivefaculty.
THEOPHYL.Wemustherebyunderstandthatit becomesustosubmiteverypowerofthesoulto the divine love, and that resolutely, not slackly. Henceitisadded,Andwithallyourstrength.
MAXIM.Tothisendthenthelawcommandeda threefoldlovetoGod,thatitmightpluckusaway from the threefold fashion of the world, as

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possessiones, ad gloriam, et advoluptatesin quibusetiamtentatusestChristus. Basilius: Si quis autem quaerit quo pacto divina dilectio poterit obtineri, dicemus, quoniamindocibilisestdivinadilectio:namnec lucisgauderepraesentia,necvitamamplectiab aliodidicimus,velamareparentesautalumnos 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 affectionemtotamprofundimus.Siigiturbonus estDeus,omniaverobonumdesiderant,quod voluntarie perficitur, naturaliter nobis inest quem etsi per bonitatem minimenovissemus, 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
touching possessions, glory, and pleasure, whereinalsoChristwastempted. BASILButifanyoneaskhowtheloveofGodis tobeobtained,wearesurethattheloveofGod cannot be taught. For neither did we learn to rejoice in the presence of light, or toembrace life, or to love our parents and childrenmuch less were we taught the love of God, buta certain seminal principle was implanted inus, whichhaswithinitselfthecause,thatmanclings toGodwhichprincipletheteachingofthedivine commandsiswonttocultivatediligently,tofoster watchfully, and to carry on to the perfectionof divinegrace.Fornaturallywelovegoodwelove alsowhatisourown,andakintouswelikewise ofourownaccordpourforthallouraffectionson 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 thatwe proceededforthfromHim,weareboundtolove Himwithexceeding,love,asintruthakintous Heislikewisealsoagreaterbenefactorthanall whom by nature we love here. And again.The loveofGodthenisthefirstandchiefcommand, butthesecond,asfillingupthefirstandfilledup by it, bids us to love our neighbor. Hence it
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proximumtuumsicutteipsum.Sortimurautema Deopotentiamadhuiusexecutionemmandati. Quis autem non novit quoniam mansuetumet communicativum animal est homo, nonautem solitariumetsilvestre?Nihilenimtamproprium est nostrae naturae, sicut ad invicem communicare, et mutuo indigere, et cognatum diligere. Quorum ergo praeveniens dominus nobis tradidit semina, horum consequenter fructusrequirit. Chrysostomus:Tutamenattendequaliterfere cum eodem excessu postulat utrumque praeceptumdeDeoenimaittotocordetuode 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 superatdilectionisconstantia.
follows, And your neighbor as yourself. Butwe haveaninstinctgivenusbyGodtoperformthis command,aswhodoesnotknowthatmanisa kindandsocialanimal?Fornothingbelongsso muchtoournatureastocommunicatewithone another, and mutually to need and love our relations.Ofthosethingsthenofwhichinthefirst place He gave us the seed, He afterwards requiresthefruits.
CHRYS. Yet observe how, almost tothesame extent of obedience he requires the performanceofeachcommand.ForofGodhe 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 princenorsubject,)richnorpoor,norwouldthe devil be even known, for the chaffwouldrather standthetouchoffirethanthedevilthefervorof lovesosurpassingallthingsistheconstancyof love. GREG. But since it is said, Youshallloveyour neighborasyourself,howishemercifulintaking compassion upon another, who still, by unrighteousliving,isunmercifultohimself?
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Gregorius Moralium: Cum autem dicatur diligesproximumtuumsicutteipsum,quomodo alteri miserando pius est qui adhuc iniuste vivendositimpiussibimetipsi?
Chrysostomus: Cum autem legisperitus respondisset quae continebantur in lege, Christus, cui nota sunt omnia, scinditfallaciae eius retia sequitur enim dixitque illi: recte respondistihocfac,etvives. Origenes: Ex his indubitanter colligitur,quod vita quae praedicatur secundum mundi creatorem Deum et antiquas Scripturasabeo traditas, vita perpetua est attestatur enim dominussumentiexDeuteronomioquidemillud diliges dominum Deum tuum ex Leviticovero illuddiligesproximumtuumsicutteipsum.Haec autem dicta sunt contra sequaces Valentini, Basilidis et Marcionis. Quid enim aliudvoluit nosfacereadquaerendumvitamaeternam,nisi quaecontinentlexetprophetae?
CYRIL When the lawyer had answered the things contained in the law, Christ, towhomall thingswereknown,cutstopieceshiscraftynets. For it follows, And he said to him, youhave answeredright:thisdo,andyoushalllive. ORIGEN From these words it isundoubtingly gathered, that the life which is preached accordingtoGodtheCreatoroftheworld,and the Scriptures given by Him, is lifeeverlasting. For the Lord Himself bears testimony tothe passage from Deuteronomy, You shall lovethe LordyourGodandfromLeviticus,Youshalllove yourneighborasyourself:Butthesethingswere spokenagainsttheflowersofValentinus,Basil, andMarcion.Forwhatelsedidhewishustodo in seeking eternal life, but what iscontainedin theLawandtheProphets?
Lectio9 29 , 30 , ,
29.Buthe,willingtojustifyhimself,said toJesus,Andwhoismyneighbor?30. And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and
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. 31 , : 32 [] . 33 ' , 34 , . 35 , , . 36 37 ,' . , .
wounded him, and departed, leaving himhalfdead.31.Andbychancethere came down a certain Priest thatway: andwhenhesawhim,hepassedbyon the other side. 32. And likewise a Levite,whenhewasattheplace,came and looked on him, and passedbyon the other side. 33. But a certain Samaritan, as he journeyed, came where he was and when he sawhim, he had compassion on him, 34.And wenttohim,andbounduphiswounds, pouringinoilandwine,andsethimon his own beast, and brought him toan inn, and took care of him, 35. Andon themorrowwhenhedeparted,hetook out two pence, and gave them to the host,andsaidtohim,Takecareofhim andwhatsoeveryouspendmore,whenI comeagain,Iwillrepayyou.36.Which now of these three, think you, was neighbor to him that fell among the thieves? 37. And he said, He that showedmercyonhim.ThensaidJesus tohim,Go,anddoyoulikewise.
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Cyrillus: Laudatus legisperitus a salvatore quod recte respondit, in superbiam prorumpit, nullum sibi proximum putans esse, quasi nullus esset ei in iustitia comparandusundediciturilleautemvolens iustificare seipsum, dixit ad Iesum: etquis est meus proximus? Circumveniunt enim eumquodammodoalternatimvitia,afallacia qua tentando quaesiverat, ad arrogantiam lapsum. In hoc autem quod quaeritquisest meusproximus?Vacuusadilectioneproximi ostenditur, cum non aestimet aliquem sibi proximum esse: et per consequens a dilectione divina, quoniam cum fratremnon diligatquemvidet,nonpotestDeumdiligere quemnonvidet. Ambrosius:Responditetiamquodnesciret proximum suum, quia non credebat in Christum et qui Christum nescit, nescit legem. Cum enim veritatem ignoret, quomodopotestscirelegem,quaeannuntiat veritatem? Theophylactus:Salvatorautemnonactibus aut dignitatibus, sed natura determinat
CYRILThelawyer,whenpraisedbyourSaviorfor having answered right, breaks forth into pride, thinking that he had no neighbor, as thoughthere was no one to be compared to him in righteousness. Hence it is said, But he willingto justify himself said to Jesus, And who is my neighbor? For somehow first one sin and then another takes him captive. From the cunningwith whichhesoughttotemptChrist,hefallsintopride. But here when asking, who is my neighbor,he proveshimselftobedevoidofloveforhisneighbor, since he did not consider any one to be his neighbor,andconsequentlyoftheloveofGodfor hewholovesnothisbrotherwhomhesees,cannot loveGodwhomhedoesnotsee.
AMBROSE He answered that he knew not his neighbor, because he believed not onChrist,and he who knows not Christ knows not thelaw,for beingignorantofthetruth,howcanheknowthelaw whichmakesknownthetruth?
THEOPHYL. Now our Savior defines aneighbor notinrespectofactionsorhonor,butofnatureasif

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proximum: quasi dicat: non putes quod quamvis iustus sis, nullus tibi sitproximus: omnes namque qui eamdem naturam communicant,proximituisunt.Fiasigituret tueorumproximus,nonloco,sedaffectu,et circa eos cura et ad hoc Samaritanumin exemplum ducit unde sequitur suscipiens autem Iesus dixit: homo quidam descendebatabIerusaleminIericho. Graecus: Bene est generis appellationon enim ait: descendit quidam, sed homo quidam:namsermofitdetotahumanitate.
Hesays,Thinknotthatbecauseyouarerighteous you have no neighbor, for all who partake ofthe samenatureareyourneighbors.Beyoualsotheir neighbor, not in place, but in affection and solicitudeforthem.Andinadditiontothis,hebrings forwardtheSamaritanasanexample.Asitfollows, AndJesusansweringhimsaid,Acertainmanwent down,&c.
GREEK EX. He has well used the generalterm. ForHesaysnot,acertainonewentdown,but,a certain man, for his discourse was of thewhole humanrace. AUG. For that man is taken for Adamhimself, representingtheraceofmanJerusalem,thecityof peace,thatheavenlycountry,fromtheblissofwhich he fell. Jericho is interpreted to bethemoon,and signifiesourmortality,becauseitrises,increases, wanes,andsets.
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,senescitetoccidit. Augustinus Hypognosticon: Vel Ierusalem, quae interpretatur visio pacis, Paradisum dicimus. Ante enim quam peccarethomo,invisionepaciserat,hocest in Paradiso, ubi quidquid videbat,paxerat,
PSEUDO-AUG. Or by Jerusalem, which is by interpretation the sight of peace, we mean Paradise,forbeforemansinnedhewasinsightof peace, that is, in paradise whatever he sawwas peace, and going thence he descended (asif
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etlaetitia.Indedescenditquasihumiliatus,et miser factus per peccatum, inIericho,idest inmundum,inquoomniaortaoccidunt,sicut luna. Theophylactus: Non autem dicit: descendit, sed descendebat: semperenim humananaturaadinferioratendebatetnon in parte, sed in toto vitae attendebat passibili. Basilius: Convenit etiam hoc, si quisloca perspexerit:Ierichoenimtenetlocaconvallia PalaestinaeIerusalemveroincacuminesita est, occupans apicem montis. Venit igitur homo ab altis ad infima, ut alatronibus caperetur, qui incolebant desertum unde sequituretinciditinlatrones.
brought low and made wretched by sin) into Jericho,thatis,theworld,inwhichallthingsthatare borndieasthemoon.
THEOPHYL Now he says not descended, but was descending. For human nature wasever tending downwards, and not for a time only,but throughoutbusiedaboutalifeliabletosuffering.
BASIL This interpretation corresponds to the places, if any one will examine them. ForJericho lies in the low parts of Palestine, Jerusalemis seated on an eminence, occupying the crest ofa mountain.Themanthencamefromthehighparts tothelow,tofallintothehandsoftherobberswho infestedthedesert.Asitfollows,Andhefellamong thieves. CHRYS.First,wemustneedspitytheillfortuneof the man who fell unarmed and helplessamong robbers, and who was so rash and unwiseasto choosetheroadinwhichhecouldnotescapethe attack of robbers. For the unarmed can never escape the armed, the heedless the villain,the unwary the malicious. Since malice iseverarmed with guile, fenced round with cruelty, fortifiedwith
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Chrysostomus: Primus istius hominis miserandus est casus, qui inermis ac destitutus in latrones inciderit quique improvidus incautusque eam viam elegerit qua evadere praedonum manusnequiverit non enim posset inermis armatos, improvidus pessimos, incautus nocivos effugere:quippecummalitiasemperarmata
sitdolis,crudelitatesepta,munitafallacia,et adnocendisaevitiampraeparata. Ambrosius:Quisuntautemistilatrones,nisi Angelinoctisatquetenebrarum,inquosnon incidisset nisi eis mandati caelestis devius sefecissetobnoxium? Chrysostomus: In exordio igitur mundi nocendi fallaciam Diabolus est operatusin hominem, in quem fallendi virusexercuit,et malitiaenocentiamdedicavit. Augustinus:Inciditergoinlatrones,idestin 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 peccanteplagamfecit,innobisveroplagas, cumperunumpeccatumquodcontrahimus, superaddimusmultapeccata. Augustinus de quaest. Evang: Vel spoliaverunt hominem immortalitate, et plagis impositis, peccata suadendo,
deceit,andreadyforfierceattack.
AMBROSE But who are those robbers but the Angelsofnightanddarkness,amongwhomhehad not fallen, unless by deviating from thedivine commandhehadplacedhimselfintheirway. CHRYS.Atthebeginningoftheworldthenthedevil accomplished his treacherous attack uponman, against whom he practiced the poison ofdeceit, anddirectedallthedeadlinessofhismalice. AUG.Hefellthenamongrobbers,thatis,thedevil and his angels, who through the disobedienceof the first man, stripped the race of mankind ofthe ornaments of virtue, and wounded him, that is,by ruining the gift of the power of free will.Henceit follows, who stripped him of his raiment , and woundedhim,anddeparted,fortothatmansinning hegaveawound,buttousmanywoundssinceto onesinwhichwecontractweaddmany.
AUG.Ortheystrippedmanofhisimmortality,and wounding him (by persuading to sin) lefthimhalf dead for wherein he is able to understandand
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reliquerunt semivivum: quia ex parte qua potestintelligereetcognoscereDeum,vivus est homo: ex parte autem qua peccatis contabescit et premitur, mortuus est ethoc estquodsubditursemivivorelicto. 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. Theophylactus:Autsemivivusdiciturhomo post peccatum quia anima immortalisest, corpusveromortale,itautmedietashominis mortisuccumbat:autquiahumananaturain Christo sperabat consequi salutem, ita ut non omnino morti succumberet sed inquantum Adam peccaverit, mors in mundumintravitinChristiveroiustificatione morseratdestruenda. Ambrosius: Vel spoliant quae accepimus indumenta gratiae spiritualis, et sicvulnera inferre consueverunt: nam si intemerata
knowGod,manisalive,butwhereinheiscorrupted andpresseddownbysins,heisdead.Andthisis whatisadded,leavinghimhalfdead.
PSEUDO-AUG. For the half dead has hisvital function(thatis,freewill)wounded,inthatheisnot able to return to the eternal life whichhehaslost. Andthereforehelay,becausehehadnotstrength of his own sufficient to rise andseekaphysician, thatis,God,tohealhim.
THEOPHYL. Or man after sin is said to behalf dead, because his soul is immortal, but his body mortal, so that the half of man isunderdeath.Or, because his human nature hoped to obtain salvationinChrist,soasnotaltogethertolieunder death.ButinthatAdamhadsinneddeathentered in the world, in the righteousness ofChristdeath wastobedestroyed.
AMBROSE Or they stripped us of thegarments which we have received of spiritualgrace,andso are wont to inflict wounds. For if we keep the
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quae sumpsimus indumenta servemus, plagaslatronumsentirenonpossumus. Basilius: Vel potest intelligi quod expoliaverunt eum, plagis prius impositis: praecedunt enim vulnera nuditatem, ut intelligas quod peccatum gratiaepraecedat carentiam. Beda:Dicunturautemplagaepeccata,quia his naturae humanae integritas violatur. Abierunt autem non ab insidiis cessando, sedinsidiarumfraudesoccultando. 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 eiusfrater Moyses Levita, per legem potuitsubvenire unde sequitur similiter et Levita, cumesset secuslocum,etvidereteum,pertransiit.
unspottedgarmentswehaveputon,wecannotfeel thewoundsofrobbers. BASILOritmaybeunderstoodthattheystripped us after first inflicting wounds orwoundsprecede nakedness,assinprecedestheabsenceofgrace.
BEDE But sins are called wounds, becausethe perfectness of human nature is violated bythem. Andtheydeparted,notbyceasingtolieinwait,but byhidingthecraftoftheirdevices. CHRYS. Here then was man (thatis,Adam)lying destitute of the aid of salvation, pierced withthe wounds of his sins, whom neither Aaronthehigh priestpassingbycouldadvantagebyhissacrifice for it follows, And by chance there camedowna certain priest that way, and when he saw him,he passed by on the other side. Nor againcouldhis brother Moses the assist him by the Law, asit follows,AndlikewiseaLevite,whenhewasatthe place,cameandlookedonhim,andpassedbyon theotherside. AUG.OrbythePriestandtheLevite,twotimesare represented,namely,oftheLawandtheProphets.
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Augustinus Hypognosticon: Vel in sacerdote et Levita duo tempora

intelliguntur,legisscilicet,etprophetarum:in sacerdote lex, per quam sacerdotium et sacrificia instituta sunt in Levitavaticinium prophetarum: quorum temporibushumanum genus sanari non potuit, quia perlegem cognitiopeccati,nonabolitio. 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 praecogitativeuthominemcuraret:nonenim poterat homo a principio suscipere Christi mysterium et ideo dicit acciditutsacerdos quidam descenderet: quod consuevimus dicereinhisquaenonpraemeditativefiunt.
By the Priest the Law is signified, by whichthe priesthood and sacrifices were appointed bythe Levites the prophecies of the Prophets, inwhose times the law of mankind could notheal,because bytheLawcametheknowledgenotthedoingaway ofsin. THEOPHYL.ButHesays,passedby,becausethe Lawcameandstoodtillitstimeforeordained,then, notbeingabletocure,departed.Markalsothatthe Lawwasnotgivenwiththispreviousintentionthatit should cure man, for man could not from the beginning receive the mystery of Christ. And therefore it is said, And by chance there camea certain priest, which expression we use with respect to those things which happen without forethought. AUG. Or it is said, passed by, because theman who came down from Jerusalem to Jerichois believed to have been an Israelite, and thepriest who came down, certainly his neighbor bybirth, passed him by lying on the ground. And aLevite alsocameby,likewisehisneighborbybirthandhe alsodespisedhimashelay. THEOPHYL. They pitied him, I say, when they thought about him, but afterwards, overcome by
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AugustinusdeVerb.Dom:Velquiahomo descendens a Ierusalem in IerichoIsraelita fuisse intelligitur: quod intelligi potest, quia transiens sacerdos utique genereproximus praeteriit iacentem transiit Levita, et hic genere proximus iacentem et ipse contempsit. Theophylactus:Miserti,inquam,illiusfuere cum cogitaverunt: postmodum vero
tenacitate devicti abierunt retrorsum: hoc enimdesignatquoddicitpraeteriit. Augustinus: Transiit Samaritanus genere longinquus, misericordia proximus fecit quod sequitur: Samaritanus autem quidam iter faciens, venit secus eum: in quo Samaritanosevoluitintelligidominusnoster Iesus Christus: Samaritanus enim custos interpretaturetdeipsodicitur:nondormitabit 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 negavitinfirmicustodem. Graecus: Vocat autem hic Christus se Samaritanum opportune: cum enim alloqueretur legisperitum superbientem in lege, voluit exprimere quoniam nec sacerdos,necLevita,etquiconversabantur inlege,legispropositumimplebantsedipse venitconsummaturuslegispropositum. Ambrosius: Hic autem Samaritanusetiam erat descendens quis enim est qui
selfishness, they went away again. For this is signifiedbytheword,passedhimby. AUG.ASamaritancomingby,farremovedbybirth, very near in compassion, acted as follows, But a certainSamaritanashejourneyedcamewherehe was,&c.InwhomourLordJesusChristwouldhave Himselftypified.ForSamaritanisinterpretedtobe keeper and it is said of him,Heshall-notslumber norsleepwhokeepsIsraelsincebeingraisedfrom thedeadhediesnomore.Lastly,whenitwassaid tohim,YouareaSamaritan,andhaveadevil,He saidHehadnotadevil,forHeknewHimselftobe thecasteroutofdevils,HedidnotdenythatHewas thekeeperoftheweak.
GREEKEX. Now Christ here fully callsHimselfa Samaritan. For in addressing the lawyerwhowas glorying in the Law, He wished to expressthat neither Priest nor Levite, nor all they who were conversant with the Law, fulfilled therequirements of the Law, but He came to accomplish the ordinancesoftheLaw. AMBROSENowthisSamaritanwasalsocoming down. For who is he that ascended upon into
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descendit de caelo, nisi qui ascendit in caelum,filiushominisquiestincaelo? Theophylactus: Dicit autem iter faciens, quasi ex proposito hoc statuens, ut nos curaret. AugustinusHypognosticon: Venit autem in similitudine carnis peccati ideo secus eumquasiinsimilitudine. Graecus: Vel secus viam venit fuit enim vere viator, non deviator, gratia nostri descendensadterram. Ambrosius: Veniens autem factus est compassionisnostraesusceptionefinitimus, et misericordiae collatione vicinus unde sequitur et videns eum, misericordiamotus est. Augustinus:Vidensquidemeumiacentem, non valentem, non currentem et ideo misericordia motus est, quia in eo nullum merituminvenit,quocuraridignusessetsed ipse de peccato damnavit peccatum in carne unde sequitur et appropiansalligavit vulneraeius,infundensoleumetvinum.
heaven,buthewhocamedownfromheaven,even theSonofManwhoisinheaven. THEOPHYL. But He says, journeying, as though Hepurposelydeterminedthisinordertocureus.
AUG. He came in the likeness of sinfulflesh, thereforeneartohim,asitwere,inlikeness.
GREEKEX.OrHecamebytheway.ForHewasa truetraveler,notawandererandcamedowntothe earthforoursakes. AMBROSE Now when He came He was made very near to us by His taking upon Himselfour infirmities, He became a neighbor bybestowing compassion. Hence it follows, And when hesaw himhewasmovedwithcompassion. PSEUDO-AUG.Seeinghimlyingdownweakand motionless. And therefore was He moved with compassion, because He saw in him nothingto meritacure,butHeHimselfforsincondemnedsin intheflesh.Henceitfollows,Andwenttohim,and bounduphiswounds,pouringinoilandwine.
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AugustinusdeVerb.Dom:Quidenimtam longinquum, quid tam remotum quamDeus ab hominibus, immortalis a mortalibus, iustus a peccatoribus, non loco longe,sed dissimilitudine?Cumergohaberetinseduo bona, scilicet iustitiam etimmortalitatem,et nos duo mala, scilicet iniquitatem et mortalitatem si utrumque malum nostrum suscepisset,parnosterfuisset,etliberatore nobiscum opus haberet. Ut ergo essetnon hoc quod nos, sed prope nos, non estille peccatoruttusedfactusestmortalisquod tususcipiendopoenam,etnonsuscipiendo culpam,etculpamdelevitetpoenam. 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. Ambrosius: Vel constringit vulnera nostra austeriore praecepto, et sicut oleo fovet remissione peccati, sic vino compungit denuntiationeiudicii.
AUG.Forwhatsodistant,whatsofarremoved,as Godfromman,theimmortalfromthemortal,thejust from sinners, not in distance of place, butof likeness. Since then He had in Him two good things, righteousness and immortality, andwetwo evils, that is unrighteousness, and mortality,ifHe hadtakenuponHimbothourevilsHewouldhave been our equal, and with us have had needofa deliverer. That He might be then notwhatweare, butnearus,Hewasmadenotasinner,asyouare, but mortal like to you. By taking upon Himself punishment, not taking upon Himself guilt, He destroyedboththepunishmentandtheguilt.
AUG.Thebindingupofwoundsisthecheckingof sins oil is the consolation of a goodhope,bythe pardongivenforthereconciliationofmanwineis theincitementtoworkferventlyinspirit.
AMBROSE Or, he binds up our wounds bya strictercommandment,asbyoilhesoothesbythe remissionofsin,asbywineheprickstotheheart bythedenunciationofjudgment.
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Gregorius Moralium: Vel in vino morsum districtionis adhibet, in oleo mollitiem pietatis per vinum ungantur putrida, per oleum sananda foveantur. Miscenda est ergolenitascumseveritate,etfaciendumest quoddam ex utroque temperamentum, ut neque multa asperitate exulcerentursubdit, nequenimiabenignitatesolvantur. Theophylactus:Velaliter.Quaesecundum hominem est conversio, oleum est quae vero secundum Deum, vinum est quod divinitatem significat, quam nemopotuisset sustinere, nisi oleum haberetur, idest conversatio humana: unde quaedam operatus est humane, quaedam divinitus. Infudit ergo oleum et vinum, quia nos humanitateetdivinitatesalvavit. Chrysostomus: Vel vinum infundit, idest sanguinempassionis,etoleumchrismatis,ut indulgentia daretur per sanguinem, sanctificatio conferretur per chrismatis unctionem. A caelesti medico conscissa loca ligantur, et intra semetipsaretinentia medicinam,operantemedicamine,pristinae sanitati redduntur. Infuso ergo vino etoleo, imposuiteumsuperiumentumundesequitur etimponensilluminiumentumsuum,duxitin
GREG.Orinthewineheappliesthesharpnessof constraint,intheoilthesoftnessofmercy.Bywine letthecorruptpartsbewashed,byoilletthehealing parts be assuaged we must then mixgentleness withseverity,andwemustsocombinethetwo,that thosewhoareputunderusbeneitherexasperated byourexcessiveharshness,norberelaxedbytoo muchkindness. THEOPHYL. Or else, intercourse with man isthe oil, and intercourse with God is the wine which signifiesdivinity,whichnoonecanendureunmixed unless oil be added, that is, humanintercourse. Hence he worked some things humanly, some divinely.Hepouredtheninoilandwine,ashaving savedusbothbyHishumanandHisdivinenature.
CHRYS.Or,hepouredinwine,thatis,thebloodof His passion, and oil, that is, the anointing ofthe chrism,thatpardonmightbegrantedbyHisblood, 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 soundnessHavingpoured inwineandoil,heplacedhimuponHisbeast,asit follows,andplacinghimuponhisbeast,&c.
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stabulum,etcurameiusegit. Augustinus: Iumentum eius est caro, qua ad nos venire dignatus estimponiiumento estinipsamincarnationemChristicredere. Ambrosius: Vel iumento imponit dum peccata nostra portat et pro nobis dolet: homo enim iumento similis factus est: et ideosupraiumentumsuumnosimposuit,ne nos essemus sicuti equus et mulus: utper nostri corporis assumptionem infirmitatem nostraecarnisaboleret. Theophylactus: Vel imposuit in suum iumentum, idest in corpus suum:membra namquesuanosfecit,etparticipescorporis eius.Etlexquidemnonomnessuscipiebat: Moabitae et Ammonitae non intrabunt in EcclesiamDeinuncveroinomnigentequi timet dominum, ab eo suscipitur volens credere et pars Ecclesiae fieripropterhoc dicit,quodduxiteuminstabulum. Chrysostomus: Est enim stabulum Ecclesia, quae in itinere mundi lassatos et sarcinis delictorum defessos suscipit venientes ubi deposito onere peccatorum,
AUG. His beast is our flesh, in which He has condescendedtocometous.Tobeplacedonthe beastistobelieveintheincarnationofChrist. AMBROSEOr,HeplacesusonHisbeastinthat He bears our sins, and is afflicted forus,forman 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 takinguponHim our body, He might abolish the weakness ofour flesh. THEOPHYL.OrHeplacedusonHisbeast,thatis, on His body. For He has made usHismembers, andpartakersofHisbody.TheLawindeeddidnot take in all the Moabites, and theAmmonitesshall notenterintotheChurchofGodbutnowinevery nation he that fears the Lord is acceptedbyHim, whoiswillingtobelieveandtobecomepartofthe Church.WhereforeHesays,thathebroughthimto aninn. CHRYS.FortheInnistheChurch,whichreceives travelers,whoaretiredwiththeirjourneythroughthe world, and oppressed with the load of theirsins wheretheweariedtravelercastingdowntheburden
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viator lassus reficitur, et refectus salubri pascuoreparaturethocestquoddicituret curam illius egit. Totum enim quicquid contrarium, nocens et malum est, forisest, quia intra stabulum requies omnis salubritasqueinclusaest. Beda: Et bene iumento impositum duxitin stabulum, quia nemo, nisi per Baptismum corporiChristiadunatus,Ecclesiamintrabit. Ambrosius: Sed quia non vacabat Samaritano huic diu in terris degere, redeundum erat unde descenderat: unde sequituretalteradieprotulitduosdenarios, et dedit stabulario, et ait: curamilliushabe. Quis est iste alter dies, nisi forte ille dominicaeresurrectionis,dequodictumest: 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. Augustinus de quaest. Evang: Vel duo denarii sunt duo praecepta caritatis,quam perspiritumsanctumacceperuntapostoliad evangelizandum ceteris vel promissiovitae
ofhissinsisrelieved,andafterbeingrefreshedis restoredwithwholesomefood.Andthisiswhatis heresaid,andtookcareofhim.Forwithoutisevery thingthatisconflicting,hurtfulandevil,whilewithin theInniscontainedallrestandhealth.
BEDE And lightly He brought him placed onHis beast,sincenoone,excepthebeunitedtoChrists bodybyBaptism,shallentertheChurch. AMBROSEButastheSamaritanhadnottimeto staylongerontheearth,hemustneedsreturntothe placewhencehedescended,asitfollows,Andon themorrowhetookouttwopence,&c.Whatisthat morrow, but perchance the day of our Lords resurrection? of which it was said, Thisistheday theLordhasmade.Butthetwopencearethetwo covenants,whichbearstampedonthemtheimage of the eternal King, by the price of whichour woundsarehealed.
AUG.Orthetwopencearethetwocommandments oflove,whichtheApostlesreceivedfromtheHoly Spirit to preach to others or the promise of the presentlife,andthatwhichistocome.

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praesentisetfuturae. Origenes: Vel duo denarii videntur mihi essescientiasacramenti,quomodopaterin filio et filius in patre sit, qua velutmercede donatur Ecclesiae Angelus, ut diligentius curet hominem sibi commendatum, quem proangustiatemporisetiamipsecuraverat. Etpromittitureiquicquiddesuoinmedelam semiviventis expenderet, illico esse reddendum unde sequitur et quodcumque supererogaveris,ego,cumrediero,reddam tibi. Augustinus: Stabularius fuit apostolus,qui supererogavitautilludconsiliumquodait:de virginibus autem praeceptum domini non habeo,consiliumautemdo,autquodetiam manibus suis operatus est, neinfirmorum aliquem in novitate Evangelii gravaret,cum ei liceret ex Evangelio pasci. Multumetiam supererogaverunt apostoli sed et pro tempore doctores, qui vetus et novum testamentum exposuere, supererogaverunt, proquibusretributionemaccipient. Ambrosius:Beatusergoillestabulariusqui alteriusvulneracurarepotestbeatusillecui
ORIGENOrthetwopenceseemtometobethe knowledge of the sacrament, in what mannerthe Father is in the Son, and the Son in theFather, which is given as a reward by the Angeltothe Churchthatshemaytakemorediligentcareofthe manentrustedtoherwhomintheshortnessofthe timeHeHimselfhadalsocured.Anditispromised thatwhateversheshouldspendonthecureofthe half dead man, should be restored to heragain, And whatsoever you spend more, when I come againIwillrepayyou. AUG. The inn-keeper was the Apostle,whospent more either in giving counsel, as he says,Now concerningvirgins,Ihavenocommandmentofthe Lord, yet I give my judgment, or, in working even withhisownhands,thathemightnottroubleanyof the weak in the newness of the Gospel, thoughit waslawfulforhimtobefedfromtheGospel.Much more also did the Apostles spend, but those teachers also in their time have spent morewho haveinterpretedboththeOldandNewTestament, forwhichtheyshallreceivetheirreward. AMBROSEBlessedthenisthatinn-keeperwhois abletocurethewoundsofanotherblessedisheto
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dicit Iesus quodcumque supererogaveris, revertens reddam tibi. Sed quando reverteris,domine,nisiiudiciidie?Namlicet 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 beatisquibusesdebitor.Utinamnossimus idonei debitores, ut quod accepimus possimusexsolvere. Cyrillus: His ergo praemissis, opportune iam dominus legisperitum interrogat, subdens quis horum trium tibi videtur proximusfuisseilliquiinciditinlatrones?At ille dixit: qui fecit misericordiam inillum. Neque enim sacerdos, neque Levitafactus fuit proximus patientis, sed ille qui esteius misertus:inutilisestenimsacerdotiidignitas et legis scientia, nisi per bona opera confirmetur unde sequitur et ait illiIesus: vade,ettufacsimiliter. Chrysostomus:Quasidicat:siquemvides oppressum, non dicas: utique nequamest sed sive gentilis sit, sive Iudaeus, etope indigeat,noncavillerisauxiliari,quaecumque malafueritpassus.
whom Jesus says, Whatsoever you have spent more,whenIcomeagainIwillrepayyou.Butwhen willyoureturn,OLord,saveontheJudgmentday? For though you are ever every where, andthough standinginthemidstofus,arenotperceivedbyus, yet the time will be in which all flesh shallbehold You coming again. You will then restore whatyou owetotheblessed,whosedebtoryouare.Would that we were confident debtors, thatwecouldpay whatwehadreceived! CYRIL After what has gone before, our Lordfitly questionsthelawyerWhichofthesethreethinkyou was neighbor to him who fell amongthieves?But he said, He that shows mercy onhim.Forneither PriestnorLevitebecameneighbortothesufferer, butheonlywhohadcompassiononhim.Forvainis thedignityofthePriesthood,andtheknowledgeof theLaw,unlesstheyareconfirmedbygoodworks. Henceitfollows,AndJesussaidtohim,Goanddo youlikewise.
CHRYS. As if He said, If you see any one oppressed,saynot,Surelyheiswickedbutbehe GentileorJewandneedhelp,disputenot,hehasa claimtoyourassistance,intowhateverevilhehas fallen.
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Augustinus de Doctr. Christ: Ex hoc intelligimus eum esse proximum cui vel exhibendum est officium misericordiae, si indiget, vel exhibendum esset, siindigeret. Ex quo iam consequens est ut etiam illea quo nobis vicissim exhibendum est, proximusnostersit:proximienimnomenad aliquidestnecquisquamesseproximusnisi proximo potest. Nullum autem exceptum esse cui misericordiae denegetur officium, quisnonvideat?Dicentedomino:benefacite his qui vos oderunt. Unde manifestumest, hoc praecepto quo iubemur diligere proximum,etiamsanctosAngeloscontineri, a quibus tanta nobis misericordiae impendunturofficia,exquoetipsedominus proximum nostrum se dicivoluit,significans seopitulatumessesemivivoiacentiinvia. Ambrosius: Non enim cognatio facit proximum, sed misericordia, quia misericordia est secundum naturam: nihil enim tam secundum naturam, quamiuvare consortemnaturae.
AUG. Hereby we understand that he is our neighbor,towhomsoeverwemustshowthedutyof compassionifheneedit,orwouldhaveshownifhe hadneededit.Fromwhichitfollows,thatevenhe who must in his turn show us this duty, isout neighbor.Forthenameofneighborhasrelationto something else, nor can any one be aneighbor, savetoaneighborbutthatnooneisexcludedto whomtheofficeofmercyistobedenied,isplainto all as our Lord says, Do good to them that hate you. Hence it is clear, that in this commandby which we are bid to love our neighbor, theholy angelsareincluded,bywhomsuchgreatofficesof mercy are bestowed upon us. Therefore ourLord Himself wished also to be called ourneighbor, representingHimselftohaveassistedthehalfdead manwholayintheway.
AMBROSE For relationship does not makea neighbor, but compassion, for compassion is accordingtonature.Fornothingissonaturalasto assistonewhosharesournature.
Lectio10
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38 : . 39 , [] . 40 : , , . 41 ,, , 42 : .
38. Now it came to pass, asthey went, that he entered into acertain village:andacertainwomannamed Marthareceivedhimintoherhouse. 39.AndshehadasistercalledMary, which also sat at Jesus feet, and heard his word. 40. ButMarthawas cumbered about much serving and cametohim,andsaid,Lord,doyou notcarethatmysisterhasleftmeto serve alone, bid her therefore that she help me. 41. And Jesus answered and said to her,Martha, Martha,youarecarefulandtroubled aboutmanythings:42.Butonething isneedful:andMaryhaschosenthat good part, which shall not be taken awayfromher.
Beda: Dilectio Dei et proximi, quaesuperius verbisetparaboliscontinebatur,hicipsisrebus et veritate designatur dicitur enim factumest autem dum irent, et ipse intravit in quoddam castellum. Origenes: Cuius quidem nomen Lucas hic
BEDETheloveofGodandourneighbor,which wascontainedaboveinwordsandparables,is here set forth in very deed and reality for itis said,Nowitcametopass,astheywent,thathe enteredintoacertainvillage. ORIGEN. The name of which village Luke
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tacet sed Ioannes exprimit vocans ipsum Bethaniam. AugustinusdeVerb.Dom:Seddominusqui insuapropriavenit,etsuieumnonreceperunt, susceptusesttamquamhospessequiturenim et mulier quaedam Martha nomine, excepit illum in domum suam sicut solent suscipi peregrinisedtamensuscepitfamuladominum, aegrasalvatorem,creaturacreatorem.Nequis autemdicat:obeatiquiChristumsusciperein domum propriam meruerunt noli dolere, cum inquit:quodenimuniexminimismeisfecistis, mihifecistis.Acceptaautemformaservi,inilla pasciaservisvoluitdignatione,nonconditione. 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 ethuic erat soror nomine Maria, quae etiamsedens secuspedesdomini,audiebatverbumillius.
indeedhereomits,butJohnmentions,callingit Bethany. AUG. But the Lord, who came to hisown,and his own received him not, was received as a guest,foritfollows,Andacertainwomannamed Martha received him into her house, &c. as strangers are accustomed to be received.But still a servant received her Lord, the sickher Savior, the creature her Creator. But if any shouldsay,Oblessedaretheywhohavebeen thought worthy to receive Christ into their houses, grieve not you, for He says, For inasmuchasyouhavedoneittotheleastofmy brethren,youhavedoneittome.Buttakingthe formofaservant,Hewishedthereintobefedby servants, by reason of His condescension,not His condition. He had a body in whichHewas hungryandthirsty,butwhenHewashungryinthe desert, Angels ministered to Him. In wishing therefore to be led, He came Himself tothe feeder.Marthathen,settingaboutandpreparing to feed our Lord, was occupied in serving,but Mary her sister chose rather to be fed bythe Lord, for it follows, And she hadasistercalled Mary, which also sat at Jesus feet, andheard hisword. CHRYS.ItisnotsaidofMarysimplythatshesat
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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. Augustinus de Verb. Dom: Quanto autem humilius ad pedes sedebat, tanto amplius capiebat: confluit enim aqua ad humilitatem convallis,denatatdetumoribuscollis. Basilius: Omnis autem operatio et verbum salvatoris regula est pietatis et virtutisobhoc enim induit corpus nostrum, ut nos conversationemilliusimitemurproposse. Cyrillus: Exemplo igitur suo docetdiscipulos qualiter se gerere debeant in domibuseorum qui eos suscipiunt ut scilicet applicantesad domum, non resupini quiescant, sed potius repleantsuscipientessacrisetdivinisdoctrinis: hi vero qui domum parant, exeant obviam hilariter et ferventer duabus de causis.Primo quidemaedificabunturindoctriniseorumquos suscipiunt, deinde et recipient caritatis mercedemundeethicsequiturMarthaautem satagebatcircafrequensministerium.
near Jesus, but at His feet, to show her diligence, steadfastness, and zeal, inhearing, and the great reverence which she had forour Lord.
AUG. Now as was her humility in sittingatHis feet,somuchthemoredidshereceivefromhim. For the waters pour down to the lowestpartof thevalley,butflowawayfromtherisingofthehill. BASILNoweveryworkandwordofourSavior isaruleofpietyandvirtueFortothisenddidHe put on our body, that as much as we canwe mightimitateHisconversation. CYRIL By His own example then Heteaches His disciples how they ought to behave inthe housesofthosewhoreceivethem,namely,when they come to a house, they should notremain idle,butratherfillthemindsofthosewhoreceive them with sacred and divine teaching. Butlet those who make ready the house, go tomeet their guests gladly and earnestly, for two reasons.First,indeed,theywillbeedifiedbythe teaching of those whom they receivenestalso theywillreceivetherewardofcharity.Andhence itfollowshere,ButMarthawascumberedabout
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muchserving,&c. Augustinus: Bene Martha circa corporalem domini necessitatem vel voluntatem ministrabat,quasimortalisedquieratincarne mortali, in principio erat verbum ecce quod Mariaaudiebatverbumcarofactumest,ecce cuiMarthaministrabat:laborabatista,vacabat illaverumtamenMarthalaboransmultuminilla occupationeetnegotioministrandiinterpellavit dominum,etdesororeconquestaestsequitur 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, incuius convivio Maria iam iucundabatur. Cum ergo suaviter audiret verbum dulcissimum, etcorde intentissimo pasceretur, interpellato dominoa sorore sua, quomodo putamus eam timuisse ne diceret ei dominus: surge, et adiuva sororem tuam? Mira enimsuavitatetenebatur quae profecto maior est mentis quamventris. Sed causam suam tamquam otiosa iudici maluit committere, nec in respondendovoluit laborare: si enim pararet respondendi sermonem, remitteret audiendi intentionem. Respondit ergo dominus, qui in verbo non laborabat, quia verbum erat sequitur enimet respondens dixit illi dominus: Martha,Martha,
AUG.Marthawasaswellengagedinministering tothebodilywantsorwishesofourLord,asof onewhowasmortal,butHewhowasclothedin mortal flesh, in the beginning was theWord. Behold then what Mary heard, The Word was made flesh. Behold then Him to whomMartha ministered. The one was laboring, theotherat rest.ButyetMartha,whenmuchtroubledinher occupation and business ofserving,interrupted our Lord, and complained of her sister. Forit follows,Andsaid,Lord,doyounotcarethatmy sisterhasleftmetoservealone?ForMarywas absorbedinthesweetnessofourLordswords MarthawasaspreparingafeastforourLord,in whosefeastMarywasnowrejoicing.Whilethen she was listening with delight to those sweet words, and was feeding on them with the deepest affection, our Lord was interruptedby her sister. What must we suppose was her alarm,lesttheLordshouldsaytoher,Rise,and help your sister? Our Lord therefore, whowas notataloss,forHehadshownHewastheLord, answered as follows, And Jesusansweredand saidtoher,Martha,Martha.Therepetitionofthe name is a mark of love, or perhapsofdrawing the attention, that she should listen more earnestly.Whentwicecalled,shehears,Youare
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sollicita es, et turbaris erga plurima.Repetitio nominis indicium est dilectionis, aut forte movendae intentionis, ut audiat attentius.Bis vocata audit turbaris erga plurimaidest,circa multa es occupata: vult enim homooccurrere 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.Praeponiturautemunummultisnonenim amultisunum,sedmultaabunoundesequitur porro unum est necessarium. Circa unum se voluitoccupari,secundumillud:mihiadhaerere Deo bonum est. Unum sunt pater et filiuset spiritussanctus:adhocunumnonnosperducit, nisimultihabeamuscorunum. Cyrillus: Vel aliter. Cum susceperint aliqui fratres Deum, non sollicitentur erga multum officium, nec poscant quae prae manibusnon sunt,etopusexuperant:gravatenimpassimin qualibet re quod superfluit: generat enim volentibus conferre taedium: convivis autem videturquodsuntaliiscausalaboris.
troubled about many things. that is, you art busied about many things. For man wishesto meetwithsomethingwhenheisserving,andcan not and thus between seeking what iswanting and preparing what is at hand, the mindis distracted. For if Martha had been sufficientof herself, she would not have required the aidof her sister. There are many, there arediverse things, which are carnal, temporal, but oneis preferredtomany.Foroneisnotfrommany,but manyfromone.Henceitfollows,Butonethingis needful.Marywishedtobeoccupiedaboutone, accordingtothat,Itisgoodformetoclingclose totheLord.TheFather,theSon,theHolySpirit, areone.Tothisonehedoesnotbringus,unless webeingmanyhaveoneheart.
CYRIL Or else, when certain brethrenhave received God, they will not be anxious about muchservice,noraskforthosethingswhichare not in their hands, and are beyondtheirneeds. Foreverywhereandineverythingthatwhichis superfluous is burdensome. For it begets wearinessinthosewhoarewishingtobestowit, while the guests feel that they are thecauseof trouble. BASIL It is foolish also to take food forthe
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Basilius: Absurdum etiam est cibos ad

sustentationem corporis sumere, ac per eos iterumofficerecorpori,etimpedireipsumerga mandatorum divinorum officium. Si ergo adveniat aliquis pauperum, sumat formamet exemplarmodestiaeciborumneccausavivere volentium in deliciis mensam propriam praeparemus: uniformis enim est Christiani vita,adunamintendensintentionem,scilicetad 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. Augustinus de Verb. Dom: Quid ergo? Putamus reprehensum esse ministerium Marthae,quamcurahospitalitatisoccupaverat, quae tanto hospite laetabatur? Hoc si verum est, dimittant homines quod ministrant egentibus: vacent verbo, occupentur circa scientiam salutarem nihil sit cura eis quis peregrinusinvicosit,quisegeatpanevacent operamisericordiae,uniinsteturscientiae.
supportofthebody,andtherebyinreturntohurt thebody,andtohinderitintheperformanceof the divine command. If then a poormancome, let him receive a model and example of moderation in food, and let us not prepareour own tables for their sakes, who wish to live luxuriously.ForthelifeoftheChristianisuniform, ever tending to one object, namely, thegloryof God. But the life of those who are withoutis manifold and vacillating, changed about at will. Andhowintruthcanyou,whenyousetyourtable beforeyourbrotherwithprofusionofmeats,and forthepleasureoffeastingsake,accusehimof luxury,andrevilehimasaglutton,censuringhis indulgenceinthatwhichyouyourselfaffordhim? OurLorddidnotcommendMarthawhenbusied aboutmuchserving. AUG.Whatthen?Mustwethinkthatblamewas cast upon the service of Martha, who was engagedinthecaresofhospitality,andrejoiced inhavingsogreataguest?Ifthisbetrue,letmen give up ministering to the needy in aword,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 worksofmercybeunheeded,knowledgeonlybe cultivated.
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Theophylactus: Non ergo dominus hospitalitatem prohibet, sed plurimorum turbationem,scilicetabstractionemettumultum. Et vide consilium domini quod priusdominus nihil dixerat Marthae sed postquam quamilla sororem ab auditu studebat avellere, tunc dominus occasione habita increpavit eam: usqueenimadeohonoraturhospitalitas,donec adnecessarianosattrahitcumveroincipitab utilioribus impedire, manifestum est quod honorabiliorestdivinorumauditus.
THEOPHYL. Our Lord does not then forbid hospitality, but the troubling about manythings, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first Hesaid nothing to Martha, but when she sought totear awayhersisterfromhearing,thentheLordtook occasion to reprove her. For hospitality isever honored as long as it keeps us tonecessary things. But when it begins to hinder usfrom attendingtowhatisofmoreimportance,thenit isplainthatthehearingofthedivinewordisthe morehonorable. AUG.OurLordthendoesnotblametheactions, but distinguishes between the duties. For it follows,Maryhaschosenthatgoodpart,&c.Not yoursabadone,buthersabetter.Whyabetter? because it shall not be taken away fromher. Fromyouthenecessaryburdenofbusinessshall onetimebetakenaway.Forwhenyoucomeinto that country, you will find no strangertoreceive with hospitality. But for your good it shallbe takenaway,thatwhatisbettermaybegivenyou. Trouble shall be taken away, that rest maybe given.Youareyetatseasheisinport.Forthe sweetness of truth is eternal, yet in thislifeitis increased,andinthenextitwillbemadeperfect, nevertobetakenaway.
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Augustinus de Verb. Dom: Non ergo dominusopusreprehendit,sedmunusdistinxit sequitur enim Maria optimam partem elegit, quae non auferetur ab ea. Non tumalam,sed illameliorem.Undemeliorem?Quiaabeanon auferetur, a te auferetur aliquando onus necessitatis: non enim cum veneris ad illam patriam, invenies peregrinum quemsuscipias hospitio. Sed bono tuo auferetur, ut quod meliusestdetur:aufereturatelabor,utrequies detur.Tunavigas,illainportuest:aeternaenim estdulcedoveritatisinhactamenvitaaugetur, inillaperficietur,numquamauferetur.
Ambrosius: Agat ergo te sicut Mariam desiderium sapientiae: hoc enim maius, hoc perfectiusopus,neministeriicuracognitionem 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 thisis the greater, this the more perfect work. Norlet the care of ministering to others turnyourmind from the knowledge of the heavenly word, nor reprove or think indolent those whom yousee seekingafterwisdom. AUG.Nowmystically,byMarthasreceivingour Lord into her house is represented the Church whichnowreceivestheLordintoherheart.Mary hersister,whosatatJesusfeetandheardHis word,signifiesthesameChurch,butinafuture life, where ceasing from labor, and the ministering to her wants, she shall delight in Wisdom alone. But by her complainingthather sisterdidnothelpher,occasionisgivenforthat sentence of our Lord, in which he showsthat Church to be anxious and troubledaboutmuch service, when there is but one thingneedful, which is yet attained through the merits ofher service but He says that Mary has chosenthe good part, for through the one the other is reached,whichshallnotbetakenaway. GREG.OrbyMarywhosatandheardourLords words, is signified the contemplative life by Martha engaged in more outward services,the activelife.NowMarthascareisnotblamed,but
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Augustinus de quaest. Evang: Mystice autem quod Martha excepit illum in domum suam,significatEcclesiam,quaenuncexcepit dominum in cor suum. Maria sororeius,quae sedebatadpedesdomini,etaudiebatverbum eius, significat eamdem Ecclesiam, sed in futuro saeculo, ubi cessans ab opere ministerioque indigentiae, sola sapientia perfruitur. Quod autem conqueritur quodsoror eiuseamnonadiuvet,occasiodatursententiae domini,quaostenditistamEcclesiamsollicitam 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,etnonaufertur. Gregorius Moralium: Vel per Mariam, quae verbadominiresidensaudiebat,contemplativa vita exprimitur per Martham exterioribus obsequiis occupatam, activa vita significatur.
Sed Marthae cura non reprehenditur,Mariae vero laudatur: quia magna sunt activaevitae merita, sed contemplativae potiora. Undenec auferri unquam Mariae pars dicitur: quia activae vitae opera corpore transeunt, contemplativae autem gaudia melius exfine convalescunt
Maryispraised,forgreataretherewardsofan active life, but those of a contemplative arefar better.HenceMaryspartitissaidwillneverbe takenawayfromher,fortheworksofanactive lifepassawaywiththebody,butthejoysofthe contemplative life the rather begin to increase fromtheend.
Caput11 Lectio1 111 , , , , , . 2 , , , , : :3 ' : 4 , : .

CHAPTERXI
1. And it came to pass, that, ashe was praying in a certainplace,when he ceased, one of hisdisciplessaid tohim,Lord,teachustopray,asJohn also taught his disciples. 2. And he saidtothem,Whenyoupray,say,Our Fatherwhichartinheaven,Hallowed bethyname.Thykingdomcome.Thy willbedone,asinheaven,soinearth. 3.Giveusdaybydayourdailybread. 4.Andforgiveusoursinsforwealso forgive every one that is indebtedto us. And lead us not intotemptation butdeliverusfromevil.
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Beda: Post historiam sororum, quae duas Ecclesiae vitas significaverunt, non frustra dominus et ipse orasse, et discipulos orare docuissescribiturquiaetoratioquamdocuit, utriusque in se vitae continet mysterium et ipsarum perfectio vitarum, nostris non viribus est obtinenda, sed precibus unde dicituret factumestcumessetinquodamlocoorans.
BEDE After the account of the sisters,who signifiedthetwolivesoftheChurch,ourLordis not without reason related to have both Himself prayed, and taught His disciples topray,seeing that the prayer which He taughtcontainsinitself themysteryofeachlife,andtheperfectionofthe livesthemselvesistobeobtainednotbyourown strength, but by prayer. Hence it is said, And it cametopass,that,ashewasprayinginacertain place. CYRILNowwhereasHepossesseseverygood inabundance,whydoesHepray,sinceHeisfull, and has altogether need of nothing? To thiswe answer, that it befits Him, according to the mannerofHisdispensationintheflesh,tofollow human observances at the time convenientfor them. For if He eats and drinks, He rightlywas used to pray, that He might teach us nottobe lukewarminthisduty,buttobethemorediligent andearnestinourprayers. TITUSBOST.Thediscipleshavingseenanew way of life, desire a new form of prayer,since therewereseveralprayerstobefoundintheOld
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Cyrillus: Cum autem habeat omnis boni plenitudinem,curorat,siplenusest,etinnullo penituseget?Adhocdicimus,quodcompetit ei ex modo dispensationis in carne, cum voluerit, humana prosequi tempore ad hoc conveniente. Si enim comedit et bibit, non incongrueutebaturoratione:utdoceatnosnon esseergahoctepidos,sedattentiusinsistere orationibus.
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 assistentesin orationenoneomodoquoexpedit. Origenes: Et ut orationis doctrinam proferat, infertsicutIoannesdocuitdiscipulossuosde quo scilicet nos docuisti, quod inter natos mulierum nullus eo maior surrexit: et quia praecepisti nobis petere aeterna etgrandia undeeritnosadhorumpervenirenotitiam,nisi ateDeoetsalvatorenostro?
Testament. Hence it follows, When he ceased, oneofhisdisciplessaidtohim,Lord,teachusto pray,inorderthatwemightnotsinagainstGodin asking for one thing instead of another, orby approaching God in prayer in a mannerthatwe oughtnot. ORIGENAndthathemightpointoutthekindof teaching, the disciple proceeds, as Johnalso taught his disciples. Of whom in truth youhave toldus,thatamongthemthatarebornofwomen there had arisen none greater than he. And becauseyouhavecommandedustoseekthings thataregreatandeternal,whenceshallwearrive attheknowledgeofthesebutfromYou,ourGod andSavior? GREGNYSS.Heunfoldstheteachingofprayer toHisdisciples,whowiselydesiretheknowledge of prayer, directing them how they ought to beseechGodtohearthem. BASIL There are two kinds of prayer, one composedofpraisewithhumiliation,theotherof petitions,andmoresubdued.Wheneverthenyou pray,donotfirstbreakforthintopetitionbutifyou condemnyourinclination,supplicateGodasifof necessityforcedthereto.Andwhenyoubeginto
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Gregorius Nyssenus: Orationis ergo doctrinam explicat discipulis, qui solerter notitiam orationis expostulant ostendens qualiterimplorarioporteatdivinumauditum. Basilius: Duo autem sunt modi orationis. Unusquidemlaudiscumhumilitate:secundus vero petitionis, remissior. Quoties ergo oras, nonpriusadpetendumprorumpas.Sinautem tuum criminaris affectum, quasi necessitate coactussupplicesDeo.Sedcumincipisorare,
quamlibet desere creaturam visibilem et invisibilem sumas autem exordium a laude illius qui cuncta creavit unde subditur etait illis:cumoraveritis,dicite:pater. Augustinus de Verb. Dom: Primus sermo quantae gratiae? Faciem tuam non audebas ad caelum levare, et subitoaccepistigratiam Christi. Ex malo servo factus es bonusfilius ideopraesumenondetuaoperatione,sedde Christigratia.Nonergohicarrogantiaest,sed fides: praedicare quod acceperis, non est superbia, sed devotio. Ergo attolleoculosad patrem qui te per lavacrum genuit, quiper filiumteredemit:patremdicasquasifiliussed noli tibi aliquid specialiter vindicare: solius Christi specialis est pater, nobis est pater omnibusincommuni:quiaillumsolumgenuit, nos autem creavit. Et ideo secundum Matthaeumdicitur:paternoster,etadditur:qui es in caelis in illis scilicet caelis dequibus dictumest:caelienarrantgloriamDei.Caelum est ubi culpa cessavit, ubi nullum mortisest vulnus. Theophylactus: Non autem dicit: qui esin caelis,tamquamibicircumscribatursedutad caelos erigat auditorem et abstrahat a terrenis.
pray,forgetallvisibleandinvisiblecreatures,but commencewiththepraiseofHimwhocreatedall things. Hence it is added, And hesaystothem, Whenyoupray,say,OurFather. PSEUDO-AUG. The first word, how graciousis it? You durst not raise your face toheaven,and suddenlyyoureceivethegraceofChrist.Froman evilservantyouaremadeagoodson.Boastnot thenofyourworking,butofthegraceofChristfor therein is no arrogance, but faith. Toproclaim whatyouhavereceivedisnotpride,butdevotion. Therefore raise your eyes to your Father,who begotyoubyBaptism,redeemedyoubyHisSon. SayFatherasason,butclaimnoespecialfavor to t yourself. Of Christ alone is He theespecial Father, of us the common Father. For Christ aloneHebegot,butushecreated.Andtherefore accordingtoMatthewwhenitissaid,OurFather, itisadded,whichartinheaven,thatis,inthose heavens of which it was said, Theheavens declarethegloryofGod.Heaveniswheresinhas ceased,andwherethereisnostingofdeath.
THEOPHYL. But He says not, which art in heaven,asthoughHewereconfinedtothatplace, but to raise the hearer up to heaven, and draw himawayfromearthlythings.
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Gregorius Nyssenus: Vide autem quantae praeparationis opus est ut audacter possis Deo dicere pater quia si ad resmundanas intuitum dirigis, aut humanam gloriamambis, aut sordes passibilis appetitus, et hanc orationem enunties audire mihi videorDeum dicentem: cum corruptae fueris vitae, si patrem vocas incorruptibilitatis genitorem, foedavoceinquinasincorruptibilenomen:nam qui patrem mandavit vocare, proferre mendacium non concessit. Omnium vero bonorum exordium est glorificare nomen Dei invitanostraundesubditsanctificeturnomen tuum.Quisenimestadeobestialisquividens in credentibus vitam puram, non glorificet nomeninvocatumintalivita?Igiturquidicitin oratione sanctificetur in meinvocatumnomen tuum,hocorat:fiam,tuoconcurrentesubsidio, iustus,etabstinensaquolibetmalo. 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 glorificatDeum. Augustinus de Verb. Dom: Vel dicitur sanctificetur nomen tuum, in nobis, ut adnos
GREGNYSS.Seehowgreatapreparationyou need,tobeabletosayboldlytoGod,OFather, forifyouhaveyoureyesfixedonworldlythings,or court the praise of men, or are a slavetoyour passions, and utter this prayer, I seem tohear God saying, Whereas you that are of acorrupt lifecalltheAuthoroftheincorruptibleyourFather, you pollute with your defiled lipsanincorruptible name. For He who commanded you tocallHim Father, gave you not leave to utter lies. Butthe highest of e all good things is to glorifyGods nameinourlives.HenceHeadds,Hallowedbe thyname.Forwhoistheresodebased,aswhen Heseesthepurelifeofthosewhobelieve,does notglorifythenameinvokedinsuchalife.Hethen whosaysinhisprayer,Bethyname,whichIcall upon, hallowed in me, prays this, MayIthrough Yourconcurringaidbemadejust,abstainingfrom allevil. CHRYS. For as when a man gazes uponthe beautyoftheheavens,hesays,Glorybeyou,O God so likewise when He beholds a mans virtuous actions, seeing that the virtue of man glorifiesGodmuchmorethantheheavens. [Augustine, on the Word of the Lord: Or "Hallowed be thy name" in us, so that his
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possiteiussanctificatiopervenire. Titus: Vel dicit sanctificetur nomen tuum: idest, nota sit tua sanctitas toti mundo, et laudet te decenter. Rectos autem decet collaudatio.Iussitigiturorareproemendatione munditotius. Cyrillus: Quoniam penes eos ad quos nondum pervenit fides, contemnitur adhuc nomen Dei sed ubi iubar veritatissupereos illuxerit,eumfatebuntursanctumsanctorum. Titus: Et quia in nomine Iesu est gloriaDei patris tunc nomen patris sanctificabitur, quandoChristuseritnotus.
sanctificationcancometous.] PSEUDO-AUG. Or it is said, Hallowed bethy namethatis,letYourholinessbeknowntoallthe world, and let it worthily praise You.Forpraise becomestheupright,andthereforeHebidsthem prayforthecleansingofthewholeworld. CYRILSinceamongthosetowhomthefaithhas notyetcome,thenameofGodisstilldespised. Butwhentheraysoftruthshallhaveshinedupon them,theywillconfesstheHolyofHolies. TITUSBOST.AndbecauseinthenameofJesus is the glory of God the Father, the name ofthe FatherwillbehallowedwheneverChristshallbe known. ORIGENOr,becausethenameofGodisgiven byidolaters,andthosewhoareinerror,toidols and creatures, it has not as yet beensomade holy, as to be separated from thosethingsfrom which it ought to be. He teachesusthereforeto praythatthenameofGodmaybeappropriated totheonlytrueGodtowhomalonebelongswhat follow,Thykingdomcome,totheendthatmaybe put down all the rule, authority, andpower,and kingdom of the world, together with sinwhich
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Origenes: Vel quia nomen Deiaberrantibus attribuitur culturis et creaturis, nondum est sanctificatum,utsitseparatumaquibusdebuit separari.DecetergonosorareutnomenDei adaptetur soli vero Deo, cui adaptatur quod subditur adveniat regnum tuum: ut scilicet evacueturprincipatus,etpotestas,etvirtus,et regnum mundi, quin etiam peccatum, quod regnatinmortalibusnostriscorporibus.
reignsinourmortalbodies. Gregorius Nyssenus: Imploramus etiam a domino liberari a corruptione, eximi amorte. Vel secundum quosdam, adveniat regnum tuum, idest, veniat super nos spiritussanctus tuus,utpurificetnos. AugustinusdeVerb.Dom:Tuncenimvenit regnum Dei quando eius sumus gratiam consecuti:ipseenimait:regnumDeiintravos est. Cyrillus: Vel qui hoc dicunt, videntur optare rursum refulgentem in mundo omnium salvatorem.Mandavitauteminorationepetere illud tempus revera terribile, ut sciantquod viveredeceteosnonlentevelremisse,utillud tempus non paret eis flammam et vindictam, sed magis honeste secundum voluntatem ipsius, ut eis tempus illud nectat coronas: unde, secundum Matthaeum sequitur: fiat voluntastua,sicutincaeloetinterra. GREGNYSS.Webeseechalsotobedelivered by the Lord from corruption, to be takenoutof death. Or, according to some, Thy kingdom come,thatis,MayYourHolySpiritcomeuponus topurifyus. PSEUDO-AUG.Forthencomesthekingdomof God,whenwehaveobtainedHisgrace.ForHe Himselfsays,ThekingdomofGodiswithinyou.
CYRILOrtheywhosaythisseemtowishtohave theSaviorofallagainilluminatingtheworld.But He has commanded us to desire in prayer that trulyawfultime,inorderthatmenmightknowthat it behoves them to live not in sloth and backwardness,lestthattimebringuponthemthe fiery punishment, but rather honestly and according to His will, that that timemayweave crowns for them. Hence it follows, accordingto Matthew, Thy will be done, as in heaven,soin earth. CHRYS. As if He says, Enable us, O Lord,to followtheheavenlylife,thatwhateverYouwill,we maywillinalso.
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Chrysostomus: Quasi dicat: praesta nobis, domine, conversationem imitari caelestem, quatenus quaecumque tu vis, nos etiam
velimus. 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 perhoc quodavoluntatedivinarecesserant,amorbo denuoliberetcopulatioadvoluntatemdivinam. Est enim sanitas animae executio debita voluntatisdivinae. GREGNYSS.ForsinsinceHesaysthatthelife ofmanaftertheresurrectionwillbeliketothatof Angels,itfollows,thatourlifeinthisworldshould besoorderedwithrespecttothatwhichwehope forhereafter,thatlivinginthefleshwemaynotlive according to the flesh. But hereby the true Physicianofthesoulsdestroysthenatureofthe disease, that those who have beenseizedwith sickness, whereby they have departed fromthe Divine will, may forthwith be released from the diseasebybeingjoinedtotheDivinewill.Forthe healthofthesoulistheduefulfillmentofthewillof God. AUG. It seems according to the Evangelist Matthew, that the Lords prayer contains seven petitions, but Luke has comprehended it infive. Norintruthdoestheonedisagreefromtheother, but the latter has suggested by his brevityhow thosesevenaretobeunderstood.Forthename ofGodishallowedinthespirit,butthekingdomof God is about to come at the resurrectionofthe body.Lukethen,showingthatthethirdpetitionis inamannerarepetitionofthetwoformer,wished to make it so understood by omittingit.Hethen added three others. And first, of daily bread, saying,Giveusdaybydayourdailybread.
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Augustinus in Enchir: Apud Evangelistam igitur Matthaeum septem petitionescontinere videtur dominica oratio Evangelista vero Lucas in oratione dominica petitiones non septem, sed quinque complexus est, necab illo utique discrepavit. Sed quomodo illa septem sint intelligenda, ipse sub brevitate commonuit.NomenquippeDeisanctificaturin 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 panequotidiano, dicens panem nostrum quotidianum danobis hodie. AugustinusdeVerb.Dom:InGraecodicitur epiusion,hocestsupersubstantialem.Noniste est panis qui vadit in corpus, sed ille panis vitae aeternae, qui animae nostrae substantiam fulcit. Latinus autem hunc quotidianumpanemdicit,quemGraecidicunt advenientem.Siquotidianusilleestpanis,cur post annum illum sumas, quemadmodum Graeciinorientefacereconsueverunt?Accipe quotidiequodquotidietibiprosit:sicvivequod quotidie merearis accipere. Mors domini significatur, et remissio peccatorum. Qui vulnus habet, medicinam quaerit vulnusest, quia sub peccato sumus medicina est caeleste et venerabile sacramentum. Si quotidie accipis, quotidie tibi est hodie Christus tibi quotidie resurgit: hodieestenim quandoChristusresurgit. Titus: Vel panis animarum divina est virtus afferens futuram vitam perennem, sicutpanis exterraprodiensvitamtemporalemconservat. Cumautemquotidianumdixisset,divinumqui advenit et futurus est, significat quemnobis hodie praestari requirimus, poscentes
PSEUDO-AUG.IntheGreekthewordisthatis, something added to the substance. It isnotthat breadwhichgoesintothebody,butthatbreadof everlasting life, which supports the substanceof our soul. But the Latins call this dailybread, which the Greeks call coming to. If it is daily bread,whyisiteatenayearold,asisthecustom with the Greeks in the east? Take daily what profitsyouforthedaysolivethatyoumaydaily be thought worthy to receive. The death ofour Lord is signified thereby, and the remission of sins,andcostyounotdailypartakeofthatbread oflife?Hewhohasawoundseekstobecured thewoundisthatweareundersin,thecureisthe heavenly and dreadful Sacrament. Ifyoureceive daily,dailydoesTodaycometoyou.Christisto youTodayChristrisestotheedaily.
TITUSBOST.OrthebreadofsoulsistheDivine power, bringing the everlasting life which isto come,asthebreadwhichcomesoutoftheearth preservesthetemporallife.Butbysayingdaily, HesignifiestheDivinebreadwhichcomesandis tocome,whichweseektobegiventousdaily,
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quoddam eius principium atque gustum, quando spiritus in nobis inhabitans virtutem operatur, quae superat omnem virtutem humanam puta castitatem, humilitatem, et cetera. Cyrillus:Putantautemforsanaliquiindecens esse, sanctos a Deo quaerere corporaliaet ob hanc causam applicant quod dicitur, ad spiritualem considerationem. Ego autem concedam quod oportet sanctos praecipue satagere ad obtinenda spiritualia dona illud tamendecetinspicerequodirreprehensibiliter petunt, domino praecipiente, panem communem: ex eo enim quod panemiussit quaerere, idest quotidianum alimentum, videtur quod nihil concedat eos habere,sed magis honestam colere paupertatem: non enim est habentium panem petere, sed oppressorumpenuria. Basilius:Quasidicat:panemquotidianum,qui nostrae substantiae competit ad vitam diurnam, non tibi ipsi commendes sed ad Deum causa eius refugias, exponens ei necessitatemnaturae. Chrysostomus in Matthaeum: Postulanda
requiringacertainearnestandtasteofit,seeing that the Spirit which dwells in us has wroughta virtue surpassing all human virtues, aschastity, humility,andtherest.
CYRILNowperhapssomethinkitunfitforsaints to seek from God bodily goods, and for this reason assign to these words a spiritualsense. But granting that the chief concern of thesaints shouldbetoobtainspiritualgifts,stillitbecomes them to see that they seek without blame, accordingtoourLordscommand,theircommon bread.ForfromthefactthatHebidsthemaskfor bread,thatisdailyfood,itseemsthatHeimplies that they should possess nothing, but rather practice an honorable poverty. For it is notthe partofthosewhohavebreadtoseekit,butrather ofthosewhoareoppressedwithwant.
BASIL As if He said, For your daily bread, namely,thatwhichservesforourdailywants,trust nottoyourself,butflytoGodforit,makingknown toHimthenecessitiesofyournature.
CHRYS. We must then require of God the

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ergo sunt divinitus necessaria vitae, non ciborum diversitates et vina odorifera, et cetera quae delectant guttur, onerant autem ventrem,etmentemperturbantsedpanis,qui potest substantiam corporis sustentare et illumquinobishodietantummodosufficit,utde crastino non cogitemus. Unam autem solam petitionem sensibilem quaerimus, ut praesentibusnonaffigamur. Gregorius Nyssenus: Postquam autem per bona opera fiduciam sumere docuit, consequenter remissionem reatuum docet implorare sequitur enim et dimitte nobis peccatanostra. Titus:Hocautemadditumestnecessario,pro eo quod nullus sine peccato reperitur, ne impediamur a sacra participatione propter humana peccata. Cum enim teneamur exhibereChristoomnimodamsanctitatem,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, quandonos quasi debitoribus relaxamus, his scilicetqui nobis nocuerunt, et debita non exhibuerunt
necessities of life not varieties of meats,and spicedwines,andtheotherthingswhichplease the palate, while they load your stomach and disturb your mind, but bread which is able to supportthebodilysubstance,thatistosay,which issufficientonlyfortheday,thatwemaytakeno thought of the morrow. But we make onlyone petitionaboutthingsofsense,thatthepresentlife maynottroubleus. GREG NYSS. Having taught us to take confidencethroughgoodworks,Henextteaches ustoimploretheremissionofouroffenses,forit follows,Andforgiveusoursins.
TITUSBOST.Thisalsowasnecessarilyadded, fornooneisfoundwithoutsin,thatweshouldnot be hindered from the holy participation on accountofmansguilt.Forwhereaswearebound to render to Christ all manner of holiness,who makes His Spirit to dwell in us, we aretobe blamedifwekeepnotourtemplescleanforHim. But this defect is supplied by the goodnessof God, remitting to human frailty the severe punishment of sin. And this act is donejustlyby the just God, when we forgive as it were our debtors,those,namely,whohaveinjuredus,and havenotrestoredwhatwasdue.Henceitfollows,
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undesubditursiquidemetipsidimittimusomni debentinobis. Cyrillus: Vult enim, ut ita loquar,patientiae quam homines colunt, imitatorem fieriDeum, ut qualem ipsi exhibuerunt conservis bonitatem, talem pari lance reciperepetanta Deo, qui iuste recompensat, et novitomnium misereri.
Forwealsoforgiveeveryonethatisindebtedto us. CYRIL For He wishes, if I may so speak,to makeGodtheimitatorofthepatiencewhichmen practice,thatthekindnesswhichtheyhaveshown totheirfellowservants,theyshouldinlikemanner seektoreceiveinequalbalancefromGod,who recompensestoeachmanjustly,andknowshow tohavemercyuponallmen. CHRYS.Consideringthenthesethings,weought toshowmercytoourdebtors.Fortheyaretousif we are wise the cause of our greatestpardon andthoughweperformonlyafewthings,weshall findmany.Forweowemanyandgreatdebtsto the Lord, of which if the least part should be exactedfromus,weshouldsoonperish. PSEUDO-AUG.Butwhatisthedebtexceptsin? Ifyouhadnotreceived,youwouldnotowemoney to another. And therefore sin is imputed toyou. Foryouhadmoneywithwhichyouwerebornrich, and made after the likeness and imageofGod, butyouhavelostwhatyouthenhad.Aswhenyou put on pride you lose the gold of humility, you have receipted the devils debt which wasnot necessarytheenemyheldthebond,buttheLord
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Chrysostomus: Haec igituranimadvertendo grates agendae sunt debitoribus nostris:fiunt enim nobis, si sapimus, causa indulgentiae maximae et pauca exhibentes, plurima reperiemus: nam et nos multa debemuset magna debita domino quorum siminimam partemanobisvelletexigere,iamperissemus. 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 factusDeisedperdidistiquodhabebassicut dum arrogantiam desideras vindicare, perdidisti humilitatis pecuniam accepisti a
Diabolodebitum,quodnoneratnecessarium: cautionem tuam tenebat inimicus sedeam 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 nenos inducasintentationem,quamscilicetferrenon possumus. Sed quasi athleta talem vult tentationem, quam ferre possit humana conditio. Titus: A Diabolo enim non tentari est impossibile sed ne a Deo relinquamur ad tentationes, hoc deprecamur. Quod autemex permissione divina contingit, illud Deus quandoque facere dicitur in Scriptura et secundum hoc, nisi prohibeat tentationis invalescentiam, quae supra nos est,tuncnos intentationeminducit. Maximus:Velmandatdominusutpetamusne nos inducas in tentationem idest, non permittas voluptuosarum et spontanearum tentationum nos experientiam pati. Iacobus autemdocet,proveritatecertantesnonremitti tentationibus involuntariis et causativis laborum, dicens: omne gaudium existimate, fratres mei, cum in tentationes varias
crucifiedit,andcanceleditwithHisblood.Butthe Lord is able, who has taken away our sinsand forgivenourdebts,toguardusagainstthesnares of the devil, who is wont to produce sin inus. Henceitfollows,Andleadusnotintotemptation, such as we are not able to bear, but likethe wrestler we wish only such temptation as the conditionofmancansustain.
TITUS BOST. For it is impossible not tobe temptedbythedevil,butwemakethisprayerthat we may not be abandoned to our temptations. Now that which happens by Divinepermission, GodissometimesinScripturesaidtodo.Andin this way by hindering not the increase of temptationwhichisaboveourstrength,heleads usintotemptation. MAX.Or,theLordcommandsustopray,Leadus 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 beunnervedby involuntaryandtroublesometemptations,saying, lily brethren, count it all joy when you fall into diverstemptations.
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incideritis. Basilius:Nontamendecetnosorandopetere afflictiones corporales universaliter enim praecepit orare, non subire tentationemsed postquam aliquis subiit, expedit a domino petere virtutem perferendi, utconsummeturin nobisillud:quisustinetusqueadfinem,salvus erit. BASIL It does not however becomeustoseek by our prayers bodily afflictions. For Christhas universallycommandedmeneverywheretopray thattheyenternotintotemptation.Butwhenone has already entered, it is fitting to ask fromthe Lord the power of enduring, that we mayhave fulfilledinusthosewords,Hethatendurestothe endshallbesaved. AUG. But what Matthew has placed at theend, Butdeliverusfromevil,Lukehasnotmentioned, thatwemightunderstanditbelongstotheformer, which was spoken of temptation. He therefore says,Butdeliverus,not,Anddeliverus,clearly proving this to be but one petition, Donotthis, butthis.Butleteveryoneknowthatheistherein delivered from evil, when he is notbroughtinto temptation. PSEUDO-AUG. For each man seeks to be deliveredfromevil,thatis,fromhisenemiesand sin,buthewhogiveshimselfuptoGod,fearsnot the devil, for if God is for us, who hecanbe againstus?
Augustinus in Enchir: At vero quod Matthaeus in ultimo posuit: sed libera nosa malo, iste non posuit, ut intelligamus ad illud superius, quod de tentatione dictum est, pertinere:ideoquippeait:sedlibera,nonait: et libera tamquam unam petitionem demonstrans: noli hoc, sed hoc. Sed sciat unusquisqueineoseliberariamaloquodnon inferturintentationem. Augustinus de Verb. Dom: Unusquisque enim petit ut a malo, hoc est ab inimico et peccato, liberetur sed qui Deo secommittit, Diabolumnontimet.SienimDeuspronobis, quiscontranos?
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Lectio2 5 , , , , 6 : 7 , : , ' : .8, , . 5.Andhesaidtothem,Whichofyou shallhaveafriend,andshallgotohim at midnight, and say to him,Friend, lendmethreeloaves6.Forafriend ofmineinhisjourneyiscometome, andIhavenothingtosetbeforehim? 7. And he from within shall answer and say, Trouble me not: thedooris nowshut,andmychildrenarewithme inbedIcannotriseandgiveyou.8.I saytoyou,Thoughhewillnotriseand givehim,becauseheishisfriend,yet becauseofhisimportunityhewillrise andgivehimasmanyasheneeds.
Cyrillus: Docuerat supra salvator ad petitionemapostolorum,qualiteroportetorare: poteratautemcontingereeosquihocsalutare documentum receperant, effundere quidem precesiuxtatraditamformam,sednegligenter et remisse hoc facere: deinde cum non exaudirentur per primam vel secundam
CYRILTheSaviorhadbeforetaught,inanswer totherequestofHisapostles,howmenoughtto pray. But it might happen that those who had received this wholesome teaching, pouredforth theirprayersindeedaccordingtotheformgiven to them, but carelessly and languidly, and then when they were not heard in the first orsecond
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orationem,desistereaborationibus.Itaquene hoc pateremur, per modum parabolae manifestat, quod pusillanimitas in orationibus damnosa est. Utilissimum vero est in eis patientiamhabereundedicituretaitadillos: quisvestrumhabebitamicum? Theophylactus: Amicus iste Deus est, qui omnesamatetomnessalvosvultfieri. Ambrosius: Quis etiam est nobis amicior quam qui pro nobis corpus suum tradidit? Daturautemnobishicaliuspraeceptimodus, utomnibusmomentis,nonsolumdiebus,sed etiamnoctibus,oratiodeferatursequiturenim etibitadillummedianocte:sicutpetiitDavid quando dixit: media nocte surgebam ad confitendum tibi neque enim timuit excitare dormientem, quem scit semper esse vigilantem.Namsiilletamsanctus,etquiregni 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 etiamaliis poteris mereri? Sequitur enim et dicet illi: amice, commoda mihi tres panes, quoniam amicusmeusvenitadmedevia,etnonhabeo
prayer,leftoffpraying.Thatthisthenmightnotbe ourcase,heshowsbymeansofaparable,that cowardice in our prayers is hurtful, but it isof greatadvantagetohavepatienceinthem.Hence itissaid,Andhesaystothem,Whichofyoushall haveafriend. THEOPHYL. God is that friend, who loves all men,andwillsthatallshouldbesaved. AMBROSE Who is a greater friend tous,than He who delivered up His body for us? Nowwe havehereanotherkindofcommandgivenus,that at all times, not only in the day, but atnight, prayersshouldbeofferedup.Foritfollows,And shallgointohimatmidnight.AsDaviddidwhen hesaid,AtmidnightIwillriseandgivethanksto you.Forhehadnofearofawakeningthemfrom sleep,whomheknewtobeeverwatching.Forif David who was occupied also in thenecessary affairsofakingdomwassoholy,thatseventimes inthedayhegavepraisetoGod,whatoughtwe todowhooughtsomuchthemoretopray,aswe morefrequentlysin,throughtheweaknessofour mindandbody?ButifyoulovetheLordyourGod, youwillbeabletogainfavor,notonlyforthyself, butothers.Foritfollows,Andsaytohim,Friend, lendmethreeloaves,&c.
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quodponamanteillum. AugustinusdeVerb.Dom:Quidautemsunt isti tres panes nisi mysterii caelestis alimentum?Fierienimpotestutaliquispassus fuerit amicum aliquid interrogantem quod respondere non possit et tunc seinvenitnon habere quando coactus est dare. Venit ergo tibiamicusdeviahuiussaeculi,inquaomnes velut peregrini transeunt, nec ullus quasi possessor manet sed omni homini dicitur: transi,daventurolocum,autfortedeviamala, hoc est de vita mala, fatigatus nescio quis amicus tuus non inveniens veritatem, qua audita et percepta beatus fiat. Venit adte tamquamadChristianum,etdicit:reddemihi rationem: et interrogat quod forte tu per simplicitatemfideinesciebasetnonestunde reficiasesurientemetcompellerisquaererein dominicis libris: fortassis enim quod ille interrogavit,inlibropositumestsedobscurum est ipsum Paulum, aut Petrum, aut aliquem prophetam interrogare non sineris: iamenim requiescitfamiliaistacumdominoistosuoet saeculihuiusignorantiavalidaest,hocestnox media, et urget amicus esuriens, cuisimplex fides non sufficit. Numquid deserendusest? Ergo ad ipsum dominum, cum quo familia requiescit,pulsaorandodequosubdituretille
AUG. But what are these three loaves butthe foodoftheheavenlymystery?Foritmaybethat one has had a friend asking for whathecannot supply him with, and then finds that hehasnot whatheiscompelledtogive.Afriendthencomes toyouonhisjourney,thatis,inthispresentlife,in which all are traveling on as strangers, andno oneremainspossessor,buttoeverymanistold, Pass on, O stranger, give place to him thatis coming.Orperhapssomefriendoryourscomes fromabadroad,(thatis,anevillife,)weariedand not finding the truth, by hearing andreceiving which he may become happy. He comestoyou astoaChristian,andsays,Givemeareason, asking perhaps what you from the simplicityof your faith are ignorant of, and not having wherewithtosatisfyhishunger,arecompelledto seekitintheLordsbooks.Forperhapswhathe askediscontainedinthebook,butobscure.You arenotpermittedtoaskPaulhimself,orPeter,or anyprophet,forallthatfamilyisnowrestingwith theirLord,andtheignoranceoftheworldisvery great,thatis,itismidnight,andyourfriendwhois urgent from hunger presses this, not contented withasimplefaithmusthethenbeabandoned? Go therefore to the Lord Himself withwhomthe familyissleeping,Knock,andprayofwhomitis
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de intus respondens dicat: nolimihimolestus esse. Qui differt dare, vult ut amplius desideresdilatum,nevilescatcitodatum.
added,Andhefromwithinshallanswerandsay, Trouble me not. He delays to give, wishingthat you should the more earnestly desire whatis delayed, lest by being given at once itshould growcommon. BASIL For perhaps He delays purposely, to redouble your earnestness and coming to him, and that you may know what the gift of Godis, and may anxiously guard what is given. For whatever a man acquires with much pains he strivestokeepsafe,lestwiththelossofthathe shouldlosehislaborlikewise. GLOSS.Hedoesnotthentakeawaythelibertyof asking, but is the more anxious to kindlethe desire of praying, by showing the difficulty of obtainingthatweaskfor.Foritfollows,Thedoor isnowshut. AMBROSE This is the door which Paul also requests may be opened to him, beseechingto be assisted not only by his oven prayers, but thosealsoofthepeople,thatadoorofutterance may be opened to him to speak the mysteryof Christ. And perhaps that is the doorwhichJohn saw open, and it was said to him, Come up hither, and I will show you things whichmustbe
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Basilius: Forsitan etiam ob hoc differtquasi ingeminans tui assiduitatem et frequentiam ergase,etutagnoscasquiddonumDeisit,et in timore donata custodias. Quicquid enim aliquis multo labore acquirit, nititurcustodire, necumilludperdiderit,suumlaboremamittat.
Glossa:Nonergoaufertimpetrandilicentiam, sedvehementiusaccenditdesideriumorandi, ostensa difficultate consequendi sequitur enimiamostiumclausumest.
Ambrosius:Hocestostiumquodaperirisibi etiam Paulus exposcit, non solum suis,sed etiam populi orationibus obsecrans seiuvari, ut aperiatur sibi ostium ad loquendum mysterium Christi. Et fortasse illudestostium quod apertum vidit Ioannes, cui dictum est: ascende huc, et ostendam tibi quae oportet fieri.
hereafter. Augustinus de quaest. Evang: Significatur ergo tempus famis verbi cum intelligentia clauditur, et illi qui apostolicam sapientiam tamquampanemerogantesperorbemterrae praedicaverunt,iamsuntinsecretaquietecum dominoethocestquodsubdituretpuerimei mecumsuntincubili. GregoriusNyssenus:Opportuneeosquiper arma iustitiae impassibilitatem vindicaverunt sibi, pueros appellat, docens quod bonum, quod per studia in nobis acquiritur, abinitio fueratinnaturarepositum:namquandoaliquis abrenuntians carni per rationem, exercitio vitae virtuosae passionem confutavit, tunc quasi puer insensibiliter se habet erga passiones.Cubileautemrequiemintelligimus salvatorum. Glossa: Et propter praemissa subdit non possum surgere, et dare tibi: quod estad difficultatemimpetrandireferendum. Augustinus: Vel aliter. Amicus ad quem venitur media nocte, ut accommodet tres panes, utique ad similitudinem ponitur
AUG. The time then referred to is that of the famine of the word, when the understanding is shutup,andtheywhodealtoutthewisdomofthe Gospelasitwerebread,preachedthroughoutthe world, are now in their secret restwiththeLord. Andthisitiswhichisadded,Andmychildrenare withmeinbed. GREGNYSS.Welldoeshecallthosewhobythe arms of righteousness have claimed to themselves freedom from passion, showingthat the good which by practice we have acquired, hadbeenfromthebeginninglaidupinournature. Forwhenanyonerenouncingtheflesh,bylivingin 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 understandtherestofChrist. GLOSS. And because of what hasgonebefore he adds, I cannot rise and giveyou,whichmust havereferencetothedifficultyofobtaining. AUG. Or else, the friend to whom the visit is madeatmidnight,fortheloanofthethreeloaves, isevidentlymeantforanallegory,justasaperson
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secundum quam quis rogat Deum inmedia tribulatione constitutus, ut ei tribuat intelligentiam Trinitatis, qua praesentis vitae consoleturlabores.Ipsaenimangustiamedia nox est, qua cogitur vehementer instare. In tribus autem panibus etiam illudsignificatur, 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 autemhomineadDeum,etiamilleappetitusa consuetudinerevocatur.Sedsinonconsoletur 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 doctrinaespiritualis:et tamen orando efficitur ut accipiat desiderans intellectum a domino, etiamsi homodesitper quem sapientia praedicetur sequitur enimet illesiperseveraveritpulsans,dicovobis:etsi nondabitillisurgenseoquodamicuseiussit, propter improbitatem tamen eius surget, et dabit illi quotquot habet necessarios. Comparatio est a minori: si enim amicus homo surgit de lecto et dat,nonamicitiased taediocompulsus,quantomagisDeusdat,qui sinetaediolargissimedonatquodpetitur?
setinthemidstoftroublemightaskGodthatHe wouldgivehimtounderstandtheTrinity,bywhich he may console the troubles of this presentlife. For his distress is the midnight in which he is compelled to be so urgent in hisrequestforthe three.Nowbythethreeloavesitissignified,that the Trinity is of one substance. But the friend comingfromhisjourneyisunderstoodthedesire ofman,whichoughttoobeyreason,butwasas obedient to the custom of the world, whichhe callstheway,fromallthingspassingalongit.Now whenmanisconvertedtoGod,thatdesirealsois reclaimedfromcustom.Butifnotconsoledbythat inwardjoyarisingfromthespiritualdoctrinewhich declarestheTrinityoftheCreator,heisingreat straits who is pressed down by earthlysorrows, seeing that from all outward delights he is commanded to abstain, anti within there isno refreshmentfromthedelightofspiritualdoctrine. And yet it is effected by prayer, that hewho desires should receive understandingfromGod, even though there be no one by whom wisdom should be preached. For it follows, And ifthat man, shall continue, &c. The argument isdrawn fromthelesstothegreater.For,ifafriendrises from his bed, and gives not from the forceof friendship, but from weariness, how much more doesGodgivewhowithoutwearinessgivesmost abundantlywhateverweask?
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sinetaediolargissimedonatquodpetitur? Augustinus de Verb. Dom: Cum autem pervenerisadtrespanes,hocestadcibumet intelligentiamTrinitatis,habesetundevivas,et unde pascas. Ne timeas, ne finias:nonenim panis ille finietur, sed indigentiamtuamfiniet disceetdoce,viveetpasce. Theophylactus:Velaliter.Medianoxfinisest vitae,inquomultiadDeumadveniunt.Amicus autem est Angelus, qui accipit animam. Vel media nox est profundum tentationum,inquo constitutus petit a Deo tres panes, necessitatem scilicet corporis, animae et spiritus, per quae in tentationibus non periclitamur. Amicus autem qui de via venit, ipseDeusest,quiintentationibusnosprobat: cui non habet quod apponat quiintentatione infirmatur. Quod autem dicit et clausa est ianua,intelligendumest,quoddocetnosante tentationespraeparatosessepostquamvero tentationi incidimus, praeparationis ianua clauditur,etimparatiinventi,nisiDeusadiuvet, periclitamur. AUG.Butwhenyoushallhaveobtainedthethree loaves, that is the food and knowledge ofthe Trinity, you have both the source of life andof food.Fearnot.Ceasenot.Forthatbreadwillnot cometoanend,butwillputanendtoyourwant. Learnandteach.Liveandeat. THEOPHYL.Orelse,Themidnightistheendof life,atwhichmanycometoGod.Butthefriendis theAngelwhoreceivesthesoul.Or,themidnight isthedepthoftemptations,inwhichhewhohas fallen,seeksfromGodthreeloaves,thereliefof the wants of his body, soul, and spirit through whom we run into no danger inourtemptations. ButthefriendwhocomesfromhisjourneyisGod Himself, who tries by temptations him whohas nothing to set before him who is weakened in temptation. But when He says, And thedooris shut, we must understand that we ought tobe prepared before temptations. But after thatwe have fallen into them, the gate of preparationis shut, and being found unprepared, unlessGod keepus,weareilldanger.
Lectio3
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9 , , : , : , . 10 , , [].11 , 12 , 13 , [] .
9.AndIsaytoyou,Ask,anditshallbe given you seek, and you shall find knock, and it shall be opened toyou. 10. For every one that asksreceives andhethatseeksfindsandtohimthat knocks it shall be opened. 11.Ifason shall ask bread of any of you thatisa father,willhegivehimastone?orifhe ask a fish, will he for a fishgivehima serpent?12.Orifheshallaskanegg, will he offer him a scorpion? 13.Ifyou then,beingevil,knowhowtogivegood gifts to your children: how muchmore shallyourheavenlyFathergivetheHoly Spirittothemthataskhim?
Augustinus de Verb. Dom: Posita similitudine,adiunxitexhortationemdominus, et omnino stimulavit nos quaerere, petere, pulsare, donec accipiamus quod petimus unde dicit et ego dico vobis: petite, et dabiturvobis. Cyrillus: Quod dicit dico vobis, vimhabet iuramenti: Deus enim non mentitur.
AUG. Having laid aside the metaphor, ourLord added an exhortation, and expressly urged usto ask,seek,andknock,untilwereceivewhatweare seeking.Hencehesays,AndIsaytoyou,Ask,and: itshallbegivenyou.
CYRILThewords,Isaytoyou,havetheforceofan oath.ForGoddoesnotlie,butwheneverHemakes
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Quandocumque autem innuit audientibus aliquid cum iuramento, ostendit inexcusabilemnostraefideiparvitatem. Chrysostomus in Matthaeum: Per petitionem autem orationem ostendit per inquisitionemverostudiumetsollicitudinem, cumsubditquaerite,etinvenietis:quaeenim quaeruntur, plurima cura indigent: quod maximeestinDeo.Pluranamquesuntquae 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 reclusumestostiumutfaciattepulsare:ideo nonmoxannuitutexposcas. Graecus: Vel per hoc quod dicit pulsate, forsitan insinuat petere cum effectu: pulsat enim aliquis manu: boni autem operis signum est manus. Vel haec triapossunt aliterdistingui:virtutiseniminitiumestpetere notam fieri viam veritatis secundus vero gradus est quaerere qualiter oporteat transire per viam tertius gradus estutcum virtutes attigerit, pulset ad ostium, utintret
known any thing to His hearers with an oath,he manifeststheinexcusablelittlenessofourfaith.
CHRYS.Nowbyasking,Hemeansprayer,butby seeking,zealandanxiety,asHeadds,Seek,and you shall find. For those things which aresought requiregreatcare.Andthisisparticularlythecase withGod.Fortherearemanythingswhichblockup oursenses.Asthenwesearchforlostgold,solet us anxiously seek after God. He shows also,that though He does not forthwith open thegates,we must yet wait. Hence he adds, Knock,anditshall beopenedtoyouforifyoucontinueseeking,you shall surely receive. For this reason, and asthe doorshutmakesyouknock,thereforehedidnotat onceconsentthatyoumightentreat.
GREEK EX. Or by the word knock perhapshe meansseekingeffectually,foroneknockswiththe hand, but the hand is the sign ofagoodwork.Or these three may be distinguished in anotherway. Foritisthebeginningofvirtuetoasktoknowthe wayoftruth.Butthesecondstepistoseekhowwe mustgobythatway.Thethirdstepiswhenaman hasreachedthevirtuetoknockatthedoor,thathe may enter upon the wide field of knowledge.All
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spatiosamcognitionem:quaeomniaorando aliquisacquirit.Velpeterequidemestorare: quaerere vero, per bona opera agere orationicondignapulsareautemestorationi immorari,necdesistere. Augustinus: Non autem nos tantum hortaretur ut peteremus, nisi dare vellet. Erubescathumanapigritiaplusvultilledare quamnosaccipere. Ambrosius: Qui autem promittit aliquid, spem debet afferre promissi, ut mandatis obedientia deferatur, promissis fides et ideo subdit omnis enim qui petit accipit,et quiquaeritinvenit,etpulsantiaperietur. Origenes: Quaeret autem aliquis qualiter quidam orantes non exaudiantur. Adquod dicendum,quodquicumquerectotramitead quaerendum accedit, nil omittens ex his quae conferunt ad petitorum obtentum, accipiet revera quod precatus estdarisibi: si quis autem divertat a propositodebitae petitionis,cumnonpetatutdecet,nonpetit quofitutcumnonrecipiat,quodhicdicitur, non falsificetur nam et magistro dicente: quicumque veniet ad me, assequetur
these things a man acquires by prayer. Ortoask indeedistopray,buttoseekisbygoodworksto dothingsbecomingourprayers.Andtoknockisto continueinprayerwithoutceasing.
AUG. But He would not so encourage us toask wereHenotwillingtogive.Lethumanslothfulness blush,Heismorewillingtogivethanwetoreceive.
AMBROSENowhewhopromisesanythingought to convey a hope of the thing promised, that obediencemayfollowcommands,faith,promises. And therefore he adds, For every one that asks receives. ORIGENButsomeonemayseektoknow,howit comesthattheywhoprayarenotheard?Towhich wemustanswer,thatwhososetsaboutseekingin the right way, omitting none of those thingswhich avail to the obtaining of our requests, shallreally receivewhathehasprayedtobegivenhim.Butifa man turns away from the object ofarightpetition, andasksnotasitbecomeshim,hedoesnotask. Andthereforeitis,thatwhenhedoesnotreceive, asisherepromised,thereisnofalsehood.Forso also when a master says, Whoever willcometo
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disciplinarum peritiam, adire magistrum realiter accipimus, hoc est ut ferventeret diligenter vacet documentis ipsius undeet Iacobus dicit: petitis et non accipitis, eo quodmalepetatis,scilicetcausavoluptatum vanarum.Seddicetaliquis:immocumaliqui rogant pro divina notitia obtinenda et recuperatione virtutum, non obtinent. Cui dicendum, quod non propter se bona petiverunt accipere, sed ut commendentur perea. Basilius: Si quis etiam ob torporem exhibeat se desideriis, et traditor suifiatin manushostium,huncDeusnecadiuvat,nec exaudit, eo quod per peccatum alienumse 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 quodtalis 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 attentumactremebundumoportetassistere? Si vero debilitatus a peccato fixe nequis orare, quantumcumque potes te ipsum
me, he shall receive the gift of instructionwe understand it to imply a person going in real earnest to a master, that he may zealouslyand diligentlydevotehimselftohisteaching.Hencetoo Jamessays,youaskandreceivenot,becauseyou askamiss,namely,forthesakeofvainpleasures. Butsomeonewillsay,Nay,whenmenasktoobtain divine knowledge, and to recover their virtue they donotobtain?Towhichwemustanswer,thatthey sought not to receive the good things for themselves,butthattherebytheymightreappraise. BASIL If also any one fromindolencesurrenders himselftohisdesires,andbetrayshimselfintothe handsofhisenemies,Godneitherassistshimnor hearshim,becausebysinhehasalienatedhimself fromGod.Itbecomesthenamantoofferwhatever belongstohim,buttocrytoGodtoassisthim.Now wemustaskfortheDivineassistancenotslackly, norwithamindwaveringtoandfro,becausesuch aonewillnotonlynotobtainwhatitseeks,butwill the rather provoke God to anger. For if a man standing before a prince has his eyefixedwithin andwithout,lestperchanceheshouldbepunished, how much more before God ought he tostand watchful and trembling? But if when awakenedby sinyouareunabletopraysteadfastlytotheutmost ofyourpower,checkyourself,thatwhenyoustand beforeGodyoumaydirectyourmindtoHim.And
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cohibeas, ut stando coram Deo ad eum dirigas intellectum et Deus ignoscit, eo quod non ex negligentia, sed ex fragilitate nonpotes,utoportet,assisterecoramDeo. Sisicergoteipsumcompellis,nediscedas donecaccipias.Ideoergoquandoquepetis etnonaccipis,quiaperperampostulasti,vel infideliter,velleviter,velnonconferentiatibi, veldestitisti.Saepiusautemquidamobviant dicentes: quare oramus? An ignoratDeus quibus opus est nobis? Novit quippe,et omnia spiritualia uberius dat nobis et antequam postulemus sed opera virtutiset regnum caelorum oportet prius optare, optantem vero quaerere, ingerentem per fidemetpatientiamquicquidinterestsua,in nullo delicto redargutum a propria conscientia. Ambrosius: Ergo praeceptivus locus frequenterorandispesestimpetrandi.Ratio autem persuadendi prius fuit inpraecepto, posteafitinexemploquodostenditsubdens quis autem ex vobis patrem petit panem, numquidlapidemdabitilli?
God pardons you, because not fromindifference, butinfirmity,youcannotappearinHispresenceas youought.Ifthenyouthuscommandyourself,donot departuntilyoureceive.Forwheneveryouaskand receive not, it is because your request was improperly made, either without faith, or lightly,or for things which are not good for you,orbecause you left off praying. But some frequentlymakethe objection, Why pray we? Is God then ignorantof what we have need? He knowsundoubtedly,and gives us richly all temporal things evenbeforewe ask.Butwemustfirstdesiregoodworks,andthe kingdomofheavenandthenhavingdesired,askin faith and patience, bringing into our prayers whateverisgoodforus,convictedofnooffenseby ourownconscience.
AMBROSE The argument then persuading to frequent prayer, is the hope of obtaining whatwe prayfor.Thegroundofpersuasionwasfirstinthe command, afterwards it is contained in that examplewhichHesetsforth,adding,Ifasonshall askbreadofanyofyou,willhegivehimastone? &c. CYRIL In these words our Savior givesusavery necessary piece of instruction. For oftentimes we
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Cyrillus:Inquoinstruitnossalvatorquiddam necessarium: frequenter enim inconsulto,

voluptatum impetu, irruimus ad perniciosa desideria. Cum igitur aliquid talium aDeo petimus,nequaquamimpetrabimus:adquod ostendendum utitur patenti exemplo ex his quae penes nos sunt: cum enim filiustuus petitpanem,gratanterpropinas,quiacibum petit opportunum quando vero sensus penuria lapidem poscit ut comedat, non affersei,sedpotiusprohibeseumanocivo desiderio:utsitsensus:quisautemexvobis patrempetitpanem,quemscilicetpaterdat, numquid lapidem dabit illi? Scilicet si petierit.Eademquoqueratioestinserpente etpisce,dequosubditautpiscemnumquid propisceserpentemdabitilli?Etsimiliterin ovo et scorpione, de quo subdit aut si petierit ovum, numquid porriget illi scorpionem? Origenes: Tu tamen attende, si panis quidemestanimaecibusincognitione,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 Diabolusa Christo manducari nec vice piscis
rashly, from the impulse of pleasure, give wayto hurtful desires. When we ask any such thingfrom God,weshallnotobtainit.Toshowthis,Hebrings an obvious example from those things whichare beforeoureyes,inourdailyexperience.Forwhen yoursonasksofyoubread,yougiveithimgladly, because he seeks a wholesome food. Butwhen fromwantofunderstandingheasksforastoneto eat,yougiveithimnot,butratherhindershimfrom satisfyinghishurtfuldesire.Sothatthesensemay be, But which of you asking his fatherforbread, (which the father gives,) will he give himastone? (thatis,ifheaskedit.)Thereisthesameargument alsointheserpentandthefishofwhichheadds, Or if he asks a fish, will he for a fish give him a serpent? And in like manner in the egg and scorpion,ofwhichheadds,Orifheaskanegg,will heofferhimascorpion? ORIGEN Consider then this, if the breadbenot indeed the food of the soul in knowledge,without whichitcannotbesaved,as,forexample,thewell plannedruleofajustlife.Butthefishistheloveof instruction,astoknowtheconstitutionoftheworld, andtheeffectsoftheelements,andwhateverelse besideswisdomtreatsof.ThereforeGoddoesnot intheplaceofbreadofferastone,whichthedevil wishedChristtoeat,norintheplaceofafishdoes He give a serpent, which the Ethiopianseatwho
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serpentem, quem comedunt Aethiopes, indigni pisces comedere nec similiterdat vice nutritivi et utilis, non comestibilia et nociva: quod refertur ad scorpionem et ovum. Augustinusdequaest.Evang:Velpotius intelligiturcaritasproptermaioremappetitum et tam necessarium, ut sine illa ceteranihil sint, sicut sine pane mensa est inops: cui contraria est cordis duritia, quam lapidi comparavit. Piscis autem intelligitur fides invisibilium vel propter aquamBaptismi,vel quia de invisibilibus locis capitur. Quod etiam fides huius mundi fluctibus circumiactata non frangitur, recte pisci comparaturcuicontrariumposuitserpentem propter venena fallaciae, quae etiamprimo hominimalesuadendopraeseminavit.Inovo intelligiturspesovumenimnondumestfetus perfectus, sed fovendo speratur cui contrariumposuitscorpionem,cuiusaculeus venenatus retro timendus est, sicut contrarium spei est retrospicere, cumspes futuroruminillaquaeantesuntseextendat.
are unworthy to eat fishes. Nor generally in the placeofwhatisnourishingdoeshegivewhatisnot eatableandinjurious,whichrelatestothescorpion andegg.
AUG.Orbythebreadismeantcharity,becausewe haveagreaterdesireofit,anditissonecessary, that without it all other things are nothing, asthe tablewithoutbreadismean.Opposedtowhichis hardnessofheart,whichhecomparedtoastone. But by the fish is signified the beliefininvisible things, either from the waters of baptism, or becauseitistakenoutofinvisibleplaceswhichthe eye cannot reach. Because also faith, though tossed about by the waves of this world, isnot destroyed, it is rightly compared to a fish,in opposition to which he has placed theserpenton account of the poison of deceit, which byevil persuasionhaditsfirstseedinthefirstman.Or,by the egg is understood hope. For the eggisthe young not yet formed, but hoped for through cherishing, opposed to which he has placed the scorpion, whose poisoned sting is to bedreaded behind as the contrary to hope is to look back, since the hope of the future reaches forwardto thosethingswhicharebefore. AUG.Whatgreatthingstheworldspeakstothee,
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Augustinus de Verb. Dom: Quanta tibi

loquiturmundus,quantapostdorsumstrepit, utretrorespicias?Omundeimmunde,quid strepis, quid avertere conaris? Tenere vis periens quid faceres si maneres? Quem non deciperes dulcis, si amarus alimenta mentiris? Cyrillus: Ex praemisso autem exemplo concludit si ergo vos, cum sitis mali,idest cummentemsusceptivampravitatisgeratis, nonautemuniformemetfixaminbono,sicut Deus. Beda: Vel malos vocat saeculi amatores, qui dant illa quae secundum sensum suum iudicantbonaquaeetiaminsuanaturasunt bona, et ad usum infirmae vitaepertinent unde subdit nostis bona data dare filiis vestris.Apostolietiam,quimeritoelectionis bonitatem humani generis excesserant, supernae bonitatis respectu, mali esse dicuntur: quia nihil per semetipsum bonum, nisi deitas sola. Quod vero subditurquanto magis pater vester de caelo dabit spiritum bonum petentibus se? Pro quoMatthaeus posuit: dabit bona petentibus se, ostendit spiritumsanctumplenitudinemdonorumDei: quia omnes utilitates quae exdonorumDei gratiasuscipiuntur,existofonteemanant.
androarsthembehindyourbacktomakeyoulook behind! O unclean world, why clamor you!Why attempt to turn him away! You would detainhim whenyouareperishing,whatwouldyouifyouwere abidingforever?Whomwouldyounotdeceivewith sweetness,whenbitteryoucaninfusefalsefood? CYRIL Now from the example just given he concludes,Ifthenyoubeingevil,(i.e.havingamind capableofwickedness,andnotuniformandsettled ingood,asGod,)knowhowtogivegoodgiftshow muchmoreshallyourheavenlyFather? BEDEOr,hecallstheloversoftheworldevil,who givethosethingswhichtheyjudgegoodaccording totheirsense,whicharealsogoodintheirnature, andareusefultoaidimperfectlife.Henceheadds, Know how to give good gifts toyourchildren.The Apostles even, who by the merit of theirelection hadexceededthegoodnessofmankindingeneral, are said to be evil in comparison withDivine goodness, since nothing is of itself goodbutGod alone. But that which is added, How muchmore shall your heavenly Father give the Holy Spiritto them that ask him, for which Matthew haswritten, will give good things to them that askhim,shows that the Holy Spirit is the fullness of Godsgifts, since all the advantages which are receivedfrom thegraceofGodsgiftsflowfromthatsource.
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AthanasiusNisi autem spiritus sanctus essetdesubstantiaDei,quisolusestbonus, nequaquam hic appellaretur bonus,quando dominusrenuitdicibonusineoquodhomo factusest. Augustinus de Verb. Dom: Ergo, avare, quid quaeris? Aut si aliud petas, quid tibi sufficiat,cuiDeusnonsufficit?
ATHAN. Now unless the Holy Spirit were of the substanceofGod,Whoaloneisgood,Hewouldby nomeansbecalledgood,sinceourLordrefusedto becalledgood,inasmuchasHewasmademan.
AUG.Therefore,Ocovetousman,whatseekyou? orifyouseekanythingelse,whatwillsufficeyouto whomtheLordisnotsufficient?
Lectio4 14,[ ] : .:15 , :16 '. 14. And he was casting out adevil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spoke and the people wondered.15.Butsomeofthemsaid, He casts out devils through Beelzebubthechiefofthedevils.16. And others, tempting him, sought of himasignfromheaven.
Glossa: Promiserat dominus quod spiritus

GLOSS. The Lord had promised that the Holy

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bonus daretur orantibus: cuius quidem beneficium subsequenti miraculo demonstrat undedicitureteratIesuseiciensDaemonium, etilluderatmutum.
Spirit should be given to those thataskedforit the blessed effects whereof He indeed clearly shows in the following miracle. Hence itfollows, And Jesus was casting out a devil, and itwas dumb. THEOPHYL. Now he is called as commonly meaningonewhodoesnotspeak.Itisalsoused foronewhodoesnothear,butmoreproperlywho neither hears nor speaks. But he who hasnot heard from his birth necessarily cannotspeak. Forwespeakthosethingswhichwearetaughtto speak by hearing. If however one has losthis hearingfromadiseasethathascomeuponhim, thereisnothingtohinderhimfromspeaking.But He who was brought before the Lordwasboth dumbinspeech,anddeafinhearing. TITUS BOST. Now He calls the devil deafor dumb,asbeingthecauseofthiscalamity,thatthe Divinewordshouldnotbeheard.Forthedevil,by taking away the quickness of human feeling, blunts the hearing of our soul. Christtherefore comesthatHemightcastoutthedevil,andthat we might hear the word of truth. For Hehealed onethatHemightcreateauniversalforetasteof mans salvation. Hence it follows, And whenhe: hehadcastoutthedevil,tiledumbspoke.
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Theophylactus: Cophos, quem Latini interpretanturmutum,apudGraecosfrequenter diciturquinonloquiturdicituretiametquinon audit sed magis proprie qui nec auditnec loquitur.Quiautemanativitatenonaudivit,ex necessitate non loquitur: ea enim loquimur quae per auditum loqui docemur. Si quis tamen ex aliqua passione superveniente auditumamiserit,huncnihilprohibetloqui.Qui autemdominooblatusfuit,etmutuseratlingua etsurdusauditu. 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. IdcircovenitChristusuteiciatDaemonium,et audiamusverbumveritatisunumenimsanavit, ut universalem praegustationem faciat humanae salutis unde sequitur et cum eiecissetDaemonium,locutusestmutus.
Remigius: Daemoniacus autem iste apud Matthaeum non solum mutus, sed etcaecus fuisse narratur. Tria igitur signa simul inuno homine perpetrata sunt. Caecus videt, mutus loquitur,possessusaDaemoneliberaturquod quotidiecompleturinconversionecredentium, ut, expulso primum Daemone, fidei lumen aspiciantdeindeadlaudesDeitacentiaprius oralaxentur.
BEDEButthatdemoniacisrelatedbyMatthew to have been not only dumb, but blind. Three miracles then were performed at thesametime on one man. The blind see, the dumbspeaks, andhethatwaspossessedbyadevilissetfree. The like is daily accomplished intheconversion ofbelievers,sothatthedevilbeingfirstcastout, they see the light, and then those mouthswhich were before silent are loosened to speak the praisesofGod. CYRIL Now when the miracle was performed, themultitudeextolledHimwithloudpraises,and theglorywhichwasduetoGod.Asitfollows,And thepeoplewondered. BEDEButsincethemultitudeswhowerethought ignorant always marveled at our Lords actions, the Scribes and Pharisees took pains to deny them,ortopervertthembyanartfulinterpretation, as though they were not the work of aDivine power, but of an unclean spirit.Henceitfollows, But some of them said, He casts outdevils through Beelzebub the prince of the devils. Beelzebub was the God Accaron. For Beelis indeedBaalhimself.ButZebubmeansafly.Now heiscalledBeelzebubasthemanofflies,from whosemostfoulpracticesthechiefofthedevils wassonamed.
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Cyrillus: Hoc autem miraculo peracto, extollebat eum multitudo praeconiis, et gloria quaeDeumdecetundesequituretadmiratae suntturbae. Beda: Turbis autem, quae minus eruditae videbantur, domini semper facta mirantibus, Scribae et Pharisaei vel negare, velsinistra interpretatione pervertere laborabant quasi non divinitatis, sed immundi spiritus opera fuissent unde sequitur quidam autem exeis dixerunt:inBeelzebubprincipeDaemoniorum eicit Daemonia. Beelzebub Deus erat Accaron: nam Beel quidem ipseBaal,zebub autemmuscavocatur.DicitautemBeelzebub, quasivirmuscarumexcuiusspurcissimoritu principemDaemoniorumcognominabant.
Cyrillus: Alii vero paribus stimulati livoris aculeis, petebant ab eo caeleste videre portentumundesequituraliitentantessignum de caelo quaerebant ab eo: quasidicerent: quamvisabhomineDaemoniumeieceris,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. Quaerereenimprodigiadecaeloinnuit,quod huiusmodi cogitationibus tunc temporis afficiebanturergaChristum.
CYRILButothersbysimilardartsofenvysought fromHimasignfromheaven.Asitfollows,And others tempting him, sought of him asignfrom heaven.Asiftheysaid,Althoughyouhavecast outadevilfromtheman,thisisnoproofhowever of Divine power. For we have not yet seenany thingliketothemiraclesofformertimes.Moses ledthepeoplethroughthemidstofthesea,and Joshua his successor stayed the suninGibeon. Butyouhaveshownusnoneofthesethings.For to seek signs from heaven showed that the speaker was at that time influenced bysome feelingofthiskindtowardsChrist.
Lectio5 17 , ' , . 18 ' , . 19

17. But he, knowing their thoughts, saidtothem,Everykingdomdivided againstitselfisbroughttodesolation andahousedividedagainstahouse falls. 18. If Satan also bedivided against himself, how shall his kingdomstand?becauseyousaythat I cast out devils throughBeelzebub. 19. And if I by Beelzebub castout
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, .20 [] , '.
devils, by whom do your sonscast themout,thereforeshalltheybeyour judges. 20. But if I with the fingerof God cast out devils, no doubt the kingdomofGodiscomeuponyou.
Chrysostomus in Matthaeum: Cum Pharisaeorum suspicio irrationabilis esset, metumultitudinisnonaudebanteamdivulgare, sed in animo suo eam vertebantundedicitur ipse autem ut vidit cogitationes eorum,dixit eis:omneregnuminsedivisumdesolabitur,et domussupradomumcadet. Beda: Non ad dicta, sed ad cogitata respondit ut vel sic compellerentur credere potentiaeeius,quaecordisvidebatocculta.
CHRYS. The suspicion of the Phariseesbeing utterlywithoutreason,theydarednotdivulgeitfor fear of the multitude, but pondered it intheir minds. Hence it is said, But he, knowing their thoughts, said to them, Every kingdom divided againstitselfwillbebroughttodesolation.
BEDE He answered not their words buttheir thoughts,thatsoatleasttheymightbecompelled tobelieveinHispower,whosawintothesecrets oftheheart. CHRYS. He did not answer them from the Scriptures, since they gave no heed to them, explaining them away falsely but he answers themfromthingsofeverydayoccurrence.Fora house and a city if it be divided is quickly
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Chrysostomus: Non autem respondebat ex Scripturis, quia non attendebant, falso eas exponentes sed ex his respondet quae communiteraccidunt.Domusenimetcivitassi fuerit divisa, velociter dissipatur, et etiam
regnum, quo nihil est validius: firmat enim regna et domos subditorum concordia. Si ergo, inquit, ego per DaemonemDaemonia eicio, dissensio inter eos est, et peritvirtus eorum unde subdit si autem et Satanas in seipsum divisus est, quomodo stabitregnum eius, quia dicitis me in Beelzebub eicere Daemonia? Non enim Satanas sibiipsi repugnat, nec suis satellitibus nocet, sed potiusstatuitregnumsuum.Restatergoquod divinavirtuteconteramSatanam. Ambrosius: In hoc etiam ostendit regnum suum individuum esse, atque perpetuum: et ideo qui non in Christo spem gerunt, sedin principe Daemoniorum eicere Daemones opinantur,eosregninegatesseperpetui,quod spectat etiam ad populum Iudaeorum. Quomodo enim potest regnum Iudaeorum esseperpetuum,quandoalegispopuloIesus negatur, qui ex lege debetur? Ita ex partese fides Iudaicae plebis impugnat, impugnando dividitur,dividendodissolvituretideoregnum Ecclesiae manebit aeternum, quia individua fidescorpusestunum.
scattered to nothing and likewise a kingdom, thanwhichnothingisstronger.Fortheharmonyof theinhabitantsmaintainshousesandkingdoms. Ifthen,saysHe,Icastoutdevilsbymeansofa devil,thereisdissensionamongthem,andtheir powerperishes.HenceHeadds,ButifSatanbe dividedagainsthimself,howshallhestand?For Satan resists not himself, nor hurtshissoldiers, but rather strengthens his kingdom. It isthenby Divine power alone that I crush Satanundermy feet. AMBROSE Herein also He shows His own kingdomtobeundividedandeverlasting.Those thenwhopossessnohopeinChrist,butthinkthat Hecastsoutdevilsthroughthechiefofthedevils, their kingdom, He says, is not everlasting. This alsohasreferencetotheJewishpeople.Forhow can the kingdom of the Jews be everlasting, when by the people of the law Jesusisdenied, who is promised by the law? Thus inpartdoes the faith of the Jewish people impugnitselfthe glory of the wicked is divided, by divisionis destroyed. And therefore the kingdom of the Churchshallremainforever,becauseitsfaithis undividedinonebody. BEDEThekingdomalsooftheFather,Son,and Holy Spirit, is not divided, because it issealed
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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,horumestetunamaiestas. Chrysostomus in Matthaeum: Haec est prima solutio secunda vero, quae est de discipulis,quamponitsubdenssiautemegoin Beelzebub eicio Daemonia, filii vestri inquo eiciunt?Nondicit:discipulimei,sedfiliivestri, volenseorumpermulcerefurorem. Cyrillus: Iudaei namque, et a Iudaeis, secundumcarnem,exortisuntChristidiscipuli: qui potestatem in spiritus immundos adepti erantaChristo,etoppressosabeisinnomine Christi liberabant. Cum ergo filii vestri Satanam in nomine meo conterunt,quomodo non habet multam amentiam, dicere me a Beelzebub virtutem habere? Damnabimini igiturexfidenatorumvestrorumundesubditur ideoipsiiudicesvestrierunt. Chrysostomus: Quoniam enim ex vobis emanantes mihi obediunt, liquet quod condemnabuntoperantescontraria. Beda: Vel aliter. Filios Iudaeorumexorcistas
withaneternalstability.LetthentheArianscease tosaythattheSonisinferiortotheFather,butthe Holy Spirit inferior to the Son, since whose kingdomisone,theirpowerisonealso. CHRYS.Thisthenisthefirstanswerthesecond which relates to His disciples He gives as follows,AndifIbyBeelzebubcastoutdevils,by whomdoyoursonscastthemout?Hesaysnot, My disciples, but your sons, wishingtosoothe theirwrath. CYRIL For the disciples of Christ wereJews, andsprungfromJewsaccordingtotheflesh,and they had obtained from Christ power over unclean spirits, and delivered those whowere oppressedbytheminChristsname.Seeingthen thatyoursonssubdueSataninMyname,isitnot very madness to say that I haveMypowerfrom Beelzebub?youarethencondemnedbythefaith ofyourchildren.HenceHeadds,Thereforeshall theybeyourjudges. CHRYS.Forsincetheywhocomeforthfromyou are obedient to Me, it is plain that they will condemnthosewhodothecontrary. BEDE Or else, By the sons of the JewsHe
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gentisilliussignificat,quiadinvocationemDei eiciebant Daemones quasi dicat: siexpulsio Daemonum in filiis vestris Deo, non Daemonibus deputatur: quare in me idem opusnoneamdemhabeatcausam?Ergoipsi vestri iudices erunt, non potestate, sed operatione, dum illi expulsionemDaemonum Deo assignant, vos Beelzebub principi Daemoniorum. Cyrillus: Postquam ergo quod dicitis, calumniae notam habet, manifestumestquod in spiritu Dei eicio Daemonia unde subdit porrosiindigitoDeieicioDaemonia,profecto pervenitinvosregnumDei. Augustinus de Cons. Evang: Quod Lucas digitumDeidicit,ubiMatthaeusdixitspiritum, abeademsententianonreceditquinpotiuset aliquid docet, ut noverimus quemadmodum intelligamus ubicumque Scripturarum legerimusdigitumDei. Augustinusdequaest.Evang:Diciturautem spiritus sanctus digitus Dei, propter partitionem donorum, quae in eo dantur unicuique propria, sive hominum, sive Angelorum in nullis enim membris nostris
meanstheexorcistsofthatnation,whocastout devilsbytheinvocationofGod.AsifHesays,If thecastingoutofdevilsbyyoursonsisascribed toGod,nottodevils,whyinMycasehasnotthe sameworkthesamecause?Thereforeshallthey be your judges, not in authority to exercise judgment,butinact,sincetheyassigntoGodthe castingoutofdevils,youtoBeelzebub,thechief ofthedevils. CYRILSincethenwhatyousaybearsuponitthe mark of calumny, it is plain that by the Spiritof GodIcastoutdevils.HenceHeadds,ButifIby the finger of God cast out devils, nodoubtthe kingdomofGodiscomeuponyou. AUG. That Luke speaks of the finger ofGod, whereMatthewhassaid,theSpirit,doesnottake awayfromtheiragreementinsense,butitrather teaches us a lesson, that we may knowwhat meaning to give to the finger ofGod,whenever wereaditintheScriptures. AUG. Now the Holy Spirit is calledthefingerof God,becauseofthedistributionofgiftswhichare given through Him, to every one his own gift, whether he be of men or angels. Forinnoneof our members is division more apparent thanin
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magisapparetpartitioquamindigitis. Cyrillus: Vel spiritus sanctus dicitur digitus Dei: filius enim manus et brachium patris dictusest:operaturenimpatercunctapereum. Sicutigiturdigitusnonestalienusamanu,sed ei naturaliter insitus sic spiritus sanctus consubstantialiter connexus est filio, et per eumomniafiliusoperatur. Ambrosius: Nec tamen tibi membrorum compactione nostrorum portio quaedam videatur facienda virtutis individuae enimrei non potest esse divisio et ideo adformam unitatis, non ad distinctionem potestatis referendadigitinuncupatioest. Athanasius contra Arianos: Ad praesens autem non renuit dominus gratia suae humanitatis dicere se minoremspiritusancto, dicens se in eo Daemones eicere,quasinon sufficiente humana natura ad Daemonum expulsionem,nisivirtutespiritussancti. Cyrillus: Et ideo convenienterdiciturpervenit in vos regnum Dei idest, si ego, homo existens, in spiritu divino eicio Daemones, ditata est humana natura in me, etadvenit
ourfingers. CYRIL Or the Holy Spirit is called thefingerof Godforthisreason.TheSonwassaidtobethe handandarmoftheFather,fortheFatherworks all things by Him. As then the finger is not separatefromthehard,butbynatureapartofit sotheHolySpiritisconsubstantiallyunitedtothe Son,andthroughHimtheSondoesallthings. AMBROSE Nor would you think in the compactingtogetherofourlimbsanydivisionof powertobemade,fortherecanbenodivisionin anundividedthing.Andthereforetheappellation offingermustbereferredtotheformofunity,not tothedistinctionofpower. ATHAN. But at this time our Lord does not hesitate because of His humanity to speakof HimselfasinferiortotheHolySpirit,saying,that HecastoutdevilsbyHim,asthoughthehuman nature was not sufficient for the casting out of devilswithoutthepoweroftheHolySpirit. CYRIL And therefore it is justly said, The kingdomofGodiscomeuponyou,thatis,IfIas amancastoutdevilsbytheSpiritofGod,human natureisenrichedthroughMe,andthekingdom
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regnumDei. Chrysostomus in Matthaeum: Dicit autem super vos, ut eos attraheret quasi dicat: si vobis adveniunt prospera, cur vestra bona fastiditis? Ambrosius: Simul ostendit etiamimperialem quamdam esse spiritus sancti potestatem, in quo regnum est Dei: nos quoque, inquibus habitatspiritus,esseregalemdomum. Titus:VeldicitpervenitinvosregnumDei,ut intelligatur,pervenitcontravos,nonprovobis: horrendus enim est perfidis Christisecundus adventus.
ofGodiscome. CHRYS. But it is said, upon you, thatHemight draw them to Him as if He said, If prosperity comes to you, why do you despise your good things? AMBROSEAtthesametimeHeshowsthatitis aregalpowerwhichtheHolySpiritpossesses,in whom is the kingdom of God, and that wein whomtheSpiritdwellsarearoyalhouse. TITUSBOST.OrHesays,ThekingdomofGod is come upon you, signifying, is comeagainst you, not for you. For dreadful is thesecond comingofChristtofaithlessChristians.
Lectio6 21 , : 22 , ' , . 23 ' ' ,

21. When a strong man armed keepshispalace,hisgoodsarein peace:22.Butwhenastrongerthan he shall come upon him and overcomehim,hetakesfromhimall his armor wherein he trusted, and divideshisspoils.23.Hethatisnot with me is against me: andhethat
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gathersnotwithmescatters.
Cyrillus: Quia necessarium erat per multas considerationes detrahentium retractare sermonem,utiturnuncexemplomanifestissimo, quod demonstrat volentibus intueri, quod principem huius saeculi virtute sibi insita vicit, dicenscumfortisarmatuscustoditatriumsuum, inpacesunteaquaepossidet. Chrysostomus in Matthaeum: Fortem vocat Diabolum,nonquianaturaliterhuiusmodisit,sed innuens antiquam eius tyrannidem, quam pusillanimitasnostracausavit. Cyrillus: Erat enim ante salvatoris adventum violentia multa, rapiens alienos greges,scilicet Dei,etquasiadpropriumducensovile.
CYRILAsitwasnecessaryformanyreasons to refute the cavils of His opponents,ourLord now makes use of a very plain example,by which He proves to those who will considerit thatHeovercomesthepoweroftheworld,bya power inherent in Himself, saying, When a strongmanarmedkeepshispalace. CHRYS. He calls the devil a strongman,not because he is naturally so, but referringtohis ancient dominion, of which our weaknesswas thecause. CYRIL For he used before the comingofthe Savior to seize with great violence uponthe flocks of another, that is, God, andcarrythem asitweretohisownfold. THEOPHYL.TheDevilsarmsareallkindsof sins,trustinginwhichheprevailedagainstmen.
Theophylactus: Arma autem eius suntomnes speciespeccatorum,inquibusconfidensinvaluit contrahomines. Beda: Atrium vero illius mundum vocat, quiin
BEDEButtheworldhecallshispalace,which
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Beda: Atrium vero illius mundum vocat, quiin malignopositusest,inquousqueadsalvatoris adventum potiebatur imperio quia in cordibus infidelium sine ulla contradictione quiescebat, sed fortiori potentia Christus victor, omnes homines liberando, ipsum eiecit undesubditur si autem fortior illo superveniens vicerit eum, universaarmaeiusauferet,inquibusconfidebat, etspoliaeiusdistribuet. Cyrillus: Postquam enim Dei summiverbum, totius fortitudinis dator, et dominus virtutum, factum est homo, invasit illum, et arma eius abstulit. Beda: Sunt ergo arma eius astutiae dolique nequitiae spiritualis spolia vero eius ipsi hominessuntabeodecepti.
BEDEButtheworldhecallshispalace,which lies in wickedness, wherein up toourSaviors comingheenjoyssupremepower,becausehe rested in the hearts of unbelieverswithoutany opposition. But with a stronger and mightier powerChristhasconquered,andbydelivering allmenhascasthimout.Henceitisadded,But ifastrongerthanheshallcomeuponhim,and overcome,&c, CYRIL For as soon as the Word oftheMost HighGod,theGiverofallstrength,andtheLord ofHosts,wasmademan,Heattackedhim,and tookawayhisarms. BEDEHisarmsthenarethecraftandthewiles of spiritual wickedness, but his spoilsarethe men themselves, who have been deceivedby him. CYRILFortheJewswhohadbeenalongtime entrapped by him into ignorance of Godand sin,havebeencalledoutbytheholyApostlesto the knowledge of the truth, and presentedto GodtheFather,throughfaithintheSon. BASIL Christ also divides the spoil, showing the faithful watch etch which angelskeepover thesalvationofmen.
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Cyrillus: Nam qui dudum irretiti fuerantabeo Iudaei in divinam ignorantiam et errorem, evocati sunt per sanctos apostolos adnotitiam veritatis, et oblati sunt Deo patri per fidem adhibitamfilio. Basilius: Distribuit etiam spolia, exhibens fideles custodias Angelorum ad hominum salutem.
Beda: Victor etiam Christus spolia distribuit, quod est insigne triumphantis: quia captivam ducens captivitatem, dedit dona hominibus: quosdamquidemapostolos,aliosEvangelistas, hos prophetas, illos pastores ordinans et doctores. Chrysostomus: Deinde ponitur quartasolutio, cumsubditurquinonestmecum,adversumme estquasidicat:egovolohominesofferreDeo, Satanas autem contrarium. Qualiter ergo qui mihi non cooperatur, sed dissipat quaemea sunt,tammihiconsentaneusfieretutunamecum eiceret Daemones? Sequitur et qui noncolligit mecum,dispergit. Cyrillus: Quasi dicat: ego veni ut filiosDeiab eodispersoscongregematipseSatanas,cum mecum non sit, quae collegi et salvavi,tentat dispergere. Qualiter ergo qui meis dispensationibus refragatur, virtutem mihi ministrat? Chrysostomus: At si qui non cooperatur, adversariusest,multomagisquiobstat.Videtur tamen mihi et Iudaeos ad praesens sub aenigmatetangere,ordinanseoscumDiabolo:
BEDE As conqueror too Christ dividesthe spoils, which is a sign of triumph,forleading captivitycaptiveHegavegiftstomen,ordaining some Apostles, some Evangelists, some Prophets,andsomePastorsandTeachers.
CHRYS.Nextwehavethefourthanswer,where it is added, He who is not with me isagainst measifHesays,IwishtopresentmentoGod, butSatanthecontrary.Howthenwouldhewho does not work with Me, but scatters whatis Mine,becomesounitedwithMe,aswithMeto castoutdevils?Itfollows,Andhewhogathers notwithme,scatters. CYRILAsifHesaid,Icametogathertogether the sons of God whom he hasscattered.And Satan himself as he is not with Me, triesto scatterthosewhichIhavegatheredandsaved. HowthendoeshewhomIuseallMyeffortsto resist,supplyMewithpower? CHRYS.ButifhewhodoesnotworkwithMeis Myadversary,howmuchmorehewhoopposes Me?Itseemshowevertomethathehereunder a figure refers to the Jews, ranging themwith
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nametipsiagebantcontraeum,etdispergebant quoscongregabat.
the devil. For they also acted against,and scatteredthosewhomHegatheredtogether.
Lectio7 24 , ' , ,[], : 25 . 26 , , . 24.Whentheuncleanspiritisgoneout ofaman,hewalksthroughdryplaces, seekingrestandfindingnone,hesaid, IwillreturntomyhousewhenceIcame out.25.Andwhenhecomes,hefindsit swept and garnished. 26. Thengoes he,andtakestohimseven,otherspirits more wicked than himself and they enter in, an dwell there: and thelast stateofthatmanisworsethanthefirst.
Cyrillus: Post praemissa ostenditdominus unde contigit populo Iudaeorum ut ad huiusmodi opiniones laberentur de Christo, dicens cum immundus spiritus exierit ab
CYRIL After what had gone before, ourLord proceeds to show how it was that the Jewish people had sum to these opinions concerning Christ,saying,Whentheuncleanspiritisgoneout
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homine, ambulat per loca inaquosa, quaerens requiem. Quod enim hoc exemplum ad Iudaeos spectet, Matthaeus expressit dicens: sic erit etgenerationihuic pessimae. Quamdiu enim erant inAegypto viventes ritu Aegyptiorum, inhabitabat ineis spiritus malignus, qui expulsus est abeis, quandomactaveruntagnuminfiguraChristi, etlinitisunteiussanguine,etsicevitaverunt destructorem. Ambrosius: Itaque in uno homine totius populi Iudaici comparatio est, a quo per legemspiritusimmundusexierat.Sedquiain gentibus, quorum corda prius arida erant, sed postmodum per Baptisma rore spiritus humescebant,propterfidemChristirequiem Diabolusinvenirenonpotuit(immundisenim spiritibus Christus incendium est): ideo regressus est ad plebem Iudaeorum unde sequitur et non inveniens, dicit: revertarin domummeamundeexivi. Origenes: Idest ad eos qui sunt ex Israel: quosviditnihildivinuminsecontinentes,sed desertos et vacantes habitationi eiusunde sequitur et cum venerit, invenit eamscopis mundatam.
of a man, &c. For that this examplerelatestothe Jews,Matthewhasexplainedwhenhesays,Even soshallitbealsotothiswickedgeneration.Forall the time that they were living in Egypt in the practice of the Egyptians, there dwelt in them an evilspirit,whichwasdrawnoutofthemwhenthey sacrificed the lamb as a type of Christ,andwere sprinkled with its blood, and so escaped the destroyer.
AMBROSEThecomparisonthenisbetweenone man and the whole Jewish people, fromwhom through the Law the unclean spirit had beencast out. But because in the Gentiles, whose hearts were first barren, but afterwards arcs inbaptism moistenedwiththedewoftheSpirit,thedevilcould findnorestbecauseoftheirfaithinChrist,(forto theuncleanspiritsChristisaflamingfire,)hethen returned to the Jewish people. Hence itfollows, Andfindingnone,hesaid,Iwillreturntomyhouse whenceIcame. ORIGENThatis,tothosewhoareofIsrael,whom he saw possessing nothing divine in them,but desolate,andvacantforhimtotakeuphisabode there and so it follows, And when he came, he findsitsweptandgarnished.
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Ambrosius: Forensi enim et perfunctoria specie compta animo manet interiore pollutior: neque enim sacri fontis irriguoaut abluebat aut restinguebat ardorem: meritoque ad eam spiritus redibat immundus,adducenssecumseptemspiritus nequiores unde sequitur et tunc vadit, et assumit septem alios spiritus secum nequiores se et ingressi habitant ibi: quoniam scilicet in hebdomada legis et octavaemysteriumcommisit.Itaque,utnobis multiplicatur septiformis spiritus gratia ita illis immundorum spirituum omnis cumulatur iniuria: universitas enim hoc numero aliquotiescomprehenditur.
AMBROSEForIsraelbeingadornedwithamere outward and superficial beauty, remains inwardly the more polluted in her heart. For shenever quenched or allayed her fires in the waterofthe sacred fountain, and rightly did the uncleanspirit return to her, bringing with himsevenotherspirits morewickedthanhimself.Henceitfollows,Andhe goesandtakeswithhimsevenotherspiritsmore wicked than himself, and they enter in anddwell there. Seeing that in truth she hassacrilegiously profaned the seven weeks of the Law, (i.e.from EastertoPentecost,)andthemysteryoftheeighth day.ThereforeasuponusismultipliedthesevenfoldgiftsoftheSpirit,souponthemfallsthewhole accumulated attack of the unclean spirits.Forthe number seven is frequently taken to meanthe whole. CHRYS.Nowtheevilspiritswhodwellinthesouls oftheJews,areworsethanthoseinformertimes. ForthentheJewsragedagainsttheProphets,now they lift up their hands against the Lord ofthe Prophetsandthereforesufferedworsethingsfrom Vespasian and Titus than in Egypt andBabylon. Hence it follows, And the last state ofthatmanis worsethantheformer.Thentootheyhadwiththem the Providence of God, and the graceoftheHoly Spirit but now they are deprived even ofthis protection, so that there is now a greater lack of
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Chrysostomus in Matthaeum: Incolunt autem animas Iudaeorum Daemones peiores prioribus: nam tunc temporis in prophetassaeviebant,nuncveroipsidomino 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 divinaprovisioetgratiaspiritussanctinunc vero etiam hac cura privantur propterquod
virtutis maior penuria nunc, et aerumna intensior,etDaemonumexactiosaevior. Cyrillus: Sunt etiam novissima peiora prioribus, secundum illud apostolicum: melius erat eis veritatis viam non cognoscere,quampostagnitamretroire. Beda:Potestetiamhocaccipidehaeretico quolibet vel schismatico, vel etiam malo Catholico, de quo, tempore Baptismatis, spiritusexieratimmundus,locaqueinaquosa 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 meamundeexivi: inquotimendumestneculpa,quaminnobis extinctam credebamus, per incuriam nos vacantesopprimat.Invenitautemeamscopis mundatam, hoc est gratia Baptismatis a peccatorum labe castigatam, sednullaboni operis industria cumulatam. Per septem autemmalosspiritus,quosassumit,universa vitia designat. Nequiores autem dicuntur, quianonsolumhabebitillaseptemvitiaquae septemspiritualibussuntcontrariavirtutibus, sed etiam per hypocrisim ipsas sevirtutes haberesimulabit.
virtue,andtheirsorrowsaremoreintense,andthe tyrannyoftheevilspiritsmoreterrible. CYRIL The last state also is worsethanthefirst, accordingtothewordsoftheApostle,Itwerebetter nottohaveknownthewayoftruth,thanafterthey haveknownittoturnbackfromit. BEDE This may also be taken torefertocertain hereticsorschismatics,oreventoabadCatholic, fromwhomatthetimeofhisbaptismtheevilspirit hadgoneout.Andhewandersaboutindryplaces, that is, his crafty device is to try theheartsofthe faithful,whichhavebeenpurgedofallunstableand transient knowledge if he can plant in themany wherethefootstepsofhisiniquity.Buthesays,Iwill returntomyhousewhenceIcameout.Andherewe 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,thatis,purifiedbythegraceofbaptism from the stain of sin, yet replenished with no diligence in good works. By the sevenevilspirits whichhetakestohimself,hesignifiesallthevices. Andtheyarecalledmorewicked,becausehewill havenotonlythoseviceswhichareopposedtothe sevenspiritualvirtues,butalsobyhishypocrisyhe willpretendtohavethevirtuesthemselves.
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Chrysostomus inMatthaeum: 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. Beda: Posset etiam simpliciter intelligi, dominum haec ad distinctionem suorum et Satanae operum adiunxisse, quod scilicet ipsesemperpollutamundare,Satanasvero mundata gravioribus sordibus contaminare festinet.
CHRYS.Letusreceivethewordswhichfollow,as saidnotonlytothem,butalsotoourselves,Andthe laststateofthatmanshallbeworsethanthefirst forifenlightenedandreleasedfromourformersins weagainreturntotilesamecourseofwickedness, aheavierpunishmentwillawaitourlattersins.
BEDEItmayalsobesimplyunderstood,thatour Lord added these words to show the distinction between the works of Satan and His own, thatin truthHeiseverhasteningtocleansewhathasbeen defiled, Satan to defile with still greaterpollution whathasbeencleansed.
Lectio8 27 , . 28 ,
27. And it came to pass, as hespoke these things, a certain woman of the company lifted up her voice, andsaidto him, Blessed is the womb thatboreyou, andthepapswhichyouhavesucked.28. Buthesaid,Yesrather,blessedarethey thathearthewordofGod,andkeepit.
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Beda: Scribis et Pharisaeis dominum tentantibus, simul et blasphemantibus, incarnationem eius magna fiducia quaedam mulier confitetur undesequitur factum est autem cum haec diceret, extollensvocemquaedammulierdeturba, 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 hominisfaterinondeberedixerunt.Sedsi 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 credaturnutritus
BEDE While the Scribes and Pharisees were temptingourLord,andutteringblasphemiesagainst Him,acertainwomanwithgreatboldnessconfessed Hisincarnation,asitfollows,Anditcametopass,as he spoke these things, a certain woman of the companylifteduphervoice,andsaidtohim,Blessed isthewombthatboreyou,&c.bywhichsherefutes both the calumnies of the rulers present, andthe unbelief of future heretics. For as then by blaspheming the works of the Holy Spirit,theJews denied the true Son of God, so in aftertimesthe heretics,bydenyingthattheEvervirginMary,bythe cooperatingpoweroftheHolySpirit,ministeredofthe substanceofherfleshtothebirthoftheonly-begotten Son,havesaid,thatweoughtnottoconfessHimwho wastheSonofmantobetrulyofthesamesubstance with the Father. But if the flesh of theWordofGod, whowasbornaccordingtotheflesh,isdeclaredalien tothefleshofHisVirginMother,whatcauseisthere why the womb which bore Him and the papswhich gave Him suck are pronounced blessed? Bywhat reasoning do they suppose Him to benourishedby her milk, from whose seed they deny Him tobe conceived? Whereas according to the physicians,
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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 omnesquiidemverbumspiritualiterauditu fideiconcipere,etbonioperiscustodiavel insuo,velinproximorumcordeparereet quasi alere studuerint, asserit esse beatos sequitur enim at ille dixit: quinimmobeatiquiaudiuntverbumDei,et custodiuntillud. Chrysostomus in Matthaeum: Non fuit hoc responsum repudiantis matrem, sed ostendentisquodnihileipartusprofuisset, nisivaldebonaetfidelisfuisset.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, nequaquamhocprodessevalebit. Beda: Eadem autem Dei genitrixetinde quidem beata, quia verbi incarnandi ministra est facta temporalis sed inde multo beatior, quia eiusdem semper
from one and the same fountain both streams are proved to flow. But the woman pronouncesblessed notonlyherwhowasthoughtworthytogivebirthfrom herbodytotheWordofGod,butthosealsowhohave desiredbythehearingoffaithspirituallytoconceive the same Word, and by diligence in good works, eitherintheirownortheheartsoftheirneighbors,to bringitforthandnourishitforitfollows,Buthesaid, Yes rather, blessed are they that hear the wordof God,andkeepit.
CHRYS.InthisanswerHesoughtnottodisownHis mother,buttoshowthatHisbirthwouldhaveprofited her nothing, had she not been really fruitfulinworks andfaith.ButifitMetprofitedMarynothingthatChrist derivedHisbirthfromher,withouttheinwardvirtueof herheart,muchlesswillitavailustohaveavirtuous father, brother, or son, while we ourselves are strangerstovirtue.
BEDEButshewasthemotherofGod,andtherefore indeed blessed, in that she was madethetemporal minister of the Word becoming incarnate yet therefore much more blessed that sheremainedthe
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amandi custos manebat aeterna. Hac etiam sententia sapientes Iudaeorum percutit, qui verbum Dei non audire et custodire, sed negare et blasphemare quaerebant.
eternalkeeperofthesameevertobebelovedWord. ButthisexpressionstartlesthewisemenoftheJews, whosoughtnottohearandkeepthewordofGod,but todenyandblasphemeit.
Lectio9 29 , :, . 30 , . 31 : , . 32 :
29.Andwhenthepeopleweregathered thicktogether,hebegantosay,Thisisan evil generation: they seek a signand thereshallnosignbegivenit,butthesign of Jonas the prophet. 30. For asJonas wasasigntotheNinevites,soshallalso theSonofmanbetothisgeneration.31. Thequeenofthesouthshallriseupinthe judgmentwiththemenofthisgeneration, and condemn them for she camefrom the utmost parts of the earth tohearthe wisdom of Solomon and, behold, a greater than Solomon is here. 32.The men of Nineve shall rise up in the judgment with this generation, andshall condemn it: for they repented at the preaching of Jonas and, behold, a greaterthanJonasishere.
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Beda: Duplici dominus fuerat quaestione pulsatus. Quidam enim calumniabantur eum in Beelzebub eiecisse Daemonia, quibus hactenus est responsum et alii tentantes,signumdecaeloquaerebantab eo,quibusabhincrespondereincipitunde sequitur turbis autem concurrentibus, coepit dicere: generatio haec, generatio nequamest. Ambrosius:Utsciassynagogaepopulum deformari, ubi Ecclesiae beatitudo laudatur. Sicut autem fuit Ionas signum Ninivitis, ita erit et filius hominisIudaeis unde subditur signum quaerit et signum non dabitur ei, nisi signum Ionae prophetae. Basilius: Signum est res in propatulo posita, alicuius occulti continens in se declarationem sicut Ionae signum descensumadInferosaciterumascensum
BEDEOurLordhadbeenassailedwithtwokindsof questions, for some accused Him of casting out devils through Beelzebub, to whom up to thispoint His answer was addressed and others tempting Him,soughtfromHimasignfromheaven,andthese Henowproceedstoanswer.Asitfollows,Andwhen thepeopleweregatheredthicktogether,hebeganto say,Thisisanevilgeneration,&c.
AMBROSE That you may know that the peopleof the Synagogue are treated with dishonor, whilethe blessedness of the Church is increased. But as Jonas was a sign to the Ninevites, so also willthe SonofmanbetotheJews.Henceitisadded,They seekasignandthereshallnosign.begiventhem butthesignofJonastheprophet. BASIL A sign is a thing brought openly toview, containing in itself the manifestation of something hidden,asthesignofJonasrepresentsthedescent tohell,theascensionofChrist,andHisresurrection
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Christi, et resurrectionem a mortuis repraesentat unde subditur nam sicut Ionas fuit signum Ninivitis, ita et filius hominisgenerationiisti. Beda: Signum eis tribuit, non de caelo, quiaindignierantvidereseddeprofundo Inferni: signum scilicet incarnationis, non divinitatispassionis,nonglorificationis. Ambrosius:UtautemIonaetypussignum 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 debentIudaeinondesperareindulgentiam, sivelintagerepoenitentiam. 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 quopraeiudicio subditduplexexemplum,cumdiciturregina Austri surget in iudicio cum viris
fromthedead.Henceitisadded,ForasJonaswas asigntotheNinevites,soshallalsotheSonofman betothisgeneration.
Hegivesthemasign,notfromheaven,becausethey wereunworthytoseeit,butfromthelowestdepthsof hell a sign, namely, of His incarnation, not of His divinityofHispassion,notofHisglorification. AMBROSE Now as the sign of Jonas is atypeof our Lords passion, so also is it a testimonyofthe grievous sins which the Jews have committed. We mayremarkatonceboththemightyvoiceofwarning, andthedeclarationofmercy.Forbytheexampleof theNinevitesbothapunishmentisdenounced,anda remedypromised.HenceeventheJewsoughtnotto despair of pardon, if they will but practice repentance.
THEOPHYL.NowJonasafterhecameforthfromthe whales belly converts the men of Nineveh byhis preaching, but when Christ rose again, theJewish nationbelievednot.Sotherewasasentencealready passeduponthem,ofwhichtherefollowsasecond example, as it is said, The queen ofthesouthshall rise up in the judgment with the men of this
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generationishuius,etcondemnabitillos. Beda: Non utique potestate iudicii, sed comparatione facti melioris undesequitur quia venit a finibus terrae audire sapientiam Salomonis: et ecceplusquam Salomonhic.Hicinistolocononpronomen est,sedadverbiumloci,etsignificat:idest, in praesentiarum inter vosconversaturqui incomparabiliter est Salomone praestantior. Cyrillus:Nonautemdixit:maiorSalomone ego sum ut persuadeat nobis humiliari, etsi fecundi sumus spiritualiumgratiarum quasi dicat: festinavit ad audiendum Salomonem mulier barbara, per tam longum iter auditura scientiam visibilium animantium, et vires herbarumvosautem cumassistatisetaudiatisdeinvisibilibuset caelestibus ipsam sapientiam vos instruentem, et verba signis et operibus comprobantem alienamini contraverbum, etmiraculainsensibiliterpraeteritis. Beda:SiautemreginaAustri,quaeelecta esse non dubitatur, surget in iudiciocum reprobis, ostenditur una cunctorum,
generation,andcondemnthem. BEDENotcertainlybyanyauthoritytojudge,butby the contrast of a better deed. As itfollows,Forshe camefromtheutmostpartsoftheearthtohearthe wisdom of Solomon and, behold, greater than Solomon is here. Here in this place is not the pronoun,buttheadverbofplace,thatis,thereisone presentamongyouwhoisincomparablysuperiorto Solomon.
He said not, I am greater than Solomon, thathe mightteachustobehumble,thoughfruitfulinspiritual graces. As if he said, The barbarian woman hastenedtohearSolomon,takingsolongajourney to be instructed in the knowledge of visibleliving creatures,andthevirtuesofherbs.Butyouwhenyou stand by and hear Wisdom herself teaching you invisible and heavenly things, and confirming her words with signs and wonders, arestrangerstothe word,andsenselesslydisregardthemiracles.
BEDEButifthequeenoftheSouth,whodoubtless isoftheelect,shallriseupinjudgmenttogetherwith thewicked,wehaveaproofoftheoneresurrection

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bonorum scilicet malorumque, resurrectio mortalium et hoc non iuxta fabulas Iudaeorummilleannisanteiudicium,sedin ipsoessefuturaiudicio. Ambrosius: In hoc quoque Iudaeorum plebem damnans, Ecclesiae mysterium vehementerexprimit,quaeinreginaAustri per studium percipiendae sapientiae de totius orbis finibus congregatur, utpacifici Salomonisverbacognoscat:reginaplane, cuiusregnumestindivisum,dediversiset distantibus populis in unum corpus assurgens. Gregorius Nyssenus: Sicut autem illa regina erat Aethiopum, et longe distans sicinprincipionigraeratEcclesiagentium, etmultumdistabataveriDeinotitiaatubi pacificus Christus emicuit, tunc, caecutientibus Iudaeis, accedunt gentiles, offeruntque Christo pietatis aromata, et aurum divinae notitiae, et gemmas, obedientiamscilicetpraeceptorum. Theophylactus: Vel quia Austerlaudatur in Scriptura, sicut calidus et vivificans. Anima igitur regnans in Austro, idestin
of all men, good as well as bad, and thatnot according to Jewish fables to happen athousand yearsbeforethejudgment,butatthejudgmentitself.
AMBROSE Herein also while condemning the Jewishpeople,Hestronglyexpressesthemysteryof theChurch,whichinthequeenoftheSouth,through thedesireofobtainingwisdomisgatheredtogether from the uttermost parts of the whole earth,tohear the words of the Peacemaking Solomon aqueen plainly whose kingdom is undivided rising upfrom differentanddistantnationsintoonebody.
GREG NYSS. Now as she was queen of the Ethiopians and in a far distant country, so inthe beginning the Church of the Gentiles was in darkness,andfarofffromtheknowledgeofGod.But when Christ the Prince of peace shone forth,the Jews being still in darkness, thither came the Gentiles, and offered to Christ the frankincenseof piety, the gold of divine knowledge, andprecious stones,thatis,obediencetoHiscommands. THEOPHYL. Or because the South is praisedin Scriptureaswarmandlife-giving,thereforethesoul reigning in the south, that is, in all spiritual
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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 condemnabuntillam. Chrysostomus super MatthaeumCondemnationis iudicium ex similibus vel dissimilibus fit: ex similibus quidem sicut in parabola de decem virginibusexdissimilibusautem,sicutcum Ninivitae condemnant eos qui erant tempore Christi, ut sic fiat condemnatio clarior: nam illi quidem barbari, hi vero Iudaeihirefectipropheticisdocumentis,illi numquam acceperant auditum divinum: illuc ivit servus, huc dominus ille eversionem praedicabat, iste regnum caelorumannuntiat.Notumestergocuilibet quod Iudaeos decebat potius credere acciditautemcontrariumundesubditquia poenitentiam egerunt in praedicatione IonaeetecceplusquamIonashic. Ambrosius: Secundum mysteriumautem,
conversation,comestohearthewisdomofSolomon, thePrinceofpeace,theLordourGod,(i.e.israised uptocontemplateHim,)towhomnooneshallcome excepthereigninagoodlife.ButHebringsnextan example from the Ninevites, saying, The men of Ninevehshallriseupinjudgmentwiththisgeneration, andshallcondemnit.
CHRYS.Thejudgmentofcondemnationcomesfrom men like or unlike to those who are condemned. From like, for instance, as in the parableoftheten virgins,butfromunlike,whentheNinevitescondemn those who lived at the time of Christ, thatsotheir condemnation might be the more remarkable. For the Ninevites indeed were barbarians, butthese Jews. The one enjoying the prophetic teaching,the other having never received the divineword.Tothe former came a servant, to the latter theMaster,of whom the one foretold destruction, the other preached the kingdom of heaven. To all menthen was it known that the Jews ought rather to have believed, but the contrary happened therefore he adds, For they repented at the preachingofJonas, and,behold,agreaterthanJonasishere.
AMBROSE Now in a mystery, theChurchconsists

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exduobusconstatEcclesia:utautpeccare nesciat, quod scilicet pertinet ad Austri reginamautpeccaredesinat,quodscilicet pertinetadNinivitaspoenitentiamagentes. Poenitentiaenimdelictumabolet,sapientia cavet. AugustinusdeCons.Evang:Hocautem Lucas narrat eo loco quidem quo Matthaeus, sed aliquanto dispari ordine. Quis autem non videat superfluo quaeri quoillaordinedominusdixeritcumethoc discere debeamus per Evangelistarum excellentissimam auctoritatem, non esse mendacium, si quisque non hoc ordine cuiusquamsermonemdigesseritquoillea quo processit, cum ipsius ordinis nihil intersitadrem,siveitasit,siveita?
of two things, either ignorance of sin, whichhas reference mainly to the queen of the South, or ceasingtosin,whichrelatesindeedtotherepentant Ninevites. For repentance blots out the offense, wisdomguardsagainstit.
AUG.Lukeindeedrelatesthisinthesameplaceas Matthew,butinasomewhatdifferentorder.Butwho doesnotseethatitisanidlequestion,inwhatorder our Lord said those things, seeing thatweoughtto learnbythemostpreciousauthorityoftheEvangelist, that there is no falsehood. But not everymanwill repeat anothers words in the same order inwhich theyproceededfromhismouth,seeingthattheorder itself makes no difference with respect to thefact, whetheritbesoornot.
Lectio10 33 [ ]' , . 34 .
33. No man, when he has lighted a candle, puts it in a secret place, neither under a bushel, but on a candlestick, that they which come in mayseethelight.34.Thelightofthe body is the eye: therefore whenyour
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, : , . 35 . 36 , , .
eyeissingle,yourwholebodyalsois full of light but when your eyeisevil, yourbodyalsoisfullofdarkness.35. Take heed therefore that the light whichisinyoubenotdarkness.36.If your whole body therefore be fullof light, having no part dark, the whole shallbefulloflight,aswhenthebright shiningofacandledothgiveyoulight.
Cyrillus: Dicebant Iudaei dominum exercere miracula, non propter fidem, sed propter applausus videntium. Reprobat igitur praesentem calumniam, inducens exemplum lucernae,cumdicitnemolucernamaccenditet in abscondito ponit, neque sub modiosed supra candelabrum, ut qui ingrediunturlumen videant. Beda: De se ipso dominus hic loquitur, ostendens, etsi supra dixerit nullum generationi nequam, nisi signum Ionae dandum, nequaquam tamen lucis suae claritatemfidelibusoccultandam.Ipsequidem lucernam accendit qui testam humanae naturaeflammasuaedivinitatisimplevit:quam
CYRIL The Jews said, that ourLordperformed His miracles not for faith, i.e. that they might believe in Him, but to gain the applause ofthe spectators,i.e.thatHemighthavemorefollowers. Herefutesthereforethiscalumny,saying,Noman, whenhehaslightedacandle,putsitinasecret place, neither under a bushel, but on a candlestick. BEDEOurLordherespeaksofHimself,showing that although He had said above that no sign shouldbegiventothiswickedgenerationbutthe 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 ofHisdivinity
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profecto lucernam nec credentibus abscondere, nec modio supponere, hoc est sub mensura legis includere, vel intraunius Iudaeae gentis terminos voluit cohiberesed supra candelabrum posuit, idest Ecclesiam, quia in nostris frontibus fidem suae incarnationis affixit, ut qui Ecclesiam fideliter ingredivoluerint,lumenveritatispalamqueant intueri. Denique praecepit ne opera tantummodo, sed et cogitationes, et ipsas etiamcordisintentionesmundareetcastigare meminerint nam sequitur lucernacorporistui estoculustuus. Ambrosius:Vellucernafidesestiuxtaquod scriptum est: lucerna pedibus meis verbum tuum,domine.VerbumenimDeifidesnostra est. Lucerna autem lucere non potest, nisi aliundelumenacceperit:undeetvirtusnostrae mentis et sensus accenditur, ut mna quae perieratpossitreperiri.Nemoergofidemsub lege constituat: lex enim intra mensuramest, ultra mensuram gratia: lex obumbrat, gratia clarificat. Theophylactus: Vel aliter. Quia Iudaei videntes miracula accusabant ex eorum mentismalitia,propterhocdicitdominusquod accipientes lucernam a Deo, intellectum
and this candle surely He wishedneithertohide from believers, nor to place under abushel,that is,encloseitinthemeasureofthelaw,orconfine itwithinthelimitsofthesinglenationoftheJews. But He placed it upon a candlestick, thatis,the Church,forHehasimprintedonourforeheadsthe faith of His incarnation, that they whowithatrue faith wish to enter the Church, might be able to see clearly the light of the truth. Lastly,Hebids them remember to cleanse and purify notonly theirvworks,buttheirthoughts,andtheintentions oftheheart.Foritfollows,Thelightofthebodyits theeye. AMBROSEEitherfaithisthelight,asitiswritten, Yourword.OLord,isalanterntomyfeet.Forthe word of God is our faith. But a lanterncannot shine except it has received its quality from something else. Hence also the powers ofour mind senses are enlightened piece of money which had been lost may be found. Letnoone thenplacefaithunderthelaw,forthelawisbound by certain limits, grace is unlimited the law obscures,gracemakesclear. THEOPHYL.Orelse,becausetheJews,seeing the miracles, accused them out of the maliceof their heart, therefore our Lord tells them,that, receiving the light, that is, theirunderstanding,
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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. Sapiensquidem iam ingressus est qui vero addiscit,adhuc ambulat. Quasi Pharisaeis dicat: oportetvos uti intellectu ad miraculorum notitiam, etaliis declarare: quoniam quae videtis suntopera non Beelzebub, sed filii Deiundesecundum huncintellectumsubditlucernacorporistuiest oculustuus.
from God, they were so darkened with envy,as nottorecognizeHismiraclesandmercies.Butto thisendreceivedweourunderstandingfromGod, that we should place it upon acandlestick,that othersalsowhoareenteringinmayseethelight. Thewisemanindeedhasalreadyentered,butthe learner is still walking. As if He said to the Pharisees, You ought to use yourunderstanding toknowthemiraclesanddeclarethemtoothers, seeing that what you see are the works not of Beelzebub, but the Son of God. Therefore keepingupthemeaning,Headds,Thelightofthe bodyistheeye. ORIGEN For He gives the name of the eye especially to our understanding, but thewhole soul, although not corporeal, He metaphorically calls the body. For the wholesoulisenlightened bytheunderstanding. THEOPHYL.Butasiftheeyeofthebodybelight thebodywillbelight,butifdarkthebodywillbe dark also, so is it with the understanding in relationtothesoul.Henceitfollows,Ifyoureyebe single, your whole body will be full of lightbutif evil,yourwholebodywillbefullofdarkness.
Origenes: Oculum quippe appellat proprie intellectum nostrum totam autem animam, quamvisnoncorpoream,hictropologicevocat corpus: illustratur enim ab intellectu anima tota. Theophylactus:Sicutautemcorporisoculus si lucidus fuerit, corpus lucidum erit: sivero tenebrosus, et corpus similiter tenebrosum: sic comparatur intellectus ad animamunde subditur si oculus tuus fuerit simplex, totum corpus tuum lucidum erit: si autemnequam, totumcorpustuumtenebrosumerit.
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Origenes: Intellectus enim a suo principioin solo simplicitatis studio est, nullamcontinens duplicitatemetdolumetdivisioneminse. Chrysostomus super MatthaeumSi ergo intellectum corruperimus, qui potest solvere passiones, totam laesimus animam, patimurque diram caliginem, perversione excaecatiintellectusundesubditvideergone lumen quod in te est tenebrae sint. Non sensibiles dicit tenebras, sed intrinsecam habentesoriginem,etquasnobiscumpassim deferimus, extincto nobis oculo animae de cuius luminis virtute subdit, dicens si ergo corpustuumtotumlucidumfuerit,nonhabens aliquam partem tenebrarum, erit lucidum totum,etsicutlucernafulgorisilluminabitte. Origenes: Idest, si corpus tuum sensibile factum est luminosum, illustrato corpore a lucerna, adeo ut non amplius in te sit membrum tenebrosum multo magis tenon peccante, intantum fiet lucidum totum tuum corpus spirituale, ut comparentursplendores eius illustranti lucernae, dum lux quae eratin corpore, quae consueverat esse caligo, dirigiturquocumquepraeceperitintellectus.
ORIGEN For the understanding from its very beginning desires only singleness,containingno dissimulationorguile,ordivisioninitself. CHRYS. If then we have corrupted the understanding which is able to let loose the passions, we have done violence to thewhole soul,andsufferdreadfuldarkness,beingblinded bytheperversionofourunderstanding.Therefore addshe,Takeheed,thereforethatthelightwhich is in you be not darkness. He speaks of a darknesswhichmaybeperceived,butwhichhas its origin within itself, and which weeverywhere carryaboutwithus,theeyeofthesoulbeingput out.ConcerningthepowerofthislightHegoeson tosay,Ifyourwholebodythereforebefulloflight, &c.&c. ORIGENThatis,Ifyourmaterialbody,whenthe light of a candle shines upon it, is madefullof light, so that not one of your members is any longerindarknessmuchmorewhenyousinnot, shall your whole spiritual body be so fulloflight, that its brightness may be compared to the shining of a candle, while the light which wasin the body, and which used to be darkness,is directed whithersoever the understanding may command.
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Gregorius Nazianzenus: Vel aliter. Ecclesiae lucerna et oculus est praelatus. Necesse est ergo ut, sicut oculo puroverum habentecorpusdirigitur,impuroveroexistente deviat: sic et in praelato, qualitercumquese habet, oportet pariter naufragium pati Ecclesiam,velsalvari.
GREG NAZ. Or else The light and eye of the ChurchistheBishop.Itisnecessarythenthatas 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,accordingtowhathisstatemaybe,must theChurchinlikemannersuffershipwreck,orbe saved. GREG.OrelseBythenamebodyeachparticular action is understood which follows its own intention, as it were the eye of thespectators. Therefore it is said, The light of tile body isthe eye, because by the ray of a good intentionthe deserving parts of an action receive light.Ifthen youreyebesingle,yourwholebodywillbefullof light,forifweintendrightlyinsinglenessofheart, weaccomplishagoodwork,eventhoughitseem nottobegood.Andifyoureyebeevil,yourwhole bodywillbefullofdarkness,becausewhenwitha crooked intention even a right thing is done, although it appears to glitter in menssight,yet before the bar of the internal judge itiscovered withdarkness.Hencetooitisrightlyadded,Take heedthereforethatthelightwhichisinyoubenot darkness. For if what we think we do wellwe cloudbyabadintention,howmanyaretheevils themselves which even when we do themwe knowtobeevil?
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GregoriusMoralium:Velaliter.Appellatione corporis unaquaeque actio intelligitur, quae intentionem suam quasi intuentium oculum sequitur unde dicitur lucerna itaque corporis tuiestoculustuus,quiaperbonaeintentionis radium merita illustrantur actionis. Si ergo oculus tuus simplex fuerit, totum corpustuum lucidum erit: quia si recte intendimus per simplicitatem cogitationis, bonum opus efficitur,etiamsiminusbonumessevideatur et si oculus tuus nequam fuerit,totumcorpus tuum tenebrosum erit quia cum perversa intentione quid vel rectum agitur, etsi splendere coram hominibus cernitur, tamen apud examen interni iudicis obscuraturunde etrectesubditurvideergonelumenquodinte est,tenebraesint:quiasihocquodbenenos agerecredimus,exmalaintentionefuscamus quantaipsamalasuntquaemalaesse,etcum agimus,nonignoramus?
Beda:Cumautemsubditsiergocorpustuum lucidum fuerit etc., totum corpus nostrum omniaoperanostradicit.Siigiturbonumbona intentione patraveris, non habens in tua conscientia aliquam partem tenebrosae cogitationis etsi contigerit aliquem proximorumtuabonaactionenoceri,tutamen protuosimplicicorde,ethicgratia,etinfuturo lucis gloria donaberis. Quod significat subdensetsicutlucernafulgorisilluminabitte. Haec contra hypocrisim Pharisaeorum sub dolosignaquaerentium,specialiterdictasunt.
BEDE Now when He adds, If yourwholebody therefore,&c.bythewholeofourbodyHemeans allourworks.Ifthenyouhavedoneagoodwork with a good intention, having inyourconscience nothing approaching to a dark thought, thoughit chancethatyourneighborisinjuredbyyourgood actions,neverthelessforyoursinglenessofheart shall you be rewarded with grace here,andwith gloriouslighthereafterwhichhesignifies,adding, Andasthebrightshiningofacandleshallitgive you light. These words were especiallydirected against the hypocrisy of the Pharisees, who soughtforsignsthattheymightcatchhim.
Lectio11 37 ' : . 38 . 39 , , .40,

37. And as he spoke, a certain Pharisee besought him todinewith him,andhewentin,andsatdownto meat. 38. And when the Pharisee saw it, he marveled that hehadnot first washed before dinner. 39.And the Lord said to him, Now do you Phariseesmakecleantheoutsideof the cup and the platter but your inward part is full of ravening and wickedness. 40. You fools, did not
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41 , .42 , , : .43 , . 44 , , [] .
he that made that which is without make that which is within also?41. But rather give alms of such things as you have and, behold,allthings arecleantoyou.42.Butwoetoyou, Pharisees!foryoutithemintandrue and all manner of herbs, andpass over judgment and the loveofGod: these ought you to have done, and not to leave the other undone.43. Woetoyou,Pharisees!foryoulove the uppermost seats in the synagogues, and greetings in the markets. 44. Woe to you, Scribes and Pharisees, hypocrites! for you areasgraveswhichappearnot,and thementhatwalkoverthemarenot awareofthem.
Cyrillus: Pharisaeus quamvis tenax essetsui propositi, dominum tamen in propriamdomum vocat unde dicitur et cum loqueretur, rogavit illumquidamPharisaeusutpranderetapudse.
CYRIL The Pharisee, while our Lord still continued on speaking, invites Him to hisown house.AsitissaidAndwhilehewasspeaking, a certain Pharisee besought him to dine with him. BEDE Luke expressly says, And he spoke
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Beda: Consulte Lucas non ait: et cum haec

loqueretursedcumloqueretur,utostendateum non statim finitis quae proposueratverbis,sed aliquotinterpositis,apudPharisaeumprandere rogatum. Augustinus de Cons. Evang: Ut enim hoc Lucasnarraret,digressusestaMatthaeocirca illum locum ubi ambo commemoraverantquod dictum est a domino de signo Ionae, etde regina Austri, et de Ninivitis, et de spiritu immundo: post quem sermonem dicit Matthaeus: adhuc eo loquente adturbas,ecce matereiusetfratresstabantforis,quaerentesei loqui. Lucas autem in eo sermone domini, commemoratis etiam quibusdam quae Matthaeus dixisse dominum praetermisit, ab ordinequemcumMatthaeotenuerat,digreditur. Beda:Itaquepostquamnuntiatissibiforismatre et fratribus ait: qui enim fecerit voluntatem domini,hicfratermeus,etsorormea,etmater est, datur intelligi, rogatu Pharisaei intrasse convivium.
these things, to show that He had notquite finishedwhatHehadpurposedtosay,butwas somewhat interrupted by the Phariseeasking Himtodine. AUG.Forinordertorelatethis,Lukehasmade a variation from Matthew, at that placewhere both had mentioned what out Lord said concerningthesignofJonah,andthequeenof the south, and the unclean spirit after which discourseMatthewsays,Whileheyettalkedto thepeople,beholdhismotherandhisbrethren stoodwithoutdesiringtospeaktohim,butLuke havingalsointhatdiscourseofourLordrelated some of our Lords sayings which Matthew omitted, now departs from the order whichhe hadhithertokeptwithMatthew. BEDE Accordingly, after that it was toldHim thatHismotherandbrethrenstoodwithout,and He said, For he that does the will of God,the sameismybrother,andsister,andmother,we aregiventounderstandthatHebytherequestof thePhariseewenttothedinner. CYRIL For Christ, knowing the wickednessof those Pharisees, Himself purposely condescends to be occupied in admonishing
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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 etingressusrecubuit. DeditautemoccasionemverbisChristiindocilis Pharisaeus scandalizatus, quia cumopinaretur eum iustum et prophetam, non conformabatur irrationabili eorum consuetudini undesubditur Pharisaeus autem coepit intra se reputans dicere, quare non baptizatus esset ante prandium.
them, after the manner of thebestphysicians, who bring remedies of their own making to thosewhoaredangerouslyill.Henceitfollows, Andhewentinandsatdowntomeat.Butwhat gaveoccasionforthewordsofChristwas,that theignorantPhariseeswereoffended,thatwhile men thought Him to be a great man anda prophet,Heconformednottotheirunreasonable customs.Thereforeitisadded,ButthePharisee begantothinkandsaywithinhimself,Whyhad henotfirstwashedbeforedinner? AUG.ForeverydaybeforedinnerthePharisees washed themselves with water, as if adaily washing could be a cleansing of theheart.But the Pharisee thought within himself, yetdidnot giveutterancetoawordnevertheless,Heheard whoperceivedthesecretsoftheheart.Henceit follows, And the Lord said to him,Nowdoyou Pharisees make clean the outside of the cup and the platter but your inward part isfullof raveningandwickedness. CYRIL Now our Lord might also have used other words to admonish the foolish Pharisee, but he seizes the opportunity and framedhis reproof from the things that were readybefore him.Atthehour,namely,ofmealsHetakesfor Hisexamplethecupandtheplatter,pointingout
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Augustinus de Verb. Dom: Omni enim die Pharisaei antequam pranderent, abluebant se aqua quasi quotidiana lavatio possit cordis esse mundatio. Apud seipsum autem Pharisaeuscogitavit,vocenonsonuit:illetamen audivit qui interiora cernebat unde sequituret aitdominusadillum:nuncvos,Pharisaei,quod de foris est calicis et catini mundatisquod autem intus est vestrum, plenum est rapina et iniquitate. Cyrillus: Poterat autem dominus et aliis uti verbis, commonens Pharisaeum insanum captattamentempus,etexhisquaeerantprae manibus contexit documentum. Hora namque mensaeetpabuli,sumitproexemplocalicemet catinum,ostendensquodmundosetlotosdecet
esse sincere ministrantes Deo non solum a spurcitia corporali, immo ab ea quae latet intrinsecus penes mentem: sicut aliquod vasorumquibusserviturinmensa,bonumestet extrinsecisetintrinseciscarerecontagiis.
thatitbecamethesincereservantsofGodtobe washedandclean,notonlyfrombodilyimpurity, butalsofromthatwhichliesconcealedwithinthe power of the soul, just as any of thevessels which are used for the table ought to befree fromallinwarddefilement. AMBROSE Now mark that our bodies are signified by the mention of earthly and fragile things, which when let fall a short distanceare broken to pieces, and those things which the mind meditates within, it easily expresses throughthesensesandactionsofthebody,just as those things which the cup contains within makeaglitterwithout.Hencealsohereafter,by thewordcupdoubtlessthepassionofthebody is spoken of. You perceive then, that notthe outsideofthecupandplatterdefilesus,butthe innerparts.Forhesaid,Butyourinwardpartis fullofraveningandwickedness. AUG.ButhowwasitthatHesparednottheman by whom He was as invited? Yes rather,He sparedhimbyreproof,thatwhencorrectedHe might spare him in the judgment. Further,He showsusthatbaptismalsowhichisoncegiven cleanses by faith but faith issomethingwithin, not without. The Pharisees despised faith,and usedwashingswhichwerewithoutwhilewithin
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Ambrosius: Vide autem corpora nostra terrenorum et fragilium expressione significari, quae brevi lapsu praecipitata franguntur, et facileeaquaemensvolvitinterne,persensuset gesta corporis prodit, sicut illa quae calix interius continet, foris lucent: unde et in posterioribus non dubium est vocabulocalicis passionem corporis declarari. Cernis igitur quod nos non exteriora huius calicis etcatini, sedinterioracontaminantquiadixitquodintus estvestrum,plenumestrapinaetiniquitate.
Augustinus: Sed quomodo non pepercit homini a quo fuerat invitatus? Magisquidem obiurgando pepercit, ut correcto in iudicio parceret. Deinde ostendit nobis quia et Baptisma quod semel adhibetur, per fidem mundatfidesautemintusest,nonforis.Fidem autem contemnebant Pharisaei, et quodforis erat lavabant, intus inquinatissimi manebant
quoddominusimprobatdicensstulti,nonnequi fecitquoddeforisest,etiamidquodintusest fecit?
they remained full of pollution. The Lord condemnsthis,saying,Youfools,didnothethat made that which is without make that whichis withinalso? BEDE As if He says, He who madeboth natures of man, will have eachtobecleansed. This is against the Manicheans, who thinkthe soul only was created by God, but thefleshby thedevil.Itisalsoagainstthosewhoabominate the sins of the flesh, such as fornication, theft, andthelikewhilethoseoftheSpirit,whichare no less condemned by the Apostle, they disregardastrifling. AMBROSE Now our Lord as a goodMaster taughtushowweoughttopurifyourbodiesfrom defilement,saying,Butrathergivealmsofsuch things as you have over: and behold,allthings are clean to you. You see what theremedies are almsgiving cleanses us, the word ofGod cleanses us according to that which iswritten, NowyouarecleanthroughthewordwhichIhave spokentoyou. CYPRIANTheMercifulbidsustoshowmercy andbecauseHeseekstosavethosewhomHe hasredeemedatagreatprice,Heteachesthat
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Beda: Quasi dicat: qui utramque hominis naturamfecit,utramquemundaridesiderat.Hoc est contra Manichaeos qui animam tantuma Deo, carnem vero putant a Diabolo creatam. Hoc etiam est contra illos qui corporalia peccata,fornicationemscilicet,furtum,etcetera talia peccata, quasi gravissima detestantur spiritualia vero, quae non minus damnat apostolus,utleviacontemnunt. Ambrosius: Dominus autem, quasi bonus praeceptor, docuit quomodo nostri corporis mundare contagium debeamus, dicens verumtamenquodsuperestdateeleemosynam etecceomniamundasuntvobis.Videsquanta remedia.Mundatnosmisericordia,mundatnos Dei sermo: iuxta quod scriptum est: iamvos mundi estis propter sermonem quem locutus sumvobis. AugustinusdeeleemosynaMisericorsmonet misericordiamfieri:etquiaservarequaeritquos magno redemit pretio, post gratiamBaptismi
sordidatos,docetdenuopossepurgari.
they who have been defiled after thegraceof baptismmayagainbemadeclean. CHRYS.NowHesays,givealms,notinjury.For almsgivingisthatwhichisfreefromallinjury.It makes all things clean, and is more excellent thanfastingwhichthoughitbethemorepainful, theotheristhemoreprofitable.Itenlightensthe soul, enriches it, and makes it good and beautiful.Hewhoresolvestohavecompassion ontheneedy,willsoonerceasefromsin.Foras the physician who is in the habitofhealingthe diseasediseasilygrievedbythemisfortunesof others so we, if we havedevotedourselvesto the relief of others, shall easilydespisethings present, and be raised up to heaven. The unction of almsgiving then is no slight good, since it is capable of being applied toevery wound. BEDEHespeaksofwhatisoverandabove ournecessaryfoodandclothing.Foryouarenot commended to give alms so as to consume yourself by want, but that after satisfyingyour wants,youshouldsupplythepoortotheutmost of your power. Or it must be takeninthisway. Dothatwhichremainswithinyourpower,thatis, whichistheonlyremedyremainingtothosewho have been hitherto engaged in so much
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Chrysostomus: Dicit autem date eleemosynam, non iniustitiam est enim eleemosynaquaecaretiniustitiaqualibet:haec omnia facit munda, et ieiunio estpraestantior quod quamvis sit laboriosius, illa tamen est lucrosior. Illustrat animam, impinguat, bonam efficitetdecoram.Quicogitatmisereriroganti, citius a peccatis desistet. Sicut enimmedicus quicrebrovulneratismedetur,frangiturdefacili in aerumnis aliorum sic et nossivacaverimus egenorum auxiliis, de facili contemnemus praesentia,etincaelumlevabimur.Nonparvum estigitureleemosynaecataplasma,cumvaleat omnibusapponivulneribus.
Beda: Dicit autem quod superest, scilicet necessariovictuietvestimento.Nequeenimita facienda iubetur eleemosyna ut teipsum consumas inopia sed ut tui cura corporis expleta, inopem quantum vales sustentes.Vel itaintelligendum:quodsuperest,idestquodtam multo scelere praeoccupatis solumremedium restat,dateeleemosynam:quisermoadomnia 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 quicorripit,et aliqua emendatoria poena plectit, eleemosynamdat.
wickedness give alms. Which word appliesto every thing which is done with profitable compassion. For not he alone gives almswho givesfoodtothehungryandthingsofthatkind, buthealsowhogivespardontothesinner,and praysforhim,andreproveshim,visitinghimwith somecorrectingpunishment. THEOPHYL. Or He means, That which is uppermost.Forwealthrulesthecovetousmans heart. AMBROSE The whole then of this beautiful discourse is directed to this end, that whileit invites us to the study of simplicity, itshould condemntheluxuryandworldlinessoftheJews. Andyeteventheyarepromisedtheabolitionof theirsinsiftheywillfollowmercy. AUG.Butiftheycannotbecleansedexceptthey believeonHimwhocleansestheheartbyfaith, what is this which He says, Give alms,and behold all things are clean to you? Letusgive heed,andperhapsHeHimselfexplainsittous. FortheJewswithdrewatenthpartfromalltheir produce, and gave it in alms, which rarelya Christiandoes.ThereforetheymockedHim,for sayingthistothemastomenwhodidnotgive
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Theophylactus: Vel dicit quod superest:nam facultatespraesidentcupidocordi.
Ambrosius:Totusitaquepulcherrimusabhinc dirigitur locus, ut quoniam nos ad studium simplicitatis invitat, superflua Iudaeorum et terrenacondemnet.Ettamenipsispeccatorum abolitio promittitur, si misericordiam consequantur. AugustinusdeVerb.Dom:Siautemmundari 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,quidecimatismenthametrutamet omne olus, et praeteritis iudicium etcaritatem Dei. Non ergo est hoc facereeleemosynam facere enim eleemosynam, est facere misericordiam. Si intelligis, a te incipe: quomodo enim es misericors alteri,sicrudelis 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?Displicetibi.Quidestcaritas?Dilige Deum,diligeproximum.Hanceleemosynamsi praetermittis, quantumvis ames, nihil facis quandotecumnonfacis. Cyrillus: Vel hoc dicit in Pharisaeorum reprehensionem: quia illa sola praecepta attentiusobservariiubebantapopulissubiectis quae causa erant illis reddituum fecundorum unde nec minima olerum postponebant,opus autemingerendaedilectionisadDeumetiudicii iustamcensuramnegligebant. Theophylactus:
alms. God knowing this adds, But woetoyou Pharisees! for you tithe mint and rue andall manner of herbs, and pass over judgmentand theloveofGod.Thisthenisnotgivingalms.For to give alms is to show mercy. Ifyouarewise, begin with yourself: for how are youmercifulto another,ifcrueltoyourself?HeartheScripture, whichsaystoyou,Havemercyonyourownsoul, andpleaseGod.Returntoyourconscience,you thatliveinevilorunbeliefandthenyoufindyour soulbegging,orperhapsstruckdumbwithwant. In judgment and love give alms to yoursoul. What is judgment? Do what is displeasing to yourself. What is charity? Love God, love your neighbor.Ifyouneglectthisalms,loveasmuch you like, you do nothing, since you do itnotto yourself.
CYRIL Or He says it by way ofcensureupon thePharisees,whoorderedthosepreceptsonly to be strictly observed by their people,which werethecauseoffruitfulreturnstothemselves. Hencetheyomittednoteventhesmallestherbs, butdespisedtheworkofinspiringlovetoGod, andthejustawardingofjudgment. THEOPHYL.ForbecausetheydespisedGod,
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Quia
enim
Deum
contemnebant, indifferenter sacra tractantes, praecipit eis dilectionem Dei habere. Per iudicium vero dilectionem innuit proximinam quod aliquis iuste iudicet proximo, ex eius dilectioneprovenit. Ambrosius:Veliudicium,ideoquianonomnia quaeaguntiniudiciumreferunt: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,dicenshaecautemoportuitfacere, etillanonomittere. Chrysostomus in Matthaeum: Ubi quidem sermo Iudaicae mundationis agebatur,totaliter praeterivit sed quia decima eleemosyna quaedamest,etnondumerattempusexpresse interimendi legalia, propter hoc dicit haec oportuitfacere. Ambrosius: Arrogantiam quoque iactantium Iudaeorum redarguit, dum primatus appetunt sequiturenimvaevobisPharisaeis,quidiligitis primas cathedras in synagogis,etsalutationes inforo.
treating sacred things with indifference, He commands them to have love to God but by judgment He implies the love of ourneighbor. For when a man judges his neighbor justly,it proceedsfromhislovetohim. AMBROSEOrjudgment,becausetheydonot bring to examination every thing that they do charity, because they love not God withtheir heart.ButthatHemightnotmakeuszealousof thefaith,totheneglectofgoodworks,Hesums uptheperfectionofagoodmaninafewwords, theseoughtyoutohavedone,andnottoleave theotherundone. CHRYS.Whereindeedthesubjecttreatedwas the Jewish cleansing, He altogether passedit by,butasthetitheisakindofalmsgiving,and the time was not yet come for absolutely destroyingthecustomsofthelaw,thereforeHe says,theseoughtyoutohavedone. AMBROSEHereprovesalsothearroganceof theboastingJewsinseekingthepreeminence: foritfollows,Woetoyou,Pharisees,foryoulove theuppermostseatsinthesynagogues,&c.
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Cyrillus: Per ea quibus illos reprehendit,nos facitmeliores:vultetenimnosambitionecarere, et non plus venari apparentiam quam veri existentiam quod tunc Pharisaei agebant. Salutari enim ab aliquibus, et praesidereeis, non vere nos idoneos esse ostendit pluribus enim haec contingunt, cum boni nonsintunde subdit vae vobis qui estis utmonumentaquae non apparent. Volentes enim ab hominibus salutarieteispraesidereutmagniaestimentur, aboccultissepulchrisnondifferunt,quaenitent quidem extrinsecus ornamentis, sunt autem plenaomnispurcitia.
CYRILBymeansofthosethingsforwhichHe blames us He makes us better. For Hewould have us be free from ambition, and notdesire aftervainshowratherthanthereality,whichthe Phariseeswerethendoing.Forthegreetingsof men,andtheruleoverthem,donotmoveusto be really useful, for these things fall tomen though they be not good men. Thereforehe adds, Woe to you, who are as graveswhich appearnot.Forinwishingtoreceivegreetings from men and to exercise authority overthem, that they might be accounted great, they differ notfromhiddengraves,whichglitterindeedwith outward ornaments, but within are full ofall uncleanness. AMBROSEAndlikegraveswhichappearnot, they deceive by their outside beauty, and by their look impose upon the passers by asit follows,Andthementhatwalkoverthemarenot awareofthemsomuchthatintruth,thoughthey give outward promise of what is beautiful, inwardlytheyencloseallmannerofpollution. CHRYS.ButthatthePhariseeswereso,cannot be wondered at. But if we who are counted worthy to be the temples of Godsuddenly become graves full only of corruption, this is indeedthelowestwretchedness.
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Ambrosius: Et quasi sepulchra quae non apparent, specie fallunt visuque decipiunt transeuntes unde sequitur et homines ambulantes supra nesciunt ita scilicet utcum foris speciosa promittant, plena intusfoetoris includant.
Chrysostomus in Matthaeum: Sed quod tales extiterint Pharisaei, non est mirabilesi autemnosdignireputatifieritemplaDei,fiamus repente sepulchra solum foetoremcontinentia, hocestextremaemiseriae.
Cyrillus: Ait autem hic apostata Iulianus, vitanda esse sepulchra, quae Christusipseait esse immunda sed ignoravit vim verborum salvatoris non enim iussit a monumentis discedere, sed eis comparavit Pharisaeorum fictitiumpopulum.
CYRILNowheretheapostateJuliansays,that we must avoid graves which Christ saysare unclean but he knew not the force ofour Saviors words, for He did not commandusto departfromthegraves,butlikenedtothemthe hypocriticalpeopleofthePharisees.
Lectio12 45 , , .46 , , , . 47 , , . 48 , . 49 ,
45.ThenansweredoneoftheLawyers, and said to him, Master, thus saying youreproachusalso.46.Andhesaid, Woetoyoualso,youLawyers!foryou lade men with burdens grievoustobe borne,andyouyourselvestouchnotthe burdens with one of your fingers. 47. Woe to you! for you build the sepulchers of the prophets, andyour fathers killed them. 48. Truly youbear witnessthatyouallowthedeedsofyour fathers:fortheyindeedkilledthem,and you build their sepulchers. 49. Therefore also said the wisdom of God, I will send them prophets and apostles, and some of themtheyshall slayandpersecute:50.Thattheblood of all the prophets, which wasshed
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, , 50 , 51 : , , . 52 , : . 53 ,54 .
from the foundation of the world,may be required of this generation 51. FromthebloodofAbeltothebloodof Zacharias,whichperishedbetweenthe altarandthetemple:verilyIsaytoyou, It shall be required of this generation. 52.Woetoyou,Lawyers!foryouhave takenawaythekeyofknowledge:you enter not in yourselves, and themthat wereenteringinyouhindered.53.And as he said these things to them, the Scribes and Pharisees began tourge himvehemently,andtoprovokehimto speak of many things: 54.Layingwait for him, and seeking to catch something out of his mouth, thatthey mightaccusehim.
Cyrillus: Redargutio quae mansuetos transfert in melius, superbis hominibus communiter intolerabilis esse solet unde cum salvator reprehenderet Pharisaeos
CYRIL A reproof which exalts the meek is generallyhatefultotheproudman.Whentherefore our Savior was blaming the Pharisees for transgressing from the right path, the body of
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tamquam deviantes a recto calle, percellebatur ex hoc legisperitorum caterva unde dicitur respondens autem quidam ex legisperitis, ait illi: magister, haec dicens, etiamnobiscontumeliamfacis. Beda: Quam misera conscientia, quae auditoDeiverbo,sibicontumeliamfieriputat: et commemorata poena perfidorum, se semperintelligitessedamnandam. Theophylactus: Erant autem aliilegisperiti a Pharisaeis: nam Pharisaei divisi ab aliis, quasi religiosi videbantur legis autemperiti Scribae erant, doctoresque quaestiones legissolventes. Cyrillus: Christus autem legisperitis invectivam ingerit, et deprimit vanumeorum superciliumundesequituratilleait:etvobis 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 Christidiscipuli ipsi vero fasces importabiles legis colligantes, et subditis superponentes, ipsi nullatenusoperaricurabant.
Lawyerswerestruckwithconsternation.Henceitis said,Thenansweredoneofthelawyers,andsaid tohim,Master,thussayingyoureproachusalso.
BEDEInwhatagrievousstateisthatconscience, whichhearingthewordofGodthinksitareproach againstitself,andintheaccountofthepunishment ofthewickedperceivesitsowncondemnation. THEOPHYL.NowtheLawyersweredifferentfrom thePharisees.ForthePhariseesbeingseparated from the rest had the appearance of areligious sectbutthoseskilledintheLawweretheScribes andDoctorswhosolvedlegalquestions. CYRILButChristbringsaseverechargeagainst theLawyers,andsubduestheirfoolishpride,asit follows, And he said, Woe to you also, you Lawyers,foryoulademen,&c.Hebringsforward an obvious example for their direction. TheLaw was burdensome to the Jews as the disciplesof Christconfess,buttheseLawyersbindingtogether legal burdens which could not be borne, placed them upon those under them, taking care themselvestohavenotoilwhatever.
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Theophylactus: Quoties etiam doctorfacit quae docet, alleviat fascem, tradens ad exemplum seipsum: quando vero nil agit eorum quae docet, tunc graves fasces videntur eis qui doctrinam suscipiunt,utpote quinecadoctorepossuntportari. Beda: Recte autem audiunt quodsarcinas legisunodigitonontangerenthocest,necin minimis quidem eam perficerent, quamse contra morem patrum sine fide et gratia Christi servare, et servanda tradere praesumebant. Gregorius: Tales quoque modo pluressunt iudices severi peccantium, et debiles agonistae intolerabiles legislatores, et debiles portatores neque appropinquare volentes, nec palpare vitae honestatem, quamirremediabiliterexiguntasubiectis. Cyrillus: Postquam igitur reprobavit onerosam legisperitorum officinam, inducit communem invectivam in cunctosprincipes Iudaeorum, dicens vae vobis qui aedificatis monumenta prophetarum, et patres vestri occideruntillos.
THEOPHYL. As often also as the teacherdoes what he teaches, he lightens the load,offering himselfforanexample.Butwhenhedoesnoneof the things which he teaches others, theloads appearheavytothosewholearnhisteaching,as beingwhateventheirteacherisnotabletobear. BEDENowtheyarerightlytoldthattheywouldnot touchtheburdensoftheLawevenwithoneoftheir fingers, that is, they fulfill not in theslightestpoint thatlawwhichtheypretendtokeepandtransmitto the keeping of others, contrary to the practice of theirfathers,withoutfaithandthegraceofChrist. GREGNYSS.Soalsoaretherenowmanysevere judges of sinners, yet weak combatants burdensome imposers of laws, yet weakbearers of burdens who wish neither to approachnorto touchstrictnessoflife,thoughtheysternlyexactit fromtheirsubjects. CYRIL Having then condemned theburdensome dealingoftheLawyer,Hebringsageneralcharge againstallthechiefmenoftheJews,saying,Woe to you who build the tombs of theprophets,and yourfatherskilledthem.
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Ambrosius: Bonus est hic locusadversus superstitionem vanissimam Iudaeorum: quia aedificando sepulchra prophetarum, patrum suorum facta damnabant aemulandoautem paterna scelera, in seipsos sententiam retorquebant: non enim aedificatio, sed aemulatio loco criminis aestimatur unde subditprofectotestificaminiquodconsentitis operibuspatrumvestrorum:quoniamquidem ipsi eos occiderunt, vos autem aedificatis eorumsepulchra. Beda: Simulabant quidem se, ob favorem vulgi captandum, patrum suorum horrere perfidiam,memoriasprophetarumquiabeis occisi sunt, magnifice honorando sedipso ore testificantur quantum paternaenequitiae consentiant, iniuriis agendo dominum a prophetis praenuntiatum unde subditur propterea et sapientia Dei dixit: mittamad illos prophetas et apostolos, et ex illis occidentetpersequentur.
AMBROSE This is a good answer tothefoolish superstitionoftheJews,whoinbuildingthetombs of the prophets condemned the deeds oftheir fathers, but by rivaling their fathers wickedness, throwbackthesentenceuponthemselves.Fornot the building but the imitation of their deedsis lookeduponasacrime.ThereforeHeadds,Truly youbearwitnessthatyouallow,&c.
BEDETheypretendedindeed,inordertowinin thefavorofthemultitude,thattheywereshockedat the unbelief of their fathers, since bysplendidly honoring the memories of the prophetswhowere slainbythemtheycondemnedtheirdeeds.Butin their very actions they testify how much they coincidewiththeirfatherswickedness,bytreating with insult that Lord whom the prophetsforetold. Henceitisadded,Thereforealsosaidthewisdom ofGod,Iwillsendthemprophetsandapostles,and someofthemtheyshallslayandpersecute. AMBROSE The wisdom of God is Christ.The wordsindeedinMattheware,BeholdIsendtoyou prophetsandwisemen.
Ambrosius: Dei sapientia Christus est. DeniqueinMatthaeohabes:ecceegomitto advosprophetasetsapientes.
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Beda: Si autem eadem sapientia Dei prophetas apostolosque misit, cessent haeretici Christo ex virgine principiumdare omittant alium legis et prophetarum,alium novi testamenti Deum praedicarequamvis saepe etiam apostolica Scripturaprophetas non eos solum qui futuram Christi incarnationem, sed eos qui futuracaelestis regni gaudia praedicunt appellet. Sed nequaquam hos crediderim apostolis in catalogiordinepraeferendos.
BEDE But if the same Wisdom of God sent prophets and Apostles, let heretics cease to assign to Christ a beginning from the Virginlet them no longer declare one God of the Lawand Prophets, another of the New Testament. For althoughtheApostolicScriptureoftencallsbythe name of prophets not only those whoforetellthe coming Incarnation of Christ, but those alsowho foretellthefuturejoysofthekingdomofheaven,yet I should never suppose that these were to be placed before the Apostles in the order of enumeration. ATHAN.Nowiftheykill,thedeathoftheslainwill cryoutthelouderagainstthemiftheypursue,they send forth memorials of their iniquity, for flight makesthepursuitofthesuffererstoredoundtothe great disgrace of the pursuers. For no one flees from the merciful and gentle, but rather fromthe cruelandevil-mindedman.Andthereforeitfollows, That the blood of all the prophetswhohavebeen slain from the foundation of the world may be requiredofthisgeneration.
AthanasiusSive 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 ideosequiturut inquiratur sanguis omnium prophetarum,qui effusus est a constitutione mundi a generationeista. Beda: Quaeritur quomodo sanguisomnium prophetarum atque iustorum ab una Iudaeorum generatione requiratur, cummulti sanctorum, sive ante incarnationem, sive
BEDEItisasked,Howcomesitthatthebloodof all the prophets and just men is required of the singlegenerationoftheJewswhereasmanyofthe saints,bothbeforetheIncarnationandafter,have
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post,abaliisnationibussintinterempti.Sed moris est Scripturarum duas saepe generationes hominum, bonorum malorumquecomputare. Cyrillus: Etsi ergo dicat demonstrative a generatione ista, non exprimit solum tunc astantes et audientes, sed quemlibet homicidam:astruiturenimsimilisimile. Chrysostomus inMatthaeum: Ceterumsi dicat, Iudaeos graviora passuros hoc non immeritofit,eoquodetpeioraomnibusausi sunt, et nullo praeteritorum castigati fuerunt sedcumvidissentaliospeccasseetpunitos fuisse, non fuerunt meliores effecti, sed similiacommiseruntnonautemitaquodpro commissisaliorumaliiluantpoenam. Theophylactus: Ostendit autem dominus Iudaeos esse heredes malitiae Cain, exeo quod subdit a sanguine Abel usque ad sanguinemZachariae,quiperiitinteraltareet aedem. Abel siquidem a Cain occisusest Zachariam autem, quem occiderunt inter altare et aedem, quidam dicunt esse antiquum Zachariam filium Ioiadae sacerdotis.
beenslainbyothernations?Butitisthemannerof theScripturesfrequentlytoreckontwogenerations ofmen,oneofthegood,andtheotheroftheevil.
CYRIL Although then He says pointedly ofthis generation, He expresses not merely those who werethenstandingbyHimandlistening,butevery manslayer.Forlikeisattributedtolike. CHRYS.ButifHemeansthattheJewsareabout tosufferworsethings,thiswillnotbeundeserved, fortheyhavedaredtodoworsethanall.Andthey 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 shallsuffer punishmentforthesinsofothers. THEOPHYL. But our Lord shows that the Jews haveinheritedthemaliceofCain,sinceheadds, FromthebloodofAbel,tothebloodofZacharias, &c. Abel, inasmuch as he was slain byCainbut Zacharias, whom they slew between thetemple and the altar, some say was theZachariasofold time,thesonofJehoiadahthePriest.
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Beda: Quare igitur a sanguine Abel, qui primusmartyriumpassusest,mirumnonest sed quare usque ad sanguinemZachariae, quaerendum est, cum et multi post eum usque ad nativitatem Christi, et ipso mox natoinnocentesperemptisintnisiforte,quia Abel pastor ovium, Zacharias sacerdosfuit, et hic in campo, ille in atriotemplinecatus est, utriusque gradus martyres, et laici scilicet, et altaris officio mancipati, sub eorumintimanturvocabulo. Gregorius Nyssenus: Quidam autem dicunt, quod Zacharias pater Ioannisspiritu prophetiae coniciens mysterium virginitatis intactae Dei genitricis, nequaquam sequestravit illam a loco templi virginibus deputato,volensostenderequodinpotestate conditoris omnium erat novum ortum ostendere,quienixaevigoremcaelibatusnon auferret. Erat autem hic locus medius inter altare et aedem, in qua erat altareaeneum situm,ubipropterhoceumocciderunt.Aiunt etiam, quod, cum audirent regem mundi venturum, dispensative metu subiectionis aggrediuntur eum qui attestabatur ortum ipsius,mactantessacerdotemintemplo.
BEDEWhyHebeginsfromthebloodofAbel,who wasthefirstmartyr,weneednotwonderbutwhy, to the blood, of Zacharias, is a question,since many were slain after him even up to our Lords birth,andsoonafterHisbirththeInnocents,unless perhaps it was because Abel was ashepherd, Zacharias a Priest. And the one waskilledinthe field,theotherinthecourtofthetemple,martyrsof each class, that is, under their names are shadowedbothlaymen,andthoseengagedinthe officeofthealtar. GREG NYSS. But some say that Zacharias,the fatherofJohn,bythespiritofprophecyforecasting the mystery of the immaculate virginity of the motherofGod,innowiseseparatedherfromthe partofthetemplesetapartforvirgins,wishingto showthatitwasinthepoweroftheCreatorofall things to manifest a new birth, while he did not deprivethemotherofthegloryofhervirginity.Now thispartwasbetweenthealtarandthetemple,in which was placed the brazen altar, whereforthis reasontheyslewhim.Itissaidalso,thatwhenthey heard the King of the world was abouttocome, form fear of subjection they designedly attacked himwhoborewitnesstoHiscoming,andslewthe priestinthetemple.
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Graecus: Alii autem aliam causamdicunt 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. Sequiturvae vobis legisperitis, qui tulistis clavem scientiae. Basilius:Haecvoxvae,quaeintolerabilibus profertur doloribus, eis convenit qui paulo postdetrudendieruntingravesupplicium. Cyrillus: Clavem autem scientiae ipsam dicimusesselegem:eratenimlexumbraet figura iustitiae Christi. Decebat ergo legisperitosquasiindaganteslegemMoysiet dicta prophetarum, reserare quodammodo populo Iudaeorum ianuas notitiae Christi. Hoc autem non fecerunt sed e contra derogabant divinis miraculis, et contraeius dogmata clamabant: quid eum auditis?Sic igitur tulerunt, idest abstulerunt, clavem scientiaeundesequituripsinonintroistis,et eos qui introibant prohibuistis. Sed et fides est clavis scientiae: fit enim per fidem
GREEKEX.Butothersgiveanotherreasonforthe destructionofZacharias.Foratthemurderofthe childrentheblessedJohnwastobeslainwiththe rest of the same age, butElizabeth,snatchingup hersonfromthemidstoftheslaughter,soughtthe desert. And so when Herods soldiers couldnot find Elisabeth and the child, they turntheirwrath against Zacharias, killing him as he was ministering in the temple. It follows, Woe toyou, lawyers, for you have taken away the key of knowledge. BASILThiswordwoe,whichisutteredwithpain intolerable,issuitedtothosewhowereshortlyafter tobecastoutintogrievouspunishment CYRIL Now we say, the law itself is thekeyof knowledge.Foritwasbothashadowandafigure oftherighteousnessofChrist,thereforeitbecame the Lawyers, as instructors of the LawofMoses and the words of the Prophets, to reveal ina certain measure to the Jewish people the knowledge of Christ This they did not, butonthe contrary detracted from the divine miracles, and spokeagainstHisteaching,Whyhearyouhim?So thentheytookawaythekeyofknowledge.Henceit follows, You entered not in yourselves, andthem thatwereenteredinyouhindered.Butfaithalsois thekeyofknowledge.Forbyfaithcomesalsothe
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veritatis cognitio, secundum illud: nisi credideritis,nonintelligetis.Sustuleruntigitur legisperiticlavemscientiae,nonpermittentes hominescredereinChristum. Augustinus de quaest. Evang: Sed et clavis scientiae est humilitas Christi,quam nec ipsi intelligere, nec ab aliis intelligi volebant. 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. AugustinusdeCons.Evang:Haecautem omniaMatthaeusnarratessedictapostquam dominus in Ierusalem venerat. Lucas autem hicnarrat,cumadhucdominusiterageretin Ierusalem: unde mihi similes videnturesse sermones, quorum ille alterum, istealterum narravit. Beda: Quam autem vera perfidiae, simulationis et impietatis suae crimina audierint Pharisaei et legisperiti, ipsi
knowledge of truth according to that of Isaiah, Unlessyouhavebelieved,youwillnotunderstand. The Lawyers then have taken away the keyof knowledge,notpermittingmentobelieveinChrist. AUG.Butthekeyofknowledgeisalsothehumility of Christ, which they would neitherthemselves understand,norletbeunderstoodbyothers.
AMBROSEThosealsoareevennowcondemned under the name of Jews, and made subject to future punishment, who, while usurping to themselvestheteachingofdivineknowledge,both hinderothers,anddonotthemselvesacknowledge thatwhichtheyprofess. AUG. Now all these things Matthew records to have been said after our Lord had come into Jerusalem. But Luke relates them here,whenour Lord was yet on His journey to Jerusalem. From whichtheyappeartometobesimilardiscourses, ofwhichMatthewhasgivenone,Luketheother.
BEDEButhowtruewerethechargesofunbelief, hypocrisy, and impiety, brought against the Pharisees and Lawyers they themselvestestify,
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testantur,quinonresipiscere,seddoctorem veritatis insidiis moliuntur aggredi sequitur enim cum autem hoc ad illos diceret, coeperunt Pharisaei et legisperiti graviter insistere. Cyrillus:Sumiturauteminsistereproinstare, vel invidere, vel saevire. Coeperunt autem interrumpere sermonem eius in pluribus undesequituretoseiusopprimeredemultis.
strivingnottorepent,buttoentraptheTeacherof truthforitfollows,Andashesaidthesethingsto them, the Pharisees and Lawyers began to urge himvehemently.
CYRILNowthisurgingistakentomeanpressing upon Him, or threatening Him, or waxingfurious againstHim.ButtheybegantointerruptHiswords in many ways, as it follows, And to forcehimto speakofmanythings. THEOPHYL. For when several arequestioninga manondifferentsubjects,sincehecannotreplyto allatonce,foolishpeoplethinkheisdoubting.This alsowaspartoftheirwickeddesignagainstHim buttheysoughtalsoinanotherwaytocontrolHis powerofspeech,namely,byprovokingHimtosay something by which He might be condemned whence it follows, Laying in wait for him, and seeking to catch something out ofhismouth,that they might accuse him. Having first spoken of forcing, Luke now says to catch or seize somethingfromHismouthatonetimeindeedthey asked Him concerning the Law, that theymight convictasablasphemerHimwhoaccusedMoses but at another time concerning Caesar,thatthey mightaccuseHimasatraitorandrebelagainstthe majestyofCaesar.
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Theophylactus: Cum enim plures interrogant unum de diversis materiis,cum nequeat simul omnibus respondere, videtur insipientibus quod dubitet. Hoc igitur ingeniabanturetillinefariicontraipsumsed et aliter quaerebant os eius opprimere scilicet ut provocarent eum ad aliquid dicendum, unde posset damnari unde sequiturinsidiantesei,etquaerentesaliquid caperedeoreeius,utaccusarenteum.Quod primo dixerat opprimere, nunc dicitcapere, velrapere,aliquidexoreeius.Interrogabant eum nunc quidem de lege, ut arguanteum quasi blasphemum obloquentem de Moyse nunc vero de Caesare, ut accusent eum tamquam insidiosum et hostem maiestatis Caesareae
Caput12 Lectio1 1 , , , , , . 2 , . 3 ' , .
CHAPTERXII
1. In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they bodeoneuponanother,hebegantosay tohisdisciplesfirstofall,Bewareyouof the leaven of the Pharisees, which is hypocrisy. 2. For there is nothing covered, that shall not be revealed neither hid, that shall not be known.3. Thereforewhatsoeveryouhavespokenin darknessshallbeheardinthelightand thatwhichyouhavespokenintheearin closets shall be proclaimed upon the housetops.
Theophylactus: Pharisaei quidem conabantur Iesum capere in sermone,ut

THEOPHYL.ThePhariseessoughtindeedtocatch Jesus in His talk, that they might lead awaythe

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populos ab eo abducerent hoc autemin 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 diciturmultisautemturbiscircumstantibus, ita ut se invicem conculcarent, coepit dicere ad discipulos suos: attendite a fermento Pharisaeorum, quod est hypocrisis. Gregorius: Quia enim cavillatores erant, ob hoc Christus ab eis sibi cavere admonebatdiscipulos. Gregorius Nazianzenus: Est autem, quando fermentum laudatur, tamquam efficienspanemvitalemestautemquando vituperatur,significansvetustametacidam malitiam. Theophylactus: Vocat igitur fermentum hypocrisim tamquam alterantem et corrumpentem intentiones hominum, quibus se ingesserit: nihil enim sicalterat moresuthypocrisis.
people from Him. But this design of theirs is reversed. For the people came all themoretoHim gatheredtogetherbythousands,andsodesirousto attach themselves to Christ, that they pressedone upon another. So mighty a thing is truth,sofeeble every where deceit. Whence it is said, Andwhen there were gathered together a great multitude, insomuchthattheybodeupononeanother,hebegan tosaytohisdisciples,Bewareyouoftheleavenof tilePharisees,whichishypocrisy.
CYRIL For they were false accusers therefore ChristwarnedHisdisciplesagainstthem.
GREG NAZ. When leaven is praised it is as composing the bread of life, but when blamedit signifiesalastingandbittermaliciousness.
THEOPHYL. He calls their hypocrisy leaven, as pervertingandcorruptingtheintentionsofthemenin whomithassprungup.Fornothingsochangesthe charactersofmenashypocrisy.
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Beda: Nam sicut modicum fermentum totam farinae massam corrumpit, sic simulatio animum tota virtutumsinceritate etveritatefraudabit. Ambrosius: Pulcherrimum autem locum tenendaesimplicitatisetaemulandaefidei 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 nihilautemopertumestquodnonreveletur, nequeabsconditumquodnonsciatur. Origenes: Aut ergo de illo temporehoc dicit quando iudicabit Deus occulta hominumautiddicit,quiaquantumcumque conetur aliquis occultare bona aliorum infamiis, bonum naturaliter latere non potest. Chrysostomus in Matth: Quasi dicat discipulis: quamvis nunc quidam vocent vos seductores et magos, detegetomnia tempus, et arguet eorum calumniam, et vestram declarabit virtutem: unde
BEDEForasalittleleavenleavensawholelumpof meal, so hypocrisy will rob the mind ofallthepurity andintegrityofitsvirtues.
AMBROSEOurLordhasintroducedamostforcible argumentforpreservingsimplicity,andbeingzealous for the faith, that we should not after themannerof faithless Jews put one thing in practice, whilein words we pretend another, namely, that at thelast day the hidden thoughts accusing or else excusing one another, shall be seen to reveal the secretsof our mind. Whence it is added, There isnothinghid whichshallnotberevealed.
ORIGEN He either then says this concerningthat timewhenGodshalljudgethesecretsofmen,orHe saysitbecausehowevermuchamanmayendeavor tohidethegooddeedsofanotherbydiscredit,good ofitsownnaturecannotbeconcealed.
CHRYS.AsifHesaystoHisdisciples,Althoughnow some call you deceivers and wizards, time shall revealallthingsandconvictthemofcalumny,whileit makes known your virtue. Therefore whatsoever things I have spoken to you in the small cornerof
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quaecumque vobis in parvo angulo Palaestinaelocutussum,haecaudacteret frontedetectaetqualibetsublataformidine totiorbipraedicateetideosubditquoniam quaeintenebrisdixistis,inluminedicentur et quod in aure locuti estisetincubiculis, praedicabiturintectis. Beda: Vel hoc dicit, quia quae inter tenebras quondam pressurarum carcerumque umbras locuti vel passisunt apostoli, nunc clarificata per orbem Ecclesia, lectis eorum actibus publice praedicantur. Sane quod dicit praedicabitur in tectis, iuxta morem provinciae Palaestinae loquitur, ubisolent in tectis residere: non enim tectanostro more culminibus sublimata, sed plano schemate faciunt aequalia. Ergo dicit praedicabitur in tectis: idest cunctis audientibuspalamdicetur. Theophylactus: Vel hoc proponitur Pharisaeis,quasidicat:oPharisaei,quae in tenebris dixistis, idest quod inopacis cordibus vestris tentare me conamini, in luminedicentur:egoenimsumlux,etinme lucenotumfietquicquidvestramachinatur caligo et quod in aure locuti estis etin
Palestine, these boldly and with openbrow,casting away all fear, proclaim to the whole world.And thereforeHeadds,Whatsoeveryouhavespokenin darknessshallbeheardinlight.
BEDEOrHesaysthis,becauseallthethingswhich the Apostles of old spoke and suffered amidthe darknessofoppressionandthegloomoftheprison, arenowthattheChurchismadeknownthroughthe world and their acts are read, publiclyproclaimed. The words, shall be proclaimed on thehousetops, arespokenaccordingtothemannerofthecountryof Palestine,wheretheyareaccustomedtoliveonthe housetops. For their roofs were not after ourway raisedtoapoint,butflatshaped,andlevelatthetop. Therefore He says, proclaimed on thehousetops thatis,spokenopenlyinthehearingofallmen.
THEOPHYL.OrthisisaddressedtothePharisees asifHesaid,OPharisees,whatyouhavespokenin darkness,thatis,allyourendeavorstotemptmein thesecretsofyourhearts,shallbeheardinthelight, for I am the light, and in My light shallbeknown whatsoever your darkness devises. And what you have spoken in the ear and in closets, thatis,
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cubiculis, idest quicquid mutuis susurris vestris auribus instillastis, praedicabiturin tectis idest, ita mihi fuit audibile acsiin tectis praedicatum fuisset. Hic etiam intelligere potes quod lux sitEvangelium, tecta vero altae apostolorum animae. Quotquot vero consiliati sunt Pharisaei, divulgata sunt postmodum, et audita in Evangelii luce, flante magno praecone spiritusanctosuperapostolorumanimas.
whatsoever in whispers you have poured into one anothers ears, shall be proclaimed on the housetops,thatis,wasasaudibletomeasifithad beencriedaloudonthehousetops.Hereinalsoyou may understand that the light is the Gospel,butthe housetoptheloftysoulsoftheApostles.Butwhatever things the Pharisees plotted together, were afterwards divulged and heard in the light ofthe Gospel, the great Herald, the Holy Spirit,presiding overthesoulsoftheApostles.
Lectio2 4, .5 : : , , . 6 .7 . :
4. And I say to you my friends,Benot afraid of them that kill the body,and afterthathavenomorethattheycando. 5.ButIwillforewarnyouwhomyoushall fear:Fearhim,whichafterhehaskilled haspowertocastintohell,yes,Isayto you,Fearhim.6.Arenotfivesparrows sold for two farthings, and not one of them is forgotten before God? 7. But eventheveryhairsofyourheadareall numbered. Fear not therefore: youare ofmorevaluethanmanysparrows.
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Cyrillus: Quoniam gemina est causa perfidiae, quae aut ex inolita malitia autex accidentimetunasciturnequismetuterritus Deum, quem corde cognoscit, negare cogatur, pulchre addit dico autem vobis amicis meis, ne terreamini ab his qui occiduntcorpus. Cyrillus: Non quibuscumque enim simpliciter hic sermo convenirevidetur,sed hisquiDeumextotadiliguntmente:quibus convenit dicere: quis nos separabit a caritate Christi? Qui autem non talessunt, labilessunt,etadprosiliendumparati.Porro dominus dicit: maiorem hac dilectionem nemo habet quam ut animam suam ponat quis pro amicis suis. Quomodo autem non est inconvenientissimum Christo non rependerequodabeorecepimus? Ambrosius: Mortem etiam docet nonesse terribilem, quam locupletiore fenore sit immortalitasredemptura.
AMBROSE Since unbelief springs from two causes, either from a deeply-seated malice ora sudden fear lest any one from terror shouldbe compelledtodenytheGodwhomheacknowledges in his heart, He well adds, And I say to you my friends,Benotafraidofthemthatkillthebody,&c.
CYRILForitisnotabsolutelytoeveryonethatthis discourse seems to apply, but to thosewholove God with their whole heart to whom it belongs to say,WhoshallseparateusfromtheloveofChrist? Buttheywhoarenotsuch,aretottering,andready tofalldown.MoreoveroutLordsays,Greaterlove hasnomanthanthis,thatamanlaydownhislifefor his friends. How then is it not most ungratefulto ChristnottorepayHimwhatwereceive?
AMBROSEHetellsusalso,thatthatdeathisnot terribleforwhichatafarmorecostlyrateofinterest immortalityistobepurchased.

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Cyrillus: Est ergo advertendum, quod laboribus parantur coronae et honores, quibus mortales usque ad tempus suam iram extendunt, fitque illis nostrae persecutionis finis corporalis interitusunde subdit et post hoc non habentampliusquid faciant. Beda: Ergo supervacua furiunt insania qui mortua martyrum membra feris avibusque discerpenda proiciunt, cum nequaquam omnipotentiae Dei, quin ea resuscitando vivificet,resisterepossint. Chrysostomus in Matthaeum: Considera qualiter dominus discipulos omnibus superiores constituit, ipsam mortemcunctis terribilem hortans contemnere. Simulautem etdocumentaimmortalitatisanimaeostendit eis, cum subdit ostendam autem quem timeatis:timeteeumquipostquamocciderit, habetpotestatemmittereinGehennam. Ambrosius: Mors enim naturae finis, non poenae est et ideo mortem supplicii corporalis esse defectum, poenam vero animae esse perpetuam, Deumque solum essemetuendum,cuiuspotestatinonnatura
CYRIL We must then consider that crownsand honors are prepared for the labors of thoseupon whom men are continually venting forth their indignation,andtothemthedeathofthebodyisthe end of their persecutions. Whence He adds, And afterthishavenothingmorethattheycando.
BEDE Their rage then is butuselessraving,who castthelifelesslimbsofmartyrstobetorninpieces bywildbeastsandbirds,seeingthattheycaninno wise prevent the omnipotence of God from quickeningandbringingthemtolifeagain. CHRYS. Observe how our Lord makes His disciples superior to all, by exhorting themto despisethatverydeathwhichisterribletoall.Atthe same time also he brings them proofs of the immortality of the soul: adding, I will forewarnyou whom you shall fear: fear him, which after hehas killedhaspowertocastintohell.
AMBROSEForournaturaldeathisnottheendof punishmentandthereforeHeconcludesthatdeath is the cessation of bodily punishment, but the punishment of the soul is everlasting. AndGod alone is to be feared, to whose powernature
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praescribat, sed eadem natura subiaceat, concludit:itadicovobis,hunctimete. Theophylactus: Hinc nota, quod peccatoribus quidem mors ad supplicium fertur, et hic cruciatis ipsis per interitum,et consequenterinGehennamdetrusissedsi sermonem discusseris, quiddam aliud intelliges: non enim dicit: qui mittit in Gehennam sed qui potestatem habet mittere: non enim quicumque cumpeccato moriuntur, semper mittuntur in Gehennam. Hoc autem dico propter oblationes et distributionesquaefiuntprodefunctis,quae non parum conducunt etiam his qui in gravibuspeccatismortuisunt. Ambrosius: Inspiraverat ergo dominus simplicitatis affectum, virtutem mentis erexerat fides sola nutabat: bene eamde rebus vilioribus roboravit, subdens nonne quinquepasseresveneuntdipondio,etunus ex illis non est in oblivione coram Deo? Quasi dicat: si Deus oblivionempasserum non habet, hominum quomodo habere potest? Beda: Dipondius genus est ponderis
prescribesnot,butisherselfsubjectadding,Yes,I saytoyou,Fearhim. THEOPHYL. Here observe, that upon sinners deathissentasapunishment,sincetheyarehere tormented by destruction, and afterwards thrust downintohell.Butifyouwillsiftthewordsyouwill understand something farther. For He says not, Whocastsintohell,buthaspowertocast.Fornot every one dying in sin is forthwiththrustdowninto hell, but there is sometimes pardon givenforthe sakeoftheofferingsandprayerswhicharemade forthedead.
AMBROSEOurLordthenhadinstilledthevirtueof simplicity,hadawakenedacourageousspirit.Their faith alone was wavering, and well did He strengthenitbyaddingwithrespecttothingsofless value,Arenotfivesparrowssoldfortwofarthings? andnotoneofthemisforgottenbeforeGod.Asif Hesaid,IfGodforgetsnotthesparrows,howcan Heman?
BEDE The dipondius is a coin of the lightest

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levissimi,exduobusassibuscompositi. Glossa: Quod autem in numeris est unum, hoc in ponderibus assis quod duo, hoc dipondius. Ambrosius: Fortasse autem dicat aliquis: quomodo apostolus dixit: nonne debobus cura est Deo? Cum bospasserepretiosior sit?Sedaliudestcura,aliudscientia.
weight,andequaltotwoasses. GLOSS. Now that which in number is one isin weightanass,butthatwhichistwoisadipondius.
AMBROSEButperhapssomeonewillsay,Howis it that the Apostle says, Does the Lord care for oxen? whereas an ox is of more value thana sparrow but to care for is one thing, tohave knowledgeanother. ORIGEN Literally, hereby is signified the quickness of the Divine foresight, which reaches even to the least things. But mystically, the five sparrowsjustlyrepresentthespiritualsenses,which have perception of high and heavenly things: beholdingGod,hearingtheDivinevoice,tastingof the bread of life, smelling the perfume ofChrists 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 becauseoftheiriniquities. THEOPHYL.Orthesefivesensesaresoldfortwo farthings,thatis,theNewandOldTestament,and
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Origenes:Adlitteramigitur,acumendivinae provisionis,quaeproceditusqueadminima, per hoc significatur mysticeautemquinque passeresspiritualessensusiustesignificant, quiexcelsaetsuprahominessentiunt,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 suntspiritus, stultitiam iudicant, non dantur in oblivione coram Deo. Dicitur autem Deusaliquorum immemorfieriproptereorumfacinora. Theophylactus: Vel hi quinque sensus duobus assibus venduntur, novo scilicet et
veteri testamento: et ideo non dantur oblivioni a Deo: quorum enim sensus tradunturverbovitae,utsintaptiadspirituale pabulum, horum semper memor est dominus. Ambrosius:Velaliter.Passerbonusestcui volandi natura suppeditat: volandi enim nobisgratiamnaturadedit,voluptasabstulit, quae malorum escis gravat animam, atque innaturamcorporeaemolisinclinat.Quinque igiturcorporissensussiterrenarumsordium cibum quaerant, ad superiorum operum fructusrevolarenonpossunt.Estergomalus passerquivolandiusumterrenaevitiolabis aboleverit, quales sunt isti passeres, qui dipondio veneunt, luxuriae scilicet pretio saecularis: adversarius enim tamquam captivamancipiaviliorispretioaestimationis addicit at dominus tamquam speciosa servitia,quaeadimaginemsuifecit,idoneos sui operis aestimat et magno pretio nos redemit. Cyrillus: Est igitur sibi curae diligenter nossesanctorumvitamundesubditursedet capillicapitisvestriomnesnumeratisuntper quod significat quod omnia quae adeos spectant, diligentissime novit: diligentiam
arethereforenotforgottenbyGod.Ofthosewhose sensesaregivenuptothewordoflifethattheymay befitforthespiritualfood,theLordisevermindful.
AMBROSEOrelseAgoodsparrowisonewhich nature has furnished with the power of flying for naturehasgivenusthegraceofflying,pleasurehas taken it away, which loads with meats the soulof the wicked, and molds it towards the natureofa fleshly mass. The five senses of the body then,if theyseekthefoodofearthlyalloy,cannotflybackto thefruitsofhigheractions.Abadsparrowtherefore isonewhichhaslostitshabitofflyingthroughthe fault of earthly groveling such arethosesparrows whicharesoldfortwofarthings,namely,attheprice of worldly luxury. For the enemy sets up his, asit were, captive slaves, at the very lowestprice.But the Lord, being the fit judge of Hisownwork,has redeemedatagreatpriceus,Hisnobleservants, whomHehasmadeinHisownimage.
CYRILItisHiscarethendiligentlytoknowthelife ofthesaints.Whenceitfollows,Butthehairsofyour headsareallnumberedbywhichHemeans,thatof all things which relate to them He has most accurate knowledge, for the numberingmanifests
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enimcuraeadhibitaenumeratiomanifestat. Ambrosius: Denique numerum capillorum non in actu computationis, sed infacilitate cognitionis accipitur. Bene tantum numerati dicuntur, quia ea quae volumus servare, numeramus. Cyrillus: Mystice autem caput quidem hominis est intellectus, capilli vero cogitationes,quaepatentDeo. Theophylactus: Vel caput uniuscuiusque fidelium intelliges aptam Christo conversationem crines autem eius, mortificativa corporis opera, quae numerantur a Deo, et dignasuntprovisione divina. Ambrosius:SiigiturtantaDeiestmaiestas ut unus ex passeribus, aut nostrorum numerus capillorum praeter scientiam Dei nonsit:quamindignumestaestimarequod fidelium corda dominus aut ignoret, aut spernat, qui viliora cognoscat? Unde convenienter concludit nolite ergo timere: multispasseribusplurisestisvos.
theminutenessofthecareexercised. AMBROSE Lastly, the numbering of the hairsis not to be taken with reference to the act of reckoning,buttothecapabilityofknowing.Yetthey arewellsaidtobenumbered,becausethosethings whichwewishtopreservewenumber. CYRILNowmystically,indeed,theheadofaman is his understanding, but his hairs the thoughts, whichareopentotheeyeofGod. THEOPHYL.Or,bytheheadofeachofthefaithful, you must understand a conversation meet for Christ, but by his hair, the works of bodily mortificationwhicharenumberedbyGod,andare worthyoftheDivineregard.
AMBROSEIfthensuchisthemajestyofGod,that a single sparrow or the number of our hair isnot beside His knowledge, how unworthy is it to suppose that the Lord is either ignorant ofthe hearts of the faithful, or despises them so as to accountthemoflessvalue.HenceHeproceedsto conclude,Fearnotthen,youareofmorevaluethan manysparrows.
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Beda:Nonpluresestislegendumest,quod ad comparationem numeri pertinet sed pluris estis hoc est, apud Deum maioris dignitatis. AthanasiusQuaero 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 creatorest suoverbo.
BEDE We must not read, You are more, which relatestothecomparisonofnumber,butyouareof morevalue,thatis,ofgreaterestimationinthesight ofGod. ATHAN. Now I ask the Arians, if God, as if disdainingtomakeallotherthings,madeonlyHis Son,butdeputedallthingstoHisSonhowisitthat He extends His providence even to such trifling things as our hair, and the sparrows? Forupon whatever things He exercises His providence, of theseisHetheCreatorbyHisownword.
Lectio3 8 , , : 9 .10 , :
8. Also I say to you, Whosoever shall confess me before men, him shallthe Son of man also confess beforethe angels of God: 9. But he thatdenies mebeforemenshallbedeniedbefore theangelsofGod.10.Andwhosoever shallspeakawordagainsttheSonof man,itshallbeforgivenhim:buttohim that blasphemes against the Holy Ghost it shall not be forgiven.11.And whentheybringyoutothesynagogues, and to magistrates, and powers, take
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. 11 , : 12 .
you no thought how or what thing you shallanswer,orwhatyoushallsay:12. For the Holy Ghost shall teachyouin thesamehourwhatyououghttosay.
Beda: Supra dictum est, operaquaelibetet verba abscondita esse revelanda: nunc autemconcludithancrevelationemnoninvili quolibet conciliabulo, sed in conspectu supernaecivitatisaeterniqueregisaciudicis agendam, dicens dico autem vobis:omnis quicumque confessus fuerit me coram hominibus, et filius hominis confitebiturillum coramAngelisDei. Ambrosius:Praeclareetiamfidemacuendo intexuit, et fidei ipsi virtutum fundamenta subiecit: nam ut fortitudinis incentivum est fides,itafideifundamentumestfortitudo.
BEDEItwassaidabove,thateveryhiddenwork and word is to be revealed, butHenowdeclares thatthisrevelationistotakeplaceinthepresence of the heavenly city and the eternal Judge and King saying, But I say to you, Whosoevershall confessme,&c.
AMBROSE He has also well introduced faith, stimulating us to its confession, and to faithitself Hehasplacedvirtueasafoundation.Forasfaith is the incentive to fortitude, so is fortitude the strongsupportoffaith.
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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 quicumqueconfessus fueritme. Cyrillus:AitautemPaulus:siconfitearisore 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 aDeo patre verbum, idest unigenitum ex ipsius substantia, fateri dominum omnium, non tamquam ab extrinseco et furtivumsortitum dominium, sed existentem revera et naturaliter dominum, sicut et pater. ConsequenteroportetfateriquodDeushunc a mortuis suscitavit ipsum scilicet factum hominem,etpassumincarnepronobis:sic enim resurrexit a mortuis. Quisquisergosic confitebitur Christum coram hominibus, videlicetutDeumetdominum,Christuseum confitebiturcoramAngelisDei,tunctemporis cumdescendetcumsanctisAngelisingloria patrissui,insaeculiconsummatione. Eusebius: Quid autem erit gloriosiusquam
CHRYS. The Lord is not then content withan inward faith, but requires an outwardconfession, urging us to confidence and greater love. And since this is useful for all, He speaks generally, saying,Whosoevershallconfessme,&c.
CYRILNowPaulsays,Ifyouwillconfesswithyour mouth the Lord Jesus, and believe in yourheart that God raised him from the dead, you shallbe saved.ThewholemysteryofChristisconveyedin these words. For we must first confess thatthe Word born of God the Father, that is, theonlybegottenSonofHissubstance,isLordofall,not asonewhohadgainedHisLordshipfromwithout and by stealth, but who is in truth by Hisnature Lord,aswellastheFather.Nextwemustconfess that God raised Him from the dead, whowas Himself truly made man, and suffered intheflesh for us for such He rose from thedead.Whoever thenwillsoconfessChristbeforemen,namely,as God and the Lord, Christ will confesshimbefore the angels of God at that time when Heshall descend with the holy angels in the glory ofHis Fatherattheendoftheworld.
EUSEBIUS.Butwhatwillbemoregloriousthanto
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ipsum unigenitum Dei verbum attestaripro nobis in divino iudicio, ac ipso effectu remunerationemtestimoniipromereindicium in animam eius cui testimoniumperhibetur? Nonenimmanensextraeumcuitestimonium reddetur,sedhabitansineo,etimplenseum lumine suo, testimonium dabit. Cum autem corroborasset eos spe bona per tanta promissa, iterum eos inducit terribilioribus minis,dicensquiautemnegaveritmecoram hominibus,denegabiturcoramAngelisDei.
have the only-begotten Word of God Himselfto bear witness in our behalf atthedivinejudgment, andbyHisownlovetodrawforthasarecompense for confession, a declaration upon that soul to whomHebearswitness.Fornotasabidingwithout himtowhomHebearswitness,butasdwellingin him and filling him with light, He will give His testimony. But having confirmed them with good hopebysogreatpromises,Heagainrousesthem by more alarming threats, saying, But he that deniesmebeforemen,shallbedeniedbeforethe AngelsofGod. CHRYS. Both in condemnation a greater punishment is announced, and in blessing a greater reward as if He said, Now youconfess anddeny,butIthen,forafargreaterrecompense ofgoodandevilawaitsthemintheworldtocome.
Chrysostomus: Et in damnatione maius supplicium,etinbonismaiorrecompensatio ponitur quasi dicat: tu hic confiteris, aut negas ego autem illic: bonorum enim malorumque retributio cum augmento in futurosaeculotepraestolatur. Eusebius: Opportune autem hanc comminationem ponit, ne confessionem ipsius contemnerent propter poenam, quae est negari a filio Dei, quod estasapientia denegari,etavitadeficere,etlumineprivari, etomnibusdestituibonissedethaeccuncta paticorampatre,quiestincaelis,etAngelis Dei.
EUSEBIUS.Herightlydeclaresthisthreatening,in order that none should refuse to confess Him by reasonofthepunishment,whichistobedeniedby theSonofGod,tobedisownedbyWisdom,tofall awayfromlife,tobedeprivedoflight,andtolose everyblessingbutallthesethingstosufferbefore GodtheFatherwhoisinheaven,andtheAngelsof God.
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Cyrillus:Negantesautemsuntprimoquidem qui imminente persecutione fidem postposuerunt: abnegant etiam haeresum doctoresetdiscipuli. Chrysostomus:Suntetiamaliiabnegationis modi, quos Paulus describit dicens: confitentur se nosse Deum, factis autem negantetiterum:siquissuorum,etmaxime domesticorum, curam non habet, fidem negavit,etinfideliestdeterioritem:avaritiam fugite, quae est idololatria. Postquam ergo tot sunt modi negationis, palam est quod totidem sunt confessionis quos quicumque servaverit, audiet illam beatissimamvocem, 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 veronondixit:inme,sedmenamdestitutus gratia denegat redarguitur tamen, quia destitutioproptereumquideseriturfit.
CYRILNowtheywhodenyarefirstindeedthose who in time of persecution renounce the faith. Besides these, there are heretical teachersalso, andtheirdisciples. CHRYS. There are other modes also ofdenying whichSt.Pauldescribes,saying,Theyprofessthat they know God, but in works they deny him.And again,Ifanyprovidenotforhisown,andspecially forthoseofhisownhouse,hehasdeniedthefaith, and is worse than an infidel. Also, Fleefrom covetousness, which is idolatry. Since thenthere aresomanymodesofdenial,itisplainthatthere aremanylikewiseofconfession,whichwhosoever has practiced, shall hear that mostblessedvoice with which Christ greets all who haveconfessed Him.Butmarktheprecautionofthewords.Forin theGreekhesays,WhosoevershallconfessinMe, showingthatnotbyhisownstrength,butbytheaid ofgracefromabove,amanconfessesChrist.But ofhimwhodenies,HesaidnotinMe,butme.For though being destitute of grace he denies,heis nevertheless condemned, because thedestitution isowingtohimwhoisforsaken,orheisforsaken forhisownfault. BEDEButlestfromwhatHesays,thatthosewho have denied Him are to be denied, itshouldbe supposedthattheconditionofallwasalike,thatis,
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Beda:Neautemexeoquodait,eosquise negaverintessedenegandos,unacunctorum, hoc est eorum qui studio, et eorumqui

infirmitate vel ignorantia negant, conditio putaretur,continuosubiecitetomnisquidicit verbum in filium hominis, remittetur illi ei autem qui in spiritum sanctum blasphemaverit,nonremittetur. Cyrillus: Sed si hoc vult innuere salvator, quod si quod iniuriosum verbum dicatur a nobis in hominem communem,obtinebimus, sipoeniteamus,veniamnulladifficultasestin sermone quia cum naturaliter bonus sit Deus,emendatvolentespoenitere.Verumsi ad ipsum Christum retorqueatur sermo, qualiterincondemnabilisestquidicitverbum ineum? Ambrosius: Utique filium hominisChristum intelligimus, qui de spiritu sanctogeneratus ex virgine est, eo quod parenseiusinterris sola sit virgo. Numquid ergo maiorspiritus sanctus Christo, ut in Christum peccantes veniam consequantur, in spiritum sanctum delinquentes remissionem non mereantur adipisci?Sedubiunitaspotestatisest,nulla comparationisestquaestio. AthanasiusViri quidem antiqui, studiosus Origenes et mirandus Theognostus, hanc
bothofthosewhodenydeliberately,andthosewho deny from infirmity or ignorance, Heimmediately added,Andwhosoevershallspeakawordagainst theSonofMan,itshallbeforgivenhim.
CYRILButifourSaviormeanstoimply,thatifany injuriouswordisspokenbyusagainstacommon man,weshallobtainpardonifwerepent,thereis no difficulty in the passage, for since God isby naturemerciful,Herestoresthosewhoarewilling to repent. But if the words are referredtoChrist how is he not to be condemned who speaks a wordagainstHim?
AMBROSE Truly by the Son of Man we understandChrist,WhobytheHolySpiritwasborn ofavirgin,seeingthatHisonlyparentonearthis theVirgin.Whatthen,istheHolySpiritgreaterthan Christ, that they who sin against Christ should obtain pardon, while they who offend against the HolySpiritarenotthoughtworthytoobtainit?But wherethereisunityofpowerthereisnoquestion ofcomparison. ATHAN.Theancientsindeed,thelearnedOrigen andthegreatTheognostus,describethistobethe
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conscribunt esse spiritus sancti blasphemiam,quandoquidignireputatisunt dono spiritus sancti per Baptismum, regrediuntur ad peccandum: ob hoc enim aiuntillosnecveniamobtinere,proutPaulus 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 solarationalia extenditur spiritus vero sanctus solus inest participantibus eum in dono Baptismatis. Quando ergo cathecumeni peccant, et gentiles, peccant in filium, qui in eismanet possunt tamen veniam obtinere, cumdigni fiunt dono regenerationis: quando vero baptizatidelinquunt,dicithocnefasattingere 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 secundumlimen vocavitdoctrinampatrisetfiliitertiumveroin participationespiritussancti,secundumillud: cum venerit spiritus veritatis, docebit vos omnem veritatem: non tamquam doctrina
blasphemyagainsttheHolyGhost,whentheywho have been counted worthy of the gift oftheHoly Spirit in Baptism, fall back into sin. For theysay thatforthisreasontheycannotobtainpardonas Paulsays,Itisimpossibleforthosewhohavebeen made partakers of the Holy Ghost torenewthem again,&c.Buteachaddshisownexplanation.For Origen gives this as his reason GodtheFather indeed penetrates and contains all things,butthe power of the Son extends to rational things only theHolySpiritisonlyinthosewhopartakeofHim inthegiftofBaptism.Whenthencatechumensand heathenssin,theysinagainsttheSonwhoabides in them, yet they may obtain pardon whenthey become worthy of the gift of regeneration. But when the baptized commit sin, he says thattheir offense touches the Spirit, after coming towhom theyhavesinned,andthereforetheircondemnation mustbeirrevocable.ButTheognostussays,thathe who has gone beyond both the first andsecond threshold deserves less punishment, but he who has also passed the third, shall no morereceive pardon. By the first and second threshold, he speaksofthedoctrineoftheFatherandtheSon, but by the third the partaking of the Holy Spirit. According to St. John, When the Spirit oftruthis come,hewillleadyouintoalltruth.Notasthough thedoctrineoftheSpiritwasabovethatoftheSon, but because the Son condescends to those who are imperfect, but the Spirit is the seal ofthose
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omnem veritatem: non tamquam doctrina spiritus dogma filii superet, sed quia filius condescendit imperfectis, spiritus vero signaculum est eorum qui perficiuntur.Sic igitur,nonquiasuperetspiritusfilium,expers est veniae blasphemia spiritus, sed quia imperfectorumquidemestremissio,perfectis veronullarestatexcusatio.Sedcumfiliussit in patre, est in illis in quibus est pater,nec abest spiritus indivisibilis est enim sancta Trinitas. Ad haec, si omnia per filiumfacta sunt, et omnia in ipso consistunt, eritipse nimirum in omnibus, ut necessarium sit peccantem in filium, in patrem etinspiritum sanctum peccare. Sacrum autemBaptisma innominepatrisetfiliietspiritussanctidatur: etsicpeccantespostBaptismuminsanctam 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 blasphemiaeosincrepabat?Differuntautem: quoniamquipeccat,transgrediturlegemqui veroblasphemat,inipsamoffenditdeitatem. Sed aliter. Si eis qui delinquunt post Baptisma, non indulgetur vindicta reatuum, qualiter apostolus poenitenti in Corintho condonat: retrogressos vero Galatas parit,
are imperfect, but the Spirit is the seal ofthose who are perfect. If then not because the Spiritis above the Son, blasphemy against the Spiritis unpardonable but because remission of sin is indeedtotheimperfect,butnoexcuseremainsto theperfect,thereforesincetheSonisintheFather, He is in those in whom the Father andtheSpirit are not absent, for the Holy Trinity cannotbe divided. Besides this, if all things were made by the Son, and all things consist in Him, Hewill Himselfbetrulyinallsothatitmustneedsbe,that he who sins against the Son, sins againstthe Father also, and against the Holy Spirit. Butholy BaptismisgiveninthenameoftheFather,andthe Son,andtheHolySpirit.Andsotheythatsinafter baptismcommitblasphemyagainsttheholyTrinity. ButifthePhariseeshadnotreceivedbaptism,how did He condemn them as if they hadspoken blasphemy against the Holy Spirit, of whichthey werenotyetpartakers,especiallysinceHedidnot accusethemsimplyofsin,butofblasphemy?But thesediffer,forhewhosinstransgressestheLaw, buthewhoblasphemesoffendsagainsttheDeity Himself. But again, if to those who sin after baptismthereisnoremissionofthepunishmentof their offenses, how does the Apostle pardonthe penitent at Corinth but he travails in birthofthe backslidingGalatiansuntilChristbeformedagain inthem.AndwhyalsodoweopposeNovatus,who does away with repentance after baptism? The
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quousque Christus denuo formetur ineis? Cur autem et Novatum arguimus interimentempoenitentiampostBaptismum? Apostolus igitur ad Hebraeos non dissipat poenitentiam peccatorum. Sed ne putarent secundum ritum legis, poenitentiae causa multaforeetquotidianaBaptismata,obhoc poeniterequidemmonetunicamautemfore insinuat per Baptisma renovationem. Talia veroconsideransrecurroaddispensationem quaefitinChristo,quiDeusexistens,homo factus est: tamquam Deus suscitabat mortuos sicut carne vestitus sitiebat, laborabat et patiebatur. Quando igituraliqui spectantes humana, vident dominum sitientem et patientem, et obloquuntur in salvatorem velut in hominem, peccant quidem,possunttamencitocumpoenituerint, accipere veniam, praetendentes procausa fragilitatem corporis quando vero rursus aspicientesaliquioperadeitatis,dubitantde naturacorporis,ipsiquoquenimiumpeccant sed et his poenitentibus cito potestignosci, eo quod et ipsi excusationem habentab operummagnitudine.Quandoverodivinitatis opera retorquent ad Diabolum, merito irrevocabilem ferunt scientiam, quoniam arbitrati sunt Diabolum fore Deum,etverum DeumnihilplusquamDaemonesinoperibus putaverunt habere. Ad hanc ergoperfidiam
Apostle to the Hebrews does not thus rejectthe repentanceofsinners,butlesttheyshouldsuppose thatasaccordingtotheritesoftheLaw,underthe veil of repentance there could be manyanddaily baptisms, he therefore warns them indeed to repent,buttellsthemthattherecouldbeonlyone renewal, namely, by Baptism. But with such considerationsIreturntothedispensationwhichis inChrist,whobeingGodwasmademanasvery God raised the dead as clothed with theflesh, thirsted,labored,suffered.Whenanythen,looking tohumanthings,seetheLordathirstorinsuffering, andspeakagainsttheSaviorasifagainstaman, they sin indeed, yet may speedily on repentance receivepardon,allegingasexcusetheweakness of His body. And again when any,beholdingthe worksofDeity,doubtconcerningthenatureofthe body,theyalsosingrievously.Butthesetooifthey repentmaybequicklypardoned,seeingthatthey haveanexcuseinthegreatnessoftheworks.But whentheyrefertheworksofGodtotheDevil,justly do they undergo the irrevocable sentence, becausetheyhavejudgedGodtobetheDevil,and the true God to have nothing more inHisworks 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,givingsighttotheblind,andsuchlikedeeds, theysaidthattheseweretheworksofBeelzebub. Aswellmighttheysay,lookingattheorderofthe
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putaverunt habere. Ad hanc ergoperfidiam Pharisaei pervenerant: salvatore enim ostendente patris opera, mortuossuscitans, caecos illuminans, et similia faciens, huiusmodi opera dicebant esseBeelzebub: aeque enim dicere poterant videntesmundi 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 litterasquas nondidicit,novit?Sustinebateostamquamin filium hominis peccantes sed ubi magis insaniunt dicentes opera Dei esse Beelzebub, non amplius eos sustinuit. Sic enim et tamdiu patres eorum sustinebat, quamdiucausapanisetaquaemurmurabant sed postquam vitulum conflantes, in eum collatasibidivinitusbeneficiareferunt,puniti sunt: primo quidem non paucis eorum occisis, postmodum dixit: ego autem in die ultionisvisitabohocpeccatumeorum.Talem ergoetnuncPharisaeiaudiuntsententiam,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 blasphemiainipsumprolata,hancminorem, illam validiorem ostendit: ipsum enim
Aswellmighttheysay,lookingattheorderofthe worldandtheprovidenceexercisedoverit,thatthe worldwascreatedbyBeelzebub.Aslongthenas regarding human things they erred inknowledge, saying, Is not this the carpenters son, and how knows this man things which he neverlearnt?He sufferedthemassinningagainsttheSonofman but when they wax more furious, saying thatthe worksofGodaretheworksofBeelzebub,Heno longer endured them. For thus also He endured theirfatherssolongastheirmurmuringswerefor breadandwaterbutwhenhavingfoundacalf,they imputetoitthedivinemerciestheyhadreceived, they were punished. At first indeed multitudesof them were slain, afterwards He said indeed, Nevertheless,inthedaywhenIvisitIwillvisittheir sinuponthem.Suchthenisthesentencepassed uponthePharisees,thatintheflamepreparedfor the devil they shall be together with him everlastingly consumed. Not then to make comparisonbetweenablasphemyspokenagainst Himself and the Holy Spirit said Hethesethings, as if the Spirit were the greater, but each blasphemy being uttered against Him, He shows theonetobegreater,theotherless.Forlookingat Him as man they reviled Him, and saidthatHis workswerethoseofBeelzebub.
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videntes hominem vituperabant, et eius operaBeelzebubessedicebant. Ambrosius:Sicigiturvideturquibusdam,ut eumdem et filium et spiritum sanctum intelligamus, salva distinctione personarum, et unitate substantiae: quia unus etDeuset homoChristusestspiritus,sicutscriptumest: spiritus ante faciem vestram Christus dominus. Idem spiritus sanctus, qui etpater sanctus,etfiliussanctus,etspiritussanctus. Si ergo utrumque Christus est, quae est diversitas nisi ut sciamus quia divinitatem Christinobisnegarenonliceat? Beda: Vel aliter. Qui opera spiritus sancti dicitesseBeelzebub,illinondimitteturneque in praesenti saeculo, neque in futuronon 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 esseperventurum,secundumillud:excaecavi oculoseorumneconvertantur,etsanemillos. AMBROSE Thus it is thought by some thatwe shouldbelieveboththeSonandtheHolySpiritto be the same Christ, preserving the distinctionof Persons with the unity of the substance, since Christ both God and man is one Spirit, as itis written,TheSpiritbeforeourface,ChristtheLord thesameSpiritisholy,forboththeFatherisholy andtheSonholy,andtheSpiritholy.IfthenChrist iseach,whatdifferenceisthereexceptweeknow that it is not lawful for us to deny the divinityof Christ? BEDEOrelseWhososaidthattheworksofthe HolySpiritarethoseofBeelzebub,itshallnotbe forgiven him either in the present world,orinthat whichistocome.Notthatwedenythatifhecould cometorepentancehocouldbeforgivenbyGod, hut that we believe that such ablasphemerasby thenecessityofhisdesertshewouldnevercome toforgiveness,soneithertothefruitsthemselvesof a worthy repentance according to that, Hehas blinded their eyes, so that they should not be converted,andIshouldhealthem. CYRILButiftheHolySpiritwereacreature,and
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Cyrillus: Quod si creatura esset spiritus

sanctus, non autem de divina substantia patrisetfilii,qualiteractaineumcontumelia tantam fert poenam quanta promulgatur contrablasphemantesinDeum?
not of the divine substance of the Fatherandthe Son, how does an injury committed againstHim entail upon it so great a punishment as is denounced against those that blasphemeagainst God? BEDENorhoweverarealltheywhosaythatthe Spiritisnotholy,orisnotGod,butisinferiortothe Father and the Son, involved in the crime of unpardonableblasphemy,becausetheyareledto do it through human ignorance, notademoniacal hatred,astherulersoftileJewswere.
Beda: Neque tamen quicumque spiritum sanctumnonesse,autDeumnonesse,sed patre filioque minorem confitentur, hoc irremissibilis blasphemiae crimine tenentur: quia humana ignorantia ducti faciunt, non invidentia diabolica, sicut principes Iudaeorum. AugustinusdeVerb.Dom:Velaliter.Sihic diceretur: qui blasphemaverit quamcumque blasphemiam in spiritum sanctum, omnem intelligere deberemus sed quia dictum est qui blasphemaverit in spiritum sanctum,ille intelligaturquinonomnimodo,sedeomodo blasphemaverit ut ei numquam possit ignosci:sicenimdictumest:Deusneminem tentat, scilicet non omni, sed quodam tentationismodo.Quisautemsitistemodus blasphemandi contra spiritum sanctum, dicamus. Primum quidem credentium beneficium est in spiritu sancto remissio peccatorum: contra hoc donum gratuitum loquitur cor impoenitens: ipsa ergo
AUG.Orifitwereheresaid,Whohasspokenany blasphemy whatever against the Holy Spirit,we ought then to understand thereby allblasphemy butbecauseitwassaid,whoblasphemesagainst the Holy Spirit, let it be understood of himthat blasphemednotinanyway,butinsuchamanner thatitcanneverbepardonedhim.Forsowhenit was said, The Lord tempts no man, that isnot 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. Thefirst blessing of believers is forgiveness of sinsinthe Holy Spirit. Against this free gift the impenitent heart speaks. Impenitence itself therefore is blasphemy against the Spirit, which is neither
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impoenitentia est spiritus blasphemia quae nonremittiturnequeinhocsaeculo,nequein futuro:quiapoenitentiaimpetratremissionem inhocsaeculoquaevaleatinfuturo. Cyrillus: Cum autem tantum metum incusserit dominus discedentibus a recta confessione,praecepitdeceterononcurare de responso, eo quod fideliter dispositis constituit verba congrua spiritus tamquam doctor inhabitans unde sequitur cumautem inducentvosinsynagogas,etadmagistratus etpotestates,nolitesollicitiessequaliteraut quidrespondeatis,autquiddicatis.
forgiveninthisworld,norinthatwhichistocome forrepentancegainsthatforgivenessinthisworld whichistoavailintheworldtocome.
CYRIL But the Lord after having inspiredsuch greatfear,andpreparedmentoresistthosewho departfromarightconfession,commandedthem for the rest to take no care what they should answer, because for those who are faithfully disposed,theHolySpiritframesfitwords,astheir teacher, and dwelling within them. Whence it follows, And when they shall bring you into synagogues,takenothoughthoworwhatyoushall answer. GLOSS. Now he says, how, with respect tothe manner of speaking, what with respect to the mannerofintention.Howyoushallanswertothose whoask,orwhatyoushallsaytothosewhowishto learn. BEDE For when we are led for Christs sake before judges, we ought to offer only ourwillfor Christ,butinanswering,theHolySpiritwillsupply His grace, as it is added, For the HolySpiritwill teachyou,&c.
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Glossa: Dicit autem qualiter, quantum ad modumproferendiquid,quantumadmodum inveniendirespondeatis,interrogantibus,aut quiddicatis,discerevolentibus.
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
oporteatvosdicere. Chrysostomus in Matthaeum: Alibi vero dicitur: estote parati cunctis ad respondendum, quicumque quaesiverint a vobisrationemspeiquaefovetvos.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,nonautemobstupescendum. Theophylactus: Quoniam igitur duplex est nostra infirmitas, et aut poenae formidine martyriumfugimus,autquiarudessumus,et nescimus reddere rationem fidei,utrumque exclusit:metumquidempoenarumineoquod dixitnetimeatisoccidentescorpustimorem vero inscientiae in hoc quod dixit nolite sollicitiessequaliterautquidrespondeatis. CHRYS. But elsewhere it is said, Be ready to answereveryonewhoshallaskyouforareasonof thehopethatisinyou.Whenindeedacontestor strife arises among friends, He bids us take thought,butwhentherearetheterrorsofacourtof justice and fear on every side, He givesHisown strength so as to inspire boldnessandutterance, butnotdismay.
THEOPHYL.Sincethenourweaknessistwofold, 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 boththefearofpunishmentinthatHesaid,Fear not them which kill the body, but the fear of ignorance,whenHesaid,Takenothoughthowor whatyoushallanswer,&c.
Lectio4 13 , , ' .14

13.Andoneofthecompanysaidtohim, Master, speak to my brother, that he dividetheinheritancewithme.14.Andhe saidtohim,Man,whomademeajudge

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, , ' 15 , , .
oradivideroveryou?15.Andhesaidto them, Take heed, and beware of covetousness: for a mans life consists not in the abundance of thethingswhich hepossesses.
Ambrosius: Totus superior locus ad subeundam pro confessione domini passionem,autcontemptumortis,autspe 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,cumdicituraitautemeiquidam deturba:magister,dicfratrimeoutdividat mecumhereditatem. Theophylactus: Hi duo fratres, quia de hereditate paterna dividenda contendebant, consequens erat ut alter alterum fraudare intenderet. Dominus autem docens nos quod non oportetad
AMBROSE The whole of the former passageis given to prepare us for undergoing suffering for confessingtheLord,orforcontemptofdeath,orfor the hope of reward, or for denunciation of the punishment that will await him to whompardonwill never be granted. And since covetousness is generallywonttotryvirtue,fordestroyingthisalso,a preceptandexampleisadded,asitissaid,Andone ofthecompanysaidtohim,Speaktomybrother,that hedividetheinheritancewithme.
THEOPHYL.Asthesetwobrotherswerecontending concerningthedivisionoftheirpaternalinheritance,it follows that one meant to defraud the otherbutour Lordteachesusthatweoughtnottobesetonearthly things,andrebukeshimthatcalledHimtothedivision
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terrena flecti, repellit vocantem eum ad hereditatisdivisionemundesequituratille dixit ei: homo, quis me constituitiudicem aut divisorem, scilicet facultatum, super vos? Beda: Qui magistro supernae pacis gaudia commendanti, terrenae divisionis vult ingerere molestiam, merito homo vocatur, secundum illud: cum sit intervos zelusetcontentio,nonnehominesestis? Cyrillus: Fuit autem Dei filius quando factusestsimilisnobis,constitutusaDeo patre in regem et principem superSion montem sanctum eius, annuntians mandatumdivinum. Ambrosius: Bene ergo terrena declinat quipropterdivinadescenderat,neciudex dignatur esse litium et arbiterfacultatum, virorum habens mortuorumque iudicium arbitriumque meritorum. Non ergo quid petas,sedaquopostules,intuendumest nec maioribus intento animo putes minoribus obstrependum: unde non immerito refutatur hic frater, qui dispensatorem caelestium gestiebat
ofinheritanceasitfollows,Andhesaidtohim,Man, whomademeajudgeoradivideroveryou?
BEDEHewhowillstoimposethetroubleofdivision oflandsupontheMasterwhoiscommendingthejoys ofheavenlypeace,isrightlycalledman,accordingto that, whereas there is envying, strife, anddivisions amongyou,areyounotmen? CYRILNowtheSonofGod,whenHewasmadelike to us, was appointed by God the FathertobeKing and Prince upon his holy Mount of Sion, tomake knowntheDivinecommand.
AMBROSE Well then does He avoidearthlythings whohaddescendedforthesakeofdivinethings,and deignsnottobeajudgeofstrifesandarbiteroflaws, having the judgment of the quick and dead andthe recompensing of works. You should consider then, notwhatyouseek,butfromwhomyouaskitandyou shouldnoteagerlysupposethatthegreateraretobe disturbed by the less. Therefore is this brother deservedly disappointed who desired to occupythe steward of heavenly things with corruptible,seeing
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corruptibilibus occupare, cum interfratres patrimoniumnoniudexmedius,sedpietas debeat sequestra dividere: quamquam immortalitatis patrimonium, nonpecuniae, sithominibusexpectandum. Beda: Occasione autem huius stulti petitoris, adversus avaritiae pestem, et turbas et discipulos praeceptis pariteret exemplis munire satagit unde sequitur dixitqueadillos:videte,etcaveteabomni avaritia. Dicit autem ab omni, quia nonnulla simpliciter geri videntur, sed internus arbiter qua intentione fiant diiudicat. Cyrillus:Veldicitabomniavaritia,scilicet magnaetparva.Esteniminutilisavaritia, dicente domino: domos zelatas aedificabitis, et non habitabitis in eiset alibi: decem iugera vinearum facient lagunculam unam, et triginta modii sementis facient modios tres. Sed et secundumaliummodumestinutilis,quem ostendit subdens quia non inabundantia cuiusquam vita eius est ex his quae possidet.
thatbetweenbrothersnojudgeshouldintervene,but natural affection should be the umpire to divide the patrimony, although immortality not richesshouldbe thepatrimonywhichmenshouldwaitfor.
BEDEHetakesoccasionfromthisfoolishpetitioner tofortifyboththemultitudesandHisdisciplesalikeby precept and example against the plague of covetousness. Whence it follows, He said tothem, Takeheed,andbewareofallcovetousnessandhe says, of all, because some things seem to be honestly done, but the internal judge decides with whatintentiontheyaredone.
CYRILOrhesays,ofallcovetousness,thatis,great and little. For covetousness is unprofitable, asthe Lordsays,Youshallbuildhousesofhewnstone,and shallnotdwellinthem.Andelsewhere,Yestenacres ofvineyardsshallyieldonebath,andtheseedofan homershallyieldanephah.Butalsoinanotherwayit isunprofitable,asheshows,adding,Foramanslife consistsnotintheabundance,&c.
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Theophylactus: Hoc dicit dominus refellensavarorumintentiones,quividentur coacervare divitias quasi diu victuri sed numquid te opulentia longaevumefficiet? Quid igitur manifeste sustines mala, incertae causa quietis? Nam dubiumest an debeas attingere senium, cuiusgratia thesaurizas.
THEOPHYL. This our Lord says to rebuke the motivesofthecovetous,whoseemtoheapupriches as if they were going to live for alongtime.Butwill wealthevermakeyoulonglived?Whythencostyou manifestlyundergoevilsforthesakeofanuncertain rest?Foritisdoubtfulwhetheryououghttoattainto an old age, for the sake of whichyouarecollecting treasures.
Lectio5 16 , .17 , , 18 , : , , 19 , , : , , , . 20 , , : ,21

16. And he spoke a parable to them, saying, The ground of a certainrich manbroughtforthplentifully:17.Andhe thought within himself, saying, What shall I do, because I have no room wheretobestowmyfruits?18.Andhe said, This will I do: I will pulldownmy barns,andbuildgreaterandtherewillI bestowallmyfruitsandmygoods.19. AndIwillsaytomysoul,Soul,youhave much goods laid up for many years take your ease, eat, drink, and be merry. 20. But God said to him, You fool, this night your soul shall be requiredofyou:thenwhoseshallthose things be, which you have provided? 21. So is he that lays uptreasurefor
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himself,andisnotrichtowardGod.
Theophylactus: Dicto quod ex affluentia opumnonprotendaturvitahumana,adhuius fidem parabolam subdit, dicens dixit autem similitudinem ad illos, dicens: hominis cuiusdamdivitisuberesfructusagerattulit. Basilius: Non facturi quidem ex ubertate fructuum aliquid boni, ut magis divina longanimitas pateat, quae usque ad malos suambonitatemextendit,pluenssuperiustos et iniustos. Quae vero sunt quae hichomo benefactori recompensat? Non meminit communis naturae, nec arbitratus est oportere quod superfluit, dispensari egentibus:ethorreaquidemcrepabantprae copia conditorum: avarus tamen animus nequaquam implebatur, nolens veteribus cedere propter avaritiam, nova non valens suscipereproptermultitudinem:propterquod imperfecta erant eius consilia, et steriles curae unde sequitur et cogitabat intrase, dicens: quid faciam, quia non habeoquo congregem fructus meos? Conqueritur
THEOPHYL.Havingsaidthatthelifeofmanisnot extended by abundance of wealth, he adds a parabletoinducebeliefinthis,asitfollows,Andhe spokeaparabletothem,saying,Thegroundofa certainrichmanbroughtforthplentifully. BASIL Not indeed about to reap any goodfrom hisplentyoffruits,butthatthemercyofGodmight themoreappear,whichextendsitsgoodnesseven tothebadsendingdownHisrainuponthejustand the unjust. But what are the things wherewiththis man repays his Benefactor? He rememberednot his fellow-creatures, nor deemed that he oughtto give of his superfluities to the needy. Hisbarns indeedburstingfromtheabundanceofhisstores, yetwashisgreedymindbynomeanssatisfied.He wasunwillingtoputupwithhisoldonesbecauseof his covetousness, and not able to undertakenew onesbecauseofthenumber,forhiscounselswere imperfect, and his care barren. Hence itfollows, And he thought. His complaint is like that ofthe poor.Doesnotthemanoppressedwithwantsay, What shall I do, whence can I get food,whence
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aeque pauperibus. An non quem premit inopia,dicit:quidfaciam?Undevictus,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 quamindigentibusdereliquiisimpartiri. Gregorius Moralium: O angustia ex satietate nata. Dicens enim quid faciam? Profecto indicat quia votorum suorum effectibuspressus,subquodamrerumfasce laborabat. Basilius: Erat quidem in promptu dicere: aperiam horrea, convocabo egenos sed cogitat non ut distribuat, sed ut congreget sequitur enim et dixit: hocfaciam:destruam horrea mea. Bene facis: nam digna destructionenequitiaepromptuaria:dissolve horrea, ex quibus nullus consolationem accepit.Subditetmaiorafaciam.Atsiethoc impleveris, numquid destrues iterum?Quid stultius, quam in infinitum laborare?Horrea sunttibi,sivis,pauperumdomus.Seddices: cuiiniuriamfacio,propriaretinendo?Namet sequituretilluccongregaboomniaquaenata suntmihi,etbonamea.Dicmihi:quaetua?
clothing?Suchthingsalsotherichmanutters.For his mind is distressed on account of hisfruits pouring out from his storehouse, lestperchance when they have come forth they shouldprofitthe poor like the glutton who had rather burstfrom eating, than give any thing of whatremainstothe starving.
GREG.Oadversity,thechildofplenty.Forsaying, What shall I do, he surely betokens, that, oppressedbythesuccessofhiswishes,helabors asitwereunderaloadofgoods.
BASIL It was easy for him to say, Iwillopenmy barn, I will call together the needy, but hehasno thoughtofwant,onlyofamassingforitfollows,And hesaid,ThiswillIdo,Iwillpulldownmybarns.You dowell,forthestorehousesofiniquityareworthyof destruction. Bull down your barns, from whichno onereceivescomfort.Headds,Iwillbuildgreater. But if you shall complete these, wilt youagain destroythem?Whatmorefoolishthanlaboringon forever.Yourbarns,ifyouwill,arethehomeofthe poor.Butyouwillsay,WhomdoIwrongbykeeping whatismyown?Foritfollowsalso,AndtherewillI bestowallmyfruitsandmygoods.Tellmewhatis yours,fromwhencedidyougetitandbringitinto
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Unde ea sumens in vitam tulisti? Sicutqui praeveniens spectacula prohiberet advenientes, appropriando sibi quod ad usum communem ordinatur similes sunt divites, qui communia quae praeoccupaverunt, aestimant sua esse si enimquilibetsuaenecessitatissufficientiam recipiens, relinqueret superfluum indigenti, nonessetdivesnecpauper. Cyrillus:Attendeetaliteressefrivolumeius verbum, cum dicit congregabo omniaquae natasuntmihi:quasinonputareteadivinitus obtinere,sedfructusesselaborumsuorum. Basilius:Ceterum,sifateriseatibidivinitus provenisse,aniniustusestDeusinaequaliter res nobis distribuens? Cur tu abundas, ille vero mendicat, nisi ut tu bonae dispensationis merita consequaris, illevero patientiae braviis decoretur? At tu nonne spoliator es, quae dispensanda suscepisti, propriareputando?Estpanisfameliciquem tu tenes, nudi tunica quam in conclavi conservas, discalceati calceus qui peneste marcescit, indigentis argentum quod possides inhumatum quocirca totiniuriaris quotdarevaleres.
life? As he who anticipates the public games, injures those who are coming byappropriatingto himselfwhatisappointedforthecommonuse,so likewise the rich who regard as their own the common things which they have forestalled.Forif every one receiving what is sufficient for hisown necessitywouldleavewhatremainstotheneedy, therewouldbenorichorpoor.
CYRILObservealsoinanotherrespectthefollyof hiswords,whenhesays,Iwillgatherallmyfruits, asifhethoughtthathehadnotobtainedthemfrom God,butthattheywerethefruitsofhisownlabors. BASIL But if you confess that those thingshave come to you from God, is God then unjust in distributing to us unequally. Why do you abound whileanotherbegs?unlessthatyoushouldgainthe 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 ofthe naked which you hoard in your chest,theshoeof the barefooted which rots in yourpossession,the money of the penniless which you have buriedin theearth.Whereforethendoyouinjuresomanyto whomyoumightbeabenefactor.
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Chrysostomus: Sed et in hoc errat,quod bona putat quae sunt indifferentia: rerum enimquaedamsuntbonae,quaedammalae, quaedam mediae. Bona quidem sunt castitasethumilitasethuiusmodiquaecum homo eligit, fit bonus. His autemopposita sunt mala quae homo dum eligit, fitmalus. Mediaverosunt,utdivitiaequaequandoque quidem ordinantur in bonum, scilicet ad eleemosynamquandoqueadmalum,scilicet ad avaritiam et similiter inopiaquandoque adblasphemiam,quandoqueadsapientiam secundumaffectumutentium. Cyrillus:Divesigiturnonparatpermanentia horrea, sed caduca et, quod stultius est, vitaelongitudinemsibitaxatsequiturenimet dicam animae meae: anima, habesmulta bonapositainannosplurimos.Sed,odives, fructus quidem habes in horreis, sedannos plurimosundepoterisobtinere? Athanasius Si quis autem sic vivatquasi quotidie moriturus, eo quod incerta est naturaliter vita nostra, nonpeccabit:semper enim maior timor plurimum voluptatis dissolvit. Sed e contrario dives longaevitatem sibi repromittens, ad
CHRYS. But in this he errs, that hethinksthose things good which are indifferent. For thereare some things good, some evil, some betweenthe two. The good are chastity, and humility, andthe like, which when a man chooses he becomes good. But opposed to these are the evil,which whenamanchooseshebecomesbadandthere aretheneutral,asriches,whichatonetimeindeed are directed to good, as to almsgiving, at other times to evil, as to covetousness. And inlike mannerpovertyatonetimeleadstoblasphemy,at anothertowisdom,accordingtothedispositionof theuser. CYRILTherichmanthenbuildsbarnswhichlast not, but decay, and what is still morefoolish, reckons for himself upon a long life foritfollows, AndIwillsaytomySoul,youhavemuchgoodslaid up for many years. But, O rich man, youhave indeed fruits in your barns, but asformanyyears whencecanyouobtainthem? ATHAN. Now if any one lives so as to diedaily, seeingthatourlifeisnaturallyuncertain,hewillnot 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,fromtoil,eat,
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voluptates aspirat sequitur enim requiesce, scilicet a labore, comede, bibe, epulare, magnoscilicetapparatu. Basilius: Tam improvidus es erga bona animae, ut escas corporeas animae ascribas: si quidem virtutem habet, si fecunda est operationum bonarum, siDeo adhaesit, bona plurima possidet, et bono gaudiogaudet.Verumquiatotuscarnalises passionibus subiectus, a ventre, non ab animaclamas. Chrysostomus: Non autem decet vacare deliciis, et impinguare corpus, et attenuare animam, fascemque ei gravare,ettenebras obducere, spissumque velamen: eoquodin deliciis dominativum animae servit, servile verocorporisdominatur.Alimentorumautem indiget corpus, non deliciarum: utnutriatur, nonutscindaturetfluat:nequeenimanimae soli,sedetipsicorporisuntnocivaedeliciae: eo quod ex forti fit debile, ex sano aegrotativum, ex agili grave, ex formoso deforme,exiuveneveternosum.
drink,andbemerry,thatis,withgreatluxury.
BASIL You are so careless with respect tothe goodsofthesoul,thatyouascribethemeatsofthe bodytothesoul.Ifindeedithasvirtue,ifitisfruitful 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 subjectto the passions, you speak from your belly,notfrom yoursoul. CHRYS. Now it behoves us not to indulgein delights which fattening the body make lean the soul,andbringaheavyburdenuponit,andspread darknessoverit,andathickcovering,becausein pleasure our governing part which is the soul becomestheslave,butthesubjectpart,namelythe body,rules.Butthebodyisinneednotofluxuries butoffood,thatitmaybenourished,notthatitmay berackedandmeltaway.Fornottothesoulalone arepleasureshurtful,buttothebodyitself,because from being a strong body it becomesweak,from beinghealthydiseased,frombeingactiveslothful, from being beautiful unshapely, and fromyouthful old.
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Basilius:Permissusautemestdeliberarein omnibus, et manifestare propositum proprium,utcondignammereatursuiaffectus sententiam. Sed dum in abdito loquitur, eloquiaeiusexaminanturincaelo,undesibi responsa proveniunt sequitur enim dixit autem illi Deus: stulte, hac nocteanimam tuam repetent a te. Audi conveniens tibi stultitiae nomen, quod tibi nullus imposuit hominum,sedipseDeus. GregoriusMoralium:Eademnoctesublatus estquimultatemporafueratpraestolatus,ut scilicetquiinlongumsibisubsidiacolligendo prospexerat, subsequentem diem vel unum minimevideret. Chrysostomus in Matthaeum et inOrat. de Lazaro: Dicit autem repetent a te: exposcebant enim eam forsan terribiles quaedamvirtutesadhocmissaequoniamsi de civitate in civitatem transeuntes egemus ductore, multo magis anima absoluta a corpore, et ad futuram vitamtransmigrans, indigebit ducatu. Ob hoc multoties recusat anima,etregrediturinprofundum,cumdebet exire a corpore semper enim stimulatnos conscientiapeccatorum,sedpraecipuecum debemus trahi ad terribile iudicium. Tunc
BASILButhewaspermittedtodeliberateinevery thing, and to manifest his purpose, that bemight receive a sentence such as his inclinations deserved.Butwhilehespeaksinsecret,hiswords areweighedinheaven,fromwhencetheanswers come to him. For it follows, But Godsaidtohim, you fool, this night your soul shall theyrequireof you. Hear the name of folly, whichmostproperly belongs to you which not man has imposed,but GodHimself. GREG. The same night he was takenaway,who hadexpectedmanyyears,thatheindeedwhohad in gathering stores for himself looked alongtime forward,shouldnotseeeventilenextday.
CHRYS. They shall require of you, forperhaps certaindreadpowersweresenttorequireit,since if when going from city to city we want aguide, much more will the soul when released fromthe body, and passing to a future life,needdirection. On this account many times the soul rises and sinksintothedeepagain,whenitoughttodepart fromthebody.Fortheconsciousnessofoursinsis everprickingus,butmostofallwhenwearegoing tobedraggedbeforetheawfultribunal.Forwhen the whole accumulation of crimes is broughtup again,andplacedbeforetheeyes,itastoundsthe
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enim tota congeries criminum innovatur,et prae oculis posita mentem percellit:etsicut carceratisemperquidemdolorosisunt,tunc autem praecipue cum debent iudici praesentari sic et anima maxime inipso temporedepeccatocruciaturetdoletmulto autemmagiscumfueritevulsa. GregoriusMoralium:Innocteautemablata est anima quae in obscuritate cordis est emissa: in nocte ablata est quae considerationislucemhaberenoluit,utquod pati poterat praevideret. Subditautemquae autemparasti,cuiuserunt? Chrysostomus: Hic enim ea deseres,non solum nullum inde percipiens commodum, sed et sarcinam peccatorum portanssuper humeros proprios. Et quae quidem a te congesta sunt, plerumque in manus inimicorum pervenient a te vero superhis ratio requiretur. Sequitur sic est qui sibi thesaurizatetnonestinDeumdives. Beda: Hic enim stultus est, et in nocte rapiendus.ErgoquivultesseinDeumdives, non sibi thesaurizet, sed pauperibus possessadistribuat.
mind. And as prisoners are always indeed sorrowful,butparticularlyatthetimewhentheyare going to be brought before the judgesoalsothe soul at this time is greatly tormented by sinand afflicted,butmuchmoreafterithasbeenremoved.
GREG But in the night the soul was takenaway which had gone forth in the darkness ofitsheart, beingunwillingtohavethelightofconsideration,so as to foresee what it might suffer. But Headds, Then whose shall those things bewhichyouhave provided CHRYS.Forhereshallyouleavethosethings,and notonlyreapnoadvantagefromthem,butcarrya load of sins upon your own shoulders. Andthese thingswhichyouhavelaidupwillforthemostpart comeintothehandsofenemies,butoftheeshall anaccountofthemberequired.Itfollows,Soishe that lays up treasure for himself, and is not rich towardGod. BEDEForsuchaoneisafool,andwillbetaken off in the night. He then who wishes to berich towardGod,willnotlayuptreasuresforhimself,but distributehispossessionstothepoor.
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Ambrosius: Frustra enim congregat opes quisehisnescitusurum:nequeenimnostra sunt quae non possumus auferrenobiscum: solavirtuscomesestdefunctorum,solanos sequitur misericordia, quae tabernacula defunctisacquiritaeterna.
AMBROSE For in vain he amasses wealth who knows not how to use it. Neither arethesethings ours which we cannot take away with us. Virtue alone is the companion of the dead,mercyalone followsus,whichgainsforthedeadaneverlasting habitation.
Lectio6 22 [],, , . 23 . 22. And he said to his disciples, Therefore I say to you, Take nothought foryourlife,whatyoushalleat:neitherfor thebody,whatyoushallputon.23.The life is more than meat, and the bodyis morethanraiment.
Theophylactus: Paulatim dominus provehitadperfectioremdoctrinamdocuit 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
THEOPHYL. The Lord carries us onward by degrees to a more perfect teaching. ForHetaught usabovetobewareofcovetousness,andHeadded the parable of the rich man, intimating therebythat thefoolishewhodesiresmorethanisenough.Then as His discourse goes on, He forbids us tobe anxious even about necessary things, pluckingout
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gerere, avaritiae radicem evellens unde dicitideodicovobisquasidicat:postquam stultus est qui sibi maiorem vitae mensuramattribuit,etexindemagisefficitur cupidus,nolitesollicitiesseanimaevestrae quid manducetis non quia intelligibilis animacomedat,sedquianonvideturaliter animamposseconiunctammanerecorpori, nisidumnutrimur.Velquiaanimaticorporis est nutrimentum suscipere, congrue animae nutriri attribuit nam et virtus nutritivadicituranimautsicintelligatur:ne solliciti sitis nutritivae parti animae quid edatis. Potest autem etiam corpus mortuumvestiriundesubditnequecorpori vestroquidinduamini. Chrysostomus in Matthaeum: Quod autemdiciturnolitesollicitiesse,nonidem est quod nolite operari, sed noliterebus mundanis mente affigi: contingit enim aliquemoperantemnihilsollicitumesse. Cyrillus:Praeeminetautemanimacibo,et corpusvestituiundesubditanimaplusest quam esca, et corpus plusquam vestimentum quasi dicat: Deus, quiquod maius est exhibuit, quomodo non dabit quod minus est? Non ergo multum nostra
the very root of covetousness whence he says, Therefore I say to you, Take no thought. As ifHe said, Since he is a fool, who awards tohimselfa longermeasureoflife,andistherebyrenderedmore covetousbenotyoucarefulforYoursoul,whatyou shall eat, not that the intellectual soul eats, but because there seems no other way for the soul to dwellunitedtothebodyexceptbybeingnourished. Or because it is a part of the animate bodyto receivenourishment,hefitlyascribesnourishmentto thesoul.Forthesouliscalledalsoanutritivepower, as it is so understood. Be not then anxiousforthe nourishingpartofthesoul,whatyoushalleat.Buta deadbodymayalsobeclothed,thereforeheadds, Norforyourbody,whatyoushallputon.
CHRYS. Now the words, Take no thought, arenot thesameasdonowork,but,Havenotyourminds fixed on earthly things. For it so happens, thatthe manwhoisworkingtakesnothought.
CYRIL Now the soul is more excellent thanfood, andthebodythanclothing.ThereforeHeadds,The lifeismorethanmeat,&c.AsifHesaid,Godwho hasimplantedthatwhichisgreater,howwillHenot givethatwhichisless?Letnotourattentionthenbe stayed upon trifling things, nor ourunderstanding
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intentio modicis insistat, nec intellectus noster serviat ad vestitum et victum quaerendum magis autem cogitet quaecumquesalvantanimam,etsublevant adregnumcaelorum. Ambrosius: Nihil autem moralius ad faciendamfidemomniacredentibusaDeo 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 corporisvestiatur,etvigoreanimaecorpus animetur, absurdum est ut victus nobis copiam defuturam putemus, qui vivendi iugemsubstantiamconsequamur.
serve to seek for food and raiment,butratherthink on whatever saves the soul, and raises it to the kingdomofheaven.
AMBROSE Now nothing is more likelytoproduce 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 bodyin closefellowship,withoutourexertion,andthehealthgiving use of food does not fail until thelastdayof deathhasarrived.Sincethenthesoulisclothedwith the body as with a garment, and the bodyiskept alivebythevigorofthesoul,itisabsurdtosuppose thatasupplyoffoodwillbewantingtous,whoarein possessionoftheeverlastingsubstanceoflife.
Lectio7 24 , , : .25
24.Considertheravens:fortheyneither sow nor reap which neither have storehouse nor barn and God feeds them: how much more are you better thanthefowls?25.Andwhichofyouwith takingthoughtcanaddtohisstatureone cubit? 26. If you then be notabletodo
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26 ,
that thing which is least, why takeyou thoughtfortherest?
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 conservandumetDeuspascitillos.Quanto magisvosplurisestisillis? Beda: Idest, carius vos valetis: quia rationale animal, sicut homo, sublimius ordinatum est in rerum natura, quam irrationabilia,sicutsuntaves. Ambrosius: Magnum autem quod fide sequamur exemplum: nam volatilibuscaeli, quibusnullumexercitiumcultionis,nullusde
CYRIL As before in raising our minds tospiritual boldness, He assured us by the example of the birds,whicharecountedoflittleworth,saying,You areofmorevaluethanmanysparrowssonowalso fromtheinstanceofbirds,Heconveystousafirm and undoubting trust, saying, Consider theravens, for they neither sow nor reap, which neitherhave storehouse nor barn, and God feeds themhow muchmoreareyoubetterthanfowls?
BEDEThatis,youaremoreprecious,becausea rational animal like man is of a higherorderinthe nature of things than irrational things, as thebirds are. AMBROSE:Butitisagreatthingtofollowupthis exampleinfaith.Fortothebirdsoftheairwhohave nolaboroftilling,noproducefromthefruitfulnessof
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messium fecunditate proventus est, indeficientem providentia divina largitur alimoniam.Verumestigiturcausaminopiae nostrae avaritiam videri: etenimillisidcirco 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 copiaubiincertuseventus. Chrysostomus in Matthaeum: Cum autem posset dominus exemplum ab hominibus sumere qui minime terrena curaverunt,Eliamdico,MoysenetIoannem, et ceteros huiusmodi, commemoravit volatilia, sequens vetus testimonium, quod ad apem transmittit et formicam, et alia huiusmodi quibus naturales quosdam moresinseruitconditor. Theodoretus: Ideo autem omissa mentione aliorum volatilium, corvorum mentionem facit, quia pullos corvorum speciali providentia Deus nutrit: namcorvi pariunt quidem, non autem nutriunt, sed negliguntpullossuos:quibusmiromodoab aerepabulumquadamauradelatumados
crops, Divine Providence grants an unfailing sustenance. It is true then that the cause of our poverty seems to be covetousness. For theyhave forthisreasonatoilessandabundantuseoffood, becausetheythinknotofclaimingtothemselvesby anyspecialrightfruitsgivenforcommonfood.We have lost what things were common by claiming them as our own. For neither is anythingamans own, where nothing is perpetual, nor is supply certainwhentheendisuncertain.
CYRILNowwhereasourLordmighthavetakenan examplefromthemenwhohavecaredleastabout earthlythings,suchasElias,Moses,andJohn,and thelike,Hemadementionofthebirds,followingthe OldTestament,whichsendsustothebeeandthe ant, and others of the same kind, in whomthe Creatorhasimplantedcertainnaturaldispositions.
THEOPHYL.Nowthereasonthatheomitsmention oftheotherbirds,andspeaksonlyoftheravens,is, that the young of the ravens are by anespecial providence fed by God. For the ravens produce indeed,butdonotfeed,butneglecttheiryoung,to who in a marvelous manner from theairtheirfood comes, brought as it were by the wind,whichthey
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pervenit, quod hiantes suscipiunt, et sic nutriuntur. Forsan etiam et talia per synecdochendictasunt,totosignificatoper partem: unde in Matthaeo dominus remittit ad volatilia caeli, hic vero specialiter ad corvos,tamquamgulosioresetrapaciores. 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 diffusamubique. Utitur autem ad idem et tertio syllogismo, dicensquisautemvestrumcogitandopotest adicereadstaturamsuamcubitumunum? Chrysostomus: Nota quod animam quidem semel dedit Deus, et eadem perseverat sed corpus quotidie sumit incrementum. Pertransiens igitur animam quasinonrecipientemaugmentum,desolo corpore facit mentionem, dans intelligere quodnonaugeturpersolumalimentum,sed provisione divina, per hoc quod nullus nutrimentum accipiendo aliquid ad suam staturamadicerepotestundeconcluditursi ergo neque quod minimum est potestis,
receive having their mouths open, and soare nourished. Perhaps also such things werespoken by synecdoche, i.e. the whole signified by apart. HenceinMatthewourLordreferstothebirdsofthe air, but here more particularly to the ravens,as beingmoregreedyandravenousthanothers. EUSEBIUS. By the ravens also he signifies something else, for the birds which pickupseeds haveareadysourceoffood,butthosethatfeedon fleshastheravensdohavemoredifficultyingetting it.Yetbirdsofthiskindsufferfromnolackoffood, because the providence of God extends every where but he brings to the same purposealsoa third argument, saying, And which ofyoubytaking thoughtcanaddtohisstature?
CHRYS.Observe,thatwhenGodhasoncegivena soul, it abides the same, but the body istaking growth daily. Passing over then the soul asnot receiving increase, he makes mention only ofthe body,givingustounderstandthatitisnotincreased by food alone, but by the Divine Providence,from the fact that no one by receivingnourishmentcan add any thing to his stature. It is therefore concluded, If you then be not able to dothatthing whichisleast,takenothoughtfortherest.
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quiddeceterissollicitiestis? Eusebius: Quasi dicat: si nullus suacura corporeamingeniatusestsibistaturamsed nequeterminotemporisvitaepotestaliquis velbrevissimumtempushoraeexcogitando adicere, cur oportet superflue de necessariisvitaecogitare? Beda: Illi ergo tegendi corporis curam relinquite,cuiusvidetiscurafactumesseut tantaestaturaecorpushabeatis. Augustinus de quaest. Evang: Cum autem de augenda corporis statura loqueretur, dicit quod minimum est hoc, scilicetDeocorporaoperari. EUSEBIUS.Ifnoonehasbyhisownskillcontrived abodilystatureforhimself,butcannotaddeventhe shortestdelaytotheprefixedlimitofhistimeoflife, why should we be vainly anxious about the necessariesoflife?
BEDEToHimthenleavethecareofdirectingthe body,bywhoseaidyouseeittocometopassthat youhaveabodyofsuchastature. AUG. But in speaking concerning increasing the statureofthebody,Hereferstothatwhichisleast, thatis,toGod,tomakebodies.
Lectio8 27 : : , .28
27. Consider the lilies how they grow: theytoilnot,theyspinnotandyetIsay toyou,thatSolomoninallhisglorywas notarrayedlikeoneofthese.28.Ifthen Godsoclothethegrass,whichistoday inthefield,andtomorrowiscastintothe ovenhowmuchmorewillheclotheyou,
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, ,.29 , : 30 : . 31 , .
Oyouoflittlefaith?29.Andseeknotyou what you shall eat, or what youshall drink, neither be you of doubtful mind. 30.Forallthesethingsdothenationsof the world seek after: and your Father knows that you have need of these things. 31. But rather seek you the kingdom of God and all these things shallbeaddedtoyou.
Chrysostomus in Matthaeum: Sicut superiusdominusdealimentismonebat,ita et nunc monet de vestitu, dicens considerate lilia agri, quomodo crescunt: non laborant neque nent, ut scilicet sibi faciant indumenta. Sicut autem supracum dominus dixit: non seminant volatilia, non reprobavit sementem, sed superfluam curam, sic cum dixit non laborant neque nent,nonopusinteremit,sedcogitationem. Eusebius: Si quis autem mortalium vult decorari pretioso vestitu, videat oculate quod Deus etiam usque ad flores, qui ex terra oriuntur, multiplicem sui sapientiam
CHRYS. As our Lord had before giveninstruction about c food, so now also about raiment,saying, Consider the lilies of the field how theygrowthey toil not, neither do they spin, that is, to make themselves clothing. Now as above whenourLord said,thebirdssownot,Hedidnotreprovesowing, but all superfluous trouble so when He said,They toilnotneitherdotheyspin,Hedoesnotputanend towork,buttoallanxietyaboutit.
EUSEBIUS.Butifamanwishestobeadornedwith preciousraiment,lethimobservecloselyhoweven downtotheflowerswhichspringfromtheearthGod extends His manifold wisdom, adorning themwith

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propagans, ornavit hos diversis coloribus, tenuibus membranis florum, murice etauro longe meliores tincturas accommodans, adeo quod nec penes aliquem regem deliciosum, nec etiam ipsum Salomonem, qui apud antiquos tam in divitiis quamin sapientia et in deliciis celeber fuit, tam pretiosum opus fuerit inventum unde sequitur dico autem vobis, quia nec Salomoninomnigloriasuavestiebatursicut unumexistis. Chrysostomus: Non utitur hic volatilium exemplo, cygnum commemorans aut pavonem, sed lilia: vult enim utrinque declararehyperbolem,scilicetabinfirmitate rerum, quae tantum sunt sortitaedecorem, etapretiodecoris,quiconcessusestliliis unde postmodum non vocat ea lilia,sed fenum,cumsubditursiautemfenumquodin agroesthodie:necdicit:crasnonentiased subdit: et cras in clibanum mittetur:neque dicitsimpliciter:Deusvestit,seddicitDeus sic vestit, quod multam habet expressionemetsubditquantomagisvos? Quod est exprimentis pretiositatem et providentiamhumanigeneris.Denique,cum increpare deceret, utitur et hicmoderantia, non infidelitatis, sed paucitatis fidei
divers colors, so adapting to the delicate membranesoftheflowersdyesfarsuperiortogold and purple, that under no luxurious king,noteven Solomon himself, who was renowned amongthe ancients for his riches as for his wisdom and pleasures, has so exquisite a work beendevised andhenceitfollows,ButIsaytoyou,thatSolomon inallhisglorywasnotarrayedlikeoneofthese.
CHRYS.Hedoesnothereemploytheexampleof thebirds,makingmentionofaswanorapeacock, but the lilies, for he wishes to give force to the argumentonbothsides,thatistosay,bothfromthe meanness of the things which have obtainedsuch honor, and from the excellence of the honor conferred upon them and hence a little afterHe doesnotcallthemlilies,butgrass,asitisadded,If then God so clothe the grass, which todayis,He says not, which tomorrow is not, but tomorrow is cast into the oven nor does He say simply,God clothe,butHesays,Godsoclothe,whichhasmuch meaning, and adds, how much more you, which expresses His estimation and care of the human race. Lastly, when it behoves Him to findfault,He deals here also with mildness, reproving themnot forunbelief,butforlittlenessoffaith,adding,Oyou
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arguens, cum subdit pusillae fidei ut per hoc magis excitet nos ad dictorum persuasionemutnonsolumnoncogitemus de vestibus, sed nec affectemus vestimentorumdecorem. Cyrillus: Sufficit enim prudentibus solius causa necessitatis aptum haberevestitum, modestiam non excedentem, et ciborum quodsatisest.Sufficiuntetiamsanctisquae sunt in Christo spirituales deliciae, et subsequensgloria. Ambrosius: Non otiosum autem videtur quodflosvelhominiconfertur,velcerteplus pene quam hominibus in Salomone praefertur: ut prae claritate coloris Angelorum caelestium gloriam putemus expressam,quiveremundiistiusfloressunt, quod eorum claritatibus mundus ornatur,et bonumodoremsanctificationisaspirant:qui nulla sollicitudine praepediti, nullo usu laboris exerciti, divinae in se liberalitatis gratiam, et caelestis servant donanaturae. Unde bene et hic vestitus gloria sua Salomon,etalibicoopertusostenditur,quod infirmitatemcorporeaenaturae,velutvirtute quadam mentis adopertam, operumgloria vestiebat. Angeli vero, quorum natura
oflittlefaith,thatHemaysothemorerouseusupto believeinHiswords,thatweshouldnotonlytakeno thought about our apparel, but not even admire eleganceindress.
CYRILForitissufficienttotheprudentforthesake of necessity only, to have a suitable garment,and moderate food, not exceeding what is enough.To thesaintsitissufficienteventohavethosespiritual delights which are in Christ, and the glorythat comesafter. AMBROSENordoesitseemoflightmoment,that afloweriseithercomparedtoman,orevenalmost morethantomanispreferredtoSolomon,tomake us conceive the glory expressed, from the brightness of the color to be that of theheavenly angelswhoaretrulytheflowersoftheotherworld, sincebytheirbrightnesstheworldisadorned,and they breathe forth the pure odor of sanctification, whoshackledbynocares,employedinnotoilsome task,cherishthegraceoftheDivinebountytowards them, and the gifts of their heavenly nature. Therefore well also is Solomon here described to beclothedinhisownglory,andinanotherplaceto beveiled,becausethefrailtyofhisbodilynaturehe clothedasitwerebythepowersofhismindtothe glory of his works. But the Angels, whosediviner
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divinior expers manet iniuriae corporalis, recte licet maximo viro praeferuntur. Nec tamen in nobis misericordiam Dei desperare debemus, quibus per resurrectionis gratiam dominus similem Angelorumspeciempollicetur. Cyrillus: Absonum autem erat discipulos debentes normam et exemplar conversationishonestaealiistradere,inea incidere a quibus discedendum esse oportebat eos consulere. Et ideodominus subdit et vos nolite quaerere quid manducetis, aut quid bibatis. In hocetiam dominus consuluit non modicum studio sacrarum praedicationum, monens discipulossollicitudinemhumanamabicere. Beda: Notandum tamen est, quod nonait: nolite quaerere, aut solliciti esse de cibo, aut potu, aut indumento sed quid manducetis aut bibatis: ubi mihi videntur argui qui, spreto victu vel vestitucommuni, lautiora sibi vel austeriora prae his cum quibusvitamducunt,alimentavelindumenta requirunt. Gregorius Nyssenus: Sed dicetur: aliqui
nature remains free from bodily injury, arerightly preferred, although he be the greatest man. We shouldnothoweverdespairofGodsmercytous,to whombythegraceofHisresurrectionHepromises thelikenessofangels.
CYRIL Now it were strange forthedisciples,who oughttosetbeforeotherstheruleandpatternoflife, to fall into those things, which it was theirdutyto advise men to renounce and therefore ourLord adds, And seek not what you shalleat,&c.Herein alsoourLordstronglyrecommendsthestudyofholy preaching, bidding His disciples to cast away all humancares.
BEDEItmusthoweverbeobserved,thatHesays not, Do not seek or take thought about meat, or drink,orraiment,butwhatyoushalleatordrink,in which He seems to me to reprove thosewho, despising the common food and clothing,seekfor themselves either more delicate or coarser food andclothingthantheirswithwhomtheylive.
GREGNYSS. Some have obtained dominionand

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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,elevemuradaltioremaffectum sicut in pueris videmus, qui mox nati maternis adhaerent uberibus si vero pubueritparvulus,spernitmammas,quaerit autem monile, aut aliquid talium, quibus oculus delectatur postquam autem mens cum corpore creverit, cedens cunctis puerilibus desideriis, quaerit a parentibus quaeconveniuntvitaeperfectae. 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 acsise vulneratus aliquis iactet, quia habeatmulta emplastraindomo,cumillibonumessetut vulnera non haberet, et ne uno quidem indigeretemplastro.
honorsandrichesbyprayingforthem,howthendo you forbid us to seek such things in prayer?And indeed that all these things belong to theDivine counselisplaintoeveryone,yetaretheyconferred byGoduponthosethatseekthem,inorderthatby learning that God listens to our lowerpetitions,we mayberaisedtothedesireofhigherthings,justas we see in children, who as soon as theyareborn cling to their mothers breasts, but whenthechild grows up it despises the milk, and seeks aftera necklace or some such thing with whichtheeyeis delightedandagainwhenthemindhasadvanced togetherwiththebody,givingupallchildishdesires, he seeks from his parents those things which are adaptedtoaperfectlife.
AUG.Nowhavingforbiddenallthoughtaboutfood, he next goes on to warn men not tobepuffedup, saying,Neitherbeyouliftedup,formanfirstseeks these things to satisfy his wants, but whenheis filled, he begins to be puffed up concerningthem. Thisisjustasifawoundedmanshouldboastthat hehadmanyplastersinhishouse,whereasitwere wellforhimthathehadnowounds,andneedednot evenoneplaster.
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Theophylactus:Velelevationemnihilaliud vocat quam vagum mentis motum, alias aliudmeditantis,etexhocsalientisadaliud, etsublimiacogitantis. Basilius: Et ut intelligas huiusmodi elevationem, memento vanitatis propriae iuventutissiquandomanenssoluscogitasti de vita et promotionibus, discurrens a principatu in principatum, amplexus es divitias, aedificasti palatia, amicis bene fecisti, ultus es inimicos. Est autem peccatumtalisabstractio:intentaenimcirca superfluadelectatioaveritateseducitunde convenienter subdit haec enim omnia gentes mundi quaerunt, scilicetvoluptatem, divitiasethuiusmodi. Gregorius Nyssenus: Adhibere enim sollicitudinem rebus apparentibusproprium esteorumquinullamsupponuntspemfuturi saeculi,nequemetumiudicii. Basilius: Sed de necessariis vitaesubdit pater autem vester scit quoniam his indigetis. Chrysostomus in Matthaeum: Non dixit:
THEOPHYL. Or by being lifted up he means nothing else but an unsteady motion of themind, meditatingfirstonething,thenanother,andjumping fromthistothat,andimaginingloftythings. BASILAndthatyoumayunderstandanelationof thiskind,rememberthevanityofyourownyouthif atanytimewhilebyyourselfyouhavethoughtabout lifeandpromotions,passingrapidlyfromonedignity toanother,havegraspedriches,havebuiltpalaces, benefited friends, been revenged upon enemies. Nowsuchabstractionissin,fortohaveourdelights fixeduponuselessthings,leadsawayfromthetruth. Hence He goes on to add, For allthesethingsdo thenationsoftheworldseekafter,&c.
GREGNYSS.Fortobecarefulaboutvisiblethings isthepartofthosewhopossessnohopeofafuture life,nofearofjudgmenttocome.
BASIL, But with respect to thenecessariesoflife, Headds,AndyourFatherknowsthatyouhaveneed ofthesethings. CHRYS. He said not God, but your Father, to
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Deus, sed pater, ut ipsos ad maiorem promoveret fiduciam: quis enim est pater quipatiaturnecessariafiliisnonministrare? Sedetaliudadicit.Nonenimpoterisdicere, quod pater quidem est, ignorat tamenhis nosindigerenamquinaturamcreavit,eius indigentiamnovit. Ambrosius: Ostendit autem consequenter nec ad praesens, nec in reliquumfidelibus gratiam defuturam, si modo qui divina desiderant,terrenanonquaerant.Indecorum quippe est homines curare de cibo, qui militantproregno.Novitrexquemadmodum familiamsuampascat,alatetvestiatunde sequitur verumtamen quaerite primum regnumDeiethaecomniaadicienturvobis. Chrysostomus: Non modo regnum, sed etiam opes Christus pollicetur cum eo.Si enim nos a curis eos eripimus qui praetermittentessua,nostrorumdiligentiam habent,multomagisDeus. Beda: Indicat enim aliud esse quod principaliter datur, aliud quodsuperadditur: quia nobis in intentione aeternitas, inusu verotemporalitasessedebet.
incite them to greater confidence. For who is a father,andwouldnotallowthewantofhischildrento be supplied? But He adds another thing alsofor you could not say that He is indeed a father,yet knowsnotthatweareinneedofthesethings.For Hewhohascreatedournature,knowsitswants.
AMBROSEButHegoesontoshow,thatneitherat thepresenttime,norhereafter,willgracebelacking tothefaithful,ifonlytheywhodesireheavenlythings seeknotearthlyforitisunworthyformentocarefor meats, who fight for a kingdom. The kingknows wherewithal he shall support and clothe his own family. Therefore it follows, Bu seek you firstthe kingdomofGod,andallthesethingsshallbeadded toyou. CHRYS.NowChristpromisesnotonlyakingdom, but also riches with it for if we rescuefromcares thosewhoneglectingtheirownconcernsarediligent aboutours,muchmorewillGod.
BEDE For He declares that there is onething which is primarily given, another which is superaddedthatweoughttomakeeternityouraim, thepresentlifeourbusiness.
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Lectio9 32 , , .33 : , , : 34 , . 32. Fear not, little flock foritisyour Fathers good pleasure to give you the kingdom. 33. Sell that youhave, and give alms provide yourselves bagswhichwaxnotold,atreasurein the heavens that fails not, whereno thief approaches, neither moth corrupts.34.Forwhereyourtreasure is,therewillyourheartbealso.
Glossa: Postquam dominus temporalium curam a cordibus discipulorum removit, hic excluditabeistimorem,exquosuperfluacura procedit,dicensnolitetimere,pusillusgrex. Theophylactus: Pusillum gregem dominus vocatvolentesdiscipuloseiusfieri:velquiain hoc saeculo sancti parvi videntur causa voluntariae paupertatis, vel quia superantura multitudine Angelorum, qui incomparabiliter
GLOSS. Our Lord having removed the careof temporalthingsfromtheheartsofHisdisciples, now banishes fear from them, from which superfluouscaresproceed,saying,Fearnot,&c. THEOPHYL.Buthelittleflock,ourLordsignifies thosewhoarewillingtobecomeHisdisciples,or because in this world the Saints seem little because of their voluntary poverty, or because theyareoutnumberedbythemultitudeofAngels,
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praecelluntquaenostrasunt.
who incomparably exceed all that wecanboast of. ThenamelittleourLordgivestothecompanyof theelect,eitherfromcomparisonwiththegreater number of the reprobate, or rather becauseof theirdevouthumility. CYRILButwhytheyoughtnottofear,Heshows, adding,foritisyourFathersgoodpleasureasif Hesays,HowshallHewhogivessuchprecious things be wearied in showing mercy towards you?ForalthoughHisFlockislittlebothinnature andnumberandrenown,yetthegoodnessofthe Fatherhasgrantedeventothislittleflockthelot of heavenly spirits, that is, the kingdom of heaven. Therefore that you may possess the kingdomofheaven,despisethisworldswealth. Henceitisadded,Sellthatyouhave,&c.
Beda: Pusillum etiam dominus gregem electorum nominat, vel ad comparationem maioris numeri reproborum, vel potius ob humilitatisdevotionem. Cyrillus: Quare autem timere non debent, ostendit subdens quia complacuit patrivestro dare vobis regnum, quasi dicat: eum quitam pretiosa largitur, qualiter pigebit erga vos clementiamexercere?Quamvisenimhicgrex parvus sit et natura, et numero, etgloria, bonitas tamen patris concessit et huicpusillo gregi caelestium spirituum sortem, scilicet regnumcaelorum.Ergoutpossideatisregnum caelorum, opes terrenas contemnite unde subditur vendite quae possidetis et date eleemosynam. Beda: Quasi dicat: nolite timere ne propter regnumDeimilitantibushuiusvitaenecessaria desint quin etiam possessa propter eleemosynam vendite: quod tunc digne fit, quando quis semel pro domino suoomnibus spretis, nihilominus post hoc labore manuum operatur, unde et victum transigere, et
BEDE As if He says, Fear not lest they who warfare for the kingdom of God, should bein want of the necessaries of this life.Butsellthat you have for alms sake, which then isdone worthily,whenamanhavingonceforhisLords sake forsaken all that he has, nevertheless afterwardslaborswithhishandsthathemaybe
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eleemosynamdarequeat. ChrysostomusinMatthaeum:Nonestenim peccatum quod eleemosyna nequeatabolere antidotum est cuilibet conveniens vulneri: sed eteleemosynanonsoluminpecuniisfit,sedet in rebus, dum aliquis alium protegit, dum medicusmedetur,dumsapiensconsulit. Gregorius Nazianzenus: Vereor autem ne putespietatistibinecessitatemnonesse,sed arbitrium.Opinabaretipsehocsedterrentme hoediadsinistramstatuti,nonquiarapuerunt, sed quia Christum in egentibus non placaverunt. Chrysostomus: Nam sine eleemosyna impossibile est regnum videre. Sicut enim fons, si aquas in se continuerit, vitiatursicet divites,cumomniapenesseteneant. Basilius: Sed quaeret aliquis: quid considerantem oportet vendere quae possidentur?Numquidtamquameisnaturaliter noxiis, vel propter tentationem accidentem animabusabeis?Adhocdicendumest,primo quidemquodsingulumeorumquaesunt,siper seipsum malum existeret, non essetcreatura
ablebothtogainhisliving,andgivealms. CHRYS. For there is no sin whichalmsgiving doesnotavailtoblotout.Itisasalveadaptedto every wound. But almsgiving has to donotonly withmoney,butwithallmattersalsowhereinman succors man, as when the physicianheals,and thewisemangivescounsel. GREG NAZ. Now I fear lest you should think deeds of mercy to be not necessarytoyou,but voluntary. I also thought so, but was alarmedat the goats placed on the left hand, notbecause theyrobbed,butdidnotministertoChristamong thepoor. CHRYS.Forwithoutalmsitisimpossibletosee the kingdom. For as a fountain if it keepsits waters within itself grows foul, so alsorichmen whentheyretaineverythingintheirpossession. BASIL But some one will ask, upon what groundsoughtwetosellthatwhichwehave?Isit thatthesethingsarebynaturehurtful,orbecause of the temptation to our souls? To thiswemust answer,first,thateverythingexistingintheworld if it were in itself evil, would be nocreationof God,foreverycreationofGodisgood.Andnext,
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Dei omnis enim creatura Dei bona: consequenter autem, quia mandatum dominicumnondocuitabiceretamquammala quae possidentur, sed dispensare, dicenset dateeleemosynam. Cyrillus: Molestum autem forte est hoc mandatum divitibus sanam tamen mentem habentibus non est inutile: thesaurizantenim sibi regnum caeleste unde sequitur facite vobissacculosquinonveterascunt. 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 Angeliministrabant,loculoshabuisselegatur,a fidelibus oblata conservans sed ne Deo propter ista serviatur, et ob inopiae timorem iustitiadeseratur.
thatourLordscommandteachesusnottocast awayasevilwhatwepossess,buttodistribute, saying,andgivealms.
CYRIL Now perhaps this commandisirksome totherich,yettothosewhoareofasoundmind, it is not unprofitable, for their treasure isthe kingdomofheaven.Henceitfollows,Providefor yourselvesbagswhichwaxnotold,&c. BEDE That is, by doing alms, the rewardof which abides for ever which must notbetaken as a command that no money be kept by the saintseitherfortheirown,ortheuseofthepoor, sincewereadthatourLordHimself,towhomthe angels ministered, had a bag in which he kept the offerings of the faithful but that Godshould not be obeyed for the sake of suchthings,and righteousness be not forsaken from fear of poverty. GREGNYSS.ButHebidsuslayupourvisible and earthly treasures where the power of corruptiondoesnotreach,andhenceHeadds,a treasurethatfailsnot,&c.
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Gregorius Nyssenus: Praecipit autem sensibilesetterrenasopessursumconcedere, quo virtus corruptiva non attingit undesubdit thesaurum non deficientem in caelis, quo fur nonappropiat,nequetineacorrumpit.
Theophylactus: Quasi dicat: hic tinea demolitur, non autem in caelis. Deindequia tineaquaedamnondemolitur,addiditdefure: aurumenimnondemoliturtinea,sedfurtollit.
THEOPHYL. As if He said, Here themoth corrupts, but there is no corruption inheaven. Then because there are some things whichthe moth does not corrupt, He goes ontospeakof thethief,Forgoldthemothcorruptsnot,butthe thieftakesanaway. BEDE Whether then should it be simply understood,thatmoneykeptfails,butgivenaway toourneighborbearseverlastingfruitinheaven or,thatthetreasureofgoodworks,ifitbestored up for the sake of earthly advantage, issoon corruptedandperishesbutifitbelaidupsolely from heavenly motives, neither outwardly bythe favor of men, as by the thief whichstealsfrom without,norinwardlybyvainglory,asbythemoth whichdevourswithin,canitbedefiled. GLOSS. Or, the thieves are heretics and evil spirits, who are bent upon depriving us of spiritualthings.Themothwhichsecretlyfretsthe garmentsisenvy,whichmarsgooddesires,and burststhebondsofcharity. THEOPHYL. Moreover, because all thingsare not taken away by theft, He adds a more excellent reason, and one which admits ofno objection whatever, saying, For where your
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Beda: Sive igitur hocsimpliciteraccipiendum est,quodpecuniaservatadeficiat,dataautem proximo, perennem fructum conferat incaelis: seuitaquodthesaurusbonioperissicommodi terrestris occasione condatur, facilecorruptus intereat: at si caelesti solum intentione congeratur,nonexteriushominumfavore,quasi a fure qui deforis rapit, non intus inanigloria, quasi a tinea quae interius scindit, valet maculari. Glossa:Velfuressunthaeretici,etDaemones, qui ad hoc intenti sunt ut spiritualibusnos spolient. Tinea, quae vestes latenter rodit, invidia est, quae studium bonum lacerat,et compactionemunitatisdissipat. Theophylactus: Porro, quia non omniafurto tolluntur, addit potiorem rationem et nullam prorsuspatienteminstantiam,dicensubienim thesaurus vester est, ibi et cor vestrumerit:
quasi dicat: esto quod nec tinea demoliatur, nec fur tollat hoc ipsum quod est haberecor affixum thesauro sepulto, et divinum opus, scilicetanimam,terraeimmergere,quantoest dignumsupplicio?
treasureis,therewillyourheartsbealsoasifHe says, Suppose that neither moth corruptsnor thief takes away, yet this very thing,namely,to havetheheartfixedinaburiedtreasure,andto sink to the earth a divine work, thatis,thesoul, howgreatapunishmentitdeserves. EUSEBIUS.Foreverymannaturallydwellsupon thatwhichistheobjectofhisdesire,andthither he directs all his thoughts, where hesupposes hiswholeinteresttorest.Ifanyonethenhashis whole mind and affections, which he callsthe heart,setonthingsofthispresentlife,helivesin earthly things. But if he has given his mind to heavenlythings,therewillhismindbesothathe seems with his body only to live withmen,but with his mind to have already reached the heavenlymansion. BEDENowthismustnotonlybefeltconcerning love of money, but all the passions.Luxurious feasts are treasures also the sports of thegay andthedesiresofthelover.
Eusebius: Nam quilibet homo naturaliter dependet ab eo erga quod studet illuctotum animum applicat ubi totum commodum possidere putavit. Unde si quis in rebus praesentis vitae habeat totam mentem et intentionem, quam cor nominavit, interrenis versatur: si vero mentem applicaverit ad caelestia,ibimentemhabebit,utvideatursolo corporecumhominibusconversari,animovero iamsitaggressusmansionescaelestes.
Beda:Hocautemnonsolumdepecunia,sed de cunctis passionibus sentiendum est: luxuriosi epulae sunt thesauri, lasciviludicra, amatorislibido.
Lectio10 35
35.Letyourloinsbegirdedabout,and
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, 36 , . 37 , : .38 , . 39 , . 40 , .
your lights burning 36. And you yourselves like to men that wait for their lord, when he will returnfromthe wedding that when he comes and knocks, they may open to him immediately. 37. Blessed are those servants, whom the lord when he comes shall find watching: verilyIsay to you, that he shall gird himself,and make them to sit down to meat,and will come forth and serve them. 38. And if he shall come in the second watch, or in the third watch, andfind them so, blessed are those servants. 39.Andthisknow,thatifthegoodman ofthehousehadknownwhathourthe thief would come, he would have watched, and not have suffered his house to be broken through. 40.Be youthereforereadyalso:fortheSonof mancomesatanhourwhenyouthink not.
Theophylactus:Postquamsuumdiscipulum modestum statuit dominus, spolians eum qualibetvitaecuraetelevatione,iamnuncad

THEOPHYL.OurLordhavingtaughtHisdisciples moderation,takingfromthemallcareandconceit ofthislife,nowleadsthemontoserveandobey,

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ministranduminducit,dicenssintlumbivestri praecincti, idest semper proclives ad exequenda opera domini vestri etlucernae ardentes,idest,nonducatisvitamintenebris, sed adsit vobis lux rationis,ostendensvobis agendaetfugienda:estenimhicmundusnox. Cincti vero lumbos sunt qui practicam exequuntur nam talis est ministrantium habitus, quibus oportet adesse et lucernas ardentes, idest discretionis donum: utvaleat dignoscerepracticusnonsolumquidoporteat 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 studeamusexercerevirtutes,utduaslucernas habeamus ardentes, scilicet conceptum mentis iugiter in anima emicantem, quonos illustramur, et doctrinam, qua ceteros illuminamus. Maximus: Vel lucernas accensas docet habereperorationemetcontemplationem,et spiritualemdilectionem. Cyrillus:Velsubcingisignificatagilitatemet promptitudinem ad sustinenda mala intuitu
saying, Let your loins be girded, that is,always readytodotheworkofyourLord,andyourlamps burning,thatis,donotleadalifeindarkness,but havewithyouthelightofreason,showingyouwhat todoandwhattoavoid.Forthisworldisthenight, but they have their loins girded, who follow a practicaloractivelife.Forsuchistheconditionof servants who must have with them alsolamps burning that is, the gift of discernment, thatthe active man may be able to distinguish notonly what he ought to do, but in what way otherwise menrushdowntheprecipiceofpride.Butwemust observe,thatHefirstordersourloinstobegirded, secondly,ourlampstobeburning.Forfirstindeed comes action, then reflection, which is an enlightening of the mind. Let us then striveto exercisethevirtues,thatwemayhavetwolamps burning, that is, the conception of themindever shiningforthinthesoul,bywhichweareourselves enlightened, and learning, whereby we enlighten others.
MAXIM. Or, he teaches us to keep our lamps burning,byprayerandcontemplationandspiritual love. CYRIL Or, to be girded, signifies activityand readiness to undergo evils from regardtoDivine
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divini amoris lucernae autem accensio significat,utnonpatiamuraliquosintenebris ignorantiaevivere. Gregorius in Evang: Vel aliter. Lumbos praecingimus cum carnis luxuriam per continentiamcoarctamus:virisenimluxuriain 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 ardentesquasinmanibustenemuscumper bona opera, proximis nostris lucisexempla monstramus. Augustinusdequaest.Evang:Veldocetet lumbos praecingere propter continentiamab amore rerum saecularium, et lucernas ardentes habere, ut hoc ipsum vero fine et rectaintentionefiat. Gregorius: Sed si utrumque horum agitur, restatutquisquisilleest,totamspemsuamin redemptoris sui adventu constituat unde subditur et vos similes hominibus expectantibus dominum suum quando revertatur a nuptiis. Ad nuptias quippe
love.Buttheburningofthelampsignifiesthatwe should not suffer any to live in the darknessof ignorance. GREG. Or else, we gird our loins when by continencewecontrolthelustsoftheflesh.Forthe lustofmenisintheirloins,andofwomenintheir womb by the name of loins, therefore, fromthe principalsex,lustissignified.Butbecauseitisa smallthingnottodoevil,unlessalsomenstriveto laboringoodworks,itisadded,Andyourlamps burninginyourhandsforweholdburninglampsin our hands, when by good works we showforth brightexamplestoourneighbors.
AUG.Or,Heteachesusalsotogirdourloinsfor thesakeofkeepingourselvesfromtheloveofthe thingsofthisworld,andtohaveourlampsburning, that this thing may be done with a true end and rightintention. GREG.Butifamanhasbothofthese,whosoever hebe,nothingremainsforhimbutthatheshould placehiswholeexpectationonthecomingofthe Redeemer.Thereforeitisadded,Andbeyoulike tomenthatwaitfortheirLord,whenhewillreturn from the wedding, &c. For our Lord wenttothe
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dominus abiit, quia ascendens in caelum supernamsibimultitudinemAngelorumnovus homocopulavit. Theophylactus: Quotidie etiam in caelis desponsatsanctorumanimas,quaseiPaulus velaliussimilisoffertvirginemcastam.Redit autem a nuptiis celebratis in caelis,forsan quidemuniversaliterinconsummationetotius mundi, quando veniet de caelo in gloria patris forsan etiam singulis horis astans inopinate particulari uniuscuiusque consummationi. Cyrillus: Considera etiam, quod a nuptiis quasi a solemnitate venit, in qua semper existitdivinitas:nihilenimpotestincorruptibili naturaeinferretristitiam. Gregorius Nyssenus: Vel aliter. Consummatis nuptiis, et desponsata sibi Ecclesia, et admissa ea in thalamum secretorum, praestolabantur Angeli reditum regis ad naturalem beatitudinem quibus similemfieridecetnostramvitamutsicutilli sine malitia conversantes parati fuerint dominicum regressum recipere sic etnos vigilantes ad obedientiam promptos nos
wedding when ascending up into heaven asthe Bridegroom He joined to Himself the heavenly multitudeofangels. THEOPHYL. Daily also in the heavens He betroths the souls of the Saints, whom Paulor another offers to Him, as a chastevirgin.ButHe returns from the celebration of the heavenly marriage, perhaps to all at the end of thewhole world, when He shall come from heaven inthe glory of the Father perhaps also every hour standing suddenly present at the death of each individual. CYRIL Now consider that He comes from the wedding as from a festival, which God isever keeping for nothing can cause sadness tothe IncorruptibleNature. GREG NYSS. Or else, when the weddingwas celebratedandtheChurchreceivedintothesecret bridal chamber, in the angels wereexpectingthe returnoftheKingtoHisownnaturalblessedness. And after their example we order ourlife,thatas they living together without evil, are preparedto welcome their Lords return, so wealso,keeping watchatthedoor,shouldmakeourselvesreadyto obeyHimwhenHecomesknockingforitfollows,
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faciamus cum advenerit pulsans sequitur enim ut cum venerit et pulsaverit,confestim aperiantilli. Gregorius in Evang: Venit quippe cum ad iudicium properat pulsat vero cum iamper aegritudinismolestiamessemortemvicinam designat. Cui confestim aperimus, si hunc cum amore suscipimus. Aperire enimiudici pulsantinonvult,quiexiredecorporetrepidat, et eum quem contempsisse se meminit, videre iudicem formidat: qui autem desua spe et operatione securus est, pulsanti confestim aperit: quia cum tempus propinquae mortis agnoverit, de gloria retributionis hilarescit unde subditur beati serviilli,quoscumveneritdominus,invenerit vigilantes. Vigilat qui ad aspectum veri luminis mentis oculos apertos tenet qui servatoperandoquodcreditquiasetorporis etnegligentiaetenebrasrepellit.
thatwhenhecomesandknocks,theymayopento himimmediately.
GREG. For He comes when He hastens to judgment,butHeknocks,whenalreadybythepain of sickness He denotes that death is athandto whomweimmediatelyopenifwereceiveHimwith love.Forhewhotremblestodepartfromthebody, has no wish to open to the Judgeknocking,and dreadstoseethatJudgewhomheremembersto have despised. But he who rests secure concerning his hope and works, immediately openstoHimthatknocksforwhenheisawareof the time of death drawing near, hegrowsjoyful, becauseofthegloryofhisrewardandhenceitis added, Blessed are the servants whom theLord when he comes shall find watching.Hewatches whokeepstheeyesofhismindopentobeholdthe truelightwhobyhisworksmaintainsthatwhichhe beholds,whodrivesfromhimselfthedarknessof slothandcarelessness. GREGNYSS.Forthesakethenofkeepingwatch, our Lord advised above that our loins shouldbe girded, and our lamps burning, for lightwhen placed before the eyes drives away sleep. The loinsalsowhentiedwithagirdle,makethebody incapable of sleep. For he who isgirtaboutwith
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Gregorius Nyssenus: Propter hanc igitur vigiliamobservandamsupradominusmonuit, utsintlumbipraecincti,etlucernaeardentes: lumen enim oppositum oculis pellit somnolentiam oculorum, lumbi etiamcingulo perstrictiredduntcorpusinsusceptibilesomni
nam qui praecinctus est castitate, et pura conscientiaillustratus,perseveratinsomnis. Cyrillus: Cum igitur dominus venienssuos insomnes invenerit, et praecinctos, cor illuminatum habentes, tunc eos promulgabit beatossequiturenimamendicovobis,quia praecinget se: ex quo percipimus quod similianobisretribuet,dumcumsuccinctisse praecinget. Origenes:Eritenimpraecinctusiustitiacirca lumbossuos,secundumIsaiam. Gregorius:Perquampraecingitse,idestad retributionemsepraeparat. 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 velaridicuntur propter excellentiam divini splendoris. Sequitur et faciet illos discumbere, idest omnino requiescere: sicut enim discumbens totum corpus facit quiescere, sic in futuro adventusanctitotaliterrequiescent.Hicenim non habuerunt requiem corporis, illic vero
chastity, and illuminated by a pure conscience, continueswakeful. CYRIL When then our Lord coming shallfindus awakeandgirded,havingourheartsenlightened, He will then pronounce us blessed, for itfollows, VerilyIsaytoyou,thatheshallgirdhimself,from whichweperceivethatHewillrecompenseusin like manner, seeing that He willgirdHimselfwith thosethataregirded. ORIGEN For He will be girded about Hisloins withrighteousness. GREG. By which He girds Himself, that is, preparesforjudgment. THEOPHYL. Or, He will gird Himself, in thatHe imparts not the whole fullness of blessings,but confinesitwithinacertainmeasure.Forwhocan comprehendGodhowgreatHeis?Thereforeare the Seraphims said to veil their countenance, because of the excellence of the Divine brightness. It follows, and will make them tosit downforasamansittingdowncauseshiswhole bodytorest,sointhefuturecomingtheSaintswill havecompleterestforheretheyhavenotrestfor the body, but there together with their soulstheir
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simul cum animabus spiritualia corpora incorruptionem sortita, plena gaudebunt quiete. Cyrillus:Facietigiturillosdiscumbere,quasi fessos refocillans, apponens spirituales delicias, et statuens dapsilem donorum suorummensam. Dionysius ad Titum: Discubitum enim opinamurquietemamultislaboribus,etvitam sine laesione, et conversationem divinam in lumine et regione viventium universosancto affectuadimpletametcopiosamdonationem omnium donorum, secundum quam laetitia adimplentur hoc est enim quod Iesus faciet eosrecumbere,danseisperpetuamquietem, etdistribuenseisbonorummultitudinemunde sequiturettransiensministrabitillis. Theophylactus: Quasi vicem aequalemeis reddens, ut sicut ipsi ministraverunt ei,itaet ipseeisministret. GregoriusinEvang:Transiensverodictum est cum de iudicio ad regnum redit. Vel dominus nobis post iudicium transit, quiab humanitatis forma in divinitatis suae
spiritualbodiespartakingofimmortalitywillrejoice inperfectrest.
CYRIL He will then make them to sitdownasa refreshment to the weary, setting before them spiritual enjoyments, and ordering a sumptuous tableofHisgifts. DIONYSIUSAR.Thesittingdownistakentobe the repose from many labors, a life without annoyance, the divine conversation of thosethat dwell in the region of light enriched withallholy affections, and an abundant pouring forth ofall gifts, whereby they are filled with joy. For the reasonwhyJesusmakesthemtositdown,isthat Hemightgivethemperpetualrest,anddistribute to them blessings without number. Thereforeit follows,Andwillpassoverandservethem. THEOPHYL. That is, Give back to them, asit were,anequalreturn,thatastheyservedHim,so alsoHewillservethem. GREG. But He is said to bepassingover,when He returns from the judgment toHiskingdom.Or the Lord passes to us after the judgment, and raises us from the form of His humanity to a
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contemplationemnoselevat. Cyrillus: Novit autem dominus lubricum fragilitatis humanae ad peccandum sed quoniambonusest,desperarenonsinit,sed magismiseretur,etdatnobispoenitentiamin salutis antidotum et ideo subdit etsivenerit insecundavigilia,etsiintertiavigiliavenerit, et ita invenerit, beati sunt servi illi.Dividunt enim excubantes in moeniis civitatum, et hostiumservantesaggressus,noctemintres autquatuorvigilias. Gregorius: Prima ergo vigilia primaevum tempus est vitae nostrae, idest pueritia secunda, adolescentia vel iuventus tertia autemsenectusaccipitur.Quiergovigilarein prima vigilia noluit, custodiat in secunda:et quiinsecundanoluit,tertiaevigiliaeremedia nonamittat:utquiconvertiinpueritianeglexit, saltem in tempore iuventutis velinsenectute resipiscat. Cyrillus: De prima tamen vigiliamentionem nonfacit,quiapueritianonpunituraDeo,sed veniammeretur.Secundaveroettertiaaetas, debet obedientiam Deo, et vitamhonestam ducereadvoluntatemipsius.
contemplationofHisdivinity. CYRIL Our Lord knew the pronenessofhuman infirmity to sin, but because He is merciful,He does not allow us to despair, but rather has compassion,andgivesusrepentanceasasaving remedy. And therefore He adds, And if heshall comeinthesecondwatch,&c.Fortheywhokeep watchonthewallsofcities,orobservetheattacks of the enemy, divide the night into three orfour watches.
GREG.Thefirstwatchthenistheearliesttimeof our life, that is, childhood, the second youth and manhood,butthethirdrepresentsoldage.Hethen whoisunwillingtowatchinthefirst,lethimkeep even the second. And he who is unwilling in the second,lethimnotlosetheremediesofthethird watch, that he who has neglected conversionin childhood,mayatleastinthetimeofyouthorold agerecoverhimself. CYRILOfthefirstwatch,however,hemakesno mention,forchildhoodisnotpunishedbyGod,but obtainspardonbutthesecondandthirdageowe obedience to God, and the leading of anhonest lifeaccordingtoHiswill.
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Graecus: Vel ad primam vigiliampertinent 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 unicuiquequoddignumest. Theophylactus:Velquiavigiliaesunthorae noctis provocantes soporem hominibus, intelligas etiam in vita nostraessequasdam horas quae faciunt nos beatos, siinsomnes repertifuerimus.Rapuittibialiquisfacultates, defuncti sunt tibi filii, accusatus es:sedsiin his temporibus non feceris contra Dei mandata quidquam, vigilantem te invenietin secunda et tertia vigilia, idest intempore malo perniciosum somnum animabus lentis inferente. Gregorius: Ad excutiendam vero nostrae mentisdesidiam,etiamexterioradamnaper similitudinem ad medium deducuntur nam subditurhocautemscitote:quoniamsisciret paterfamilias qua hora fur veniret, vigilaret utique,etnonsineretperfodidomumsuam.
GREEK EX. Or, to the first watch belongthose wholivemorecarefully,ashavinggainedthefirst step, but to the second, those who keepthe measure of a moderate conversation, but tothe third, those who are below these. And thesame mustbesupposedofthefourth,andifitshouldso happen also of the fifth. For there aredifferent measuresoflife,andagoodrewardermetesout toeverymanaccordingtohisdeserts. THEOPHYL.Orsincethewatchesarethehours of the night which lull men to sleep, youmust understand that there are also in ourlifecertain hours which make us happy if we are found awake.Doesanyoneseizeyourgoods?Areyour children dead? Are you accused? But ifatthese times you have done nothing against the commandmentsofGod,Hewillfindyouwatching in the second and third watch, that is, attheevil time,whichbringsdestructivesleeptoidlesouls.
GREG. But to shake off the sloth of ourminds, even our external losses are by a similitudeset beforeus.Foritisadded,Andthisknow,thatifthe goodman of the house had known what hourthe thiefwouldcome.
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Theophylactus: Quidam hunc furem intelligunt esse Diabolum, domum animam, patremfamilias hominem: non tamen videtur haec acceptio consonare sequentibus: adventus enim domini comparatur huic furi tamquamexinopinatoproveniens,secundum illudapostoli:diesdominisicutfur,itainnocte veniet unde et hic subditur et vos estote parati:quiaquahoranonputatisfiliushominis veniet. Gregorius in Evang: Vel aliter. Nesciente patrefamilias,furdomumperfodit:quiaduma sui custodia spiritus dormit, improvisamors veniens carnis nostrae habitaculumirrumpit furi autem resisteret si vigilaret: quia adventum iudicis, qui occulte animamcapit, praecavens, ei poenitendo occurreret, ne impoenitens periret. Horam vero ultimam dominusidcirconobisvoluitesseincognitam, ut dum illam praevidere non possumus,ad illamsineintermissionepraeparemur.
THEOPHYL.Someunderstandthisthieftobethe devil, the house, the soul, the goodman of the house,man.Thisinterpretation,however,doesnot seem to agree with what follows. For the Lords coming is compared to the thief as suddenlyat hand, according to the word of the Apostle, The day of the Lord so comes as a thiefinthenight. And hence also it is here added, Be youalso ready,fortheSonofmancomesatanhourwhen youthinknot. GREG. Or else unknown to the master thethief breaks into the house, because while thespirit sleeps instead of guarding itself deathcomes unexpectedly, and breaks into the dwellingplace ofourflesh.Buthewouldresistthethiefifhewere watching,becausebeingonhisguardagainstthe comingoftheJudge,whosecretlyseizeshissoul, he would by repentance go to meet Him,lesthe shouldperishimpenitent.ButthelasthourourLord wishestobeunknowntous,inorderaswecannot foreseeit,wemaybeunceasinglypreparingforit.
Lectio11 41 , ,
41.ThenPetersaidtohimLord,speak youthisparabletous,oreventoall?42.
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42 , , [] 43 , : 44 . 45 , , , ,46 , .
And the Lord said, Who then is that faithfulandwisesteward,whomhislord shall make ruler over hishousehold,to give them their portion of meat in due season? 43. Blessed is thatservant, whomhislordwhenhecomesshallfind sodoing.44.OfatruthIsaytoyou,that he will make him ruler over allthathe has.45.Butandifthatservantsayinhis heart, My lord delays his comingand shallbegintobeatthemenservantsand maidens, and to eat and drink, andto bedrunken46.Thelordofthatservant willcomeinadaywhenhelooksnotfor him, and at an hour when he isnot aware, and will cut him in sunder,and will appoint him his portion with the unbelievers.
Theophylactus:Petrus,cuiiamcommissa Ecclesia fuerat, quasi omnium curam gerens, inquirit utrum ad omnes dominus
THEOPHYL. Peter, to whom the Church had already been committed, as having the careofall things, inquires whether our Lord put forth this
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parabolamprotulissetundedicituraitautem ei Petrus: domine, ad nos dicisparabolam hanc,anadomnes? Beda:Duodominusinpraemissaparabola monueratetsevidelicetsubitoventurum,et illumeosparatosexpectaredebere.Sedde quo horum, an de utroque Petrus interrogaverit, quosve sibi sociisque suis comparaverit, cum ait ad nos dicis, anad omnes? Non facile patet. Et quidem ineo quod ait nos, et omnes, non aliosquam apostolos apostolorumque similes et ceteros fideles vel Christianos etinfideles, veleosquiviritim,idestsigillatimmorientes, sui iudicis adventum nolentes volentesque suscipiunt,eteosquiinuniversaliiudiciovivi sunt in carne reperiendi, significare putandum est. Mirum est autem siPetrus dubitavit, vel omnibus sobrie et pieetiuste vivendum expectantibus beatam spem vel inopinatum singulorum et omnium futurum esse iudicium. Unde restat intelligi, his scilicet duobus iam bene cognitis,eaquae nescire poterat, quaesisse videlicet si sublimia illa vitae caelestis instituta,quibus possessa vendere, sacculos qui non veterascerent facere, lumbis praecinctis lucernisqueardentibusvigilarepraeceperat,
parabletoall.Asitfollows,ThenPetersaidtohim, Lord,speakyouthisparabletous,ortoall?
BEDE Our Lord had taught two things inthe precedingparabletoall,eventhatHewouldcome suddenly, and that they ought to be ready and waiting for Him. But it is notveryplainconcerning which of these, or whether both, Peteraskedthe question,orwhomhecomparedtohimselfandhis companions,whenhesaidSpeakyoutous,orto all?Yetintruthbythesewords,usandall,hemust besupposedtomeannoneotherthantheApostles, andthoseliketotheApostles,andallotherfaithful men or Christians, and unbelievers orthosewho dying separately, that is, singly, bothunwillingly indeed and willingly, receive the coming oftheir Judge,andthosewhowhentheuniversaljudgment comesaretobefoundaliveintheflesh.Nowitis marvelousifPeterdoubtedthatallmustlivesoberly, piously,andjustly,whowaitforablessedhope,or thatthejudgmentwilltoeachandallbeunexpected. It therefore remains to be supposed,thatknowing these two things, he asked about that whichhe might not know, namely, whether those sublime commandsofaheavenlylifeinwhichHebadeus sellwhatwehaveandprovidebagswhichwaxnot old, and watch with our loins girded, andlamps burning, belonged to the Apostles only, andthose
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ad apostolos solum similesque eorum,aut adomnesquisalvandisunt,pertineant. Cyrillus: Validam autem mentem habentibus conveniunt ardua etexcellentia mandatorum sanctorum his vero qui nondum ad hanc virtutem attigerunt conveniunteaaquibusdifficultasexcluditur: 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? Ambrosius:Velaliter.Superiorisquidemin omnespraeceptiformaestgeneralisverum series sequentis exempli dispensatoribus, hoc est sacerdotibus, videtur esse proposita unde sequitur dixit autem dominus:quis,putas,estfidelisdispensator et prudens quem constituit dominussuper familiam suam, ut det illis in temporetritici mensuram? Theophylactus: Quasi dicat: praedicta parabolacommuniteromnesfidelesattingit sed quid vobis apostolis et doctoribus
liketothem,ortoallwhoweretobesaved.
CYRIL Now to the courageous rightly belong the greatanddifficultofGodsholycommandments,but to those who have not yet attained to suchvirtue, belong those things from which all difficultyis excluded. Our Lord therefore uses a veryobvious 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?
AMBROSEOrelse,theformofthefirstcommand is a general one adapted to all, butthefollowing example seems to be proposed to thestewards, thatis,thepriestsandthereforeitfollows,Andthe Lord said, Who then is that faithful andwise steward, whom his Lord shall make ruler overhis household,togivethemtheirportionofmeatindue season?
THEOPHYL.Theabove-mentionedparablerelates toallthefaithfulincommon,butnowhearwhatsuits theApostlesandteachers.ForIask,wherewillbe

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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 etiamprudenssitetinfidelis,dispereuntres 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,nonsolumpossessiones,sedetiam animas destruebant, utentes in peccatores indiscreta virtute per immoderata poenitentiae mandata, vel importunam mansuetudinem. Chrysostomus in Matthaeum: Quaerit autem hic dominus non quasi fidelem et prudentem dispensatorem ignorans, sed volens innuere raritatem rei, et huiusmodi praesulatusmagnitudinem. Theophylactus:Quisquisergofidelisfuerit inventus et prudens, praesideat familiae domini, ut singulis temporibus det tritici mensuram, vel sermonem doctrinae, quo pascantur animae, vel operum exemplum, quovitainformetur.
found the steward that possesses in himself faithfulnessandwisdom?forasinthemanagement ofgoods,whetheramanbecarelessyetfaithfulto hismaster,orelsewiseyetunfaithful,thethingsof themasterperishsoalsointhethingsofGodthere is need of faithfulness and wisdom. For Ihave knownmanyservantsofGod,andfaithfulmen,who becausetheywereunabletomanageecclesiastical affairs, have destroyed not only possessions,but souls, exercising towards sinners indiscreet virtue by extravagant rules of penance orunseasonable indulgence.
CHRYS.ButourLordhereasksthequestionnotas ignorant, who was a faithful andwisesteward,but wishing to imply the rareness of such, and the greatnessofthiskindofchiefgovernment.
THEOPHYL. Whosoever then has been founda faithfulandwisesteward,lethimbearruleoverthe Lords household that he may give them their portion of meat in due season, either the wordof doctrinebywhichtheirsoulsarefed,ortheexample ofworksbywhichtheirlifeisfashioned.
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Augustinusdequaest.Evang:Mensuram autem dicit propter modum capacitatis quorumcumqueaudientium. Isidorus: Additum est etiam in tempore, quod beneficium non suo temporedatum redditur cassum, et nomen beneficiiperdit. Idempanisesurientiquidemappetibilisest, satiato autem non multum. De huiusautem servi dispensatoris praemio subdit, dicens beatus ille servus quem cum venerit dominus,inveneritsicfacientem. Basilius:Nondicitagentemacasu,sedsic facientem:nonenimvinceresolumconvenit, sed etiam certare legitime: hoc autemest sic singula exequi sicut recipimus in mandatis. Cyrillus:Sicergofidelisservusetprudens, opportuno tempore distribuens prudenter cibaria famulis, hoc est spirituales escas, beatus erit, iuxta dictum salvatoris: inhoc scilicet quod obtinebit adhuc maiora, et merebiturpraemiafamiliaribusdebitaunde sequitur vere dico vobis, quia superomnia quaepossidetconstituetillum.
AUG.Nowhesaysportion,becauseofsuitingHis measuretothecapacityofhisseveralhearers.
ISIDOREPELEUSItwasaddedalsointheirdue season, because a benefit not conferred at its propertimeisrenderedvain,andlosesthenameof abenefit.Thesamebreadisnotequallycovetedby the hungry man, and him that issatisfied.Butwith respecttothisservantsrewardforhisstewardship, He adds, Blessed is that servant whom hisLord whenhecomesshallfindsodoing. BASILHesaysnot,doing,asifbychance,butso doing. For not only conquest is honorable, butto contendlawfully,whichistoperformeachthingas wehavebeencommanded.
CYRILThusthefaithfulandwiseservantprudently givingoutindueseasontheservantsfood,thatis, theirspiritualmeat,willbeblessedaccordingtothe Saviors word, in that he will obtain still greater things, and will be thought worthy of therewards whichareduetofriends.Henceitfollows,Ofatruth Isaytoyou,thathewillmakehimruleroverallthat hehas.
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Beda:Quantaeniminterbonosauditoreset 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 omniaquaepossidetconstituet,idestsuper omnia caelestis regni gaudia: nonutiqueut horumsolidominiumteneantseduteorum abundantius ceteris sanctis aeterna possessionefruantur. Theophylactus:Velsuperomniabonasua constituet eum, non solum super suam familiam,seduttamterrenaquamcaelestia ei obediant qualis fuit Iesus NaveetElias alter soli, alter nubibus mandans:etomnes sancti, quasi Dei amici, rebus Deiutuntur. Quicumque etiam vitam virtuose peragit,et servossuos,idestirametconcupiscentiam, recte disposuit, exhibens temporibus singulismensuramfrumenti,iraequidem,ut afficiatur in habentes odio Deum, concupiscentiae vero ut necessaria utatur carnis provisione, ordinans eam inDeum: talis,inquam,constituetursuperomniaquae possidet dominus, dignus omnia per speculativumintellectumintueri.
BEDE For whatever difference there is inthe merits of good hearers and good teachers,such also there is in their rewards for the one whom whenHecomesHefindswatching,Hewillmaketo sitdownbuttheotherswhomHefindsfaithfuland wise stewards, He will place over all thatHehas, that is, over all the joys of thekingdomofheaven, not certainly that they alone shall havepowerover them, but that they shall more abundantly thanthe othersaintsenjoyeternalpossessionofthem.
THEOPHYL.Or,hewillmakehimruleroverallthat he has, not only over His own household, butthat earthlythingsaswellasheavenlyshallobeyhim.As it was with Joshua the son of Nun, and Elias,the onecommandingthesun,theotherthecloudsand all the Saints as Gods friends use the thingsof God.Whosoeveralsopasseshislifevirtuously,and has kept in due submission his servants, thatis, angeranddesire,suppliestothemtheirportionof food in due season to anger indeed that hemay feel it against those who hate God, buttodesire thathemayexercisethenecessaryprovisionforthe flesh,orderingittoGod.Suchanone,Isay,willbe setoverallthingswhichtheLordhas,beingthought worthy to look into all things by the light of contemplation.
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Chrysostomus in Matthaeum: Dominus autemnonsolumexhonorebonisreservato, sed ex minis poenae in malos corrigit auditorem unde sequitur quod si dixerit servus ille in corde suo: moram facit dominusmeusvenire. Beda: Nota, inter vitia servi maliascriptum quod tardum domini sui reditum putaverit non autem inter boni virtutesannumeratum, quod hunc citum speraverit, sed tantum fideliter ministraverit. Nil ergo melius est quam ut patienter sustineamus ignorare quodscirinonpotestsedtantumlaboremus utidoneiinveniamur. 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,etedere,etbibere,etinebriari. Beda: In hoc servo cunctorum praesulum malorum narratur damnatio: qui neglecto domini timore, non modo ipsi luxuriae vacant,sedetiamsubditosiniuriisstimulant
CHRYS.ButourLordnotonlybythehonorskeptin store for the good, but by threats ofpunishment upon the bad, leads the hearer tocorrection,asit follows,Butifthatservantshallsayinhisheart,My Lorddelayshiscoming.
BEDEObservethatitiscountedamongthevices ofabadservantthathethoughtthecomingofhis Lordslow,yetitisnotnumberedamongthevirtues ofthegoodthathehopeditwouldcomequickly,but only that he ministered faithfully. There isnothing thenbetterthantosubmitpatientlytobeignorantof thatwhichcannotbeknown,buttostriveonlythat webefoundworthy. THEOPHYL.Nowfromnotconsideringthetimeof ourdeparture,thereproceedmanyevils.Forsurely ifwethoughtthatourLordwascoming,andthatthe end of our life was as at hand, we shouldsinthe less.Henceitfollows,Andshallbegintostrikethe man servants and maidens, and to eatanddrink andbedrunken. BEDEInthisservantisdeclaredthecondemnation ofallevilrulers,who,forsakingthefearoftheLord, not only give themselves up topleasures,butalso provokewithinjuriesthosewhoareputunderthem.
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quamvis et typice possit intelligi pueroset 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 venietdominus serviilliusdiequanonsperat,scilicetiudicii velmortis,etdivideteum.
Although these words may be also understood figuratively, meaning to corrupt the hearts ofthe weakbyanevilexampleandtoeat,drink,andbe drunken, to be absorbed in the vices and allurementsoftheworld,whichoverthrowthemind ofman.Butconcerninghispunishmentitisadded, TheLordofthatservantwillcomeinadaywhenhe looksnotforhim,thatis,thedayofhisjudgmentor death,andwillcuthiminsunder. BASILThebodyindeedisnotdivided,sothatone part indeed should be exposed to torments,the otherescape.Forthisisafable,norisitapartof justjudgmentwhenthewholehasoffendedthathalf onlyshouldsufferpunishmentnoristhesoulcutin sunder, seeing that the whole possesses aguilty consciousness, and cooperates with the bodyto workevilbutitsdivisionistheeternalseveringof thesoulfromtheSpirit.Fornowalthoughthegrace oftheSpiritisnotintheunworthy,yetitseemsever tobeathandexpectingtheirturningtosalvation,but atthattimeitwillbealtogethercutofffromthesoul. TheHolySpiritthenistheprizeofthejust,andthe chiefcondemnationofsinners,sincetheywhoare unworthywillloseHim. BEDEOrHewillcuthiminsunder,byseparating him from the communion of the faithful, and dismissinghimtothosewhohaveneverattainedto
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Basilius: Non quidem dividitur corpus,ut hoc quidem exponatur tormentis, illudvero dimittatur: nam fabulosum est hoc,neque iusti iudicii, cum deliquerit totum,dimidium pati poenam: nec anima secatur, tota criminosamconscientiampossidens,etcum corpore mala cooperans sed divisioeius estperpetuaalienatioanimaeaspiritu.Nunc enim etsi non sit gratia spiritus indignis, videtur tamen utcumque adesse, conversionemeorumexpectansadsalutem tunc vero totaliter amputabitur ab anima. Spiritus ergo sanctus et bravium est iustorum,etprimacondemnatiopeccatorum, quoniameumindigniamittent. Beda:Veldivideteum,afideliumconsortio segregando, et eis qui nunquam adfidem pertinuerant sociando unde sequitur
partemque eius cum infidelibus ponetquia qui suorum et domesticorum curam non habet,fidemnegavit,etestinfidelideterior, utaitapostolus. Theophylactus: Recte etiam infidelis dispensatorcuminfidelibuspartemaccipiet, quiaveracaruitfide.
thefaith.Henceitfollows,Andwillappointhimhis portionwiththeunbelieversforhewhohasnocare forhisownandthoseofhisownhouse,hasdenied thefaith,andisworsethananinfidel. THEOPHYL., Rightly also shall the unbelieving steward receive his portion with theunbelievers, becausehewaswithouttruefaith.
Lectio12 47 :48, , . , ', , . 49 , . 50 , .51 , , ' . 52 , , 53

47. And that servant, which knew his lords will, and preparednothimself,neither did according to his will, shall be beaten with many stripes.48.Buthethatknew not, and did commit things worthy of stripes, shall he beaten with few stripes.For to whomsoever much is given, of him shall bemuch required: and to whommen have committed much, of himtheywillaskthemore.
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, , .
Theophylactus: Hic nobis dominus maius aliquidet terribiliusostenditnonenimsolumdispensatorinfidelis acceptaprivabiturgratia,utnihileumiuvetadvitandum supplicia sed magis fiet ei damnationis causa dignitatisimmensitasundediciturilleautemservus,qui cognovit voluntatem domini sui, et nonfecitsecundum voluntatemeius,plagisvapulabitmultis.
THEOPHYL. Our Lord here points to somethingstillgreaterandmoreterrible, fortheunfaithfulstewardshallnotonlybe deprivedofthegracehehad,sothatit should profit him nothing in escaping punishment, but the greatness of his dignityshalltheratherbecomeacause of his condemnation. Hence it issaid, Andthatservantwhoknewhislordswill anddiditnot,shallbebeatenwithmany stripes. CHRYS. For all things are not judged alikeinall,butgreaterknowledgeisan occasion of greater punishment. Therefore shall the Priest, committing thesamesinwiththepeople,sufferafar heavierpenalty. CYRIL For the man ofunderstanding whohasgivenuphiswilltobaserthings
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Chrysostomus in Matthaeum: Non enim similiter in omnibus omnia iudicantur, sed maior cognitio fit maioris poenae materia: unde sacerdos eadem peccanscumpopulo,multograviorapatietur.
Cyrillus: Homo enim perspicax, qui turpioribussuam voluntatem inclinavit, inexcusabile peccatumcommisit,
quasi propter malitiam recedens a domini voluntate sed homo rusticanus rationabilius implorabit veniam vindicantis unde subditur qui autem non cognovit, et fecitdigna,plagisvapulabitpaucis.
will shamelessly implore pardon, because he has committed an inexcusable sin, departing as it were maliciouslyfromthewillofGod,butthe rude or unlearned man will more reasonably ask for pardon of the avenger.Henceitisadded,Buthethat knewnot,anddidcommitthingsworthy of stripes, shall be beaten with few stripes THEOPHYL.Heresomeobject,saying, Heisdeservedlypunishedwho,knowing the will of His Lord, pursues it not but whyistheignorantpunished?Because when he might have known, hewould not, but being himself slothful, wasthe causeofhisownignorance. BASIL But you will say, If the one indeed received many stripes, andthe otherfew,howdosomesayHeassigns no end to punishments? But wemust know, that what is here saidassigns neither measure nor end of punishments,buttheirdifferences.Fora manmaydeserveunquenchablefire,to eitheraslightormoreintensedegreeof heat, and the worm that dies notwith
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Theophylactus: Hic obiciunt aliqui: meritopuniturqui sciens voluntatem domini, non prosequitur sedcur puniturignorans?Quiacumipsescirepotuisset,noluit sedpigritansipsefuitignorantiaesuaecausa.
Basilius: Sed dices: si hic quidem multa sustinet verbera,hicautempauca,qualiterdicuntquidam,quod nonimponitfinemsuppliciis?Sedsciendumest,quod hoc quod hic dicitur non numerum poenarum, sed differentiam indicat: potest enim aliquis essedignus inextinguibili flamma, vel remissiori, vel intensiori et indeficientiverme,velmitiustorquente,velfortius.
greaterormoreviolentgnawings. Theophylactus:Ostenditurautemconsequenterquare doctoribusetscientibusintensiorpoenadebeatur,cum dicitur omni autem cui multum datum est, multum quaeretur ab eo, et cui commendaverunt multum,plus petent ab eo. Datur quidem doctoribusgratiafaciendi miracula sed commendatur eis sermonisetdoctrinae gratia. Sed in dato quidem non dicit aliquidplus petendum, sed in commendato sive deposito: nam gratia verbi incremento eget, et a doctore requiritur amplius:nonenimdeceteumtorpere,sedaugereverbi talentum. THEOPHYL. But he goes on toshow whyteachersandlearnedmendeserve asevererpunishment,asitissaid,For to whomsoever much is given, ofhim shall be much required. Teachers indeed are given the grace toperform 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 whichis entrustedordepositedforthegraceof the word needs increase. But from a teacher more is required, forheshould notlieidle,butimprovethetalentofthe word. BEDEOrelse,muchisoftengivenalso to certain individuals, upon whom is bestowed the knowledge of Gods will, and the means of performingwhatthey know much also is given to him to whom,togetherwithhisownsalvation,is committed the care also offeedingour Lords flock. Upon those then whoare gifted with more abundant grace a heavier penalty falls but the mildest punishment of all will be theirs, who,
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Beda:Velaliter.Multumsaepedaturetiamquibusdam privatis, quibus etiam cognitio dominicae voluntatiset exequendiquaecognoscuntfacultasimpenditurmultum autem commendatur illi cui cum sua salutedominici quoque gregis pascendi cura committitur. Maioriergo gratia donatos, si deliquerint, maior vindictasequetur mitissimaautemomniumpoenaeriteorumquipraeter peccatum quod originaliter traxerunt, nullum insuper addideruntetinceterisquiaddiderunttantoquilibetibi tolerabiliorem habebit damnationem, quanto hic minoremhabuitiniquitatem.
beyond the guilt they originally contracted, have added nonebesides andinallwhohaveadded,theirswillbe themoretolerablewhohavecommitted fewestiniquities.
Lectio13 54, [] , ,: 55, , . 56 , , 57' 54. And he said also to thepeople, When you see a cloud rise out ofthe west, straightway you say, There comesashowerandsoitis.55.And whenyouseethesouthwindblow,you sayherewillbeheatanditcomesto pass. 56. You hypocrites, you can discern the face of the sky andofthe earth but how is it that you donot discern this time? 57. Yes, and why evenofyourselvesjudgeyounotwhat isright?
Theophylactus: Cum de praedicatione disceptasset, et eam nominasset gladium,

THEOPHYL. When He spoke about preaching, andcalleditasword,Hishearersmayhavebeen

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poterant audientes turbari, nescientes quid diceret et ideo dominus subdit, quodsicut aereas dispositiones per quaedam signa cognoscunt, sic deberent eius adventum cognoscere et hoc est quod dicit cum videritis nubem orientem ab occasu,statim dicitis:nimbusvenit,etitafitetcumAustrum 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 imbremetturbinem.Egoenimsumnubes,et venio ab occasu, idest ab humananatura pridem multa induta peccatorum caligine: veni etiam ponere ignem, idest aestum incitare: sum enim Auster ventus calidus,et oppositusborealifrigiditati. Beda: Vel qui ex elementorum immutatione flatum aurarum, quia voluerunt, facillime praenoscere potuerunt, possent etiam si vellent tempus adventus domini ex dictis intelligereprophetarum. Cyrillus: Prophetae enim multifarie praenuntiaverunt Christi mysterium.Decebat ergo, si prudentes essent, ad futura prospectum intendere nec ignorare futuras tempestatespostvitampraesentemvalerent:
troubled, not knowing what He meant. And thereforeourLordadds,thatasmendeterminethe stateoftheweatherbycertainsigns,sooughtthey toknowHiscoming.Andthisiswhathemeansby saying,Whenyouseeacloudriseoutofthewest, straightwayyousay,Therecomesashower.And when you see the south wind blowing, yousay, Therewillbeheat,&c.AsifHesays,Yourwords and works show me to be opposed toyou.You may therefore suppose that I came not togive peace, but the storm and whirlwind. For I ama cloud, and I come out of the west, that is,from humannaturewhichhasbeenlongsinceclothed withthethickdarknessofsin.Icamealsotosend fire,thatis,tostirupheat.ForIamthestrongsouth wind,opposedtothenortherncoldness.
BEDE Or, they who from the change of the elements can easily when they likepredetermine thestateoftheweather,mightiftheywishedalso understandthetimeofourLordscomingfromthe wordsoftheProphets. CYRIL For the prophets have in many ways foretold the mystery of Christ it became them therefore, if they were wise, to stretch their prospectbeyondtothefuture,norwillignoranceof thetimetocomeavailthemafterthepresentlife.
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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 pietasintravit mundum et hoc significatur cum dicitur dicitis, quia aestus erit. Unde in eorum reprehensionem subditur hypocritae, faciem caeli et terrae nostis probare hoc autem tempusquomodononprobatis? Basilius in Exameron: Est autem notandum, quod necessariae sunthumanae vitae siderum coniecturae, dummodo quis ultra mensuram non perquirateorumindicia. Estenimnonnulladepluviisfuturispercipere plura quoque de aestibus, et impetu ventorum,velparticularibusveluniversalibus, vel violentis vel levibus. Quanta vero commoditas ex eorum coniectura vitae praestetur,quisnescit?Interestenimnautae pronosticari procellarum pericula, viatori mutationemaeris,colonofructuumcopiam.
For there will be wind and rain, and afuture punishmentbyfireandthisissignifiedwhenitis said,Ashowercomes.Itbecamethemalsonotto be ignorant of the time of salvation, that is, the coming of the Savior, through whomperfectpiety enteredintotheworld.Andthisismeantwhenitis said, You say that there will be heat. Whenceit followsincensureofthem,Youhypocrites,youcan discernthefaceoftheskyandtheearth,buthowis itthatyoudonotdiscernthistime. BASIL Now we must observe, thatconjectures concerning the stars are necessary to thelifeof man,aslongaswedonotpushoursearchesinto theirsignsbeyondduelimits.Foritispossibleto discoversomethingswithrespecttocomingrain, still more concerning heat and the force of the winds, whether partial or universal, stormy or gentle.Butthegreatadvantagethatisrenderedto lifebytheseconjecturesisknowntoeveryone.For itisofimportancetothesailortoprognosticatethe dangers of storms, to the traveler thechangesof the weather, to the husbandmen the abundant supplyofhisfruits. BEDE But lest any of the people shouldallege their ignorance of the prophetical books asa reason why they could not discern thecoursesof the times, He carefully adds, And why even of
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Beda:Sednealiquideturbasepropheticae lectionis ignaros, temporum cursus probare non posse causarentur, vigilanter adiungit quid autem et a vobis ipsis noniudicatis
quodiustumest?Ostendenseos,etsilitteras nesciant, naturali tamen ingenio posse dignoscere eum, qui opera fecitquaenullus aliusfecisset,suprahominemetDeumesse: unde post huius saeculi iniustitias, iustum creatorisiudiciumesseventurum.
yourselves judge you not what is right,showing them that although unlearned they might still by their natural ability discern Him, who didworks suchasnoneothermandid,tobeaboveman,and tobeGod,andthatthereforeaftertheinjusticeof thisworld,thejustjudgmentofthecreationwould come. ORIGEN But had it not been implanted inour naturetojudgewhatisright,ourLordwouldnever havesaidthis.
OrigenesinLucam:Nisiautemessetnobis natura insitum id quod iustum est iudicare, nunquamsalvatorhocdiceret.
Lectio14 58 ' , ' , , , .59, . 58. When you go with your adversarytothemagistrate,asyou are in the way, give diligencethat youmaybedeliveredfromhimlest he hale you to the judge, andthe judgedeliveryoutotheofficer,and theofficercastyouintoprison.59.I tellyou,youshallnotdepartthence, tillyouhavepaidtheverylastmite.
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Theophylactus: Postquam ostendit dominus laudabilemdiscordiam,exhincdocetlaudabilem 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. Veldaoperamidest,etsinihilhabeas,mutuum accipe,utabsolvarisabillo,netecoramiudice conveniat unde sequitur ne forte trahatteapud iudicem, et iudex tradat te exactori, etexactor mittatteincarcerem.
THEOPHYL. Our Lord having described a rightful difference, next teaches us a rightful reconciliation, saying, When you go with your adversarytothemagistrate,asyouareinthe way,givediligencethatyoumaybedelivered from him, &c. As if He says, Whenyour adversary is bringing you to judgment,give diligence, that is, try every method, to be released from him. Or give diligence,thatis, althoughyouhavenothing,borrowinorderthat youmaybereleasedfromhim,lesthesummon youbeforethejudgeasitfollows,Lesthehale you to the judge, and the judge deliveryouto theofficer,andtheofficercastyouintoprison. CYRILWhereyouwillsufferwantuntilyoupay thelastfarthingandthisiswhatHeadds,Isay toyou,youshallnotdeparthence.
Cyrillus: In quo angustias patieris donecetiam novissimum assem exigent: et hoc est quod subdit dico tibi, non exibis inde, donecetiam novissimumminutumreddas. ChrysostomusinMatthaeum:Videturmihide praesentibus iudicibus dicere, et de itinere ad praesens iudicium et de carcere huiusmundi: perhaecenimquaeapparentetinpromptusunt, irrationabiles homines se corrigere consueverunt: frequenter enim non solum ex futuris bonis vel malis commonet, sed etiamex praesentibus,proptergrossioresauditores.
CHRYS.ItseemstomethatHeisspeakingof the present judges, and of the way tothe present judgment, and of the prison ofthis world.Forbythesethingswhicharevisibleand at hand, ignorant men are wont to gain improvement.ForoftenHegivesalesson,not onlyfromfuturegoodandevilbutfrompresent, forthesakeofHisruderhearers.
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Ambrosius: Vel adversarius noster Diabolus est, qui serit illecebras delictorum, ut habeatin supplicio participes quos habuit in errore consortes: adversarius etiam nobis estomnis vitiorumusus:deniqueadversariaestnobismala conscientia,quaenosethicafficit,etinfuturum accusabitetprodet.Demusigituroperamutdum inhocsumusvitaecurriculoconstituti,tamquam a malo adversario, ita ab improbo liberemur actu ne dum imus cum adversario ad magistratum,invianostrumcondemneterrorem. Quis autem est magistratus nisi penesquem omnispotestasest?Hicautemmagistratustradit reumiudici,eiscilicetcuivivorumetmortuorum tribuitpotestatem,scilicetIesuChristo,perquem occulta redarguuntur, et improbi operis poena mandatur. Ipse exactori tradit, et incarcerem mittitdicitenim:tolliteetmittiteillumintenebras exteriores. Et exactores suos monstrat esse Angelos, de quibus dicit: exibunt Angeli, et separabuntmalosdemedioiustorum,etmittent eosincaminumignis.Sedsubditurdicotibi:non exies inde donec etiam novissimum minutum reddas.Sienimquipecuniamsolvunt,nonprius evacuantfenorisnomenquamtotiussortisusque ad minimum quocumque solutionis genere quantitas universa solvatur sic compensatione caritatisactuumquereliquorum,velsatisfactione quacumquepeccatipoenadissolvitur.
AMBROSEOrouradversaryisthedevil,who layshisbaitsforsin,thathemayhavethosehis partners in punishment who were his accomplices in crime our adversary isalso everyviciouspractice.Lastly,ouradversaryis anevilconscience,whichaffectsusbothinthis world,andwillaccuseandbetrayusinthenext. Letusthengiveheed,whileweareinthislifes course, that we may be deliveredfromevery badactasfromanevilenemy.Nay,whilewe aregoingwithouradversarytothemagistrate, asweareintheway,weshouldcondemnour fault. But who is the magistrate, but He in whosehandsisallpower?ButtheMagistrate deliverstheguiltytotheJudge,thatis,toHim, towhomHegivesthepoweroverthequickand dead,namely,JesusChrist,throughWhomthe secrets are made manifest, and the punishment of wicked works awarded. He deliverstotheofficer,andtheofficercastsinto prison, for He says, Bind him handandfoot, and cast him into outer darkness. Andhe showsthatHisofficersaretheangels,ofwhom hesays,Theangelsshallcomeforth,andsever thewickedfromamongthejust,andshallcast them into the furnace of fire but itisadded,I tellyou,youshallnotdepartthencetillyouhave paid the very last mite. For as theywhopay moneyoninterestdonotgetridofthedebtof
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interest before that the amount of thewhole principal is paid even up to the leastsumin everykindofpayment,sobythecompensation ofloveandtheotheracts,orbyeachparticular kind of satisfaction the punishment of sinis canceled. Origenes:Velaliter.Quatuorpersonashicponit, adversarii, principis, exactoris, et iudicis apud Matthaeum vero persona praetermissa est principis, et pro exactore minister insertus. Discrepant etiam, quod ille quadrantem, iste minutumposuituterqueautemdixitnovissimum. CunctisautemhominibusduosAngelosadesse legimus malum qui adversa exhortatur, bonum qui optima persuadet. Ille autem adversarius noster,quotiescumquepeccamus,exultat,sciens quoniam habet potestatem apud principem saeculi huius, qui se miserat, exultandi et gloriandi. In Graeco autem cum articulo tu,qui singularitatissignificatorest,adversariumposuit, ut ostenderet singulis hominibus singulos adversarios esse, qui ubique eos sequantur principem vero sine articulo posuit, necertum videretur ostendere, sed unum de pluribus:non enim unusquisque nostrum habet proprium principem,sedsuaegenticommunem.Daergo operam ut libereris ab adversario tuo, sive a principe,adquemteadversariustrahit,habendo
ORIGEN Or else, He here introduces four characters, the adversary, the magistrate the officer, and the judge. But with Matthewthe character of the magistrate is left out, and instead of the officer a servant is introduced. They differ also in that the one haswrittena farthing,theotheramite,buteachhascalledit thelast.Nowwesaythatallmenhavepresent with them two angels, a bad one who encouragesthemtowickeddeeds,agoodone whopersuadesallthatisbest.Nowtheformer, our adversary whenever we sin rejoices, knowingthathehasanoccasionforexaltations andboastingwiththeprinceoftheworld,who sent him. But in the Greek, the adversaryis writtenwiththearticle,tosignifythatheisone out of many, seeing that each individual is undertherulerofhisnation.Givediligencethen thatyoumaybedeliveredfromyouradversary, orfromtherulertowhomtheadversarydrags you, by having wisdom, justice, fortitude,and temperance.Butifyouhavegivendiligence,let
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sapientiam, iustitiam, fortitudinem et temperantiam.Siautemdederisoperam,estoin eo qui dicit: ego sum via alioquin trahette adversarius ad iudicem. Dicit autem trahit,ut ostendatnolentesadcondemnationemcompelli. Iudicem autem alium nescio nisi dominum nostrum Iesum Christum, qui tradit exactori. Singuliexactoresproprioshabemus: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 exactorin carcerem,necpatieturexire,nisidebitumomne persolvero: non enim habet exactor potestatem utmihisaltemquadrantemconcedat.Quidonavit debitori quingentos denarios, et alii quinquaginta,dominuseratistequiexactorest, dominus non est sed a domino ad exigenda debitapraepositus.Novissimumautemminutum dicit gracile et tenue: peccata enim nostraaut pinguiasunt,auttenuia.Beatusigiturestquinon peccat. Secundo autem si tenue peccatum habeat, inter ipsa quoque tenuia diversitasest: alioquinnondiceretdonecnovissimumredderet minutum. Si enim parum debet, nonegredietur nisi solvat minimum quadrantem qui autem magno debito fuit obnoxius, infinita ei ad reddendumsaeculanumerabuntur.
itbeinHimwhosays,Iamthelife,otherwise theadversarywillhaleyoutothejudge.Nowhe says, hale, to point out that they areforced unwillinglytocondemnation.ButIknownoother judgebutourLordJesusChristwhodeliversto the officer. Each of us have our ownofficers theofficersexerciseruleoverus,ifweoweany thing.IfIpaideverymaneverything,Icometo theofofficersandanswerwithafearlessheart, Iowethemnothing.ButifIamadebtor,the officerwillcastmeintoprison,norwillhesuffer metogooutfromthenceuntilIhavepaidevery debt.Fortheofficerhasnopowertoletmeoff evenafarthing.Hewhoforgaveonedebtorfive hundredpenceandanotherfifty,wastheLord, but the exactor is not the master, but one appointedbythemastertodemandthedebts. But the last mite he calls slight andsmall,for oursinsareeitherheavyorslight.Happythen ishewhosinnot,andnextinhappinesshewho has sinned slightly. Even among slight sins there is diversity, otherwise he would notsay untilhehaspaidthelastmite.Forifheowesa little,heshallnotcomeouttillhepaysthelast mite. But he who has been guilty of agreat debt,willhaveendlessagesforhispayment.
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Beda: Vel aliter. Adversarius noster in via est sermo Dei contrarius nostris carnalibus desideriis in praesenti vita: a quo liberaturqui praeceptiseiussubditur:alioquintradeturiudici, quia sermone domini contempto, peccatorreus tenebiturinexamineiudicis:quemiudexexactori tradet, idest maligno spiritui, ad ultionem:qui mittetur in carcerem, idest in Infernum ubiquia sempersolverepoenaspatiendo,sednunquam persolvendo, veniam consequi non poterit, numquam exinde exibit sed cum terribilissimo serpenteDiaboloperpetuaspoenasluet
BEDEOrelse,ouradversaryinthewayisthe wordofGod,whichopposesourcarnaldesires in this life from which he is delivered whois subject to its precepts. Else he will be deliveredtothejudge,forofcontemptofGods word the sinner will be accountedguiltyinthe judgment of the judge. The judge will deliver him to the officer, that is, the evil spiritfor punishment. He will then be cast intoprison, thatis,tohell,wherebecausehewilleverhave to pay the penalty by suffering, but never by payingitobtainpardon,hewillnevercomeout fromthence,butwiththatmostterribleserpent thedevil,willexpiateeverlastingpunishment.
Caput13 Lectio1 1 . 2 , ,
CHAPTERXIII
1. There were present at that season some that told him of the Galileans, whosebloodPilatehadmingledwiththeir sacrifices. 2. And Jesus answeringsaid to them, Suppose you that these Galileans were sinners above all the Galileans, because they suffered such things? 3. I tell you, Nay:but,exceptyou
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3, , ' .4 ' , 5 , , ' .
repent,youshallalllikewiseperish.4.Or those eighteen, upon whom the towerin Siloamfell,andslewthem,thinkyouthat theyweresinersaboveallmenthatdwelt in Jerusalem? 5. I tell you, Nay: but, except you repent, you shall alllikewise perish.
Glossa: Quia de poenis peccantium fecerat mentionem, opportune nuntiatur quorumdam peccantium poena, excuius exemploetiamaliispeccatoribuspoenam comminatur unde dicitur aderantquidam ipsointemporenuntiantesillideGalilaeis, quorum sanguinem miscuit Pilatus cum sacrificiiseorum. Cyrillus:Erantenimsequacesdogmatum Iudae Galilaei, cuius mentionem Lucasin actibusapostolorumfecit,quidicebat:non oportet quemquam vocari dominum:unde
GLOSS. As He had been speaking of the punishments of sinners, the story is fitly told Himof the punishment of certain particular sinners, from which He takes occasion to denouncevengeance alsoagainstothersinners:asitissaid,Therewere present at that season some that told him of the Galileans,whosebloodPilatehadmingledwiththeir sacrifices. CYRIL For these were followers of the opinionsof JudasofGalilee,ofwhomLukemakesmentioninthe ActsoftheApostles,whosaid,thatweoughttocall no man master. Great numbers of them refusingto
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quamplures eorum, quia Caesarem non fatebantur dominum, a Pilato punitisunt. Dicebant etiam non oportere alias a statutisvictimisinlegeMoysiofferreDeo unde prohibebant statutas a populo victimas pro salute imperatoris etpopuli Romani offerre. Pilatus ergoindignatusin Galilaeos,iussitinteripsasvictimas,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 odiumsubditorum, narraverunt haec salvatori, volentes perciperequideisuperhocvideretur.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 passisunt? Non,dicovobis. Chrysostomus: Punit enim Deus quosdam peccatorum, amputans eorum nequitiam, et poenam illis statuens leviorem,etplenesemovenseosabaliis, et viventes in malitia corrigensperhorum
acknowledgeCaesarastheirmaster,weretherefore punishedbyPilate.Theysaidalsothatmenoughtnot toofferGodanysacrificesthatwerenotordainedin the law of Moses, and so forbade to offer the sacrifices appointed by the people for the safetyof the Emperor and the Roman people. Pilatethen, beingenragedagainsttheGalileans,orderedthemto be slain in the midst of the very victims which they thought they might offer according to the customof their law so that the blood of the offererswas mingledwiththatofthevictimsoffered.Nowitbeing generally believed that these Galileans weremost justly punished, as sowing offences among the people, the rulers, eager to excite againstHimthe hatredofthepeople,relatethesethingstotheSavior, wishingtodiscoverwhatHethoughtaboutthem.But He,admittingthemtobesinners,doesnothowever judge them to have suffered such things, asthough they were worse than those who suffered not. Whenceitfollows,Andheansweredansaidtothem, Suppose you that these Galileans were sinners abovealltheGalileans,&c.
CHRYS.ForGodpunishessomesinnersbycutting offtheiriniquities,andappointingtothemhereaftera lighterpunishment,orperhapsevenentirelyreleasing them, and correcting those who are living in wickednessbytheirpunishment.Again,hedoesnot
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damnationem. Rursus alios hic nonpunit, utsisibicaverintpoenitentes,praesentem poenameffugiant,etfuturumsupplicium:si vero perseveraverint, maius patiantur tormentum. Titus:Manifestatethic,quiaquaecumque ex iudiciis accidunt in reorumsupplicium, non solum iudicantium potestate, sed etiamnutuDeicontinguntundesiveiusta conscientia puniat iudex, sive aliud intendens condemnet, commendandum estnegotiumdivinaecensurae. Cyrillus: Removens ergo populares ab intestinis insidiis occasione religionis concitatis,subiungitsednisipoenitentiam habueritis, et nisi cessaveritisconspirare contra principes, quod nutu divino non agitis,omnessimul,velsimiliter,peribitis, et vester sanguis vestris victimis coniungetur. Chrysostomus: In hoc autem ostendit quod illos permisit talia pati, utviventes alienis periculis territi fierent regni heredes. Quid igitur, dices, ut meliorego fiam, ille punitur? Non ideo sed punitur
punishothers,thatiftheytakeheedtothemselvesby repentancetheymayescapeboththepresentpenalty and future punishment, but if they continue in their sins,sufferstillgreatertorment.
TITUS BOST. And he here plainly shows, that whateverjudgmentsarepassedforthepunishmentof the guilty, happen not only by the authority of the judges, but the will of God. Whether thereforethe judgepunishesuponthestrictgroundsofconscience, or has some other object in his condemnation,we mustascribetheworktotheDivineappointment. CYRIL To save therefore the multitudes, from the intestineseditions,whichwereexcitedforthesakeof religion,Headds,butunlessyourepent,andunless you cease to conspire against yourrulers,forwhich you have no divine guidance, You shallalllikewise perish,andyourbloodshallbeunitedtothatofyour sacrifices.
CHRYS. And herein he shows that Hepermitted them to suffer such things, that the heirs ofthe kingdomyetlivingmightbedismayedbythedangers of others. What then, you will say, is thisman punished,thatImightbecomebetter?Nay,butheis
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quidempropterpropriacriminafitveroex hocvidentibussalutismateria. 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 nonsolum atria templi, quo sacrificia deferri consueverant, sed interiora domus humanosanguinefoedarunt. Chrysostomus: Iterum autem aliidecem et octo obruti fuerant a quadam turrede quibus eadem subdit, dicens sicut illi decemetoctosuperquosceciditturrisin Siloa, et occidit eos, putatis quia etipsi debitores fuerunt praeter omnes homines habitantes in Ierusalem? Non, dicovobis. Non enim hic omnes punit, dans aliis inducias poenitendi nec tamen cunctos futurae punitioni reservat, ne plures providentiamabnegarent. Titus: Una autem turris comparatur toti civitati, ut pars totum perterreat unde
punished for his own crimes, and hence arisesan opportunityofsalvationtothosewhoseeit. BEDEButbecausetheyrepentednotinthefortieth year of our Lords Passion, the Romanscoming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lords preaching had begun,) utterly destroyedthat wickednation,anddefiledwithhumanbloodnotonly the courts of the temples, where they were wont to offersacrifices,butalsotheinnerpartsofthedoors, (wheretherewasnoentrancetotheGalileans.)
CHRYS. Again, there had been eighteen others crushedtodeathbythefallingofatower,ofwhomHe addsthesamethings,asitfollows,Orthoseeighteen upon whom the tower of Siloam fell andslewthem, think you that they were sinners above all menthat dwelt in Jerusalem? I tell you, Nay, Forhedoesnot punish all in this life, giving them a timemeetfor repentance. Nor however does he reserve allfor future punishment, lest men should deny His providence.
TITUS BOST. Now one tower is compared tothe wholecity,thatthedestructionofapartmayalarmthe

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subditur sed si non poenitentiamegeritis, omnes similiter peribitis quasi dicat:tota civitas paulo post occupabitur, si perseveraverintindigenaeininfidelitate. Ambrosius:Mysticeauteminillis,quorum sanguinem Pilatus miscuit cumsacrificiis eorum, figura quaedam videtur, eos tangens, qui coactu diabolico non pure offerunt sacrificium, quorum oratio estin peccatum, sicut de Iuda scriptum est,qui proditionem sanguinis dominici inter sacrificiaposituscogitabat. Beda: Pilatus enim, qui interpretaturos malleatoris, Diabolum significat, semper caedere paratum sanguis peccatum, sacrificia bonas actiones exprimunt. Pilatus ergo sanguinem Galilaeorum cum sacrificiiseorummiscet,quandoDiabolus eleemosynametceterabonafidelium,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 frustradecemet octo,quinumerusapudGraecosexiete, hocesteisdemlitterisquibusnomenIesu
whole.Henceitisadded,But,exceptyourepent,you shallalllikewiseperishasifHesaid,Thewholecity shall shortly be smitten if the inhabitantscontinuein impenitence. 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 puresacrifice, whoseprayerisforasin,asitwaswrittenofJudas, whowhenhewasamongstthesacrificesdevisedthe betrayalofourLordsblood.
BEDEForPilate,whoisinterpreted,Themouthof thehammerer,signifiesthedevileverreadytostrike. Thebloodexpressessin,thesacrificesgoodactions. Pilate then mingles the blood of the Galileanswith their sacrifices when the devil stains the almsand other good works of the faithful either bycarnal indulgence,orbycourtingthepraiseofmen,orany otherdefilement.ThosemenofJerusalemalsowho were crushed by the falling of the tower,signifythat theJewswhorefusetorepentwillperishwithintheir own walls. Nor without meaning is the number eighteengiven,(whichnumberamongtheGreeksis madeupofIandH,thatis,ofthesameletterswith whichthenameofJesusbegins.)Anditsignifiesthat theJewswerechieflytoperish,becausetheywould
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incipit, exprimitur: significat enim Iudaeos hinc maxime perituros, quod nomen salvatoris recipere noluerunt. Illa turris significat illum qui est turris fortitudinis, quaemeritoestinSiloe,quaeinterpretatur missus significat enim eum quimissusa patre venit in mundum, qui omnessuper quosceciditconteret.
not receive the name of the Savior. That tower representsHimwhoisthetowerofstrength.Andthis isrightlyinSiloam,whichisinterpreted,sentforit signifiesHimwho,sentbytheFather,cameintothe world,andwhoshallgrindtopowderallonwhomHe falls.
Lectio2 6 : , .7 , ' . []: 8 ,, , : 9 , .

6.HespokealsothisparableAcertain man had a fig tree planted in his vineyardandhecameandsoughtfruit thereon, and found none. 7. Then said he to the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, andfind none cut it down: why cumbers it the ground? 8. And he answering saidto him,Lord,letitalonethisyearalso,tillI shalldigaboutit,anddungit:9.Andifit bearfruit,well:andifnot,thenafterthat youshallcutitdown.
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Titus: Iactabant se Iudaei ex eo quod decem et octo perierant ipsi vero omnes remanserunt illaesi unde proponit eis fici parabolam dicit enim dicebat autemhanc similitudinem:arboremficihabebatquidam plantataminvineasua. Ambrosius: Vinea domini Sabaoth erat quamdeditinrapinamgentium.Aptaautem synagogae arboris istius comparatio est: quia sicut arbor ista redundans foliis fluentibus, spem possessoribus suiscassa 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 religionisantiquae novus Ecclesiae populus emergeret primo tamen ex Israel, grossi maturescentis exemplo, pulcherrimorum gratia fructuum
TITUSBOST.TheJewswereboasting,thatwhile theeighteenhadperished,theyallremainedunhurt. Hethereforesetsbeforethemtheparableofthefig tree, for it follows, He spoke also thisparableA certainmanhadafigtreeplantedinhisvineyard.
AMBROSE There was a vineyard of theLordof hosts,whichHegaveforaspoiltotheGentiles.And thecomparisonofthefigtreetothesynagogueis well chosen, because as that tree abounds with wide and spreading foliage, and deceives the hopesofitspossessorwiththevainexpectationof promised fruit, so also in the synagogue,whileits teachers are unfruitful in good works, yetmagnify themselveswithwordsaswithabundantleaves,the empty shadow of the law stretches far andwide. Thistreealsoistheonlyonewhichputsforthfruitin place of flowers. And the fruit falls, that other fruit may succeed yet some few of theformerremain, anddonotfall.Forthefirstpeopleofthesynagogue fell off as a useless fruit, in order that out ofthe fruitfulness of the old religion might arise the new peopleoftheChurchyettheywhowerethefirstout ofIsraelwhomabranchofastrongernaturebore, under the shadow of the law and the cross,inthe
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caeteris praestiterunt: quibus dicitur: sedebitis super duodecim thronos.Nonnulli tamen ficum istam non synagogae, sed malitiae et improbitatis figuram putant: hi tameninnullodistant,nisiquodprospecie genuseligunt.
bosomofboth,stainedwithadoublejuiceafterthe example of a ripening fig, surpassed all others in thegraceofmostexcellentfruitstowhomitissaid, You shall sit upon twelve thrones. Somehowever thinkthefigtreetobeafigurenotofthesynagogue, butofwickednessandtreacheryyetthesedifferin nothingfromwhathasgonebefore,exceptthatthey choosethegenusinsteadofthespecies. BEDE The Lord Himself who established the synagogue by Moses, came born intheflesh,and frequentlyteachinginthesynagogue,soughtforthe fruits of faith, but in the hearts of thePharisees foundnonethereforeitfollows,Andcameseeking fruitonit,andfoundnone. AMBROSE But our Lord sought, notbecauseHe wasignorantthatthefigtreehadnofruit,butthatHe mightshowinafigurethatthesynagogueoughtby thistimetohavefruit.Lastly,fromwhatfollows,He teaches that He Himself came notbeforethetime whocameafterthreeyears.Forsoitissaid,Then saidhetothedresserofthevineyard,Behold,these threeyearsIcomeseekingfruitonthisfigtree,and find none. He came to Abraham, He cameto Moses, He came to Mary, that is, Hecameinthe sealofthecovenant,Hecameinthelaw,Hecame inthebody.WerecogniseHiscomingbyHisgifts atonetimepurification,atanothersanctification,at
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Beda:Ipseautemdominussynagogamper Moysen instituit, in carne natus apparuit,et crebrius in synagoga docens fructum fidei quaesivit, sed in Pharisaeorum mentenon invenit unde sequitur et venit fructum quaerensinilla,etnoninvenit. Ambrosius: Quaerebat autem dominus, nonquiafructumficulneaedeessenesciret sed ut ostenderet in figura, quia fructum synagoga iam habere deberet.Deniqueex sequentibus docet non se ante tempus venisse, qui per triennium venit sic enim habes:dixitautemadcultoremvineae:ecce annitressuntexquovenioquaerensfructum in ficulnea hac et non invenio. Venitad Abraham,venitadMoysen,venitadMariam, hocest,venitinsignaculo,venitinlege,venit in corpore: adventum eius ex beneficiis recognoscimus: alibi purificatio, alibi
sanctificatio,alibiiustificatioestcircumcisio purificavit,lexsanctificavit,gratiaiustificavit. 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? Bonusautem cultor, et fortassis ille in quo Ecclesiae fundamentum est, praesagiens, alterumad gentes, se autem ad eos qui ex circumcisione sunt, esse mittendum, religiose ne excidatur intervenit, fretus vocationesuaetiampopulumIudaeorumper 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 excolerequi novit vitia reprehendere undesubditusque dum fodiam circa illam. Pollicetur dura cordis eorum apostolicis ligonibus esse fodienda, ne radicem sapientiae,terrarum acervus obruat et abscondat.Subditautem etmittamstercora,idesthumilitatisaffectum,
another justification. Circumcision purified, thelaw sanctified, grace justified. The Jewishpeoplethen could not be purified because they had notthe circumcision of the heart, but of the bodynorbe sanctified,becauseignorantofthemeaningofthe law,theyfollowedcarnalthingsratherthanspiritual nor justified, because not working repentance for the their offences, they knew nothing ofgrace. Rightly then was there no fruit found in the synagogue,andconsequentlyitisorderedtobecut downforitfollows,Cutitdown,whycumbersitthe ground?Butthemercifuldresser,perhapsmeaning himonwhomtheChurchisfounded,foreseeingthat anotherwouldbesenttotheGentiles,buthehimself to them who were of the circumcision, piously intercedesthatitmaynotbecutofftrustingtohis calling,thattheJewishpeoplealsomightbesaved through the Church. Hence it follows, And he answering said to him, Lord, let it alone thisyear also. He soon perceived hardness of bearsand pride to be the causes of the barrennessofthe Jews. He knew therefore how to discipline,who knewhowtocensurefaults.ThereforeaddsHe,tillI shalldigaboutit.Hepromisesthatthehardnessof their hearts shall be dug about by theApostles spades,lestaheapofearthcoverupandobscure therootofwisdom.AndHeadds,anddungit,that is,bythegraceofhumility,bywhicheventhefigis thought to become fruitful toward the Gospelof Christ.HenceHeadds,Andifitbearfruit,well,that
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etmittamstercora,idesthumilitatisaffectum, 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. Beda: Quod quidem per Romanosfactum est,aquibusgensIudaeasuccisa,etaterra promissionisexpulsaest. Augustinus de Verb. Dom: Vel aliter totum. Arbor ficulnea genus humanum est. Primus enim homo qui peccavit, foliis ficulneae pudenda velavit, hoc estmembra undenatisumus. Theophylactus: Sed et quisque nostrum ficus est in vinea Dei, hoc est inEcclesia, velinhocmundoplantata. GregoriusinEvang:Tertioautemdominus ad ficulneam venit: quia naturam generis humani ante legem, sub lege, sub gratia, expectando, admonendo, visitando requisivit:sedtamentribusannisfructumse noninvenisseconqueritur:quiaquorumdam pravorummentesnecinspiratalexnaturalis corrigit, nec praecepta erudiunt, nec
Christ.HenceHeadds,Andifitbearfruit,well,that is,itshallbewell,butifnot,thenafterthatyoushall cutitdown.
BEDE Which indeed came to pass under the Romans, by whom the Jewish nation wascutoff, andthrustoutfromthelandofpromise. AUG.Or,inanothersense,thefigtreeistheraceof mankind. For the first man after he hadsinned concealedwithfigleaveshisnakedness,thatis,the membersfromwhichwederiveourbirth.
THEOPHYL.Buteachoneofusalsoisafigtree plantedinthevineyardofGod,thatis,intheChurch, orintheworld. GREG. But our Lord came three times tothefig tree,becauseHesoughtaftermansnaturebefore thelaw,underthelaw,andundergrace,bywaiting, admonishing,visitingbutyetHecomplainsthatfor three years he found no fruit, for there aresome wickedmenwhoseheartsareneithercorrectedby thelawofnaturebreathedintothem,norinstructed by precepts, nor converted by the miracles ofHis
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incarnationiseiusmiraculaconvertunt. Theophylactus:Tertioautemnaturanostra fructumpetitanontribuit:semelquidemcum inParadisopraevaricatisumuspraeceptum, secundo cum in lege vitulum conflaverunt, tertio cum salvatorem renuerunt. Sed id triennium intelligendum est pro tribus aetatibus,puerili,virili,etsenili.
incarnation. THEOPHYL.Ournatureyieldsnofruitthoughthree times sought for once indeed when we transgressed the commandment in paradise the secondtime,whentheymadethemoltencalfunder the law thirdly, when they rejected theSavior.But thatthreeyearstimemustbeunderstoodtomean alsothethreeagesoflife,boyhood,manhood,and oldage. GREG.Butwithgreatfearandtremblingshouldwe hear the word which follows, Cut it down,why cumbersittheground.Foreveryoneaccordingto his measure, in whatsoever station of life heis, except he show forth the fruits ofgoodworks,like anunfruitfultree,cumbersthegroundforwherever heishimselfplaced,hetheredeniestoanotherthe opportunityofworking.
Gregorius: Sed cum magno timore audiendum est quod dicitur succideergo illam: ut quid etiam terram occupat? Unusquisque enim iuxta modum suum, inquantum locum vitae praesentis tenet, si fructumbonaeoperationisnonexhibet,velut infructuosaarborterramoccupat:quiaineo loco in quo ipse est, aliis operandi occasionemnegat. 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 quidemipsumadcurameius,suscitansvero sterilem animam ad producendos debitos
PSEUDO-BASILForitisthepartofGodsmercy not silently to inflict punishment, but to sendforth threatenings to recall the sinner to repentance,as He did to the men of Nineveh, and now to the dresserofthevineyard,saying,Cutitdown,exciting him indeed to the care of it, and stirring upthe barrensoiltobringforththeproperfruits.
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fructus. Gregorius Nazianzenus: Igitur nec nos feriamus subito, sed praevaleamus misericordia ne secemus ficum potentem adhucfructumfacere,quamforsitancurabit periticustodisstudiumundeethicsubditur at ille respondens dixit illi: dimitteillamhoc anno,usquedumfodiamcircaillam. Gregorius: Per cultorem vineae praepositorum ordo exprimitur, qui dum praesunt Ecclesiae, dominicae vineae curamgerunt. Theophylactus: Vel paterfamilias Deus pater est, cultor vero Christus, qui ficum amputari ut sterilem non permittitquasiad patrem diceret: si per legem etprophetas fructumpoenitentiaenondederunt,meiseos irrigabopassionibusetdoctrinisetforsitan dabuntobedientiaefructum. Augustinus de Verb. Dom: Vel colonus, qui intercedit, est omnis sanctus quiintra Ecclesiam orat pro eis qui sunt extra Ecclesiam,dicensdomine,dimitteillamhoc anno, idest tempore isto sub gratia,usque
GREG NAZ. Let us not then strike suddenly, but overcome by gentleness, lest we cut down thefig treestillabletobearfruit,whichthecareperhapsof a skillful dresser will restore. Hence itisalsohere added, And he answering said to him, Lord,let alone,&c.
GREG. By the dresser of the vineyard is represented the order of Bishops, who, by ruling overtheChurch,takecareofourLordsvineyard.
THEOPHYL.OrthemasterofthehouseholdisGod theFather,thedresserisChrist,whowillnothave thefigtreecutdownasbarren,asifsayingtothe Father,AlthoughthroughtheLawandtheProphets they gave no fruit of repentance, I will waterthem with My sufferings and teaching, andperhapsthey willyieldusfruitsofobedience. AUG.Or,thehusbandmenwhointercedesisevery holy man who ho within the Churchpraysforthem thatarewithouttheChurch,saying,OLord,OLord, letitalonethisyear,thatis,forthattimevouchsafed undergrace,untilIdigaboutit.Todigaboutit,isto
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dum fodiam circa illam. Circumfodere est humilitatem et patientiam docere. Fossa enimesthumilisterra,stercusauteminbono intellige: sordes sunt, sed fructum dant: sordes cultoris dolor est peccatoris. Qui autemaguntpoenitentiam,insordibusagant etveraciteragant. Gregorius: Vel peccata carnis, stercora vocantur. Ex stercore igitur ad fructum reviviscit arbor, quia de consideratione peccati, ad bona se opera resuscitat animus.Sedsuntpleriquequiincrepationes audiunt, et tamen ad poenitentiam redire contemnunt propter quod subditur et si quidemfeceritfructum. Augustinus de Verb. Dom: Bene scilicet erit sin autem, in futurum succideseam, quando scilicet in iudicio venies iudicare vivosetmortuos.Interimmodoparcitur. Gregorius: Qui autem nunc non vult ad fecunditatem pinguescere per increpationem,illiccaditundeiamresurgere perpoenitentiamnonvalet.
teach humility and patience, for the groundwhich hasbeendugislowly.Thedungsignifiesthesoiled garments, but they bring forth fruit. The soiled garmentofthedresser,isthegriefandmourningof sinnersfortheywhodopenanceanddoittrulyare insoiledgarments.
GREG.Or,thesinsoftheflesharecalledthedung. From this then the tree revives to bearfruitagain, forfromtheremembranceofsinthesoulquickens itself to good works. But there are verymanywho hear reproof, and yet despise the return to repentance wherefore it is added, And if itbear fruit,well.
AUG.Thatis,itwillbewell,butifnot,thenafterthat youshallcutitdownnamely,whenyoushallcome tojudgethequickandthedead.Inthemeantimeit isnowspared. GREG.Buthewhowillnotbycorrectiongrowrich tofruitfulness,fallstothatplacefromwhenceheis nomoreabletoriseagainbyrepentance.
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Lectio3 10 . 11 , . 12 , , ,13 : , . 14 , , : . 15 , , 16 ,
10. And he was teaching in oneofthe synagogues on the sabbath. 11. And, behold,therewasawomanwhichhada spiritofinfirmityeighteenyears,andwas bowedtogether,andcouldinnowiselift upherself.12.AndwhenJesussawher, he called her to him, and said toher, Woman, you are loosed from your infirmity. 13. And he laid his hands on her: and immediately she was made straight, and glorified God. 14. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, andsaidto the people, There are six daysinwhich men ought to work: in them therefore come and be healed, and not onthe sabbath day. 15. The Lord then answered him, and said, youhypocrite, do not each one of you on thesabbath loosehisoxororassfromthestall,and lead him away to watering? 16. And ought not this woman, beingadaughter ofAbraham,whomSatanhasbound,lo, theseeighteenyears,beloosedfromthis bondonthesabbathday?17.Andwhen he had said these things, all his
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, 17 , ' .
adversaries were ashamed: and allthe peoplerejoicedforallthegloriousthings thatweredonebyhim.
Ambrosius: Cito quod de synagoga dixeratindicavitadipsamutiquearborem venisse se monstrat qui in eadem praedicabat unde dicitur erat autem docensinsynagogaeorumsabbatis. Chrysostomus: Docet quidem non seorsum,sedinsynagogissecure,innullo dubitans, nec aliquid contra legem Moysi statuens sabbato autem, quia tuncIudaei legivacabant. Cyrillus: Ad expugnationem autem corruptionis, et mortis, et invidiaeDiaboli contra nos, prodiit incarnatio verbi ethoc
AMBROSE He soon explained that He hadbeen speaking of the synagogue, showing, that Hetruly cametoit,whopreachedinit,asitissaid,Andhe wasteachinginoneofthesynagogues.
CHRYS. He teaches indeed not separately,butin the synagogues calmly, neither wavering in any thing, nor determining aught against the law of MosesontheSabbathalso,becausetheJewswere thenengagedinthehearingofthelaw. CYRIL Now that the Incarnation of the Wordwas manifestedtodestroycorruptionanddeath,andthe hatredofthedevilagainstus,isplainfromtheactual
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apparetexipsiseventibussequiturenimet ecce mulier quae habebat spiritum infirmitatis annis decem et octo. Dicit autemspirituminfirmitatis,quiamulierhaec patiebatur atrocitate Diaboli, derelicta a Deo propter propria crimina, velpropter transgressionem Adae, ob quamhumana corporainfirmitatemetmortemincurrerunt. Dat autem super hoc Deus Diabolo potestatem, ut homines moleadversitatis depressi,velintadmelioratransire.Genus autem infirmitatis ostendit, dicens eterat inclinata, nec omnino poterat sursum respicere. Basilius: Brutorum siquidem caput humi deflexum est, terram cernit caputhominis erectum est in caelum, oculi superna conspiciunt: convenit enim ei quaerere superna,transcendereterrenaintuitu.
eventsforitfollows,Andbeholdtherewasawoman which had a spirit of infirmity, &c. He saysspiritof infirmity, because the woman suffered from the crueltyofthedevil,forsakenbyGodbecauseofher own crimes or for the transgression of Adam,on account of which the bodies of men incurinfirmity anddeath.ButGodgivesthispowertotheDevil,to theendthatmenwhenpresseddownbytheweight oftheiradversitymightbetakethemtobetterthings. Hepointsoutthenatureofherinfirmity,saying,And was bowed together, and could in no wise lift up herself.
BASILBecausetheheadofthebrutesisbentdown towardsthegroundandlooksupontheearth,butthe head of man was made erect towards theheaven, hiseyestendingupward.Foritbecomesustoseek what is above, and with our sight topiercebeyond earthlythings. CYRIL But our Lord, to show that Hiscominginto thisworldwastobetheloosingofhumaninfirmities, healed this woman. Hence it follows, Andwhen Jesussawher,hecalledhertohim,andsaidtoher, Woman, you are loosed from your infirmity.Aword mostsuitabletoGod,fullofheavenlymajestyforby HisroyalassentHedispelsthedisease.Healsolaid
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Cyrillus: Ostendens autem dominus adventum suum in hunc mundum dissolutivum esse humanarumpassionum, mulieremsanavitundesequiturquamcum vidissetIesus,vocaviteamadse,etaitilli: mulier, dimissa es ab infirmitate tua.Vox aptissima Deo, plena maiestate superna:
fugat enim morbum imperatorio motu:qui etiam manus illi imponit sequitur enim imposuitillimanusetconfestimerectaest, et glorificabat Deum: in quo oportet perpendere sacram carnem induisse virtutemdivinam:eratenimipsiusDeicaro, non autem alicuius alterius, quasi separatimexistentefiliohominisafilioDei, 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 indignansquiasabbatocurassethominem 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,videreet mirari prodigia domini, ne forte credant. Seddic,lexprohibuitaboperemanualidie sabbati abstinere numquid ab eo quod verboetorefit?Cessesergocomedereet potareacloquietpsallereinsabbato.Etsi nec legem legis, cur tibi sabbatum? Ceterum, si manuale opus lex prohibuit, quomodomanualeopusestfeminamverbo
Hishandsuponher,foritfollows,Helaidhishands onher,andimmediatelyshewasmadestraight,and glorified God. We should here answer, that the Divinepowerhadputonthesacredflesh.Foritwas the flesh of God Himself, and of no other, asifthe Son of Man existed apart from the SonofGod,as somehavefalselythought.Buttheungratefulrulerof thesynagogue,whenhesawthewoman,whobefore wascreepingontheground,nowbyChristssingle touchmadeupright,andrelatingthemightyworksof God, sullies his zeal for the glory of theLordwith envy, and condemns the miracle, that he might appeartobejealousfortheSabbath.Asitfollows, And the ruler of the synagogue answered with indignation, because that Jesus had healed onthe sabbath day, and said to the people,Therearesix days in which men ought to work, and not onthe sabbath-day. He would have those who are dispersedaboutontheotherdays,andengagedin their own works, not come on the Sabbathtosee andadmireourLordsmiracles,lestbychancethey should believe. But the law has not forbidden all manual work on the Sabbath-day, and has it forbiddenthatwhichisdonebyawordorthemouth? Cease then both to eat and drink and speakand sing.Andifyoureadnotthelaw,howisitaSabbath toyou?Butsupposingthelawhasforbiddenmanual works, how is it a manual work to raiseawoman uprightbyaword?
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quomodomanualeopusestfeminamverbo erigere? Ambrosius:DeniqueetDeusaboperibus mundi quievit, non operibus quibus sempiternaetiugisoperatioest,sicutfilius 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, unusquisquevestruminsabbatononsolvit bovem suum aut asinum a praesepio, et ducitadaquare? Basilius: Hypocrita est qui in theatro assumit alienam personam sic et in vita praesenti quidam alia gerunt in corde,et aliasuperficialiterostendunthominibus. Chrysostomus: Bene igitur dicit hypocritam principem synagogae: quia faciem habebat legis cultoris, mensvero eiuseratversutietinvidi:nonenimturbatur propter sabbatum, quia violatur, sed propter Christum, quia glorificatur. Tu tamenattende,quodubiquidemopusfieri iussit,sicutcumparalyticoiussitgrabatum
AMBROSELastly,Godrestedfromtheworksofthe worldnotfromholyworks,forHisworkingisconstant and everlasting as the Son says, MyFatherworks until now, and I work that after thelikenessofGod our worldly, not our religious, works shouldcease. Accordingly our Lord pointedly answered him,asit follows,Youhypocrite,donoteachonofyouonthe sabbath-dayloosehisoxorhisass?&c.
BASIL The hypocrite is one who on the stage assumesadifferentcharacterfromhisown.Soalso in this life some men carry one thing intheirheart, andshowanotheronthesurfacetotheworld. CHRYS. Well then does he call the ruler ofthe synagogueahypocrite,forhehadtheappearanceof anobserverofthelaw,butinhisheartwasacrafty and envious man. For it troubles him not that the Sabbath is broken, but that Christ isglorified.Now observe, that whenever Christ orders a work tobe done,(aswhenHeorderedthemansickofthepalsy to take up his bed,) He raises His words to
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tollere, transtulit sermonem ad maius, convincenseosperdignitatempatris,cum dicit:patermeususquemodooperatur,et ego operor hic autem ubi totumfaciens verbo, nihil aliud adicit, ex his quaeipsi faciebant,calumniamsolvit. Cyrillus:Arguiturautemarchisynagogusut hypocrita, dum bruta quidem adaquat in sabbato,mulieremverononmagisgenere quam fide filiam Abrahae, non dignam putat solvi ab aegritudinis vinculo unde subdit hanc autem filiam Abrahae,quam alligavitSatanaseccedecemetoctoannis, nonoportuitsolviavinculoistodiesabbati? Malebat siquidem mulierem tamquam quadrupedia cernere terram, quam hominum staturam recipere, dummodo Christus non magnificaretur. Non autem erat eis quid responderent sed ipsisibi ipsiserantirrefragabilisreprehensiounde sequituretcumhaecdiceret,erubescebant omnesadversariieiussedpopulus,quasi commoda ex miraculis consequens, laetabaturdesignisundesequituretomnis populus gaudebat in universis quae gloriose fiebant ab eo. Nam claritas operum omnem quaestionem solvebat apud eos qui non quaerebant mentibus
somethinghigher,convincingmenbythemajestyof the Father, as He says, My Fatherworksuntilnow, andIwork.Butinthisplace,asdoingeverythingby word,Headdsnothingfurther,refutingtheircalumny bytheverythingswhichtheythemselvesdid.
CYRILNowtherulerofthesynagogueisconvicted ahypocrite,inthatheleadshiscattletowateringon theSabbath-day,butthiswoman,notmorebybirth than by faith the daughter of Abraham, hethought unworthytobeloosedfromthechainofherinfirmity. ThereforeHeadds,Andoughtnotthiswoman,being a daughter of Abraham whom Satan hasboundlo, theseeighteenyears,tobeloosedfromthisbondon thesabbath-day?Therulerpreferredthatthiswoman shouldlikethebeastsratherlookupontheearththan receivehernaturalstature,providedthatChristwas notmagnified.Buttheyhadnothingtoanswerthey themselves unanswerably condemned themselves. Henceitfollows,Andwhenhehadsaidthesethings, all his adversaries were ashamed. But thepeople, reapinggreatgoodfromHismiracles,rejoicedatthe signswhichtheysaw,asitfollows,Andallthepeople rejoiced. For the glory of His worksvanquished every scruple in them who sought Him notwith corrupthearts.
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perversis. Gregorius in Evang: Mystice autemhoc significat ficulnea infructuosa quodmulier inclinata:humanaenimnaturaadpeccatum ex voluntate corruens, quia fructum obedientiaeferrenoluit,statumrectitudinis amisit et hoc significat ficulneareservata quodmuliererecta. Ambrosius: Vel ficus synagogamfigurat. DeniqueinmuliereinfirmaquasiEcclesiae figurasucceditquaecummensuramlegis et resurrectionis impleverit, in illa quiete perpetua in sublime erecta fastigium, inclinationem nostrae infirmitatis sentire nonpotuit.Necalitercuraripotuissethaec mulier,nisiquialegemimplevitetgratiam: namindecemverbislegisperfectioest,in octavonumeroresurrectionisplenitudo. GREG. Mystically the unfruitful fig tree signifiesthe womanthatwasboweddown.Forhumannatureof itsownwillrushesintosin,andasitwouldnotbring forth the fruit of obedience, has lost the state of uprightness. The same fig tree preservedsignifies thewomanmadeupright.
AMBROSE Or the fig tree represents the synagogue afterwards in the infirm womanthere 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 experiencethe frailtyofourweakinclinations.Norcouldthiswoman behealedexceptshehadfulfilledthelawandgrace. For in ten sentences is contained the perfectionof the law, and in the number eight the fullnessofthe resurrection. GREG.Orelsemanwasmadeonthesixthday,and onthesamesixthdaywerealltheworksoftheLord finished, but the number six multiplied threetimes makeseighteen.Becausethenmanwhowasmade on the sixth day was unwilling to do perfectworks, but before the law, under the law, and at the
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Gregorius: Vel aliter. Sexto die homo factus est, atque eodem sexto dieopera cuncta domini perfecta sunt. Senarius autemnumerusintrigonumductus,decem etoctofacit.Quiaergohomoquisextodie factus est, perfecta opera habere noluit,
sedantelegem,sublege,atqueinexordio inchoantisgratiaeinfirmusextitit,decemet octoannismuliercurvafuit. Augustinus de Verb. Dom: Quod ergo significattrienniuminarbore,hocdecemet octo anni in illa muliere, quia terseni decem et octo faciunt. Curva autemerat, sursum aspicere non poterat,quiasursum cordasinecausaaudiebat. Gregorius: Omnis enim peccator terrena cogitans, caelestia non requirens,sursum respicere non valet quia dum desideria inferiorasequitur,amentissuaerectitudine curvatur et hoc semper videt, et sine intermissione cogitat. Vocavit eam dominuseterexit:quiailluminavitetaudivit. Vocat enim quandoque, sed non erigit: quia plerumque videmus quae agenda sunt,sedoperanonimplemus:usitataenim culpa obligat mentem, ut nequaquam surgerepossitadrectitudinem.Conatur,et labitur:quiaubidiusponteperstitit,ibicum nolueritcadit. Ambrosius: Opus autem sabbati signum futuri est, quod unusquisque perfunctus
beginning of grace, was weak, the womanwas boweddowneighteenyears.
AUG.Thatwhichthethreeyearssignifiedinthetree, theeighteendidinthewoman,forthreetimessixis eighteen. But she was crooked and could notlook up,forinvainsheheardthewords,liftupyourhearts.
GREG. For every sinner who thinks earthlythings, not seeking those that are in heaven, isunableto look up. For while pursuing his baser desires, he declines from the uprightness of his state orhis heart is bent crooked, and he ever looksuponthat which he unceasingly thinks about. TheLordcalled herandmadeherupright,forHeenlightenedherand succored her. He sometimes calls but does not makeupright,forwhenweareenlightenedbygrace, weoft-timesseewhatshouldbedone,butbecause ofsindonotpracticeit.Forhabitualsinbindsdown the mind, so that it cannot rise to uprightness. It makesattemptsandfails,becausewhenithaslong stoodbyitsownwill,whenthewillislacking,itfalls. AMBROSENowthismiracleisasignofthecoming sabbath, when every one who has fulfilled thelaw
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lege et gratia, per misericordiam Dei corporeaefragilitatismolestiisexuetur.Cur autem aliud animal indicavit, nisi ut ostenderet futurum ut Iudaicus et gentilis populus, sitim corporis, aestusque mundi huius, dominici fontis ubertate deponatet sic per vocationem duorum populorum Ecclesiamsalvamfuturam? Beda: Filia autem Abrahae est anima quaecumque fidelis, vel Ecclesia de utroque populo ad fidei unitatemcollecta. Idem ergo mystice est bovem velasinum solutumapraesepiopotumduci,quodest filiam Abrahae a vinculo nostrae inclinationiserigi.
andgrace,shallbythemercyofGodputoffthetoils of this weak body. But why did Henotmentionany more animals, save to show that the time would come when the Jewish and Gentilenationsshould quenchtheirbodilythirst,andthisworldsheatinthe fullnessofthefountainoftheLord,andsothroughthe calling forth of two nations, the Church shouldbe saved. BEDEButthedaughterofAbrahamiseveryfaithful soul,ortheChurchgatheredoutofbothnationsinto theunityofthefaith.Thereisthesamemysterythen intheoxorassbeingloosedandledtowater,asin the daughter of Abraham being released fromthe bondageofouraffections.
Lectio4 18, , 19 , , ,
18.Thensaidhe,towhatisthekingdom of God like? and whereunto shall I resemble it? 19. It is like a grain of mustardseed,whichamantook,andcast intohisgardenanditgrew,andwaxeda greattreeandthefowlsoftheairlodged in the branches of it. 20. And again he said,WhereuntoshallIlikenthekingdom
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. 20 , 21 , [] .
of God? 21. It is like leaven, which a womantookandhidinthreemeasuresof meal,tillthewholewasleavened.
Glossa: Erubescentibus adversariis, et populo gaudente de his quae gloriose fiebant a Christo, profectum Evangelii consequenter sub quibusdam similitudinibus manifestat unde dicitur dicebatergo:cuisimileestregnumDei,et cui simile aestimabo illud? Simile est granosinapis. Ambrosius: Alio loco granum sinapis legitur, ubi confertur. Ergo si regnum caelorum sicut granum sinapis est, et fidessicutgranumsinapis,fidesestutique regnum caelorum quod intra nos est. Granum quidem sinapis res est vilis et simplex: si teri coeperit, vimsuamfundit: et fides simplex primo videtur: sed si atteratur adversis, gratiam suae virtutis effundit. Grana sinapis martyres sunt.
GLOSS. While His adversaries wereashamed,and the people rejoiced, at the glorious things thatwere donebyChrist,Heproceedstoexplaintheprogress oftheGospelundercertainsimilitudes,asitfollows, Thensaidhe,towhatisthekingdomofGodlike?Itis likeagrainofmustardseed,&c.
AMBROSEInanotherplace,agrainofmustardseed isintroducedwhereitiscomparedtofaith.Ifthenthe mustardseedisthekingdomofGod,andfaithisas thegrainofmustardseedfaithistrulythekingdomof heaven,whichiswithinus.Agrainofmustardseedis indeedameanandtriflingthing,butassoonasitis crushed, it pours forth its power. And faith atfirst seems simple, but when it is buffeted byadversity, pours forth the grace of its virtue. The martyrs are grains of mustard seed. They have about themthe
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Habebantodoremfidei,sedlatebat:venit persecutio, contriti sunt gladio, per totius mundi terminos grana sui sparsere martyrii. Ipse etiam dominus granumest sinapis: teri voluit, ut diceremus: Christi bonus odor sumus seminari voluit velut granum sinapis, quod acceptum homo misit in hortum suum: in horto enim Christuscaptusetsepultusest,ubietiam resurrexitetfactusestarborundesequitur et factum est in arborem magnam. Dominus enim noster granum est cum sepelitur in terra, arbor cum elevatur in caelum. Est etiam arbor mundum obumbransundesequituretrequieverunt volucres caeli in ramis eius, idest potestates caelorum, et quicumque spiritualibus factis evolare meruerunt. Ramus est Petrus, ramus est Paulus, in quorumsinusperquosdamdisputationum recessus, qui eramus longe, assumptis virtutumremigiisadvolamus.Ergosemina inhortotuoChristum.Hortusutiquelocus est plenus florum, in quo gratiatuioperis effloreat, et multiplex odor variaevirtutis exhalet. Ibi ergo Christus ubi fructus est seminis. Cyrillus: Vel aliter. Regnum Dei est
sweet odor of faith, but it is hidden. Persecution comes they are smitten by the sword and tothe farthest boundaries of the whole world they have scattered the seeds of their martyrdom. The Lord HimselfalsoisagrainofmustardseedHewishedto be bruised that we might see that we areasweet savorofChrist.Hewishestobesownasagrainof mustardseed,whichwhenamantakesheputsitinto his garden. For Christ was taken and buried ina garden,wherealsoheroseagainandbecameatree, as it follows, And it waxed into agreattree.Forour LordisagrainwhenHeisburiedintheearth,atree whenHeisliftedupintotheheaven.Heisalsoatree overshadowingtheworld,asitfollows,Andthefowls oftheairrestedinhisbranchesthatis,theheavenly powers and they whoever (for their spiritualdeeds) have been thought worthy to fly forth. Peter is a branch,Paulisabranch,intowhosearms,bycertain hiddenwaysofdisputation,wewhowereafaroffnow fly,havingtakenupthewingsofthevirtues.Sowthen Christinyourgardenagardenistrulyaplacefullof flowers,whereinthegraceofyourworkmayblossom and the manifold odor of your different virtues be breathedforth.Whereveristhefruitoftheseed,there isChrist.
CYRIL Or else The kingdom of God istheGospel,

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Evangelium, per quod acquirimus posse regnare cum Christo. Sicut igitursinapis semen superatur quidem quantitate a seminibus olerum, crescit autem adeout plurium fiat umbraculum avium sic et salvatoris doctrina penes paucos eratin principio,sedpostearecepitaugmentum. Beda: Homo autem Christus est, hortus estEcclesia,eiusdiscipliniscolendaqui benediciturgranumaccepisse,quiadona quaenobiscumpatretribuitexdivinitate, 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 virtutumpennisad superna tendentes nidificant et requiescunt. Theophylactus: Vel homo quilibet granum sinapis, idest evangelicum sermonem, accipiens, et in hortoanimae suaeserens,arboremmagnamfacit,utet ramosproducat,etcaelivolatilia,idestqui
through which we gain the power of reigning with Christ.Asthenthemustardseedissurpassedinsize by the seeds of other herbs, yet so increasesasto become the shelter of many birds so alsothelifegiving doctrine was at first in thepossessiononlyof few?butafterwardsspreaditselfabroad.
BEDE Now the man, is Christ, the garden,His Church, to be cultivated by His discipline.Heiswell saidtohavetakenthegrain,becausethegiftswhich He together with the Father gave to us fromHis divinity,HetookfromHishumanity.Butthepreaching oftheGospelgrewandwasdisseminatedthroughout the whole world. It grows also in the mindofevery believer,fornooneissuddenlymadeperfect.Butin itsgrowth,notlikethegrass,(whichsoonwithers,)but itrisesuplikethetrees.Thebranchesofthistreeare the manifold doctrines, on which the chastesouls, soaring upwards on the wings of virtue, buildand repose.
THEOPHYL. Or, any man receiving a grain of mustard seed, that is, the word of theGospel,and sowing it in the garden of his soul,makesitagreat tree,soastobringforthbranches,andthebirdsofthe air(thatis,theywhosoarabovetheearth)restinthe
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terrenis supereminent, in ramis praedicationis, idest in expansis considerationibus, requiescunt. Paulus enim quasi granum modicum accepit Ananiaerudimentumsedplantansilludin viridario suo, produxit multas et bonas doctrinas, in quibus habitant qui sunt intellectu excelsi, puta Dionysius, Hierotheus, et alii quamplures. Deinde similedicitfermentoregnumDeisequitur enim et dixit: cui simile aestimaboillud? Simileestfermento. Ambrosius:PleriquefermentumChristum 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 mulierabsconditinfarinaesatatria,donec fermentareturtotum. Beda: Satum est genus mensurae,iuxta morem provinciae Palaestinae, unum et dimidiummodiumcapiens. Ambrosius: Farina huius mulieris nos
branches,(thatis,insublimecontemplation.)ForPaul receivedtheinstructionofAnaniasasitwereasmall grain, but planting it in his garden, hebroughtforth many good doctrines, in which they dwell whohave highheavenlythoughts,asDionysius,Hierotheus,and many others. He next likens the kingdom of Godto leaven,foritfollows,Andagainhesays,ifWhereunto shallIlikenit?Itisliketoleaven,&c.
AMBROSE Many think Christ is the leaven, for leaven which is made from meal, excels itskindin strength, not in appearance. So also Christ (according to the fathers) shone forth aboveothers equalinbody,butunapproachableinexcellence.The Holy Church therefore represents the type ofthe woman, of whom it is added, Which a womantook andhidinthreemeasuresofmeal,fillthewholewas leavened. BEDETheSatumisakindofmeasureinuseinthe province of Palestine, holding about a bushelanda half. AMBROSEButwearethemealofthewomanwhich
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sumus, quae dominum Iesum in interioribus nostrae mentis abscondit, donec nostra secreta penetralia calor sapientiae caelestis abducat. Et quiain tribus mensuris absconditum dicit esse fermentum,congruevisumestutDeifilium 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,etaequalisaspiratconcordia voluptatum. Itaque si in hac vita tres mensurae in eodem manserint donec fermententur et fiant unum, erit infuturum diligentibus Christum incorrupta communio. Theophylactus:Velprofeminaintelligas animamtriaverosatatrinampartemeius, rationabilem, irascibilem et concupiscibilem. Si igitur aliquis inhac trina parte condiderit verbum Dei, faciet hoc totum spirituale, ut nec rationale peccet in documentis, nec ira aut
hidetheLordJesusinthesecretsofourhearts,until theheatofheavenlywisdompenetratesourinnermost recesses. And since He says it was hid inthree measures,itseemsfittingthatweshouldbelievethe SonofGodtohavebeenhidintheLaw,veiledinthe Prophets,manifestedinthepreachingoftheGospel. Here however I am invited to proceed farther, because our Lord Himself has taught us, that the leavenisthespiritualteachingoftheChurch.Nowthe Churchsanctifieswithitsspiritualleaventhemanwho isrenewedinbody,soul,andspirit,seeingthatthese threeareunitedinacertainequalmeasureofdesire, and there breathes forth a complete harmony ofthe will.Iftheninthislifethethreemeasuresabideinthe same person until they are leavened andbecome one, there will be hereafter an incorruptible communionwiththemthatloveChrist.
THEOPHYL.Or,forthewomanyoumustunderstand the soul but the three measures, its threeparts,the reasoningpart,theaffections,andthedesires.Ifthen anyonehashiddeninthesethreethewordofGod,he willmakethewholespiritual,soasnotbyhisreason to lie in argument, nor by his anger or desire tobe transported beyond control, but to be conformedto
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concupiscentia enormiter ferantur, sed conformenturverboDei. AugustinusdeVerb.Dom:Veltriasata farinae, genus humanum est quod de tribusNoefiliisestreparatum.Mulierquae absconditfermentum,Deisapientiaest. Eusebius:Velaliter.Fermentumdominus nominat spiritum sanctum, quasivirtutem procedentemexsemine,idestverboDei. Triaautemsatafarinaesignificantnotitiam patrisetfiliietspiritussancti,quammulier, idest divina sapientia, et spiritussanctus largitur. 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 extotavirtute.Et hocdonecfermenteturtotum,idestdonec caritastotammenteminsuiperfectionem commutet quod hic inchoatur, sed in futurumperficietur.
thewordofGod.
AUG.Or,thethreemeasuresofmealaretheraceof mankind,whichwasrestoredoutofthethreesonsof Noah.Thewomanwhohidtheleavenisthewisdom ofGod. EUSEBIUS Or else, by the leaven ourLordmeans the Holy Spirit, the Sower proceeding (as itwere) fromtheseed,whichisthewordofGod.Butthethree measures of meal, signify the knowledge of the Father, and the Son, and the Holy Spirit,whichthe woman, that is, Divine wisdom, and the Holy Spirit, impart. BEDE Or, by the leaven He speaks of love, which kindlesandstirsuptheheartthewoman,thatis,the Church, hides the leaven of love in threemeasures, becauseshebidsusloveGodwithallourhearts,all ourminds,andallourstrength.Andthisuntilthewhole is leavened, that is, until love moves the wholesoul intotheperfectionofitself,whichbeginshere,butwill becompletedhereafter.
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Lectio5 22 . 23 ,, , 24 , , , . 25 ' , , , : , .26 , , :27 , []: ' , . 28 , , . 29

22.Andhewentthroughthecitiesand villages, teaching, and journeying toward Jerusalem. 23. Then saidone to him, Lord, are there few thatbe saved?Andhesaidtothem,24.Strive toenterinatthestraitgate:formany,I say to you, will seek to enter in,and shall not be able. 25. When oncethe master of the house is risen up,and hasshuttothedoor,andyoubeginto standwithout,andtoknockatthedoor, saying,Lord,Lord,opentousandhe shallanswerandsaytoyou,Iknowyou notwhenceyouare:26.Thenshallyou begintosay,Wehaveeatenanddrunk inyourpresence,andyouhavetaught inourstreets.27.Butheshallsay,Itell you, I know you not whence youare depart from me, all you workers of iniquity. 28. There shall be weeping and gnashing of teeth, whenyoushall see Abraham, and Isaac, and Jacob, andalltheprophets,inthekingdomof God,andyouyourselvesthrustout.29. Andtheyshallcomefromtheeast,and fromthewest,andfromthenorth,and fromthesouth,andshallsitdowninthe
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. 30 , .
kingdom of God. 30. And, behold, there are last which shall befirst,and therearefirstwhichshallbelast.
Glossa: Praemissis similitudinibus de multiplicatione evangelicae doctrinae, eius diffusioni ubique praedicando intenditunde dicituretibatpercivitatesetcastella,docens, etiterfaciensinIerusalem. Theophylactus: Non enim sola parvaloca visitabat, sicut faciunt qui simplices fallere volunt, neque solas civitates, utostentatores faciunt et gloriam quaerentes sed sicut communis dominus et pater omnibus providens, omnia circuibat. Non autem visitabat municipia, vitans Ierusalem, acsi timeret legisperitorum reprehensiones, aut mortem, quae poterat inde contingereunde subdit et iter faciens in Ierusalem. Namubi plures erant aegroti, ibi se medicusmagis ingerebat. Sequitur ait autem quidam illi: domine,sipaucisuntquisalvantur?
GLOSS. Having spoken in parablesconcerning the increase of the teaching of the Gospel, he everywhereendeavorstospreaditbypreaching. Hence it is said, And he went throughthecities andvillages. THEOPHYL.Forhedidnotvisitthesmallplaces only, as they do who wish to deceivethesimple, northecitiesonly,astheywhoarefondofshow, and seek their own glory but as theircommon Lord and Father providing for all, He wentabout every where. Nor again did He visit the country townsonly,avoidingJerusalem,asifHefearedthe cavilsofthelawyers,ordeath,whichmightfollow therefrom and hence he adds, And journeying towards Jerusalem. For where there weremany sick,therethePhysicianchieflyshowedHimself.It follows,Thensaidonetohim,Lord,aretherefew thatbesaved?
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Glossa: Quae quidem quaestio ad hoc pertinerevideturdequosupraagebatur:nam in praemissa similitudine dixerat, quod requieveruntvolucrescaeliinramiseiusper quod intelligi potest multos esse quisalutis requiem consequentur. Et quia ille unus pro omnibusquaesierat,dominusnonsingulariter ei respondet unde sequitur ipseautemdixit ad illos: contendite intrare per angustam portam. Basilius: Sicut enim in via terrena exitusa recto multam latitudinem habet sic qui egreditur a tramite ducente ad regnum caelorum,inmultalatitudineerrorisreperitur. Rectum autem iter est angustum, qualibet declinatione periculosa existente, sive dextrorsum, sive sinistrorsum sicutinponte, aquoutrinquedivertensfluminiimmergitur. Cyrillus: Angusta etiam porta aerumnamet patientiam sanctorum significat. Sicut enim pugnarumvictoriaattestaturmilitisstrenuitati, sic praeclarum efficiet valida perpessio laborumettentationum. Chrysostomus in Matthaeum: Quid est
GLOSS.Thisquestionseemstohavereferenceto what had gone before. For in theparablewhich wasgivenabove,Hehadsaid,thatthebirdsofthe air rested on its branches, by which it mightbe supposed that there would be many whowould obtaintherestofsalvation.Andbecauseonehad asked the question for all, the Lord does not answerhimindividually,asitfollows,Andhesaid tothem,Strivetoenterinatthestraitgate.
BASIL For as in earthly life the departurefrom right is exceeding broad, so he who goesoutof the path which leads to the kingdom ofheaven, findshimselfinavastextentoferror.Buttheright wayisnarrow,theslightestturningasidebeingfull ofdanger,whethertotherightortotheleft,asona bridge,wherehewhoslipsoneithersideisthrown intotheriver. CYRILThenarrowgatealsorepresentsthetoils and sufferings of the saints. For as a victory in battlebearswitnesstothestrengthofthesoldiers, so a courageous endurance of labors and temptationswillmakeamanstrong. CHRYS. What then is that which our Lordsays
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ergo quod dominus alibi dicit: iugum meum suave est, et onus meum leve?Nonquidem 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 pervenituradlatitudinemecontrarioverolata deducitadinteritum. Gregorius Moralium: Dicturus autem angustae portae introitum, praemisit contendite:quianisimentiscontentioferveat, unda mundi non vincitur, per quam anima semperadimarevocatur. Cyrillus: Non videtur autem dominus satisfacere quaerenti utrum pauci sint qui salventur, dum declarat viam per quam quisque potest fieri iustus. Seddicendum, quod mos erat salvatoris non respondere interrogantibussecundumquodeisvidebatur, quoties inutilia quaerebant, sedrespiciendo quod utile audientibus foret. Quid autem commodi proveniret audientibus scire an multi sint qui salventur, an pauci? Necessariumautemmagiseratsciremodum quoaliquispervenitadsalutem.Dispensative
elsewhere, My yoke is easy, and my burdenis light?Thereisindeednocontradiction,buttheone wassaidbecauseofthenatureoftemptations,the other with respect to the feeling of thosewho overcame them. For whatever is troublesometo our nature may be considered easy when we undertakeitheartily.Besidesalso,thoughtheway ofsalvationisnarrowatitsentrance,yetthroughit we come into a large space, but on thecontrary thebroadwayleadstodestruction. GREG.NowwhenHewasabouttospeakofthe entrance of the narrow gate, He said first,strive, forunlessthemindstrugglesmanfully,thewaveof the world is not overcome, by which the soulis everthrownbackagainintothedeep. CYRIL Now our Lord does not seem tosatisfy him who asked whether there are few thatbe saved, when He declares the way by whichman may become righteous. But it mustbeobserved, that it was our Saviors custom toanswerthose whoaskedHim,notaccordingastheymightjudge light, as often as they put to Him useless questions, but with regard to what might be profitable to His hearers. And what advantage wouldithavebeentoHishearerstoknowwhether thereshouldbemanyorfewwhowouldbesaved. But it was more necessary to know the wayby
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ergo ad quaestionis vaniloquium nihil dicit, sedtransfertsuumsermonemadremmagis necessariam. 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 ducitadvitam,etpaucisuntquiingrediuntur perillamundesubditurquiamulti,dicovobis, quaerentintrare. Beda: Salutis amore provocati et non poterunt,itinerisasperitatedeterriti.
whichmanmaycometosalvation.Purposelythen Hesaysnothinginanswertotheidlequestion,but turnsHisdiscoursetoamoreimportantsubject. AUG. Or else, our Lord confirmed the wordsHe heard,thatis,bysayingthattherearefewwhoare saved for few enter by the strait gate, butin another place He says this very thing, Narrow is thewaywhichleadstolife,andfewtherearewho enterintoit.ThereforeHeadds,FormanyIsayto youshallseektoenter
BEDE Urged thereto by their love of safety, yet shall not be able, frightened by the roughnessof theroad. BASILForthesoulwaverstoandfro,atonetime choosing virtue when it considers eternity, at another preferring pleasures when it looks tothe present. Here it beholds ease, or the delightsof theflesh,thereitssubjectionorcaptivebondage here drunkenness, there sobriety here wanton mirth, there overflowing of tears heredancing, there praying here the sound of the pipe,there weepingherelust,therechastity. AUG.NowourLordinnowisecontradictsHimself
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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,illiccastimoniam. Augustinus de Verb. Dom: Non autem
contrarius sibi est dominus, qui dixit,quod paucisuntquiintrantperangustamportamet alibi dicit: multi ab oriente et occidente venient. Pauci sunt in comparatione perditorum,multiinsocietateAngelorum.Vix videntur grana quando area trituratur sed tanta massa processura est de area hacut impleathorreumcaeli. Cyrillus: Quod autem detestabiles sintqui 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 pulsantesadveniant. Beda: Est autem paterfamilias Christus,qui cum ubique ex divinitate sit, illis iam intus esse dicitur quos in caelo praesens sua visionelaetificatsedquasiforisesthisquos in hac peregrinatione certantes occultus adiuvat.IntrabitverocumtotamEcclesiamad sui contemplationem perducet claudet ostium, cum reprobis locum poenitentiae tolletquiforisstantespulsabunt,idestaiustis segregati misericordiam quam
when He says, that there are few whoenterinat the strait gate, and elsewhere, Many shallcome from the east and the west for there arefewin comparison with those who are lost,manywhen united with the angels. Scarcely do they seema grain when the threshing floor is swept, butso greatamasswillcomeforthfromthisfloor,thatit willfillthegranaryofheaven. CYRIL But that they who cannot enter are regardedwithwrath,Hehasstrewnbyanobvious example,asfollows,Whenoncethemasterofthe house has risen up, &c. as if whenthemasterof thehousewhohascalledmanytothebanquethas entered in with his guests, and shut to the door, thenshallcomeafterwardsmenknocking.
BEDE The master of the house is Christ, who since as very God He is every where,isalready said to be within those whom though He is in heavenHegladdenswithHisvisiblepresence,but is as it were without to those whom while contending in this pilgrimage, He helpsinsecret. ButHewillenterinwhenHeshallbringthewhole Church to the contemplation of Himself. Hewill shut the door when He shall take away from the reprobate all room for repentance. Whostanding
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contempserunt, frustra implorabunt unde sequitur et respondens dicet vobis: nescio vosundesitis.
without will knock, that is, separated fromthe righteouswillinvainimplorethatmercywhichthey have despised. Therefore it follows, And he will answerandsaytoyou,Iknowyounotwhenceyou are. GREG.ForGodnottoknowisforHimtoreject,as also a man who speaks the truth is said notto knowhowtolie,forhedisdainstosinbytellinga lie,notthatifhewishedtolieheknewnothow,but thatfromloveoftruthhescornstospeakwhatis false. Therefore the light of truth knows notthe darknesswhichitcondemns.Itfollows,Thenshall youbegintosay,Wehaveeatenanddrunkinyour presence,&c. CYRIL This refers to the Israelites, who, accordingtothepracticeoftheirlaw,whenoffering victimstoGod,eatandaremerry.Theyheardalso inthesynagoguesthebooksofMoses,whoinhis writingsdeliverednothisownwords,butthewords ofGod. THEOPHYL.OritissaidtotheIsraelites,simply becauseChristwasbornofthemaccordingtothe flesh,andtheyateanddrankwithHim,andheard Him preaching. But these things also apply to Christians.ForweeatthebodyofChristanddrink
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Gregorius Moralium: Nescire Dei improbare est sicut et nescire mentiri vir verax dicitur qui labi per mendacium dedignatur:nonquod,simentirivelit,nesciat, sed quod falsa loqui veritatis amore contemnat. Veritatis igitur lumen tenebras, quas reprobat, ignorat. Sequitur tunc incipietisdicere:manducavimuscoramte,et bibimus,etinplateisnostrisdocuisti. Cyrillus: Hoc Israelitis convenit, qui secundumritumlegisofferentesDeovictimas edebant et gaudebant. Audiebant quoquein synagogis libros Moysi, qui in suisscriptis nonquaesuasunt,sedquaeDeitradebat.
Theophylactus:VelsimpliciteradIsraelitas dicitur: eo quod ex eis Christussecundum carnemnatusest,etcumeocomedebantet bibebant, et eum praedicantem audiebant. SedetChristianishaeccongruuntnosenim
comedimus corpus Christi et bibimus sanguinem eius quotidie, ad mensam mysticam accedentes, docetque in plateis animarumnostrarum. Beda: Vel mystice manducatcoramdomino etbibitquiverbipabulumavidesuscipitunde quasi exponendo subditur in plateisnostris docuisti. Scriptura enim in obscurioribus cibusest,quiaquasiexponendofrangitur,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 quemoperum iniquitas indignum ostendit unde subdituret dicetvobis:nesciovosundesitis.Disceditea me,operariiiniquitatis. Basilius: Illis forsitan loquitur quosdescribit 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,noninvenitlaudemapudDeum.
His blood as often as we approach themystic table, and He teaches in the streetsofoursouls, whichareopentoreceiveHim.
BEDE Or mystically, he eats and drinks in the Lordspresencewhoeagerlyreceivesthefoodof the word. Hence it is added for explanation,You havetaughtinourstreets.ForScriptureinitsmore obscureplacesisfood,sincebybeingexpounded itisasitwerebrokenandswallowed.Intheclearer placesitisdrink,whereitistakendownjustasitis found.Butatafeastthebanquetdoesnotdelight him whom the piety of faith commends not.The knowledge of the Scriptures does not make him known to God, whom the iniquity of hisworks provestobeunworthyasitfollows,Andhewillsay toyou,Iknownotwhenceyouaredepartfromme. BASIL He perhaps speaks to those whom the Apostle describes in his own person, saying, If I speakwiththetonguesofmenandofangels,and haveallknowledge,andgiveallmygoodstofeed thepoor,buthavenotcharity,itprofitsmenothing. Forwhateverisdonenotfromregardtotheloveof God, but to gain praise from men, obtainsno praisefromGod.
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Theophylactus: Attende etiam quod detestabiles sunt illi in quorum plateis dominus docet: unde si docentem eum audierimus,noninplateissedinangustiis,et humilibuscordibus,nonerimusdetestabiles. Beda: Duplex autem ostenditur Gehennae poena scilicet frigoris et fervoris unde sequituribieritfletusetstridordentium:fletus enim de ardore, stridor dentium defrigore solet excitari. Vel stridor dentium prodit indignantisaffectum,quodquiseropoenitet, serosibiirascatur. Glossa: Vel stridebunt dentes qui hicde edacitategaudebant,flebuntoculiquihicper concupiscentias vagabantur. Per utrumque autem veram impiorum resurrectionem designat. Theophylactus: Pertinet etiam hoc ad Israelitas,cumquibusloquebaturquiexhoc maxime percelluntur quod gentiles cum patribus requiescunt, ipsi vero excluduntur undeaddiditcumvideritisAbraham,Isaacet Iacob,etomnesprophetasinregnoDei,vos autem expelli foras. Et venient ab orienteet occidente, et ab Aquilone et Austro, et
THEOPHYL.Observealsothattheyareobjectsof wrathinwhosestreettheLordteaches.Ifthenwe haveheardHimteachingnotinthestreets,butin poor and lowly hearts, we shall notberegarded withwrath. BEDEButthetwofoldpunishmentofhellishere described, that is, the feeling cold and heat.For weepingiswonttobeexcitedbyheat,gnashingof teeth by cold. Or gnashing of teeth betraysthe feelingofindignation,thathewhorepentstoolate, istoolateangrywithhimself.
GLOSS Or the teeth will gnash which here delightedineating,theeyeswillweepwhichhere wanderedwithdesire.ByeachHerepresentsthe realresurrectionofthewicked.
THEOPHYL.ThisalsoreferstotheIsraeliteswith whom He was speaking, who receive fromthis theirseverestblow,thattheGentileshaverestwith the fathers, while they themselves are shutout. Hence He adds, When you shall see Abraham, Isaac,andJacob,inthekingdomofGod,&c.
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accumbentinregnoDei. Eusebius: Praedicti enim patres ante tempora legis, secundum evangelicam formam errorem multorum deorum derelinquentes, assumpserunt sublimis Dei notitiam, quibus pares facti sunt multi gentiliumobsimilemvitamfiliiautemeorum alienationem sunt passi ab evangelica disciplina unde sequitur et ecce sunt novissimi qui erant primi, et sunt primiqui erantnovissimi. Cyrillus: Iudaeis enim, qui primum locum tenebant,praelataesuntgentes. Theophylactus:Nosautem,utvidetur,primi sumus, qui ab ipsis cunabulis rudimenta accepimus et forsitan erimus novissimi respectu gentilium, qui circa finem vitae crediderunt. Beda: Multi etiam prius ferventes, postea torpent:multipriusfrigidi,subitoinardescunt multi in saeculo despecti, in futuro sunt glorificandialiiapudhominesgloriosi,infine suntdamnandi.
EUSEBIUS. For the Fathers above mentioned, beforethetimesoftheLaw,forsakingthesinsof manygodstofollowtheGospelway,receivedthe knowledgeofthemosthighGodtowhommanyof the Gentiles were conformed through a similar manner of life, but their children suffered estrangementfromtheGospelrulesandhereinit follows, And behold they are last which shallbe first,andtheyarefirstwhichshallbelast.
CYRIL For to the Jews who held the firstplace havetheGentilesbeenpreferred. THEOPHYL.Butweasitseemsarethefirstwho havereceivedfromourverycradlestherudiments ofChristianteaching,andperhapsshallbelastin respectoftheheathenswhohavebelievedatthe endoflife. BEDE Many also at first burning with zeal, afterwards grow cold many at first cold, ona sudden become warm many despised inthis world,willbeglorifiedintheworldtocomeothers renowned among men, will in the end be condemned.
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Lectio6 31 , , . 32 , , , .33 , . 34 , , ,.35 . [], [ ] , .

31. The same day there camecertain ofthePharisees,sayingtohim,Getyou out,anddeparthence:forHerodwillkill you.32.Andhesaidtothem,Goyou, and tell that fox, Behold, I cast out devils, and I do cures today and tomorrow, and the third day Ishallbe perfected.33.NeverthelessImustwalk today, and tomorrow, and the day following:foritcannotbethataprophet perish out of Jerusalem. 34. O Jerusalem, Jerusalem, which kills the prophets,andstonesthemthataresent toyouhowoftenwouldIhavegathered your children together, as a hen doth gatherherbroodunderherwings,and you would not! 35. Behold,yourhouse islefttoyoudesolate:andverilyIsayto you,Youshallnotseemeuntilthetime comewhenyoushallsay,Blessedishe thatcomesinthenameoftheLord.
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Cyrillus: Praedicta domini verba, Pharisaeorum animos provocaverunt ad iram videbant enim populos iam contritos fidem eius arripere. Itaque quasiperdentes officiumpopulispraesidendietdeficientesin lucro,simulantesseeumdiligere,suadentilli ut inde discederet unde dicitur in ipsadie accesseruntquidamPharisaeorumdicentes 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 dicitevulpiilli. Beda: Propter dolos et insidias Herodem vulpem appellat, quod plenum fraudis est animal, in fovea propter insidias latens, odore foetens, nunquam rectis itineribus incedensquaeomniahaereticisconveniunt, quorum typum Herodes tenet, quiChristum, idest humilitatem Christianae fidei in credentibus,conanturextinguere. Cyrillus: Vel aliter. Videtur hic sermo mutatusesse,etnonspectareadpersonam Herodis, ut aliqui putaverunt, sed magisad
CYRIL The preceding words of our Lordroused thePhariseestoanger.Fortheyperceivedthatthe people were now smitten in their hearts,and eagerly receiving His faith. For fearthenoflosing theirofficeasrulersofthepeople,andlackingtheir gains,withpretendedloveforHim,theypersuade Himtodepartfromhence,asitissaid,Thesame daytherecamecertainofthePharisees,sayingto him, Get you out and depart hence,forHerodwill killyou:butChrist,whosearchestheheartandthe reins, answers them meekly and under figure. Henceitfollows,Andhesaidtothem,Goyouand tellthatfox. BEDE Because of his wires end stratagemsHe calls Herod a fox, which is an animal full ofcraft, concealing itself in a ditch because of snares, having a noisome smell, never walking instraight paths,allwhichthingsbelongtoheretics,ofwhom Herod is a type, who endeavors todestroyChrist (that is, the humility of the Christian faith) in the heartsofbelievers. CYRIL Or else the discourse seems to change here,andnottorefersomuchtothecharacterof Herod as some think, as to the lies ofthe
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pharisaicas fictiones: pene enim ipsum Pharisaeumostenditpropemanentem,dum dixit ite et dicite vulpi huic, sicut in Graeco habeturundehocpraecepitdicendum,quod poterat urgere Pharisaeorum turbam:ecce, inquit, eicio Daemonia, etsanitatesperficio hodieetcras,ettertiadieconsummor.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 Pharisaeicredebantquodmanumtrepidaret Herodis qui dominus erat virtutum, hoc excludit dicens verumtamen oportet me hodieetcrasetsequentidieambulare.Quod dicit oportet, nequaquam sibinecessitatem ingruentem ostendit, sed magis arbitrio propriae voluntatis pergere quo volebat, quousque finem venerandae crucis subiret, cuiusiamChristusimmineretempusostendit cumdixithodieetcras. Theophylactus:Acsidicat:quiddemorte mea cogitatis? Ecce fiet post modicum. Quodautemdiciturhodieetcras,hocmultos dies significat, sicut et nos in communi sermonesolitisumusdicere:hodieetcrasfit hoc,quodfiatintantadistantiatemporis.Et
Pharisees. For He almost represents the Pharisees themselves to be standing near,when He said, Go tell this fox, as it is in theGreek. Therefore he commanded them to say thatwhich might rouse the multitude of Pharisees. Behold, saidHe,Icastoutdevils,andIdocurestodayand tomorrow,andonthethirddayIshallbeperfected. 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.ButbecausethePhariseesthoughtthatHe who was the Lord of hosts, feared the handof Herod.Herefutesthis,saying,NeverthelessImust walk today and tomorrow, and the dayfollowing. When He says must, He by no meansimpliesa necessity imposed upon Him, but rather that He walkedwhereHelikedaccordingtotheinclination ofHiswild,untilHeshouldcometotheendofthe dreadfulcross,thetimeofwhichChristshowstobe now drawing near, when He says, Today and tomorrow, THEOPHYL.AsifHesays,WhatthinkyouofMy death? Behold, a little while, and it will cometo pass.Butbythewords,Todayandtomorrow,are signifiedmanydaysaswealsoarewonttosayin commonconversation,Todayandtomorrowsuch a thing takes place, not that it happens inthat
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ut evangelicum sermonem evidentius exponamus, non intelligas quod oportet me hodieetcrasambulare,sedsistasinhodie et cras, deinde subiungas et sequentidie ambulare sicut et pluries numerando consuevimus dicere: die dominica, et secunda feria, et tertia egrediar, quasi computando duas, ut tertia denotetur,sicet dominusquasicomputandodicitoportetme hodie et cras, et postea tertia die ire Ierusalem. AugustinusdeCons.Evang:Velmystice abillohaecdictaintelliguntur,utreferanturad corpus eius, quod est Ecclesia.Expelluntur enim Daemonia, cum relictis illis superstitionibus, credunt in eum genteset perficiuntur sanitates, cum secundum praecepta eius, posteaquam fuerit Diabolo et huic saeculo renuntiatum, usque infinem resurrectionis, qua tamquam tertia consummabitur, ad plenitudinem angelicam percorporisetiamimmortalitatemperficietur Ecclesia. Theophylactus: Sed quia illi dicebant ei exeas hinc, quia Herodes quaerit te occidere:inGalilaealoquentes,ubiregnabat Herodes,ostenditquodnoninGalilaea,sed
interval of time. And to explain more clearlythe wordsoftheGospel,youmustnotunderstandthem tobe,Imustwalktodayandtomorrow,butplacea stopaftertodayandtomorrow,thenadd,andwalk onthedayfollowing,asfrequentlyinreckoningwe are accustomed to say, The Lords dayandthe day after, and on the third I will go out,asifby reckoningtwo,todenotethethird.SoalsoourLord speaksasifcalculating,Imustdosotoday,andso to morrow, and then afterward on the third dayI mustgotoJerusalem. AUG.Orthesethingsareunderstoodtohavebeen spoken mystically by Him, so as to refertoHis body,whichistheChurch.Fordevilsarecastout when the Gentiles having forsaken their superstition, believe in Him. And cures are perfectedwhenaccordingtoHiscommands,after havingrenouncedthedevilandthisworlduntilthe end of the resurrection, (by which as it werethe third day will be completed,) the Churchshallbe perfected in angelical fullness by theimmortality alsoofthebody.
THEOPHYL. But because they said to Him, Depart from hence, for Herod seeks to killyou, speaking in Galilee where Herod reigned, He shows that not in Galilee, but in Jerusalemithad
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in Ierusalem praeordinatum fuerat ei pati unde sequitur quia non capit prophetam perireextraIerusalem.Cumaudisnoncapit, idest non decet extra Ierusalemprophetam interimi, non putes vim coactivam Iudaeis inductam, sed quantum ad eorumaffectum sanguinis avidum convenienter hoc dicit velutsiquispraedonematrocissimumvidens dicat:nonoportethancviam,inquapraedo insidiatur viatoribus, immunem esse a sanguine:sicetnonoportebatalibiquamubi morabantur praedones perire dominum prophetarum: nam assueti prophetarum sanguinibus occident et dominum unde sequitur Ierusalem, Ierusalem, quaeoccidis prophetas,etlapidaseosquimittunturadte. Beda: Ierusalem non saxa et aedificia civitatis, sed habitatores vocat, quampatris plangitaffectu.
beenfore-ordainedthatHeshouldsuffer.Henceit follows,Foritcannotbethataprophetperishout ofJerusalem.Whenyouhear,Itcannotbe(oritis not fitting) that a prophet should perish outof Jerusalem,thinknotthatanyviolentconstraintwas imposed upon the Jews, but He says this seasonably with reference to their eager desire afterbloodjustasifanyoneseeingamostsavage robber, should say, the road on whichthisrobber lurkscannotbewithoutbloodshedtotravelers.So also no where else but in the abode ofrobbers must the Lord of the prophets perish. For accustomedtothebloodofHisprophets,theywill alsokilltheLordasitfollows,OJerusalem,which killstheprophets.
BEDE In calling upon Jerusalem, Headdresses not the stones and buildings of the city, butthe dwellers therein, and He weeps over it withthe affectionofafather. CHRYS. For the twice repeated wordbetokens compassion or very great love. For the Lord speaks, if we may say it, as a lover wouldtohis mistress who despised him, and wastherefore abouttobepunished.
Chrysostomus: Geminatio enim verbi, miserantis est, aut nimium diligentis: nam tamquam ad amicam negligentem amatorem, et ideo puniendam, dominus loquitur.
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Graecus: Sed et nominis geminatio vehementem reprehensionem ostendit:nam quae novit Deum, quomodo Dei ministros persequitur? Chrysostomus: Quod autem essent immemores divinorum bonorum ostendit subdensquotiesvoluicongregarefiliostuos, quemadmodumavisnidumsuumsubpennis, et noluisti? Manuduxit eos per sapientissimum Moysen, monuit per prophetas,voluitsubalis,idestsubtegmine suaevirtutis,illoshabereatillicaruerunttam desiderabilibusbonisingratiexistentes.
GREEK EX. But the repetition of the namealso showstherebuketobesevere.Forshewhoknew God,howdoesshepersecuteGodsministers?
CYRILNowthattheywereunmindfuloftheDivine blessingsHeprovesasfollows,HowoftenwouldI havegatheredyourchildrentogetherasahendoth gather her brood under her wings, andyouwould not. He led them by the hand of Moses outofall 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 themselvesofthesechoiceblessings,throughtheir ingratitude. AUG.AsmanyasIgatheredtogether,itwasdone bymyallprevailingwill,yetyourunwillingness,for youwereeverungrateful.
Augustinus in Enchir: Dicit autem: ego volui, et tu noluisti quasi dicat: quotquot aggregavimeavoluntatesemperefficaci,te nolentefeci,quiaingratasemperfuisti. Beda: Pulchre autem qui Herodem desua nece tractantem vulpem vocaverat,seipsum avi comparat: quia vulpes fraudulenter semperavibusinsidiasintendunt. Basilius:FiliosetiamIerusalempullisinnido comparavit ac si dicat: aves quae inaltum
BEDENowHewhoaptlyhadcalledHerodafox, whowasplottingHisdeath,comparesHimselftoa bird,forfoxesareeverlyinginwaitforbirds.
BASILHecomparedalsothesonsofJerusalem tobirdsinnthenet,asifHesaid,Birdswhoare
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consueverunt volare, exceptae sunt a nocumentis insidiantium tu tamen eris ut pullus egens alieno suffragio. Matre igitur avolanteaufererisanido,quasiimpotensad tutelam et debilis ad fugam unde sequitur eccerelinqueturdomusvestradeserta.
usedtoflyintheairarecaughtbythetreacherous devices of the catchers, but you shall be asa chickeninwantofanothersprotectionwhenyour motherthenhasfledaway,youaretakenfromyour nestastooweaktodefendyourselftoofeebleto fly as it follows, Behold, your house is lefttoyou desolate. BEDEThecityitselfwhichHehadcalledthenest, He now calls the house of the Jewsforwhenour Lordwasslain,theRomanscame,andplundering it as a deserted nest, took awayboththeirplace, nation,andkingdom. THEOPHYL.Oryourhouse,(thatis,temple,)asif Hesays,Aslongastherewasvirtueinyou,itwas my temple, but after that you made it a denof thieves,itwasnomoremyhousebutyours.Orby house He meant the whole Jewish nation, according to the Psalm, O house ofJacob,bless you the Lord, by which he shows that it wasHe Himselfwhogovernedthem,andtookthemoutof thehandoftheirenemies.Itfollows,AndverilyIsay toyou,&c.
Beda: Ipsam civitatem, quam nidum vocaverat, etiam nunc domum Iudaeorum appellat. Occiso enim domino venerunt Romani,etquasinidumvacuumdiripientes, tulerunteorumlocum,gentemetregnum. Theophylactus: Vel domus vestra, idest templum ac si dicat: quamdiu virtus eratin vobis, templum erat meum sedpostquam fecistis ipsum speluncam latronum, nonest de cetero domus mea, sed vestra. Vel domumdicittotamgentemIudaeorum,iuxta illud: domus Iacob, benedicite domino, per quodostenditquodipseeratquigubernabat eos, et eripiebat ab hostium manibus. Sequiturdicoautemvobis,quianonvidebitis medonecveniat,cumdicetis:benedictusqui venitinnominedomini. Augustinus de Cons. Evang: Huic
AUG.ThereseemsnothingopposedtoSt.Lukes
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narrationi Lucae non videtur adversariquod turbae dixerunt, veniente domino in Ierusalem: benedictus qui venit in nomine domini:quianondumillucvenerat,etnondum dictumerat. Cyrillus: Discesserat enim dominus a Hierosolymis, tamquam indignos existentes sui praesentia deserens deinde multis miraculis factis, rursum Hierosolymamredit, ubi ei turba occurrit dicens: hosanna filio David: benedictus qui venit in nomine domini. Augustinus: Sed quia non dicitLucasquo inde tunc accessit dominus, ut nonveniret nisi eo tempore quo iam illud diceretur (perseverat quippe in itinere suo donec veniatIerusalem)deillosuoadventuquoin claritateventurusest,hocsignificat. Theophylactus: Tunc enim et inviti confitebuntur eum salvatorem et dominum, quandonulluseriteisindeprofectus.Dicens autem non videbitis me donec veniatetc., non significat illam horam, sed tempus crucis quasi dicat: postquam crucifixeritis me,nonampliusvidebitisme,doneciterum
narrative,inwhatthemultitudessaidwhenourLord came to Jerusalem, Blessed is he whocomesin thenameoftheLord,forHehadnotasyetcome thithernorhadthisyetbeenspoken.
CYRIL For our Lord had departed from Jerusalem,asitwereabandoningthosewhowere unworthyofHispresence,andafterwardsreturned to Jerusalem, having performed many miracles, whenthatcrowdmeetsHim,saying,Osannatothe Son of David, blessed is he that comes inthe nameoftheLord. AUG. At But as Luke does not saytowhatplace our Lord went from thence, so that Heshouldnot come except at that time, (for when this was spokenHewasjourneyingonwarduntilHeshould cometoJerusalem,)Hemeansthereforetoreferto thatcomingofHis,whenHeshouldappearinglory. THEOPHYL. For then also will they unwillingly confess Him to be their Lord and Savior,when there shall be no departure hence. But insaying, Youshallnotseemeuntilheshallcome,&c.does not signify that present hour, but the time ofHis crossasifHesays,WhenyouhavecrucifiedMe, youshallnomoreseeMeuntilIcomeagain.
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veniam. Augustinus: Intelligendus est ergo Lucas vellepraeoccupasse,antequameiusnarratio dominum perduceret Ierusalem, aut eidem civitati iam appropinquantem talia respondisse monentibus ut caveret Herodem, qualia Matthaeus dicit esse locutumcumiampervenissetIerusalem. Beda:Veldicitnonmevidebitis,quasidicat: nisipoenitentiamegeritis,etconfessifueritis me filium omnipotentis patris, in secundo adventufaciemmeamnonvidebitis. AUG.Lukemustbeunderstoodthenaswishingto anticipate here, before his narrative broughtour Lord to Jerusalem, or to make Him when approachingthesamecity,giveananswertothose whotoldHimtobewareofHerod,liketothatwhich Matthew says He gave when He had already reachedJerusalem. BEDE you shall not see, that is,unlessyouhave worked repentance, and confessed Me to bethe Son of the Father Almighty, you shall not seeMy faceatthesecondcoming.
Caput Lectio1 1 [] .2 . 3
CHAPTERXIV
1. And it came to pass, as hewent into the house of one of thechief Phariseestoeatbreadonthesabbath day, that they watched him. 2.And, behold, there was a certain man before him which had the dropsy.3. And Jesus answering spoke to the Lawyers and Pharisees, saying, Isit
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, 4 . . 5 , , 6 .
lawful to heal on the sabbathday?4. And they held their peace. And he tookhim,andhealedhim,andlethim go 5. And answered them, saying, Whichofyoushallhaveanassoran ox fallen into a pit, and will not straightwaypullhimoutonthesabbath day?6.Andtheycouldnotanswerhim againtothesethings.
Cyrillus: Quamvis dominus malitiam Pharisaeorum cognosceret, tamen eorum fiebatconviva,utprodessetpraesentibusper verbaetmiraculaundesubdituretfactumest cum introisset Iesus in domum cuiusdam principis Pharisaeorum sabbato manducare panem, et ipsi observabant eum: siscilicet reverentiam legis contemneret, et an quicquamprohibitorumfaceretindiesabbati. Itaque hydropico veniente in medium, interrogatione reprehendit insolentiam Pharisaeorum, eum arguere volentiumunde dicitur et ecce homo quidamhydropicuserat ante illum. Et respondens Iesus dixit ad legisperitos et Pharisaeos, si licet sabbato
CYRILAlthoughourLordknewthemaliceofthe Pharisees, yet He became their guest, that He might benefit by His words and miracles those whowerepresent.Whenceitfollows,Anditcame to pass, as he went into the houseofoneofthe chiefPhariseestoeatbreadonthesabbathday, that they watched him to see whetherHewould despisetheobservanceofthelaw,ordoanything thatwasforbiddenonthesabbathday.Whenthen the man with the dropsy came into the midst of them,Herebukesbyaquestiontheinsolenceof thePharisees,whowishedtodetectHimasitis said,And,behold,therewasacertainmanbefore himwhichhadthedropsy.AndJesusanswering, &c.
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curare. Beda:QuoddiciturrespondisseIesus,adhoc respicit quod praemissum est: et ipsi observabant eum: dominus enim novit cogitationeshominum. Theophylactus: In sua auteminterrogatione deridet eos, sicut amentes: Deo enim benedicentesabbatum,ipsiprohibentoperari bona in eo dies autem quae bonorum operamnonadmittit,maledictaest. Beda: Sed merito interrogati tacent, quia contrasedictum,quicquiddixerit,vident.Nam si licet sabbato curare, quare salvatoreman curet observant? Si non licet, quare ipsi sabbato pecora curant? Unde sequitur atilli tacuerunt. BEDEWhenitissaidthatJesusanswered,there is a reference to the words which wentbefore, And they watched him. For the Lord knewthe thoughtsofmen. THEOPHYL. But by His question He exposes theirfolly.ForwhileGodblessedthesabbath,they forbade to do good on the sabbath buttheday which does not admit the works of the goodis accursed. BEDEButthe,whowereasked,arerightlysilent, fortheyperceivedthatwhatevertheysaid,would beagainstthemselves.Forifitislawfultohealon the sabbath day, wily did they watchtheSavior whetherHewouldheal?Ifitisnotlawful,whydo they take care of their cattle on thesabbath? Henceitfollows,Buttheyheldtheirpeace. CYRILDisregardingthenthesnaresoftheJews, He cures the dropsical, who from fear of the Phariseesdidnotasktobehealedonaccountof the sabbath, but only stood up, that whenJesus beheld him, He might have compassion onhim and heal him. And the Lord knowingthis,asked not whether he wished to be made whole,but
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Cyrillus: Neglectis igitur Iudaeorum insidiis, liberat a morbo hydropicum: qui metu Pharisaeorumremedianonpostulabatpropter sabbatum, sed solum astabat, ut exaspectu misertus eius salvaret eum: quod dominus cognoscens, non postulat ab eo si vellet salvus fieri sed protinus eum sanavit unde
sequituripseveroapprehensumsanaviteum acdimisit. Theophylactus: In quo non hoc prospexit dominus,nescandalizaretPharisaeossedut benefaciat egenti remediis: decet enimnos, cummagnaresultatutilitas,noncuraresistulti scandalizentur. Cyrillus:SedquiaPharisaeiineptetacuerunt, solvit Christus inflexibilem eorum impudentiam,considerationibusseriisadhoc utens unde sequitur et respondens adillos dixit:cuiusvestrumasinusautbosinputeum cadet, et non continuo extrahet illum die sabbati? Theophylactus: Quasi dicat: siprohibuitlex misereriinsabbato,necuramhabeasfiliitui periclitantis in sabbato sed quid dico, filii, quandonecbovempraeteris,sipericlitantem videris? 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
forthwith healed him. Whence it follows Andhe tookhim,andhealedhim,andlethimgo. WhereinourLordtooknothoughtnottooffendthe Pharisees,butonlythatHemightbenefithimwho neededhealing.Foritbecomesus,whenagreat goodistheresult,nottocareiffoolstakeoffense.
CYRIL But seeing the Pharisees awkwardly silent, Christ baffles their determinedimpudence by some important considerations. As itfollows Andheansweredandsaidtothem,Whichofyou shallhaveanassoranoxfallenintoapit,andwill notstraightwaypullhimoutonthesabbathday?
THEOPHYL.AsthoughHesaid,Ifthelawforbids tohavemercyonthesabbath-day,havenocare of your son when in danger on thesabbath-day. But why speak I of a son, whenyoudonoteven neglectanoxifyouseeitindanger? BEDE By these words He so refutes His watchers, the Pharisees, as to condemnthem also of covetousness, who in thedeliveranceof animals consult their own desire of wealth. How much more then ought Christ to deliver aman,
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meliorestpecore,debuitliberare? Augustinusdequaest.Evang:Congruenter autem hydropicum animali quod cecidit in puteum comparavit, humore enim laborabat sicutillammulieremquamalligatamdixerat,et ipse solvebat, comparavit iumento, quod solviturutadaquamducatur. Beda: Competenti ergo exemplo solvit quaestionem, ut ostendat eos violare sabbatuminoperecupiditatisquieumviolare arguerunt in opere caritatis unde sequituret nonpoterantadhaecrespondereilli.Mystice autem hydropicus comparatur ei quemfluxus carnalium voluptatum exuberans aggravat: hydropicus enim morbus ab aquosohumore vocabulumtrahit. Augustinus de quaest. Evang: Vel hydropicum recte comparamus diviti avaro: sicutenimillequantomagisabundathumore inordinato, tanto amplius sitit sic et iste quantoestcopiosiordivitiis,quibusnonbene utitur,tantoardentiustaliaconcupiscit. GregoriusMoralium:Recteergohydropicus ante Pharisaeum curatur: quia per alterius
whoismuchbetterthancattle! AUG.NowHehasaptlycomparedthedropsical mantoananimalwhichhasfallenintoaditch,(for he is troubled by water,) as He compared that woman,whomHespokeofasbound,andwhom HeHimselfloosed,toabeastwhichisletlooseto beledtowater. BEDEByasuitableexamplethenHesettlesthe question,strewingthattheyviolatethesabbathby a work of covetousness, who contend thathe does so by, a work of charity. Henceitfollows, And they could not answer him again tothese things.Mystically,thedropsicalmaniscompared to him who is weighed down by anoverflowing stream of carnal pleasures. For the disease of dropsyderivesthenameofawateryhumor. AUG.Orwerightlycomparethedropsicalmanto acovetousrichman.Forastheformer,themore heincreasesinunnaturalmoisturethegreaterhis thirst so also the other, the more abundanthis riches, which he does not employ well,themore ardentlyhedesiresthem. GREGRightlythenisthedropsicalmanhealedin thePhariseespresence,forbythebodilyinfirmity
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aegritudinem corporis, in altero exprimitur languor,seuaegritudocordisetmentis. Beda: Bene autem in exemplo bovem et asinum nominat, ut vel sapientesethebetes, vel utrumque populum significet, scilicet Iudaeumiugolegispressum,etgentilemnulla ratione domitum: omnes enim a puteo concupiscentiaedemersosdominusextrahit.
oftheone,isexpressedthementaldiseaseofthe other. BEDEInthisexamplealsoHewellreferstothe oxandtheasssoastorepresenteitherthewise and the foolish, or both nations that is, theJew oppressed by the burden of the law, theGentile notsubjecttoreason.FortheLordrescuesfrom thepitofconcupiscenceallwhoaresunktherein.
Lectio7 7 , , ,8 , , ',9 , , . 10 ' ,

7. And he put forth a parable tothose whichwerebidden,whenhemarkedhow theychoseoutthechiefroomssayingto them, 8. When you are bidden of any man to a wedding, sit not down inthe highest room lest a more honorman thanyoubebiddenofhim9.Andhethat badeyouandhimcomeandsaytoyou, Givethismanplaceandyoubeginwith shame to take the lowest room.10.But whenyouarebidden,goandsitdownin thelowestroomthatwhenhethatbade you comes, he may say to you, Friend, gouphigher:thenshallyouhaveworship in the presence of them that sitatmeat
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, , : .11 .
with you. 11. For whosoever exalts himself shall be abased and hethat humbleshimselfshallbeexalted.
Ambrosius: Prius curatus esthydropicus, in quo fluxus carnis exuberans, animae gravabat officia, spiritus extinguebat ardorem:deindedoceturhumilitas,dumin convivio nuptiali appetentia loci superioris arcetur unde dicitur dicebat autem ad invitatos parabolam, intendens quomodo primosaccubituseligerent,dicensadillos: cum invitatus fueris ad nuptias, non discumbasinprimoloco. 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,etveniens isquiteetillumvocavit,dicattibi:dahuic locum et tunc incipias cum rubore
AMBROSE First the dropsical man is cured,in whomtheabundantdischargesofthefleshcrushed downthepowersofthesoulquenchedtheardorof theSpirit.Next,humilityistaught,whenatthenuptial feastthedesireofthehighestplaceisforbidden.As itissaid,Andhespoke,Sitnotdowninthehighest room.
CYRIL For to rush forward hastily tohonorswhich arenotfittingforus,indicatesrashness.andcastsa slur upon our actions. Hence it follows, lestamore honorablemanthanyoubeinvited,&c.
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novissimumlocumtenere. Chrysostomus: Et sic quod concupivit, nequaquam obtinuit ambitiosus honoris, sed passus est repulsam et satagens qualiter abundet honoribus, nonhonoratur. Et quia nihil est aequipollensmodestiae, auditorem ad oppositum ducit. Nonsolum prohibet ambire primatum, sed et venari iubetultimaundesequitursedcumvocatus fueris,vade,recumbeinnovissimoloco. Cyrillus: Si enim aliquis non vult aliis praelocari, nanciscitur hoc ex divina sententiaundesequiturutcumveneritqui te invitavit, dicat tibi: amice, ascende superius. Haec dicens, non graviter obiurgat, sed leniter iniungit: sufficit enim monitioapuddiscretosetsicprohumilitate aliquiscoronaturhonoreundesequiturtunc erittibigloriacoramsimuldiscumbentibus. Basilius:Occupareigiturlocumultimumin conviviis, iuxta mandatum dominicum, conveniens est, sed rursum in hunc contentiose irruere reprobatum tamquam interemptorium ordinis et causativum tumultus: et de eo mota contentio
CHRYS. And so the seeker of honor obtainednot that which he coveted, but suffered a defeat, and busyinghimselfhowhemightbeloadedwithhonors, is treated with dishonor. And becausenothingisof somuchworthasmodesty,HeleadsHishearerto the opposite of this not only forhim to seekthe highestplace,butbiddinghimsearchforthelowest. As it follows But when you are bidden goandsit downinthelowestroom. CYRIL For if a man wishes not to be setbefore others,heobtainsthishonoraccordingtothedivine word. As it follows That when he that bade you comes,hemaysaytoyou,Friend,gouphigher.In these words He does not harshly chide,butgently admonishesforawordofadviceisenoughforthe wise. And thus for their humility men arecrowned with honors as it follows, Then shall you have worship. BASIL To take then the lowest place at a feast, according to our Lords command, is becoming to everyman,butagaintorushcontentiouslyafterthis istobecondemnedasabreachoforderandcause oftumultandastriferaisedaboutit,willplaceyou on a level with those who dispute concerningthe
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aequiparabit vos litigantibus de primatu. Quapropter,sicuthicdominusdicit,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 autemhumilitatem per patientiam obtineremus: maius est enim ex repugnantia superbiae indicium quamexprimoaccubitu,quandoeumcum imperioobtinemus. Theophylactus: Nemo autem putet praemissam Christi doctrinam modicam esse, et indignam culminis Dei verbinon enim pium dices essemedicumpollicitum 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, opportunitatemhabebatmonitio.
highest place. Wherefore, as our Lordheresays,it becomes him who makes the feast to arrange the order of sitting down. Thus in patience andlove should we mutually bear ourselves, following all things decently according to order, notforexternal appearanceorpublicdisplaynorshouldweseemto study or affect humility by violent contradiction,but rathergainitbycondescensionorbypatience.For resistance or opposition is a far strongertokenof pride than taking the first seat at meat,whenwe obtainitbyauthority.
THEOPHYL. Now let no one deem theabove preceptsofChristtobetrifling,andunworthyofthe sublimityandgrandeuroftheWordofGod.Foryou would not call him a merciful physician who professedtohealthegout,butrefilledtocureascar onthefingeroratooth-ache.Besides,howcanthat passion of vainglory appear slight, whichmovedor agitatedthosewhosoughtthefirstseats.Itbecame thentheMasterofhumilitytocutoffeverybranchof the bad root. But observe this also, that whenthe supper was ready, and the wretched guests were contending for precedency before the eyes of the Savior,therewasafitoccasionforadvice.
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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 humiliantesingloriiremanent. Theophylactus: Porro non finaliter nec omnibus hominibus est reverendus quise honoribus ingerit sed dum a quibusdam honoratur, alii detrahunt ei, et quandoque etiamipsihonorantes. Beda: Sed quoniam hanc admonitionem Evangelista parabolam vocat, breviter intuendumquidmysticesignificet.Quisquis nuptias Christi et Ecclesiae invitatus adierit, membris Ecclesiae per fidem coniunctus,nonseextollat,quasisublimior ceteris, de meritis gloriando: dabitenim locumhonoratioripostinvitato,cumillorum qui se in Christo secuti sunt agilitate praeitur, et cum rubore novissimumlocum tenet,quandodealiismelioracognoscens,
CYRIL Having shown therefore from so slightan example the degradation of the ambitious andthe exaltation of the humble-minded, He adds agreat thingtoalittle,pronouncingageneralsentence,asit follows, For every one who exalts himself shallbe abased, and he that humbles himself shall be exalted. This is spoken according to the divine judgment,notafterhumanexperience,inwhichthey who desire after glory obtain it, while otherswho humblethemselvesremaininglorious.
THEOPHYL.Moreover,heisnottoberespectedin the end, nor by all men, who thrusts himself into honorsbutwhilebysomeheishonored,byothers he is disparaged, and sometimes even bythevery menwhooutwardlyhonorhim. BEDEButastheEvangelistcallsthisadmonitiona parable,wemustbrieflyexaminewhatisitsmystical meaning.Whosoeverbeingbiddenhascometothe marriagefeastofChristsChurch,beingunitedtothe members of the Church by faith, let him not exalt himself as higher than others by boasting ofhis merits. For he will have to give place to onemore honorablewhoisbiddenafterwards,seeingthathe is overtaken by the activity of those who followed him,andwithshameheoccupiesthelowestplace, nowthatknowingbetterthingsoftheothershebrings
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quicquid de sua operatione celsum sentiebat humiliat. Sed recumbit aliquisin novissimo loco, secundum illud: quanto magnuses,humiliateinomnibus.Veniens autem dominus, quem humilem invenerit, amici nomine beatificans, ascendere superius praecipiet: quicumque enim humiliaveritsesicutparvulus,hicestmaior 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 humilibussaepe tanta sui spiritus dona praestans, ut discumbentium,idestfidelium,coetus,eos admirando glorificet. Ex conclusione vero generali, quae subditur, manifeste claret praecedentem domini sermonem typice intelligendum. Neque enim omnis qui se coramhominibusexaltat,humiliaturautqui seinconspectuhominumhumiliat,exaltatur ab eis: sed qui se de meritis elevat, humiliabitur a domino et qui se de beneficiishumiliat,exaltabiturabeo.
lowwhateverhighthoughtsheoncehadofhisown works.Butamansitsinthelowestplaceaccording tothatverse,Thegreateryouare,humbleyourselfin allthings.ButtheLordwhenHecomes,whomsoever Heshallfindhumble,blessinghimwiththenameof friend, He will command him to go up higher.For whoever humbles himself as a little child, he isthe greatestinthekingdomofheaven.Butitiswellsaid, Thenshallyouhaveglory,thatyoumaynotbeginto seeknowwhatiskeptforyouintheend.Itmayalso be understood, even in this life, fordailydoesGod come to His marriage feast, despising the proud andoftengivingtothehumblesuchgreatgiftsofHis Spirit,thattheassemblyofthosewhositatmeat,i.e. thefaithful,glorifytheminwonder.Butinthegeneral conclusionwhichisadded,itisplainlydeclaredthat the preceding discourse of our Lord must be understood typically. For not every one whoexalts himself before men is abased nor is he who humbles himself in their sight, exalted bythem.But whoever exalts himself because of his merits, the Lordshallbringlow,andhimwhohumbleshimselfon accountofhismercies,shallHeexalt.
Lectio8
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12 , , , . 13 ' , , , , : 14 , , .
12. Then said he also to himthatbade him, When you make a dinner or a supper, call not your friends, nor your brethren, neither your kinsmen, nor your rich neighbors lest they also bid you again,andrecompensebemadeyou.13. Butwhenyoumakesafeast,callthepoor, themaimed,thelame,theblind:14.And you shall be blessed for they cannot recompense thee: for you shall be recompensed at the resurrection of the just.
Theophylactus: Ex duabus partibus coenacomposita,scilicetexvocantibuset vocatis,partemvocatorumadhumilitatem 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 amicostuosnequefratresnequecognatos nequevicinosnequedivites.
THEOPHYL. The supper being composed of two parties,theinvitedandtheinviter,andhavingalready exhorted the invited to humility, He next rewardsby Hisadvicetheinviter,guardinghimagainstmakinga feasttogainthefavorofmen.Henceitissaid,Then saidhealsotohimthatbadehim,Whenyoumakesa dinnerorasupper,callnotyourfriends.
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Chrysostomus: Multae causae sunt quibus amicitiae foedus contrahitur et illicitas quidem praetermittimus, proponemus autem naturales etmorales: naturales quidem, puta patris ad filium, fratris ad fratrem, et aliorumhuiusmodi quodsignificatdicensnequefratresneque cognatos morales autem: puta conviva factus est, aut convicinus est etquantum adhosdicitnequevicinos. Beda: Fratres igitur et amicos etdivites alterutrum convivia celebrare non quasi scelus interdicit sed, sicut cetera necessitatis humanae commercia, ad promerenda vitae caelestis praemia, nil valereostenditundesubditneforteetipsi tereinvitent,etfiattibiretributio.Nonait:et fiet tibi peccatum. Cui simile est idquod alibidicit:etsibenefeceritishisquivobis bene faciunt, quae vobis estgratia?Sunt tamen quaedam mutua fratrum vicinorumqueconvivia,quaenonsolumin praesenti retributionem, sed et damnationempercipiuntinfuturoquaeaut collationeomniumcelebranturautvicibus solent a contubernalibus exhiberi: in quibus ad hoc convenitur ut foeda
CHRYS. Many are the sources from which friendships are made. Leaving out allunlawfulones, we shall speak only of those which are natural and moral the natural are, for instance, betweenfather andson,brotherandbrother,andsuchlikewhichHe meant, saying, Nor your brethren, noryourkinsmen the moral, when a man has become your guestor neighbor and with reference to these He says, nor yourneighbors.
BEDE Brothers then, and friends, and therich,are notforbidden,asthoughitwereacrimetoentertain one another, but this, like all the other necessary intercourse among men, is strewn to failinmeriting the reward of everlasting life as it follows,Lest perchance they also bid you again, and a recompensebemadeyou.Hesaysnot,andsinbe committed against you. And the like to thisHe speaksinanotherplace,Andifyoudogoodtothose whodogoodtoyou,whatthankhaveyou?Thereare however certain mutual feastings of brothers and neighbors,whichnotonlyincuraretributioninthislife, but also condemnation hereafter. And these are celebratedbythegeneralgatheringtogetherofall,or thehospitalityinturnofeachoneofthecompanyand they meet together that they may perpetratefoul deeds,andthroughexcessofwinebeprovokedtoall
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gerantur, et ex copia incitetur libidinis diversavoluptas. Chrysostomus: Non igitur hac spealiis beneficia conferamus ut nobis retribuant haec enim frigida est intentio: undetalis amicitia celerius evanescit. Si vero pauperem vocaveris, Deum numquam obliviscentem habebis debitorem unde sequitur sed cum facis convivium, voca pauperes,debiles,claudosetcaecos. Quantoenimminorestfrater,tantomagis per eum Christus accedit et visitat.Nam qui magnum suscipit, saepe propter vanamgloriamfacit:sedetutilitaspluries quaeritur, ut promoveatur per illum. Possemquidempluresproponereobhoc celeberrimos senatorum colentes, ut illis mediantibus ampliorem gratiamobtineant principum. Non igitur illos quaeramus qui nobisretribuerepossuntsequiturenimet beatuseris,quianonhabentretribueretibi. Non ergo turbemur cum non recipimus beneficii recompensationem, sed cum receperimus:quoniamsireceperimus,non amplius recipiemus illic sed si minime retribuat homo, tunc ibi Deus retribuet unde sequitur retribuetur enim in
kindsoflustfulpleasure.
CHRYS.Letusnotthenbestowkindnessonothers underthehopeofreturn.Forthisisacoldmotive,and henceitisthatsuchafriendshipsoonvanishes.Butif you invite the poor, God, who never forgets, willbe yourdebtor,asitfollows,Butwhenyoumakeafeast, callthepoor,themaimed,thelame,andtheblind. CHRYS. For the humbler our brother is, somuchc themoredoesChristcomethroughhimandvisitus. Forhewhoentertainsagreatmandoesitoftenfrom vainglory.Andelsewhere,Butveryofteninterestishis object, that through such a one he may gain promotion.Icouldindeedmentionmanywhoforthis paycourttothemostdistinguishedofthenobles,that throughtheirassistancetheymayobtainthegreater favorfromtheprince.Letusnotthenaskthosewho can recompense us, as it follows, And you shallbe blessed,fortheycannotrecompenseyou.Andletus not be troubled when we receive no return of a kindness,butwhenwedoforifwehavereceivedit we shall receive nothing more, but if man doesnot repay us, God will. As it follows, For you shall be recompensedattheresurrectionofthejust.
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resurrectioneiustorum. Beda: Et si omnes resurgunt, iustorum tamen resurrectio dicitur, quia in hac resurrectionebeatosseessenondubitant ergoquipauperesadconviviumvocant,in futuro praemia recipient qui autem amicos, fratres et divites vocat, recepit mercedem suam. Sed si hoc propter DeumfacitinexemplumfiliorumIob,sicut ceterafraternaedilectionisofficia,ipsequi iussitremunerat. Chrysostomus: Sed dicitis: immundus est pauper et sordidus. Lava eum, etfac tecum in mensa sedere. Si vestes sordidas habet, mundum indumentum exhibeas. Christus accedit per eum,ettu frivolaloqueris? GregoriusNyssenus:Nonergonegligas iacentes, quasi nullo sint dignicogitaqui sint, et pretiositatem eorum invenies. Salvatoris induerunt imaginem, futurorum bonorum heredes, regni clavigeri, accusatores et excusatores idonei, non loquentes,sedinspectiaiudice.
BEDEAndthoughallriseagain,yetitiscalledthe resurrection of the just, because in theresurrection they doubt not that they are blessed. Whoeverthen bids the poor to his feast shall receive a reward hereafter.Buthewhoinviteshisfriends,brothers,and therich,hasreceivedhisreward.Butifhedoesthis forGodssakeaftertheexampleofthesonsofJob, God, who Himself commanded all the duties of brotherlylove,willrewardhim.
CHRYS.Butyousay,thepoorareuncleanandfilthy. Washhim,andmakehimtositwithyouattable.Ifhe has dirty garments, give him clean ones. Christ comestotheethroughhim,anddoyoustandtrifling?
GREG.NYSS.Donotthenletthemlieasthoughthey werenothingworth.Reflectwhotheyare,andyouwill discover their preciousness. They have put onthe image of the Savior. Heirs of future blessings, bearingthekeysofthekingdom,ableaccusersand excusers,notspeakingthemselves,butexaminedby thejudge.
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Chrysostomus: Decet ergo eos sursum insolariosusciperesinonplacet,saltem deorsum, ubi sunt subiugalia et famuli, Christum suscipias: fiat saltem pauper aedituus: ubi enim est eleemosyna, non audet intrare Diabolus: et si nonsecum consedeas, mitte saltem eis de mensa fercula. Origenes:Mysticeveroquivanamgloriam vitat, vocat ad spirituale convivium pauperes,idestimperitos,utditetdebiles, hocestlaesamconscientiamhabentes,ut sanetclaudos,idestdeclinantesaratione, utrectassemitasfaciantcaecos,idestqui carent contemplatione veritatis, utveram lucem videant. Quod autem dicitur non possunt retribuere tibi, idest nonnoverunt responsumproferre.
CHRYS. It would become you then to receivethem aboveinthebestchamber,butifyoushrink,atleast admit Christ below, where are the menialsand servants. Let the poor man be at least yourdoor keeper. For where there is alms, the devildurstnot enter. And if you sit not down withthem,atanyrate sendthemthedishesfromyourtable.
ORIGEN But mystically, he who shuns vain-glory calls to a spiritual banquet the poor, that is, the ignorant, that he may enrich them theweak,thatis, those with offended consciences, that he mayheal them the lame, that is, those who have wandered from reason, that he may make their pathsstraight theblind,thatis,thosewhodiscernnotthetruth,that they may behold the true light. But it is said,They cannot recompense thee, i.e. they know not howto returnananswer
Lectio9 15 , . 16,
15. And when one of them that satat meat with him heard these things, he saidtohim,Blessedishethatshalleat bread in the kingdom of God. 16.Then said he to him, A certain manmadea
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, , 17 , , .18 . , :, . 19 , : , . 20 , .21 . , , . 22 ,, ,.23 ,

great supper, and bade many: 17.And senthisservantatsuppertimetosayto them that were bidden, Come for all things are now ready. 18. And they all withoneconsentbegantomakeexcuse. The first said to him, I have boughta piece of ground, and I must needsgo andseeit:Iprayyouhavemeexcused. 19.Andanothersaid,Ihaveboughtfive yoke of oxen, and I go to prove them:I pray you have me excused. 20. And anothersaid,Ihavemarriedawife,and therefore I cannot come. 21. So that servantcame,andshowedhislordthese things. Then the master of the house being angry said to his servant, Goout quickly into the streets and lanes ofthe city,andbringinhitherthepoor,andthe maimed,andthehalt,andtheblind.22. Andtheservantsaid,Lord,itisdoneas you have commanded, and yet thereis room. 23. And the lord said to the servant, Go out into the highways and hedges, and compel them to comein, thatmyhousemaybefilled.24.ForIsay to you, That none of those menwhich werebiddenshalltasteofmysupper.
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, , : 24 .
Eusebius: Docuerat supra dominus praeparare convivium rependere nequeuntibus,cumsitrecompensandumin resurrectione iustorum: et ideo quidam intelligens unum et idem esse resurrectionem iustorum et regnum Dei, recompensationem praedictam commendat sequitur enim haec cum audissetquidamdesimuldiscumbentibus, dixit illi: beatus qui manducabit panemin regnoDei. Cyrillus: Homo iste animalis erat, non diligenter percipiens ea quae Christus protulerat: putavit enim corporeas esse remunerationessanctorum. Augustinus de Verb. Dom: Vel quia in
EUSEBIUS. Our Lord had just before taught usto prepare our feasts for those who cannotrepay, seeing that we shall have our reward at the resurrection of the just. Some one then,supposing the resurrection of the just to be oneandthesame with the kingdom of God, commends the abovementioned recompense for it follows, Whenoneof themthatsatatmeatwithhimheardthesethings,he saidtohim,Blessedishethatshalleatbreadinthe kingdomofGod.
CYRILThatmanwascarnal,andacarelesshearer of the things which Christ delivered, for he thought therewardofthesaintswastobebodily.
AUG.Orbecausehesighedforsomethingafaroff,
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longinqua iste suspirabat, et panis iste quemdesiderabat,anteillumdiscumbebat. QuisenimestpanisregniDei,nisiquidicit: ego sum panis vivus, qui de caelo descendi?Nolitepararefauces,sedcor. Beda: Sed quia nonnulli hunc panem fidetenusodorandopercipiunt,dulcedinem vero eius attingere veraciter gustando fastidiunt subiecta parabola dominus talium torporem caelestibus epulisdignum non esse redarguit sequitur enim at ille dixit ei: homo quidam fecit coenam magnam,etvocavitmultos. Cyrillus: Homo iste Deus pater est, secundumquodimaginesadsimilitudinem veritatisfigurantur. Chrysostomus: Quoties enim punitivam suam virtutem indicare vult Deus, ursa, pardus, leo et huiusmodi nuncupatur, quandoveromisericordiamexprimerevult, diciturhomo. Cyrillus:Hicergoconditoromnium,atque gloriae pater, paravit coenam magnamin Christo peractam. In novissimis enim
andthatbreadwhichhedesiredlaybeforehim.For whoisthatBreadofthekingdomofGodbutHewho says, I am the living bread which came downfrom heaven?Opennotyourmouth,butyourheart.
BEDE But because some receive this breadby faithmerely,asifbysmelling,butitssweetnessthey loathe to really touch with their mouths,ourLordby thefollowingparablecondemnsthedullnessofthose men to be unworthy of the heavenly banquet.Forit follows, But he said to him, A certain manmadea greatsupper,andbademany.
CYRILThismanrepresentsGodtheFatherjustas images are formed to give the resemblance of power. ForasoftenasGodwishestodeclareHisavenging power,Heiscalledbythenamesofbear,leopard, lion, and others of the same kind but whenHe wishestoexpressmercy,bythenameofman.
The Maker of all things, therefore, and Father of Glory,ortheLord,preparedthegreatsupperwhich wasfinishedinChrist.Forintheselattertimes,and

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temporibus, et quasi in occasu nostri saeculi, illuxit nobis Dei filius etmortem pro nobis sustinens, dedit nobis proprium corpus comedere: unde et agnus in vespere immolabatur iuxta legem Mosaicam. Merito igitur in coena dictum estparatuminChristoconvivium. Gregorius in Evang: Vel fecit coenam magnam,quiasatietatemnobisdulcedinis aeternae praeparavit: qui vocavit multos, sed pauci veniunt: quia nonnunquamipsi quieiperfidemsubiectisunt,aeternoeius convivio vivendo contradicunt. Hoc autem distare inter delicias corporis et cordis solet, quod corporales deliciae cum non habentur,graveinsedesideriumaccedunt cum vero habitae eduntur, comedentem protinusinfastidiumpersatietatemvertunt at contra, spiritales deliciae cum non habentur, in fastidio sunt cum vero habentur,indesiderio.Sedsupernapietas contemptas illas delicias ad memoriae nostrae oculos revocat, atque utfastidium nostrum repellere debeamus invitat: unde sequituretmisitservumsuumhoracoenae dicereinvitatisutvenirent. Cyrillus: Iste servus qui missus est,ipse
as it were the setting of our world, theSonofGod has shone upon us, and enduring death for our sakes,hasgivenusHisownbodytoeat.Hencealso thelambwassacrificedintheeveningaccordingto theMosaiclaw.Rightlythenwasthebanquetwhich waspreparedinChristcalledasupper.
GREG. Or he made a great supper, as having prepared for us the full enjoyment of eternal sweetness.Hebademany,butfewcame,because sometimes they who themselves are subjecttohim by faith, by their lives oppose hiseternalbanquet. And this is generally the difference between the delightsofthebodyandthesoul,thatfleshlydelights when not possessed provoke a longing desirefor them,butwhenpossessedanddevoured,theeater soonturnsfromsatietytoloathingspiritualdelights, ontheotherhand,whennotpossessedareloathed, when possessed the more desired. But heavenly mercyrecallsthosedespiseddelightstotheeyesof ourmemory,andinorderthatweshoulddriveaway our disgust, bids us to the feast. Henceitfollows, Andhesenthisservant,&c.
CYRILThatservantwhowassentisChristHimself,
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Christus est, qui cum esset naturaliter Deus,etverusDeifilius,exinanivitseipsum formamserviaccipiens.Missusestautem horacoenae:nonenimaprincipioverbum patris nostram naturam suscepit, sed in novissimo tempore. Subdit autem quia parata sunt omnia paravit enim paterin Christo bona collata mundo per ipsum, peccatorum amotionem, spiritus sancti participationem, adoptionis splendorem ad hoc vocavit Christus per evangelica documenta. Augustinus de Verb. Dom: Vel aliter. Homo iste mediator est Dei et hominis Christus Iesus. Misit ut venirent invitati, idestpermissosvocatiprophetas.Quiolim invitabantadcoenamChristi,saepemissi suntadpopulumIsrael,saepevocaveruntut ad horam coenae venirent: illi invitantes acceperunt, coenam repudiarunt prophetaslegerunt,etChristumocciderunt et tunc nobis coenam nescientes paraverunt. Parata iam coena, idest immolato Christo, missi sunt apostoli ad quosmissifuerantanteprophetae. Gregorius: Per hunc ergo servum quia patrefamilias ad invitandum mittitur,
whobeingbynatureGodandthetrueSonofGod, emptied Himself, and took upon Him the formofa servant.ButHewassentatsuppertime.Fornotin the beginning did the Word take upon Him our nature, but in the last time and he adds, Forall things are ready. For the Father preparedinChrist the good things bestowed upon the world through Him,theremovalofsins,theparticipationoftheHoly Spirit, the glory of adoption. To theseChristbade menbytheteachingoftheGospel.
AUG.Orelse,theManistheMediatorbetweenGod andman,ChristJesusHesentthattheywhowere biddenmightcome,i.e.thosewhowerecalledbythe prophetswhomHehadsentwhointheformertimes invitedtothesupperofChrist,wereoftensenttothe peopleofIsrael,oftenbadethemtocomeatsupper time.Theyreceivedtheinviters,refusedthesupper. They received the prophets and killed Christ, and thus ignorantly prepared for us the supper. The supperbeingnowready,i.e.Christbeingsacrificed, the Apostles were sent to those,towhomprophets hadbeensentbefore.
GREG. By this servant then who is sent bythe master of the family to bid to supper, theorderof
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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 homodives invitat, et pauperes occurrerefestinantad Deiinvitamurconvivium,etnosexcusamus. Augustinus de Verb. Dom: Tres autem fuerunt excusationes, de quibus subditur primus dixit ei: villam emi, et necesse habeoexire,etvidereillam.Rogote,habe me excusatum. In villa empta dominatio notatur: ergo superbia castigatur vitium primum:primusenimhomodominarivoluit, quidominiumhaberenoluit. Gregorius: Vel per villam terrena substantia designatur. Exit ergo videre illam qui sola exteriora cogitat propter substantiam.
preachersissignified.Butitisoftenthecasethata powerful person has a despised servant,andwhen his Lord orders any thing through him, theservant speaking is not despised, because respect forthe master who sends him is still kept up in theheart. OurLordthenofferswhatheoughttobeaskedfor, not ask others to receive. He wishes togivewhat couldscarcelybehopedforyetallbeginatonceto makeexcuse,foritfollows,Andtheyallbeganwith one consent to make excuse. Behold a richman invites,andthepoorhastentocome.Weareinvited tothebanquetofGod,andwemakeexcuse.
AUG. Now there were three excuses, of whichitis added,Thefirstsaidtohim,Ihaveboughtapieceof ground,andImustneedsgoandseeit.Thebought piece of ground denotes government. Therefore pride is the first vice reproved. For the firstman wishedtorule,notwillingtohaveamaster.
GREG. Or by the piece of ground ismeantworldly substance. Therefore he goes out to see itwho thinksonlyofoutwardthingsforthesakeofhisliving.
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Ambrosius: Sic igitur emeritae militiae viro contemnendarum stipendium praescribiturfacultatum,quodnequeillequi studiis intentus inferioribus possessiones sibi terrenas coemit, regnum caeli possit adipisci,cumdominusdicat:vendeomnia tua, et sequere me. Sequitur et alterdixit: iugaboumemiquinque,eteoprobareilla. AugustinusdeVerb.Dom:Quinqueiuga boum sensus carnis huius quinque numerantur. In oculis visus est, inauribus auditus, in naribus odoratus, in faucibus gustus, in omnibus membris tactus. Sed quiaiugasunt,intribusprioribussensibus faciliusapparet:duosuntoculi,duaeaures, geminae nares: ecce tria iuga: et in faucibus, idest sensu gustandi, geminatio quaedam invenitur, quia nihil gustando sapitnisilinguaetpalatotangatur:voluptas carnis, quae ad tactum pertinet, occulte geminatur: est et forinsecusetintrinsecus. Dicunturautemiugaboum,quiapersensus istoscarnisterrenarequiruntur:bovesenim terram versant homines autem remotia fide, terrenis dediti, nolunt credere aliquid nisi ad quod sensu corporis perveniunt quinquepartito.Non,inquit,egocredo,nisi quod video. Si talia cogitaremus,quinque
AMBROSE Thus it is that the worn outsoldieris appointed to serve degraded offices, as he who intent upon things below buys for himself earthly possessions, can not enter into the kingdomof heaven. Our Lord says, Sell all that youhave,and followme.Itfollows,Andanothersaid,Ihavebought fiveyokeofoxen,andIgotoprovethem.
AUG.Thefiveyokeofoxenaretakentobethefive senses of the flesh in the eyes sight, in theears hearing,inthenostrilssmelling,inthemouthtaste,in all the members touch. But the yokeismoreeasily apparent in the three first senses two eyes, two ears, two nostrils. Here are three yoke. And inthe mouth is the sense of taste which is formatobea kindofdouble,inthatnothingissensibletothetaste, whichisnottouchedbothbythetongueandpalate. Thepleasureofthefleshwhichbelongstothetouch issecretlydoubled.Itisbothoutwardandinward.But theyarecalledyokeofoxen,becausethroughthose senses of the flesh earthly things are pursued.For theoxentilltheground,butmenatadistancefrom faith, given up to earthly things, refusetobelievein anything,butwhattheyarriveatbymeansofthefivefold sense of the body. I believe nothingbutwhatI see. If such were our thoughts, we shouldbe hinderedfromthesupperbythosefiveyokeofoxen. Butthatyoumayunderstandthatitisnotthedelight
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illis iugis boum a coena impediremur. Ut noveritis autem istorum quinquesensuum, non delectationem quae mulcet etingerit voluptatem, sed curiositatem quamdam notatamfuisse,nonaitquinqueiugaboum emi,eopascereilla,sedeoprobareilla. Gregorius in Evang: Corporales etiam sensus, quia interna comprehendere nequeunt, sed sola exteriora agnoscunt, recte per eos curiositas designaturquae dum alienam quaerit vitam discutere, semper sua intima nesciens studet exterioracogitare.Sednotandum,quodis qui propter villam, et is qui propter probandaiugaboumacoenasuiinvitatoris se excusat, humilitatis verba permiscet dum enim dicit rogo, et venirecontemnit, humilitassonatinvoce,superbiainactione. Sequitur alius dixit: uxorem duxi, etideo nonpossumvenire. Augustinus de Verb. Dom: Ista est voluptas carnis, quae multos impedit: utinam foris, et non intus. Qui enimdixit uxorem duxi, carnem amplexatur, carnis voluptatibusiucundatur,acoenaexcusatur: observetnefameinternamoriatur.
of the five senses which charms and conveys pleasure, but that a certain curiosity isdenoted,he saysnot,Ihaveboughtfiveyokeofoxen,andgoto feedthem,butgotoprovethem.
GREG. By the bodily senses also becausethey cannot comprehend things within, but take cognizanceonlyofwhatiswithout,curiosityisrightly represented,whichwhileitseekstoshakeoffalife whichisstrangetoit,notknowingitsownsecretlife, desires to dwell upon things without. But wemust observe,thattheonewhoforhisfarm,andtheother who to prove his five yoke of oxen, excuse themselves from the supper of their Inviter,mixup withtheirexcusethewordsofhumility.Forwhenthey say,Iprayyou,andthendisdaintocome,theword soundsofhumility,buttheactionispride.Itfollows, Andthissaid,Ihavemarriedawife,andthereforeI cannotcome. AUG. That is the delight of the flesh whichhinders many,Iwishitwereoutwardandnotinward.Forhe who said, I have married a wife, takingpleasurein the delights of the flesh, excuses himself fromthe supper let such a one take heed lest he die from inwardhunger.
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Basilius: Dicit autem non possumvenire, eo quod intellectus humanus vergens ad mundanas illecebras debilis est ad agendum. Gregorius: Quamvis autem bonum sit coniugium, atque ad propagandam sobolem divina providentia constitutum, nonnulli tamen per hoc non fecunditatem prolis,seddesideriaexpetuntvoluptatis:et idcirco per rem iustam significari potest nonincongrueiniusta. Ambrosius: Vel coniugium non reprehenditur, sed ad maiorem honorem vocatur integritas: quoniam mulierinnupta cogitat quae sunt domini, ut sit sancta corpore et spiritu: quae autem nuptaest, cogitatquaesuntmundi. Augustinus:Ioannesautemdicens:omne quod est in mundo, concupiscentia carnis est,etconcupiscentiaoculorum,etambitio saeculi, inde coepit ubi Evangelium terminum posuit. Concupiscentia carnis, uxorem duxi concupiscentia oculorum, quinque iuga boum emi ambitiosaeculi, villam emi. A parte autem in totum
BASILButhesays,Icannotcome,becausethatthe human mind when it is degenerating to worldly pleasures,isfeebleinattendingtothethingsofGod.
GREG. But although marriage is good, and appointedbyDivineProvidenceforthepropagation of children, some seek therein not fruitfulnessof offspring,butthelustofpleasure.Andsobymeans of a righteous thing may not unfitly anunrighteous thingberepresented.
AMBROSEOrmarriageisnotblamedbutpurityis helduptogreaterhonor,sincetheunmarriedwoman caresforthethingsoftheLord,thatshemaybeholy inbodyandspirit,butshethatismarriedcaresfor thethingsoftheworld.
AUG.NowJohnwhenhesaid,allthatisintheworld isthelustoftheflesh,andthelustoftheeyes,and the pride of life, began from the point wherethe Gospelended.Thelustoftheflesh,Ihavemarrieda wifethelustoftheeyes,Ihaveboughtfiveyokeof oxen the pride of life, I have bought a farm.But proceedingfromaparttothewhole,thefivesenses have been spoken of under the eyesalone,which
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commemorati sunt quinque sensus per solos oculos, quorum est in quinque sensibus principatus: propterea cum proprie ad oculos pertineat visus, ipsum videreperomnesquinquesensussolemus appellare. Cyrillus: Quos autem intelligemus fuisse eos qui renuerunt praedictorum causa venire,nisipraesidesIudaeorum,quosper totam sacram paginam de his redargutos essevidemus? Origenes:Velaliter.Hiquivillamemerunt, etrefutantcoenamsuntquireceperuntalia dogmata divinitatis, nec experti sunt verbum quod possidebant. Is autem qui quinque paria boum emit, estquinaturam intellectualem contemnit, et sensibilia sequitur: unde incorpoream naturam comprehendere non potest. Qui autem uxorem duxit, est qui coniunctus estcarni, voluptatummagisamatorquamDei. Ambrosius: Vel tria genera hominum a consortio istius coenae aestimemus excludi, gentilium, Iudaeorum et haereticorum. Iudaei corporali ministerio
holdthechiefplaceamongthefivesenses.Because thoughproperlythesightbelongstotheeyes,weare in the habit of ascribing the act of seeingtoallthe fivesenses.
CYRILButwhomcanwesupposethesetobewho refused to come for the reason justmentioned,but the rulers of the Jews, whomthroughoutthesacred historywefindtohavebeenoftenreprovedforthese things? ORIGENOrelse,theywhohaveboughtapieceof groundandrejectorrefusethesupper,aretheywho have taken other doctrines of divinity, but have despised the word which they possessed. But he whohasboughtfiveyokeofoxenishewhoneglects his intellectual nature, and follows the things of sense, therefore he cannot comprehend aspiritual nature.Buthewhohasmarriedawifeishewhois joinedtotheflesh,aloverofpleasureratherthanof God. AMBROSEOrletussupposethatthreeclassesof men are excluded from partaking of that supper, Gentiles, Jews, Heretics. The Jews by theirfleshly serviceimposeuponthemselvestheyokeofthelaw,
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iuga sibi legis imponunt. Quinque autem iugasuntverborumdecem,velquinquelibri veteris legis. At vero haeresis velut Eva femineo rigore fidei tentat affectum. Et apostolus dicit avaritiam essefugiendam, neimpeditimoregentiliadregnumChristi pervenirenequeamus.Ergoetillequivillam emit,alienusaregnoest,etillequiiugum potius legis quam gratiae munuselegit,et ille qui se propter ducendam excusat uxorem. Sequitur et reversus servus nuntiavithaecdominosuo.
for the five yoke are the yoke of the Ten Commandments,ofwhichitissaid,Andhedeclared to you his covenant, which he commanded youto perform, even ten commandments and hewrote them upon two tables of stone. That is, the commands of the Decalogue. Or the five yokeare thefivebooksoftheoldlaw.Butheresyindeed,like Evewithawomansobstinacy,triestheaffectionof faith. And the Apostle says that we must flee from covetousness, lest entangled in the customs ofthe Gentiles we be unable to come to thekingdomof Christ.Thereforebothhewhohasboughtafarmisa strangertothekingdom,andhewhohaschosenthe yokeofthelawratherthanthegiftofgrace,andhe alsowhoexcuseshimselfbecausehehasmarrieda wife. It follows, And the servant returned, and told thesethingstohisLord. AUG. Not for the sake of knowing inferior beings doesGodrequiremessengers,asthoughHegained aughtfromthem,forHeknowsallthingssteadfastly and unchangeably. But he has messengers forour sakes and their own, because to be present with God, and stand before Him so as to consultHim about His subjects, and obey His heavenly commandments,isgoodforthemintheorderoftheir ownnature. CYRILButwiththerulersoftheJewswhorefused
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Augustinus super Gen: Non propter inferiorum scientiam Deus nuntiis indiget, quasipereosfiatscientiorsednovitomnia stabiliter atque incommutabiliter. Habet autemnuntiospropternos,etpropteripsos quiaillomodoDeoparereetassistere,ut eum de inferioribus consulant, eiusque supernisiussisobtemperent,bonumesteis inordinepropriaenaturae. Cyrillus: Iudaeorum autem primatibus
vocationem renuentibus, sicut ipsi dicebant: numquid aliquis principum credidit in eum? Indignatus est paterfamilias,quasieisdignisindignatione et ira unde sequitur tunc iratus paterfamilias. Basilius: Non quod irae passio divinae substantiae accidat sed talis operatio, quaeinnobisabirafit,Deiiraetindignatio dicitur. 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 undedicitur dixitservosuo:exicitoinplateasetvicos civitatis,etpauperesacdebiles,caecoset claudosintroduchuc. Ambrosius: Invitat autem pauperes, debiles et caecos, ut ostendatur quod nullum debilitas corporis excludit aregno, rariusque delinquat cui desit illecebra
theircall,astheythemselvesconfessed,Haveanyof the rulers believed on him? the Master of the householdwaswroth,aswiththemthatdeservedHis indignation and anger whence it follows, Thenthe masterofthehousebeingangry,&c.
PSEUDO-BASIL Not that the passion of anger belongs to the Divine substance, but anoperation suchasinusiscausedbyanger,iscalledtheanger andindignationofGod. CYRIL Thus it was that the master ofthehouseis said to have been enraged with the chiefs of the Jews,andintheirsteadwerecalledmentakenfrom out of the Jewish multitude, and of weak and impotent minds. For at Peters preaching, first indeedthreethousand,thenfivethousandbelieved, and afterwards much people whence itfollows,He said to his servant, Go out straightway intothe streets and lanes of the city, and bringinhitherthe poor,andthemaimed,andthehalt,andtheblind.
AMBROSEHeinvitesthepoor,theweak,andthe blind, to show that weakness of body shuts outno onefromthekingdomofheaven,andthatheisguilty offewersinswholackstheincitementtosinorthat
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peccandi vel quod infirmitaspeccatorum per misericordiam domini remittaturunde mittit ad plateas, ut de latioribus vicisad angustamvenirentviam. 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 caecisunt quinulliusingeniilumenhabentclaudisunt qui rectos gressus in operatione non habent. Sed dum horum vitia in membrorumdebilitatesignificantur,sicutilli peccatores fuerunt qui vocati venire noluerunt, ita hi quoque qui invitantur et veniuntsedpeccatoressuperbirespuuntur, humiles eliguntur. Hos itaque elegit Deus quosdespicitmundus:quiaplerumqueipsa despectio hominem revocat ad semetipsum et tanto celerius vocem Dei aliqui audiunt, quanto in hoc mundo non habentundedelectentur.Cumergodevicis 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
theinfirmitiesofsinareforgiventhroughthemercyof God.Thereforehesendstothestreets,thatfromthe broaderwaystheymaycometothenarrowway.
Becausethentheproudrefusetocome,thepoorare chosen, since they are called weak andpoorwho are weak in their own judgment ofthemselves,for therearepoor,andyetasitwerestrong,whothough lying in poverty are proud, the blind are they who have no brightness of understanding the lame are theywhohavewalkednotuprightlyintheirworks.But since the faults of these are expressed inthe weaknessoftheirmembers,asthoseweresinners whowhenbiddenrefusedtocome,soalsoarethese whoareinvitedandcomebuttheproudsinnersare rejected,thehumblearechosen.Godthenchooses those whom the world despises, because forthe mostparttheveryactofcontemptrecallsamanto himself.Andmensomuchthesoonerhearthevoice of God, as they have nothing in this worldtotake pleasurein.WhenthentheLordcallscertainfromthe streetsandlanestosupper,Hedenotesthatpeople who had learnt to observe in the city theconstant practiceofthelaw.Butthemultitudewhobelievedof thepeopleofIsraeldidnotfilltheplacesoftheupper feast room. Hence it follows, And the servantsaid, Lord, it is done as you have commanded, andyet thereisroom.Foralreadyhadgreatnumbersofthe
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implevit unde sequitur et ait servus: domine, factum est ut imperasti, etadhuc locus est. Intravit enim iam frequentia Iudaeorumsedadhuclocusvacatinregno, ubi suscipi debeat numerositas gentium unde subditur et ait dominus servo: exiin vias et sepes, et compelle intrare, ut impleaturdomusmea.Cumconvivassuos colligi ex viis et sepibus praecipit, agrestempopulum,idestgentilem,quaerit. Ambrosius: Vel mittit ad vias et circa sepes,quiahiaptisuntregnocaelorumqui 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 munimenpraetendere. Augustinus de Verb.Dom: Venerunt de plateis et vicis gentes, veniuntdesepibus 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,
Jewsentered,butyettherewasroominthekingdom for the abundance of the Gentiles to bereceived. Therefore it is added, And the Lord said tothe servant, Go out into the highways andhedges,and compelthemtocomein,thatmyhousemaybefilled. When He commanded His guests to be collected from the wayside and the hedges, He soughtfora ruralpeople,thatis,theGentiles.
AMBROSEOr,Hesendstothehighwaysandabout thehedges,becausetheyarefitforthekingdomof God, who, not absorbed in the desire for present goods,arehasteningontothefuture,setinacertain fixedpathofgoodwill.Andwholikeahedgewhich separates the cultivated ground from the uncultivated,andkeepsofftheincursionofthecattle, know how to distinguish good and evil,andtohold up the shield of faith against the temptations of spiritualwickedness. AUG.TheGentilescamefromthestreetsandlanes, the heretics come from the hedges. For theywho makeahedgeseekforadivisionletthembedrawn away from the hedges, plucked asunder fromthe thorns.Buttheyareunwillingtobecompelled.Byour own will, say they, will we enter. Compelthemto enter,Hesays.Letnecessitybeusedfromwithout,
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intrare.Forisinveniaturnecessitas,nascitur indevoluntas. 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 voluntatemhabuerit, intrarenonvaleat.
thencearisesawill.
GREG. They then who, broken down by the calamitiesofthisworld,returntotheloveofGod,are compelledtoenter.Butveryterribleisthesentence which comes next. For I say to you, That noneof those men which were bidden shall taste of my supper.Letnoonethendespisethecall,lestifwhen biddenhemakeexcuse,whenhewishestoenterhe shallnotbeable.
Lectio10 25 , , 26 , , .27 .
25. And there went greatmultitudes with him: and he turned, and said to them,26.Ifanymancometome,and hate not his father, and mother,and wife, and children, and brethren, and sisters,yes,andhisownlifealso,he cannot be my disciple. 27. And whosoever doth not bear his cross, and come after me, cannot be my disciple.
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Gregorius in Evang: Ad audita caelestia praemia inardescit animus, iamque illiccupit assistereubisesperatsinefinegaudere.Sed ad magna praemia perveniri non potestnisi permagnoslaboresundedicituribantautem turbae multae cum eo, et conversusdixitad illos: si quis venit ad me, et nonoditpatrem suumetmatremetuxoremetfiliosetfratreset sorores, adhuc autem et animam suam, non potestessemeusdiscipulus. Theophylactus:Quiaenimmulticomitantium ipsum non ex toto affectu, sed tepide sequebantur, ostendit qualem deceat esse suumdiscipulum. Gregorius: Sed percunctari libet: quomodo parentesetcarnaliterpropinquospraecipimur odisse,quiiubemuretinimicosdiligere?Sed si vim praecepti perpendimus, utrumque agere per discretionem valemus: ut eosqui nobis carnis cognatione coniuncti sunt, et quos proximos novimus, diligamus et quos adversarios in via Dei patimur, odiendoet fugiendo nesciamus. Quasi enim per odium diligitur qui carnaliter sapiens, dum prava
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 bereached except by great labors. Therefore it issaid,And therewentgreatmultitudestohim:andheturned tothem,andsaid,&c.
THEOPHYL. For because many of thosethat accompanied Him followed not with theirwhole heart, but lukewarmly, He shows what kindofa manhisdiscipleoughttobe. GREG. But it may be asked, how arewebidto hateourparentsandourrelationsintheflesh,who arecommandedtoloveevenourenemies?Butif weweightheforceofthecommandweareable to do both, by rightly distinguishing them soas both to love those who are united to us bythe bondoftheflesh,andwhomweacknowledgeour relations,andbyhatingandavoidingnottoknow those whom we find our enemies in thewayof God.Forheisasitwerelovedbyhatred,whoin
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nobisingerit,nonauditur.
his carnal wisdom, pouring into our earshisevil sayings,isnotheard. 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? Butthe Lordwillhaveusneitherbeignorantofnature,nor beherslaves,butsotosubmittonature,thatwe reverence the Author of nature, and departnot fromGodoutoflovetoourparents. GREG. Now to show that this hatredtowards relationsproceedsnotfrominclinationorpassion, butfromlove,ourLordadds,yes,andhisownlife also.Itisplainthereforethatamanoughttohate hisneighbor,bylovingashimselfhimwhohated him. For then we rightly hate our ownsoulwhen weindulgenotitscarnaldesires,whenwesubdue its appetites, and wrestle against itspleasures. That which by being despised is brought toa bettercondition,isasitwerelovedbyhatred.
Ambrosius: Etenim si propter te dominus suae renuntiat matri, dicens: quae est mater mea et qui fratres mei? Cur tu dominotuo cupias anteferri? Sed neque ignorare naturam,nequesaeviredominusiubetsedita indulgerenaturaeutvenererisauctorem,neca Deoparentumamoredesistas.
Gregorius: Ut autem dominus demonstraret hoc erga proximos odium non deaffectione procedere, sed de caritate, addidit dicens adhuc autem et animam suam.Constatergo quia amando debet odisse proximumquisic eum odit sicut seipsum: seipsum:enimbene animamnostramodimus,cumeiuscarnalibus desideriis non acquiescimus, cum eius appetitum frangimus, eius voluptatibus reluctamur. Quae ergo contempta admelius ducitur,quasiperodiumamatur. Cyrillus: Non est autem fugienda vitaquain corpore vivitur, sed servanda, sicutetPaulus servavit, ut Christum adhuc vivensincorpore praedicaret sed ubi oportebat vitam
CYRIL But life must not be renounced, which both in the body and the soul theblessedPaul alsopreserved,thatyetlivinginthebodyhemight preach Christ. But when it was necessaryto
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contemnere ut cursum consummaret, nec animampretiosamsibiessefatetur. Gregorius:Hocautemanimaeodiumqualiter exhiberi debeat, manifestat subdens qui non baiulat crucem suam et venit post me,non potestmeusessediscipulus. Chrysostomus: Non autem hoc dicit ut trabem super humeros apponamus, sed ut semper mortem prae oculis nostris habeamus sicut et Paulus moriebatur quotidie,etmortemcontemnebat. Basilius: Crucem etiam tollens, mortem domini annuntiabat, dicens: mihi mundus crucifixusest,etegomundoquodetiamnos in ipso Baptismate anticipamus, ubi vetus homo noster crucifixus est, ut destruatur corpuspeccati. Gregorius: Vel quia crux a cruciatudicitur, duobusmodiscrucemdominibaiulamuscum 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 compassionemnon
despiselifesothathemight.finishhiscourse,he countsnothislifedeartohim. GREG.Howthehatredoflifeoughttobestrewn HedeclaresasfollowsWhosoeverbearsnothis cross,&c.
CHRYS. He means not that we shouldplacea beam of wood on our shoulders, but that we shouldeverhavedeathbeforeoureyes.Asalso Pauldieddailyanddespiseddeath.
BASILBybearingthecrossalsoheannounced the death of his Lord, saying, The world is crucifiedtome,andItotheworld,whichwealso anticipate at our very baptism, in which ourold man is crucified, that the body of sin may be destroyed. GREG. Or because the cross is so called from torturing. In two ways we bear our Lordscross, eitherwhenbyabstinenceweafflictourbodies,or when through compassion of our neighborwe think all his necessities our own. But because some exercise abstinence of the flesh notfor Gods sake but for vain-glory, and show
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spiritualiter sed carnaliter impendunt, recte additur et venit post me. Baiulare enim crucem, et post dominum ire est velcarnis abstinentiam, vel compassionemproximorum prostudioaeternaeintentionisexhibere.
compassion,notspirituallybutcarnally,itisrightly added, And comes after me. For to bear His cross and come after the Lord, is to use abstinence of the flesh, or compassion toour neighbor,fromthedesireofaneternalgain.
Lectio11 28 , 29 30 . 31 '32, . 33
28. For which of you, intending to buildatower,sitsnotdownfirst,and counts the cost, whether he have sufficient to finish it? 29. Lesthaply, after he has laid the foundation,and isnotabletofinishit,allthatbeholdit begin to mock him, 30.Saying,This manbegantobuild,andwasnotable to finish. 31. Or what king, goingto make war against another king,sits not down first, and consultswhether hebeablewithtenthousandtomeet him that comes against him with twenty thousand? 32. Or else,while the other is yet a great way off,he sends an ambassage, and desires conditionsofpeace.33.Solikewise, whosoeverhebeofyouthatforsakes not all that he has, he cannotbemy disciple.
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Gregorius in Evang: Quia sublimia praecepta data sunt, protinus comparatio aedificandaesublimitatisadiungiturcumdicitur quis enim ex vobis volens turrimaedificare, nonne prius sedens computat sumptus qui necessarii sunt, si habeat ad perficiendum? Omne enim quod agimus, praevenire per studium considerationis debemus. Si igitur humilitatisturrimconstruerecupimus,priusnos praeparare ad adversa huius saeculi debemus. Basilius: Vel turris est alta speculatio ad custodiam civitatis et perceptionemhostilium occursuum apta: ad huius instar nobisdatus est intellectus conservativus bonorum, praemeditativus contrariorum ad huius aedificationem praecipit dominus sedentes ponerecalculum,sisuppetatfacultasadfinem. Gregorius Nyssenus: Insistendum est enim utcuiuslibetarduiproposititerminusattingatur
GREG. Because He had been givinghighand lofty precepts, immediately follows the comparison of building a tower, when itissaid, Forwhichofyouintendingtobuildatowerdoes not first count &c. For every thing that wedo shouldbeprecededbyanxiousconsideration.If then we desire to build a tower ofhumility,we ought first to brace ourselves against the illsof thisworld.
BASILOrthetowerisaloftywatch-towerfitted fortheguardianshipofthecityandthediscovery oftheenemysapproach.Inlikemannerwasour understandinggivenustopreservethegood,to guard against the evil. For the building up whereoftheLordbidsussitdownandcountour meansifwehavesufficienttofinish. GREG NYSS. For we must be ever pressing onward that we may reach the end ofeach
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variis augmentis mandatorum Dei, consummandoopusdivinumnamnequelapis unus est tota turris fabrica, neque unicum mandatumducitadanimaeperfectionemsed fundamentumoportetsubsistere,etsecundum apostolum insuper apparatus est auri, et argenti, et pretiosorum lapidum apponendus unde subditur ne posteaquam posuerit fundamentum,etnonpotueritperficere,omnes quividerint,incipiantilludereeidicentes,quia hic homo coepit aedificare, et non potuit consummare. Theophylactus: Non enim debemusponere fundamentum, idest sequi Christi initium, et finem non imponere, sicut illi de quibus Ioannes dicit quod multi ex discipulis eius abierunt retrorsum. Vel fundamentumintellige 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 hominibusquamDaemonibus. Gregorius:Inbonisenimoperationibusintenti, nisicontramalignosspiritussollicitevigilemus, ipsos irrisores patimur, quos ad malum persuasores habemus. Sed ex minori ad
difficult undertaking by successive increasesof the commandments of God, and so to the completionofthedivinework.Forneitherisone stone the whole fabric of the tower, nor doesa single command lead to the perfection of the soul. But we must lay the foundation, and according to the Apostle, thereupon must be placedstoreofgold,silver,andpreciousstones. Whenceitisadded,Lesthaplyafterhehaslaid thefoundation,&c.
THEOPHYL. For we ought not to lay a foundation, i.e. begin to follow Christ, andnot bring the work to an end, as thoseofwhomSt. John writes, That many of his disciples went back. Or by the foundation understandtheword of teaching, as for instance concerning abstinence.Thereisneedthereforeoftheabovementionedfoundation,thatthebuildingupofour works be established, a tower of strengthfrom thefaceoftheenemy.Otherwise,manislaughed atbythosewhoseehim,menaswellasdevils. GREG.Forwhenoccupiedingoodworks,unless wewatchcarefullyagainsttheevilspirits,wefind thoseourmockerswhoarepersuadingustoevil. But another comparison is added proceeding
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maiussimilitudosubditur,utexrebusminimis 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 vigintimillibusvenitadse? Cyrillus:Incumbitenimnobispraeliumcontra spiritalianequitiaeincaelestibusurgetautem nos et aliorum hostium multitudo, carnale flagitium, lex saeviens in membris nostris,et variae passiones, hoc est dira hostium multitudo. Augustinus de quaest.Evang: Vel decem millia praeliaturi cum rege qui habet viginti millia, significant simplicitatem Christiani hominis,dimicaturicumduplicitateDiaboli. 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:namDaemonessuntpeccatisatellites, qui videntur viginti milliumnumeropraecellere decemmillianostra:quiacumincorporeisint, nobis comparati corporeis, multo maiorem fortitudinemhaberecensentur.
fromthelesstothegreater,inorderthatfromthe leastthingsthegreatestmaybeestimated.Forit follows,Orwhatking,goingtomakewaragainst another king, sits not down first, and consults whetherhebeablewithtenthousandtomeethim thatcomesagainsthimwithtwentythousand CYRILForwefight:againstspiritualwickedness in high places but there presses upon us a multitude also of other enemies, fleshly lust,the law of sin raging in our members, andvarious passions,thatis,adreadfulmultitudeofenemies.
AUG.Orthetenthousandofhimwhoisgoingto fight with the king who has twenty, signifythe simplicity of the Christian about to contendwith thesubtletyofthedevil. THEOPHYL. The king is sin reigning inour mortal body but our understanding alsowas createdking.Ifthenhewishestofightagainstsin, let him consider with his whole mind. Forthe devilsarethesatellitesofsin,whichbeingtwenty thousand, seem to surpass in number ourten thousand,becausethatbeingspiritualcompared touswhoarecorporeal,theyarecometohave muchgreaterstrength.
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Augustinus:Sicutautemdeturrinonperfecta per opprobrium deterruit dicentium quia hic homo coepit aedificare, et non potuit consummaresicinregecumquodimicandum est, ipsam pacem accusavit, cum subdit alioquin, adhuc illo longe agente,legationem mittens, rogat ea quae pacissunt:significans etiam minas imminentium tentationum a Diabolo non sustinere eos qui non renuntiant omnibus quae possident, et pacem cumeo facere, consentiendo illi ad committendum peccata. Gregorius:Velaliter.Inillotremendoexamine cum rege nostro ex aequo ad iudiciumnon venimusdecemmilliaquippeadvigintimillia, simplum ad duplum sunt. Cum duplo ergo exercitu contra simplum venit, quia nos vixin solo opere praeparatos simul de opereet cogitationediscutit.Dumergoadhuclongeest, quiaadhucpraesensperiudiciumnonvidetur, mittamus ad eum legationem lacrymas nostras, misericordiae opera, hostias placationis haec est nostra legatio, quae regemvenientemplacat. Augustinus ad Laetam: Quomodo autem pertineantistaesimilitudines,ipsaconclusione
AUG.Butaswithrespecttotheunfinishedtower, healarmsusbythereproachesofthosewhosay, The man began to build, I and was not ableto finish, so with regard to the king withwhomthe battle was to be, he reproved even peace, adding,Orelse,whiletheotherisyetagreatway off, he sends an ambassage, and desires conditions of peace signifying that thosealso whoforsakealltheypossesscannotendurefrom thedevilthethreatsofevencomingtemptations, andmakepeacewithhimbyconsentingtohimto commitsin. GREG.Orelse,inthatawfultrialwecomenotto 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 preparedindeedsonly,hesiftsusatonceboth inthoughtanddeed.Whilethenheisyetafaroff, whothoughstillpresentinjudgment,isnotseen, letussendhimanembassy,ourtears,ourworks of mercy, the propitiatory victim. This is our messagewhichappeasesthecomingking.
AUG.Nowtowhatthesecomparisonsrefer,He on the same occasion sufficiently explained,

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satis aperuit, dicens sic ergo omnis exvobis quinonrenuntiatomnibusquaepossidet,non potest meus esse discipulus. Itaquesumptus ad turrim aedificandam, et valentia decem milliumadversusregemquivigintimilliahabet, nihil aliud est, quam ut renuntiet unusquisque omnibus quae sunt eius. Praelocutio autem superior cum extrema locutione concordat: in eo enim quod aliquis renuntiat omnibusquae sunteius,etiamilludcontineturutoderitpatrem suum,etmatrem,etuxorem,etfilios,etfratres, et sorores, adhuc et animam suam.Omnia enim haec propria alicuius sunt, quae plerumqueimplicantetimpediuntabobtinenda nonistapropriatemporalitertransitura,sedin aeternummansuracommunia. Basilius: Est autem intentio domini per exempla praedicta non utique praebere potestatem eius discipulum fieri vel nonfieri, sicut licet vel non inchoare fundamentum vel tractare pacem sed ostendere impossibilitatem divini beneplaciti observandi inter distrahentia animam, inter quae periclitaturfactavenalisabastutiisDaemonis.
when he said, So likewise whosoever he beof youthatforsakesnotallthathehas,hecannotbe my disciple. The cost therefore of buildingthe tower, and the strength of the tenthousand againstthekingwhohastwentythousand,mean nothingelsethanthateachoneshouldforsakeall thathehas.Theforegoingintroductiontalliesthen withthefinalconclusion.Forinthesayingthata man forsakes all that he has, is containedalso thathehateshisfatherandmother,hiswifeand children, brothers and sisters, yes and hisown wife also. For all these things areamansown, which entangle him, and hinder him from obtainingnotthoseparticularpossessionswhich will pass away with time, but those common blessingswhichwillabideforever. BASIL But our Lords intention in theabovementioned example is not indeed to afford occasionorgivelibertytoanyonetobecomeHis discipleornot,asindeeditislawfulnottobegin afoundation,ornottotreatofpeace,buttoshow the impossibility of pleasing God, amidst those thingswhichdistractthesoul,andinwhichitisin dangerofbecominganeasypreytothesnares andwilesofthedevil. BEDE But there is a difference between renouncingallthingsandleavingallthings.Forit
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Beda:Distatauteminterrenuntiareomnibuset relinquereomnia:paucorumenimperfectorum
est relinquere omnia, hoc est curasmundi postponere cunctorum autem fidelium est renuntiare omnibus, hoc est sic tenere quae mundi sunt, ut tamen per ea non teneanturin mundo.
isthewayoffewperfectmentoleaveallthings, thatis,tocastbehindthemthecaresoftheworld, butitisthepartofallthefaithfultorenounceall things,thatis,sotoholdthethingsoftheworld asbythemnottobeheldintheworld.
Lectio12 34: , 35 : . . 34.Saltisgood:butifthesalthavelost his savor, wherewith shall it be seasoned? 35. It is neither fit for the land, nor yet for the dunghill butmen castitout.Hethathasearstohear,let himhear.
Beda: Dixerat superius turrim virtutumnon solum inchoandam, sed etiam consummandam: ad quod pertinet quod dicitur bonum est sal. Bonum est sal sapientiaespiritualiscordisarcanacondire, immocumapostolissalterraefieri. Eusebius:Salenimsecundumsubstantiam quidemexaquaconstatetspiritu,modicum
BEDEHehadsaidabovethatthetowerofvirtuew asnotonlytobebegun,butalsotobecompleted, andtothisbelongsthefollowing,Saltisgood.Itisa good thing to season the secrets of theheartwith thesaltofspiritualwisdom,naywiththeApostlesto becomethesaltoftheearth. For salt in substance consists of water andair, having a slight mixture of earth, but it driesupthe
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quid terrestreitatis participans. Desiccat autem fluidam naturam corruptorum corporum, ut mortua corpora conservet. Meritoigiturdiscipulossuoscomparatsali, eo quod ipsi regenerati sunt peraquamet spiritum. Cumque toti spiritualiter viverent, et non secundum carnem, admodumsalis corruptam vitam hominum in terra degentium convertebant, et virtuosa vita suossequacesoblectandocondiebant. Theophylactus:Nonsolumautemeosqui donati sunt magistrali gratia, sed etiam idiotasexposcitadmodumsalisfieriutiles proximis. Si vero qui futurus est utilisaliis, fiat reprobus, iuvari non poterit unde sequitur si autem sal evanuerit, in quo condietur? Beda: Quasi dicat: si quis semel condimento veritatis illuminatus ad apostasiam redierit, quo alio doctore corrigetur? Qui scilicet eam quam ipse gustavitsapientiaedulcedinem,veladversis saeculi perterritus, vel illecebris illectus abiecit unde sequitur neque in terram, neque in sterquilinium utile est sed foras mittetur.Salenimcumadcondiendoscibos carnesque siccandas valere desierit, nulli
fluent nature of corrupt bodies so as to preserve them from decay. Fitly then He compares His disciplestosalt,inasmuchastheyareregenerated by water and the Spirit and as living altogether spiritually and not according to the flesh,theyafter the manner of salt change the corrupt life ofmen wholiveontheearth,andbytheirownvirtuouslives delightandseasontheirfollowers.
THEOPHYL.Butnotonlythosewhoaregiftedwith thegraceofteachers,butprivateindividualsalsoHe requirestobecomelikesalt,usefultothosearound them. But if he who is to be useful toothers becomes reprobate, he cannot be profited, asit follows,Butifthesalthaslosthissavor,wherewith shallitbeseasoned? BEDEAsifHesays,Ifamanwhohasoncebeen enlightenedbytheseasoningoftruth,fallsbackinto apostasy, by what other teacher shall he be corrected, seeing that the sweetness ofwisdom which he tasted he has cast away,alarmedbythe troubles or allured by the attractions of theworld henceitfollows,Itisneitherfitfortheland,noryetto thedunghill,&c.Forsaltwhenithasceasedtobefit forseasoningfoodanddryingflesh,willbegoodfor nothing. For neither is it useful to the land,which
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iam usui aptum erit: neque enim interram utileest,cuiusiniectugerminareprohibetur, neque in sterquilinium agriculturae profuturum:sicquipostagnitionemveritatis retrocedit, neque ipse fructum bonioperis ferre, nec alios excolere valet sed foras mittendusest,hocestabEcclesiaeunitate secernendus. Theophylactus: Verum, quia sermo parabolicus et obscurus erat, excitans dominus auditores, ne qualitercumque acciperentquoddictumestdesale,subdit quihabetauresaudiendi,audiathocest,si cuisapientiainest,intelligat:auresenimhic cognoscitivam vim animae et aptitudinem intelligendiacciperedebemus. Beda:Audiatetiamnoncontemnendo,sed obediendo,etfaciendoquaedicit.
whenitiscastthereonishinderedfrombearing,nor forthedunghilltobenefitthedressingoftheland.So he who after knowledge of the truth falls back,is neither able to bring forth the fruit of goodworks himself, nor to instruct others but he mustbecast out of doors, that is, must be separated fromthe unityoftheChurch.
THEOPHYL. But because His discourse w asin parables and dark sayings, our Lord, in orderto rouse His hearers that they might not receive indifferentlywhatwassaidofthesalt,adds,Hethat has ears to hear, let him hear, that is, ashehas wisdom let him understand. For we must take the earshereastheperceptivepowerofthemindand capacityofunderstanding. BEDE Let him hear also not by despising,butby doingwhathehaslearnt.
Caput15 Lectio1 1
CHAPTERXV
1. Then drew near to him all the Publicans and sinners for to hearhim.
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. 2 .3 , 4 5 ,6 , , .7 .
2. And the Pharisees and Scribes murmured, saying, This man receives sinners,andeatswiththem.3.Andhe spoke this parable to them, saying, 4. What man of you, having anhundred sheep,ifheloseoneofthem,dothnot leave the ninety and nine in the wilderness, and go after that whichis lost,untilhefindit?5.Andwhenhehas found it, he lays it on hisshoulders, rejoicing.6.Andwhenhecomeshome, he calls together his friends and neighbors,sayingtothem,Rejoicewith me for I have found my sheep which waslost.7.Isaytoyou,thatlikewisejoy shallbeinheavenoveronesinnerthat repents,morethanoverninetyandnine just persons, which need no repentance.
Ambrosius: Didiceras in superioribus, saecularibus occupationibus non teneri,

AMBROSEYouhadlearntbywhatwentbeforenot tobeoccupiedbythebusinessofthisworld,notto
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caduca non praeferre perpetuis. Sedquia 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 subditurerant autem appropinquantes ei publicani et peccatoresutaudirenteum. Glossa:Idest,quipublicaexiguntvectigalia, vel conducunt, et qui lucra saeculi per negotiasectantur. Theophylactus: Hoc enim exequebatur cuius causa carnem susceperat,admittens peccatores,sicutmedicusaegrotantes.Sed Pharisaei vere criminosi huic pietati murmura recompensabant unde sequituret murmurabantPharisaeietScribae,dicentes, quiahicpeccatoresrecipitetmanducatcum illis. Gregorius in Evang: Ex qua re colligitur quiaveraiustitiacompassionemhabet,falsa dedignationem quamvis et iusti soleant recte peccatoribus indignari. Sed aliudest quodagiturtyposuperbiae,aliudquodzelo disciplinae: quia iusti, etsi foris
prefertransitorythingstoeternal.Butbecausethe frailtyofmancannotkeepafirmstepinsoslippery a world, the good Physician has shown you a remedy even after falling the merciful Judgehas notdeniedthehopeofpardonhenceitisadded, Thendrewneartohimallthepublicans.
GLOSS. That is, those who collect or farmthe publictaxes,andwhomakeabusinessoffollowing afterworldlygain. THEOPHYL. For this was His wont, for thesake whereof He had taken upon Him the flesh, to receivesinnersasthephysicianthosethataresick. But the Pharisees, the really guilty, returned murmursforthisactofmercy,asitfollows,Andthe PhariseesandScribesmurmured,saying,&c.
GREG,Fromwhichwemaygather,thattruejustice feelscompassion,falsejusticescorn,althoughthe just are wont rightly to repel sinners. Butthereis one act proceeding from the swelling of pride, another from the zeal for discipline. For the just, thoughwithouttheysparenotrebukesforthesake
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increpationes per disciplinam exaggerant, intus tamen dulcedinem per caritatem servant: praeponunt sibi in animo ipsos plerumquequoscorrigunt:quodagentesper disciplinam subditos, et per humilitatem custodiunt semetipsos. At contra hi quide 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.Sedquiaaegrierantitaut aegros se esse nescirent, quatenus quod erant agnoscerent, caelestis medicus blandiseosfomentiscuratsequiturenimet aitadillosparabolamistam,dicens:quisex vobishomo?Similitudinemdeditquaminse homorecognosceret,ettamenadauctorem hominum pertineret: quia enim centenarius perfectus est numerus, ipse centum ovem habuit, cum sanctorum Angelorum et hominum naturam possedit unde subditur quihabetcentumoves. Cyrillus: Hinc percipe latitudinem regni salvatoris nostri. Dicit enim oves esse
ofdiscipline,withincherishsweetnessfromcharity. Intheirownmindstheysetabovethemselvesthose whom they correct, whereby they keep both them underbydiscipline,andthemselvesbyhumility.But, onthecontrary,theywhofromfalsejusticearewont topridethemselves,despiseallothers,andnever in mercy condescend to the weak and thinking themselves not to be sinners, are so muchthe 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 weresosick thattheyknewnotoftheirsickness,totheendthat they might know what they were, the heavenly Physiciananswersthemwithmildapplications.For it follows, And he spoke this parable to them, saying What man of you having ahundredsheep, andifheloseoneofthem,doesnotgoafterit,&c. Hegaveacomparisonwhichmanmightrecognize inhimselfthoughitreferredtotheCreatorofmen. For since a hundred is a perfect number, He Himself had a hundred sheep, seeing that He possessedthenatureoftheholyangelsandmen. Henceheadds,Havingahundredsheep.
CYRILWemayhenceunderstandtheextentofour Saviorskingdom.ForHesaysthereareahundred
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centum,referensnumerumsubiectarumsibi rationalium naturarum ad integram multitudinem:estenimcentenariusnumerus perfectus ex decem decadibus constitutus. Sed ex his una oberravit, scilicet genus humanum,quodterramcolit. Ambrosius:Divespastor,cuiusnosomnes centesimaportiosumusundesequituretsi perdideritunamexillis. 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 homocaelum deseruit, cum peccavit. Et ut perfecta summa ovium integraretur in caelo, homo perditus quaerebatur in terra undesequitur et vadit ad illam quae perierat, donec inveniatillam. Cyrillus: Numquid autem saeviens in
sheep, bringing to a perfect sum the numberof rational creatures subject to Him. For thenumber hundred is perfect, being composed of ten decades. But out of these one haswandered, namely,theraceofmanwhichinhabitsearth.
AMBROSE Rich then is that Shepherdofwhom we all are a hundredth part and hence itfollows, Andifheloseoneofthem,doeshenotleave&c. GREG. One sheep then perished when manby sinningleftthepasturesoflife.Butinthewilderness theninetyandnineremained,becausethenumber oftherationalcreatures,thatistosayofAngelsand men who were formed to see God,waslessened whenmanperishedandhenceitfollows,Doeshe not leave the ninety and nine in the wilderness, becauseintruthheleftthecompaniesoftheAngels in heaven. But man then forsook heavenwhenhe sinned.Andthatthewholebodyofthesheepmight beperfectlymadeupagaininheaven,thelostman wassoughtforonearthasitfollows,Andgoafter that&c.
CYRIL But was He then angry with the rest,and

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reliquas motus est pietate unius? Nequaquam: sunt enim illae in tuto, circumsepiente illas potentissima dextera: sed magis oportebat misereripereuntis,ne imperfecta videretur residua multitudo: una enim reducta, sortitur centenariuspropriam speciem. Augustinus de quaest. Evang: Vel illas nonaginta novem dixit quas reliquit in deserto, superbos significans, tamquam solitudinemgerentesinanimo,dumsolosse videri volunt quibus ad perfectionemunitas deest: cum enim quisque a vera unitate divellitur, superbe divellitur: suae quippe potestatisessecupiens,nonsequiturunum, quod est Deus. Uni autem deputat omnes per poenitentiam reconciliatos, quae humilitateobtinetur. Gregorius Nyssenus: Cum autem pastor invenisset ovem, non punivit: non duxitad gregemurgendosedsuperponenshumero, et portans, clementer annumeravit gregi undesequituretcuminveneritovem,imponit inhumerossuosgaudens. Gregorius: Ovem humeris suis imposuit,
movedbykindnessonlytoone?Bynomeans.For theyareinsafety,therighthandoftheMostMighty being their defense. It behoved Him rather topity theperishing,thattheremainingnumbermightnot seem imperfect. For the one being broughtback, thehundredregainsitsownproperform.
AUG.OrHespokeofthoseninetyandninewhom Heleftinthewilderness,signifyingtheproud,who bear solitude as it were in their mind, inthatthey wishtoappearthemselvesalone,towhomunityis wantingforperfection.Forwhenamanistornfrom unity, it is by pride since desiring to behisown master,hefollowsnotthatOnewhichisGod,butto that One God ordains all who are reconciledby repentance,whichisobtainedbyhumility.
GREG NYSS. But when the shepherd hadfound thesheep,hedidnotpunishit,hedidnotgetitto the flock by driving it, but by placing it upon his shoulder, and carrying it gently, he united ittohis flock.Henceitfollows,Andwhenhehasfoundit,he laysituponhisshouldersrejoicing. GREG. He placed the sheep upon hisshoulders,
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quiahumanamnaturamsuscipiens,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 amicosetvicinos,dicensillis:congratulamini mihi,quiainveniovemmeamquaeperierat. Amicos et vicinos vocat Angelorumchoros quia amici eius sunt, quia voluntatem eius continue in sua stabilitate custodiuntvicini quoque eius sunt, quia claritatemvisionis illiussuaassiduitateperfruuntur. Theophylactus: Supernae igitur virtutes ovesdicunturineoquodomnisnaturacreata aspectu Dei bestialis est in eo veroquod rationalisest,amicietvicinidicuntur. Gregorius: Et notandum, quod non dicit congratulamini inventae ovi, sed mihi:quia videliceteiusestgaudiumvitanostraetcum nos ad caelum reducimur, solemnitatem laetitiaeilliusimplemus. Ambrosius: Angeli autem, quoniam sunt rationales, non immerito hominum redemptione laetantur unde sequitur dico vobis, quod ita gaudium erit incaelosuper
forfakingmansnatureuponHimheboreoursins. But having found the sheep, he returns home for our Shepherd having restored man, returns tohis heavenly kingdom. And hence it follows, And coming he collects together his friends and neighbors, saying to them, Rejoice with me, forI havefoundmysheepwhichwaslost.Byhisfriends andneighborsHemeansthecompaniesofAngels, whoareHisfriendsbecausetheyarekeepingHis will in their own steadfastness they are alsoHis neighbors, because by their own constantwaiting uponHimtheyenjoythebrightnessofHissight. THEOPHYL.Theheavenlypowersthusarecalled sheep,becauseeverycreatednatureascompared with God is as the beasts, but inasmuch asitis rational,theyarecalledfriendsandneighbors. GREG. And we must observe that He saysnot, Rejoicewiththesheepthatisfound,butwithme, because truly our life is His joy, andwhenweare broughthometoheavenwefillupthefestivityofHis joy. AMBROSENowtheangels,inasmuchastheyare intelligent beings, do not unreasonably rejoice at the redemption of men, as it follows, I saytoyou, thatlikewisejoyshallbeinheavenoveronesinner
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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,autvereridebetoffensam. Gregorius: Plus autem de conversis peccatoribus quam de stantibus iustis in caelogaudiumessefateturquiaplerumque hi qui nullis se oppressos peccatorum molibussciunt,stantquideminviaiustitiae, sedtamenadcaelestempatriamanxienon anhelant, et plerumque pigri remanent ad exercendabonapraecipua,quiasecurisibi sunt quod nulla commiserint mala graviora: atcontranonnunquamhiquisealiquaillicita egisse meminerunt, ex ipso suo dolore compuncti, ad amorem Dei inardescunt,et quia errasse se a Deoconsiderant,damna praecedentia lucris sequentibus recompensant. Maius ergo gaudium fit in caelo,quiaetduxinpraeliopluseummilitem diligitquipostfugamreversushostemfortiter premit, quam eum qui numquam terga praebuit, et numquam aliquid fortiter fecit. Sicagricolaillamampliusterramamatquae post spinas uberes fructus profert, quam
that repents, more than over ninety and ninejust personswhoneednorepentance.Letthisserveas anincentivetogoodness,foramantobelievethat his conversion will be pleasing to theassembled angels, whose favor he ought to court, orwhose displeasuretofear.
GREG. But he allows there is more joyinheaven over the converted sinner, than over the justwho remainsteadfastforthelatterforthemostpart,not feelingthemselvesoppressedbytheweightoftheir sins,standindeedinthewayofrighteousness,but stilldonotanxiouslysighaftertheheavenlycountry, frequentlybeingslowtoperformgoodworks,from their confidence in themselves that they have committednogrievoussins.But,ontheotherhand, sometimes those who remembercertaininiquities that they have committed, being pricked to the heart, from their very grief grow inflamedtowards the love of God and because theyconsiderthey havewanderedfromGod,makeupfortheirformer lossesbythesucceedinggains.Greaterthenisthe joyinheaven,justastheleaderinbattlelovesthat soldiermorewhohavingturnedfromflight,bravely pursuestheenemy,thanhimwhoneverturnedhis back and never did a brave act. So the husbandman rather loves that land which after bearingthornsyieldsabundantfruit,thanthatwhich
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eam quae numquam spinas habuit, et numquam fertilem messem producit. Sed inter haec sciendum est, quia suntplerique 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 facitin caelo gaudium quando hoc quod male gessit,perpoenitentiamdamnatiniustus.
never had thorns, and never gave him aplentiful crop.Butinthemeantimewemustbeawarethat therearevverymanyjustmeninwhoselifethereis somuchjoy,thatnopenitenceofsinnershowever greatcaninanywaybepreferredtothem.Whence we may gather what great joy it causes toGod whenthejustmanhumblymourns,ifitproducesjoy inheavenwhentheunrighteousbyhisrepentance condemnstheevilthathehasdone.
Lectio2 8, , 9 , , . 10 , , . 8. Either what woman having ten piecesofsilver,ifsheloseonepiece, does not light a candle, and sweep the house, and seek diligentlytillshe findit?9.Andwhenshehasfoundit, she calls her friends and her neighbors together, saying, Rejoice with me for I have found thepiece whichIhadlost.10.Likewise,Isayto you,thereisjoyinthepresenceofthe angels of God over one sinnerthat repents.
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Cyrillus: Per praecedentem parabolam, in qua genus humanum dicebatur oviserratica, docebamurnosforecreaturasublimisDei,qui fecitnos,etnonipsinoscuiuspascuaeoves sumus: subiungitur secunda parabola, qua genus humanum comparatur drachmae quae periitperquamostenditnosadsimilitudinem 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, inwhichthe race of mankind was spoken of asawandering sheep,wewereshowntobethecreaturesofthe most high God, who has made us, andnotwe ourselves, and we are the sheep ofhispasture. Butnowisaddedasecondparable,inwhichthe race of man is compared to a piece ofsilver whichwaslost,bywhichheshowsthatwewere madeaccordingtotheroyallikenessandimage, thatistosay,ofthemosthighGod.Forthepiece ofsilverisacoinhavingtheimpressofthekings image, as it is said, Or what womanhavingten piecesofsilver,ifsheloseone,&c. GREG. He who is signified by the shepherd,is also by the woman. For it is God Himself, God andthewisdomofGod,buttheLordhasformed the nature of angels and men to knowHim,and hascreatedthemafterHislikeness.Thewoman then had ten pieces of silver,becausethereare nineordersofangels,butthatthenumberofthe elect might be filled up, man the tenthwas created. AUG. Or by the nine pieces of silver, as bythe ninetyandninesheep,Herepresentsthosewho trusting in themselves, prefer themselves to
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Gregorius in Evang: Qui significatur per pastorem,ipsepermulieremipseenimDeus, 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 decimusestcreatus. Augustinusdequaest.Evang:Velinnovem drachmis,sicutetinnonagintanovemovibus, ponit eorum significationem qui de se
praesumentes peccatoribus ad salutem redeuntibus se praeponunt: unumenimdeest anovemutdecemsint,etanonagintanovem ut centum sint cui uni deputat omnes per poenitentiamreconciliatos. Gregorius: Et quia imago exprimitur in drachma, mulier drachmam perdiderat, quandohomo,quiconditusadimaginemDei fuerat, peccando a similitudine suiconditoris recessitethocestquodsubditursiperdiderit drachmam unam, nonne accendit lucernam? Accendit mulier lucernam, quia Deisapientia apparuitinhumanitate.Lucernaquippelumen intestaestlumenverointestaestdivinitasin 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 aliiscodicibus legituremundat:quiapravamenssinonprius prae timore evertitur, ab assuetis vitiis non mundatur. Eversa autem domo, invenitur drachma sequitur enim et quaeritdiligenter donec inveniat quia scilicet cum perturbatur conscientia hominis, reparatur in homine similitudoconditoris.
sinners returning to salvation. For there isone wantingtoninetomakeitten,andtoninety-nine tomakeitahundred.TothatOneHeordainsall whoarereconciledbyrepentance.
GREG. And because there is an image impressedonthepieceofsilver,thewomanlost the piece of silver when man (who wascreated aftertheimageofGod)bysinningdepartedfrom the likeness of his Creator. And this is whatis added,ysheloseonepiece,doesshenotlighta candle.Thewomenlightedacandlebecausethe wisdomofGodappearedinman.Forthecandle isalightinanearthenvessel,butthelightinan earthenvesselistheGodheadintheflesh.Butthe candlebeinglit,itfollows,Anddisturbsthehouse. Because verily no sooner had hisDivinityshone forth through the flesh, than all ourconsciences wereappalled.Whichwordofdisturbancediffers notfromthatwhichisreadinothermanuscripts, sweeps,becausethecorruptmindifitbenotfirst overthrown through fear, is not cleansedfromits habitualfaults.Butwhenthehouseisbrokenup, 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 theCreatorisrestoredinman.
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Gregorius Nazianzenus: Inventa autem drachma, caelestes virtutes facit participes gaudii, quas ministras dispensationis fecit unde sequitur et cum invenerit, convocat amicasetvicinasdicens:congratulaminimihi, quiainvenidrachmamquamperdideram. Gregorius: Supernae enim virtutes tanto divinae sapientiae iuxta sunt, quanto eiper gratiamcontinuaevisionisappropinquant. Theophylactus: Vel amicae sunt, ut exequentesvoluntatemipsius:vicinaevero,ut incorporeae vel forte amicae ipsius sunt omnes supernae virtutes, vicinae vero sunt propinquiores, scilicet throni, Cherubim et Seraphim. Gregorius Nyssenus: Vel aliter. Hoc reor dominum nobis proponere in inquisitione perditaedrachmae,quianullanobisaceteris virtutibus utilitas provenit, quas drachmas vocat, quamvis praesto sint omnes, unasola 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
GREGNAZ.Butthepieceofsilverbeingfound, He makes the heavenly powers partakersofthe joy whom He made the ministers of His dispensation,andsoitfollows,Andwhenshehad found it, she calls together her friends and neighbors. GREG. For the heavenly powers are nighto Divinewisdom,inasmuchastheyapproachHim throughthegraceofcontinualvision. 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. GREGNYSS.OrelsethisIsupposeiswhatour Lord sets before us in the search afterthelost pieceofsilver,thatnoadvantageattachestous fromtheexternalvirtueswhichHecallspiecesof silver,althoughallofthembeours,aslongasthat one is lacking to the widowed soul, by whichin truthitobtainsthebrightnessoftheDivineimage. WhereforeHefirstbidsuslightacandle,thatisto say,thedivinewordwhichbringshiddenthingsto light, or perhaps the torch of repentance. Butin
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lampadem, sed in domo propria, idest in seipso et in sua conscientia, oportet perquirere drachmam perditam, idest regis imaginem,quaenonpenitusdeperiit,sedest tecta sub fimo, qui significat carniscontagia quibus studiose abstersis, idest dilutis per solertiamvitae,elucescitquodquaeritur: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 animamconsideratae,quasdocetgauderein domino. Deinde concludens parabolam, subdit ita dico vobis, gaudium erit Angelis superunopeccatorepoenitentiamagente. Gregorius:Poenitentiamagereestpraeterita mala plangere, et plangenda nonperpetrare. Nam qui sic alia deplorat ut tamen alia committat, adhuc poenitentiam agere aut ignorat aut dissimulat. Cogitandum estetiam ut per hoc conditori suo satisfaciat: ut qui commisit prohibita, sibi abscindere debeat etiamconcessaetsereprehendatinminimis quisememinitinmaximisdeliquisse.
his own house, that is, in himself andhisown conscience,mustamanseerforthelostpieceof silver,thatis,theroyalimage,whichisnotentirely defaced,butishidunderthedirt,whichsignifies itscorruptionoftheflesh,andthisbeingdiligently wiped away, that is, washed out byawell-spent life, that which was sought for shines forth. Therefore ought she who has found ittorejoice, and to call to partake of her joy theneighbors, (that is, the companion virtues,) reason,desire, and anger, and whatever powers areobserved roundthesoul,whichsheteachestorejoiceinthe Lord. Then concluding the parable, He adds, There is joy in the presence of theangelsover onesinnerthatrepents.
GREG.Toworkrepentanceistomournoverpast sins, and not to commit things to bemourned over.Forhewhoweepsoversomethingssoas yettocommitothers,stillknowsnothowtowork repentance,orisahypocritehemustalsoreflect thatbysodoinghesatisfiesnothisCreator,since hewhohaddonewhatwasforbidden,mustcutoff himself even from what is lawful, and so should blamehimselfintheleastthingswhoremembers thathehasoffendedinthegreatest.
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Lectio3 11 , . 12 ,, . . 13 ' , . 14 , . 15 , : 16 , . 11. And he said, A certain manhad twosons:12.Andtheyoungerofthem saidtohisfather,Father,givemethe portion of goods that fails tome.And he divided to them his living.13.And not many days after the youngerson gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14. And when he hadspentall, there arose a mighty famine inthat landandhebegantobeinwant.15. And he went and joined himself toa citizenofthatcountryandhesenthim intohisfieldstofeedswine.16.Andhe wouldfainhavefilledhisbellywiththe husks that the swine did eat: andno mangavetohim.
Ambrosius:TresexordineLucasparabolas posuit: ovis quae perierat et inventa est

AMBROSE St. Luke has given three parables successivelythesheepwhichwaslostandfound,

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drachmae quae perierat, et inventa estfilii qui erat mortuus et revixit uttripliciremedio provocativulneranostracuremus.Christusut pastor te suo corpore vehit, quaeritutmater Ecclesia, recipit Deus pater: prima misericordia, secunda suffragatio, tertia reconciliatio. 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 pastorveroovemerrantemetnonsapientem reverti requirat, et humeris suis referat, irrationabili animali imprudentem hominem comparans, qui alieno dolo circumventus, erraveratsicutovis.Praesensergoparabola proponitur cum dicitur ait autem: homo quidamhabuitduosfilios.Suntquidicantde 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 adcasum velstatumAdae.Sedhicsensuspiusquidem videtur,nesciotamensiverussit:quiaiunior filius ad poenitentiam venit sua sponte, recordatuspraeteritaeabundantiaepatrissui
the piece of silver which was lost and found,the sonwhowasdeadandcametolifeagain,inorder that invited by a threefold remedy, wemightheal ourwounds.ChristastheShepherdbearsyouon Hisownbody,theChurchasthewomanseeksfor thee,GodastheFatherreceivesyou,thefirst,pity, thesecond,intercession,thethird,reconciliation. CHRYS. There is also in the above-mentioned parable a rule of distinction with referencetothe characters or dispositions of the sinners. The father receives his penitent son, exercisingthe freedomofhiswill,soastoknowfromwhencehe hadfallenandtheshepherdseeksforthesheep that wanders and knows not how to return, and carries it on his shoulders, comparing to an irrational animal the foolish man, who, takenby anothers guile, had wandered like asheep.This parableisthensetforthasfollowsButhesaid,A certain man had two sons. There are somewho sayofthesetwosons,thattheelderistheangels, but the younger, man, who departed on along journey,whenhefellfromheavenandparadiseto earth and they adapt what followswithreference tothefallorconditionofAdam.Thisinterpretation seemsindeedalenientone,butIknownotifitbe true. For the younger son came torepentanceof hisownaccord,rememberingthepastplentyofhis fathershouse,buttheLordcomingcalledtherace
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dominus autem veniens ad poenitentiam vocavit humanum genus, dum sponte sua regredi, unde ceciderat, non cogitaret. Deinde senior filius in reditu et salutefratris suitristaturcumdominusdicatlaetitiamesse apud Angelos super uno peccatore poenitentiamagente. Cyrillus: Quidam vero per seniorem filium dicuntsignificariIsraelsecundumcarnemper alium vero qui discessit a patre describitur multitudogentium. Augustinus de quaest. Evang: Hic ergo homohabensduosfilios,Deushabensduos 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 parssubstantiaequaeeumtangeret,daretur a patre unde sequitur et dixit adolescentior ex illis patri: pater, da mihi portionem substantiae quae me contingit tamquam animapotestatesuadelectata,idquodilliest vivere, intelligere, meminisse, vel ingenio alacri excellere, petit, quae divina sunt
of man to repentance, because he saw thatto 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 andsafetyofhis brother, whereas the Lord says, There is joyin heavenoveronesinnerrepenting.
CYRIL But some say that by the elder sonis signified Israel according to the flesh, but by the other who left his father, the multitude of the Gentiles. AUG. This man then having two sons is understood to be God having two nations, asif theyweretworootsofthehumanraceandtheone composed of those who have remained inthe worshipofGod,theother,ofthosewhohaveever deserted God to worship idols. From the very beginningthenofthecreationofmankindtheelder sonhasreferencetotheworshipoftheoneGod, but the younger seeks that the part of the substancewhichfelltohimshouldbegivenhimby his father. Hence it follows, And the youngerof them said to his father, Give me theportionof goodswhichfallstomejustasthesouldelighted withitsownpowerseeksthatwhichbelongstoit, to live, to understand, to remember, to excelin quicknessofintellect,allwhicharethegiftsofGod,
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munera.Haecauteminpotestatesuaaccepit perliberumarbitriumundesequituretdivisit illissubstantiam. Theophylactus: Hominis substantia rationalitas est, quam comitatur libertas arbitrii et similiter quaecumque dominus deditnobis,prosubstantianostraputabitur,ut caelum, terra et universa creatura, lex et prophetae. Ambrosius: Vides autem, quod divinum patrimonium petentibus datur nec putes culpa patris, quod adolescentiori dedit:nulla Dei regno infirma aetas, nec fidesgravatur annis. Ipse certe se iudicavit idoneumqui 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. Chrysostomus: Minor filius in regionem longinquamprofectusest,nonlocaliteraDeo decedens, qui ubique est, sed affectu:fugit enimDeumpeccatorutalonginquostet.
butithasreceivedtheminitsownpowerbyfree will. Hence it follows, And he divided tothemhis substance. THEOPHYL. The substance of man is the capacityofreasonwhichisaccompaniedbyfree will,andinlikemannerwhateverGodhasgivenus shall be accounted for our substance, as the heaven, the earth, and universal nature, theLaw andtheProphets. AMBROSE Now you see that the Divine patrimony is given to them that seek nor thinkit wronginthefatherthathegaveittotheyounger, fornoageisweakinthekingdomofGodfaithis not weighed down by years. He at leastcounted himselfsufficientwhoasked,AndIwishhehadnot departedfromhisfather,norhadthehindranceof age. For it follows, And not many days after,the younger son gathered all together, and took his journeyintoafarcountry.
CHRYS. The younger son set out into adistant country, not locally departing from God, who is every where present, but in heart. For thesinner fleesfromGodthathemaystandafaroff.
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Augustinus de Verb.Dom: Quisquis enim itavultessesimilisDeoutfortitudinemsuam ad illum custodiat, non ab illo recedat, ei cohaerendo, ut custodiat similitudinem et imaginem ad quam factus est. Porro si perversevultimitariDeum,utquomodoDeus non habet a quo regatur, sic ipse velitsua potestateuti,utnulloregentevivatquidrestat nisi ut recedens ab eius caloretorpescat, recedensaveritatevanescat? Augustinus de quaest. Evang: Quod autem non post multos dies dixit factum,ut congregatis omnibus peregreproficisceretur in regionem longinquam, quae est oblivio Deihocestquianonmultopostinstitutionem humani generis placuit animae perliberum arbitrium ferre secum velut quamdam potentiam naturae suae, et deserere euma quoconditaest,fidensdeviribussuisquas vires tanto consumit citius, quanto eum deseruitaquodataesuntundesequituretibi dissipavit substantiam suam vivendo luxuriose. Luxuriosam vero vel prodigam vitam vocat amantem fundere atquespatiari pompisexterioribus,intusinanescentem,cum eaquisquesequiturquaeadaliaprocedunt, et relinquit eum qui sibi est interiorunde sequitur et postquam consummassetomnia,
AUG.WhoeverwishestobesoliketoGodasto ascribehisstrengthtoHim,lethimnotdepartfrom Him,butrathercleavetoHimthathemaypreserve thelikenessandimageinwhichhewasmade.But ifheperverselywishestoimitateGod,thatasGod hasnoonebywhomHeisgoverned,soshouldhe desiretoexercisehisownpowerastoliveunder norules,whatremainsforhimbutthathavinglost all heat he should grow coldandsenseless,and, departingfromtruth,vanishaway. AUG. But that which is said to havetakenplace not many days after, namely, that gatheringall togetherhesetoutabroadintoafarcountry,which isforgetfulnessofGod,signifiesthatnotlongafter the institution of the human race, thesoulofman choseofitsfreewilltotakewithitacertainpower of its nature, and to desert Him by whom itwas created, trusting in its own strength, which it wastesthemorerapidlyasithasabandonedHim whogaveit.Henceitfollows,Andtherewastedhis substanceinriotousliving.Buthecallsariotousor prodigal life one that loves to spend and lavish itself with outward show, while exhausting itself within,sinceeveryonefollowsthosethingswhich passontosomethingelse,andforsakesHimwho is closest to himself. As it follows, And when he had spent all, there arose a great famine inthat land.Thefamineisthewantofthewordoftruth.It
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factaestfamesmagnainregioneilla.Fames estindigentiaverbiveritatis.Sequituretipse coepitegere. Ambrosius: Merito egere coepit qui thesauros sapientiae et scientiae Dei, divitiarumque caelestium altitudinem dereliquit. Sequitur et abiit, et adhaesituni civiumregionisillius. Augustinus: Unus civium regionis illius aliquis aereus princeps est ad militiam Diaboli pertinens, cuius villa est modus potestatis ipsius de qua sequitur et misit illuminvillamsuam,utpasceretporcos.Porci suntimmundispiritusquisubipsoerant. Beda:Porcosautempascereesteaquibus immundispiritusgaudent,operari.Sequituret cupiebat implere ventrem suum de siliquis quasporcimanducabant. Ambrosius: Siliqua genus leguminis est, intus inanis, foris mollis, quo corpus non reficitur,sedimpletur,utsitmagisoneriquam usui. Augustinus: Siliquae ergo, quibus porcos
follows,Andhebegantobeinwant.
Fitlydidhebegintobeinwantwhoabandonedthe treasures of the wisdom and the knowledge of God, and the unfathomableness of the heavenly riches.Itfollows,Andhewentandjoinedhimselfto acitizenofthatcountry. AUG. One of the citizens of that country was a certain prince of the air belonging to thearmyof the devil, whose fields signify the manner ofhis power, concerning which it follows, And hesent himintothefieldtofeedswine.Theswinearethe uncleanspiritswhichareunderhim. BEDEButtofeedswineistoworkthosethingsin whichtheuncleanspiritsdelight.Itfollows,Andhe wouldhavefilledhisbellywiththehuskswhichthe swinedideat. The husk is a sort of bean, empty within,soft outside, by which the body is not refreshed,but filled,sothatitratherloadsthannourishes.
AUG. The husks then with which the swinewere

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pascebat,saecularesdoctrinaesunt,steriles, vanitatem personantes, de quibus laudes idolorum fabularumque ad deos gentium pertinentiumvariosermoneatquecarminibus percrepant quibus Daemonia delectantur: unde cum iste satiari cupiebat, aliquid solidum et rectum, quod ad beatam vitam pertineret, invenire volebat in talibus, et non poteratundesequituretnemoillidabat. 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 sensusparabolae. ArguentibuseumPharisaeisetScribisquod reciperet peccatores, proponit praesentem parabolam,inquahominemvocatDeum,qui paterestduorumfratrum,iustorumscilicetet peccatorum quorum primus gradus est iustorum ab initio iustitiam sequentium, secundus gradus est hominum per poenitentiamadiustitiamreductorum. Basilius: Facit etiam ad antiquioris consistentiam magis animus senilis et gravitas, quam canities capillorum necqui secundum aetatem est iuvenis increpatur,
fedaretheteachingoftheworld,whichcriesloudly ofvanityaccordingtowhichinvariousproseand verse men repeat the praises of the idols,and fables belonging to the gods of the Gentiles, wherewiththedevilsaredelighted.Hencewhenhe would fain have filled himself, he wished tofind therein something stable and uprightwhichmight relate to a happy life, and he could not asit follows,Andnoonegavetohim. CYRILButsincetheJewsarefrequentlyreproved inholyScripturefortheirmanycrimes,howagree withthispeoplethewordsoftheelderson,saying, Lo, these many years do I serve you, neither transgressedatanytimeyourcommandment.This thenisthemeaningoftheparable.ThePharisees and Scribes reproved Him because Hereceived sinnersHesetforththeparableinwhichHecalls God the man who is the father of thetwosons, (thatis,therighteousandthesinners,)ofwhomthe first degree is of the righteous who follow righteousnessfromthebeginning,thesecondisof thosemenwhoarebroughtbackbyrepentanceto righteousness. BASILBesides,itbelongsmoretothecharacter oftheagedtohaveanoldmansmindandgravity, than his hairs, nor is he blamed who isyoungin age, but it is the young in habits wholives
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sed iuvenis moribus, passionesvivit.
qui secundum
accordingtohispassions.
Titus: Abiit ergo adolescentior nondum adultusmente,petitqueapatreidquodeide hereditate contingit, ut scilicet non ex necessitate serviat: sumus enim animalia rationalialiberumarbitriumhabentia. Chrysostomus: Dicit autem Scriptura dividere patrem ex aequo filiis duobus substantiam suam, idest scientiam boni et mali, quae verae et perpetuae suntopes animaebeneutentis.QuaeenimexDeoest in prima nativitate hominibus substantia rationalis, aequaliter cunctis nascentibus datur. De subsequenti autem conversatione unusquisqueplusautminushuiussubstantiae possidere invenitur, dum unus ea quae sumpseritpatrisessecredens,quasipaterna custodit alius sicut propriae possessionis licentiadissipandisabutitur.Ostenditurautem libertas arbitrii: quia pater nequediscedere 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 inregionem longinquam.
TITUS BOST. The younger son then wentaway notyetmaturedinmind,andseeksfromhisfather thepartofhisinheritancewhichfelltohim,thatin truth he might not serve of necessity. Forweare rationalanimalsendowedwithfreewill. CHRYS. Now the Scripture says, that thefather divided equally between his two sons his substance,thatis,theknowledgeofgoodandevil, whichisatrueandeverlastingpossessiontothe soul that uses it well. The substance ofreason whichflowsfromGodtomenattheirearliestbirth, isgivenequallytoallwhocomeintothisworld,but aftertheintercoursethatfollows,eachoneisfound to possess more or less of the substancesince 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 wastedaway,bythelibertyofhisownpossession. Butthefreedomofwillisshowninthatthefather neither kept back the son who wished todepart, norforcedtheothertogothatdesiredtoremain, lest he should seem rather the author of the evil that followed. But the youngest son wentafaroff, notbychanginghisplace,butbyturningasidehis heart.Henceitfollows,Hetookajourneyintoafar
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country. Ambrosius:Quidenimlonginquiusestquam a se recedere, nec regionibus,sedmoribus separari? Etenim qui se a Christoseparat, exul est patriae, et civis mundi. Meritoergo prodegit patrimonium qui recessit ab Ecclesia. Titus: Unde et denominatus est prodigus, dissipans substantiam suam, idest intellectum rectum, castimoniam, documenta veritatis, notitiam genitoris, memoriam creationis,sensum. Ambrosius: Facta est autem in regioneilla fames non epularum, sed bonorum operum atque virtutum, quae sunt miserabiliora ieiunia:etenimquireceditaverboDei,esurit, quianoninsolopanevivithomo,sedinomni verbo Dei, et qui recedit a thesauro eget. Egere ergo ideo coepit et famempati,quia nihilprodigaesatisestvoluntati.Abiititaque, et adhaesit uni civium: qui enim haeret,in laqueoestetvideturcivisisteprincepsesse istius mundi. Denique ad villameiusmittitur, quamemitquiseexcusataregno.
AMBROSE For what is more afar off thanto depart from ones self, to be separate not by country but by habits. For he who severshimself from Christ is an exile from his country, anda citizen of this world. Fitly then does hewastehis patrimonywhodepartsfromtheChurch. TITUS BOST. Hence too was the prodigal denominatedonewhowastedhissubstance,that is,hisrightunderstanding,theteachingofchastity, theknowledgeofthetruth,therecollectionsofhis father,thesenseofcreation. AMBROSE Now there came to pass in that countryafaminenotoffoodbutofgoodworksand virtues, which is the more wretched fast. Forhe who departs from the word of God is hungry, becausemandoesnotliveonbreadalone,buton everywordofGod.Andhewhodepartsfromhis treasuresisinwant.Thereforebeganhetobein want and to suffer hunger, because nothing satisfiesaprodigalmind.Hewentawaytherefore, andattachedhimselftooneofthecitizens.Forhe who is attached, is in a snare. And that citizen seems to lee a prince of the world. Lastly, heis sent to his farm which he bought whoexcused
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himselffromthekingdom. Beda: In villam enim mitti est substantiae mundialiscupiditatesubiugari. Ambrosius: Pascit autem porcos illos in quos petit Diabolus introire, in sordibus ac foetoreviventes. Theophylactus: Hos igitur pascit qui alios praecellit in vitio, ut sunt lenones, archipraedones, archipublicani, qui aliissunt doctoresoperationismalae. Chrysostomus: Vel spiritualibus destitutus operibus,quasiprudentiaetintellectu,porcos pascere dicitur, hoc est, sordidas et immundas in anima suacogitationesnutrire: et edit escas irrationabiles pravae conversationis, dulces quidem egenti bonorum:quiasuaveperversisvideturomne opus carneae voluptatis, quae virtutes animaepenitusenervatetperimit.Huiusmodi cibos quasi porcinos et male dulces,idest carnalium delectationum illecebras, siliquarumnomineScripturadesignat. Ambrosius:Cupiebatautemsiliquisventrem
BEDE For to be sent to the farm is to be enthralledbythedesireofworldlysubstance. AMBROSEButhefeedsthoseswineintowhom thedevilsoughttoenter,livinginfilthandpollution.
THEOPHYL.Therethenhefeeds,whosurpassed othersinvice,suchasarepanders,arch-robbers, arch-publicans,whoteachotherstheirabominable works. CHRYS.Orhewhoisdestituteofspiritualriches, as wisdom and understanding, is said tofeed swine, that is, to nourish in his soul sordid and uncleanthoughts,andhedevoursthematerialfood of evil conversation, sweet indeed to himwho lacks good works, because every work ofcarnal pleasure seems sweet to the depraved, whileit inwardlyunnervesanddestroysthepowersofthe soul.Foodofthiskind,asbeingswinesfoodand hurtfully sweet, that is, the allurements offleshly delights, the Scripture describes by the name of husks. AMBROSEButhedesiredtofillhisbellywiththe
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implere suum: nec enim alia est cura luxuriosisnisiutventremsuumimpleant. Theophylactus: Quibus nullus dat saturitatem malorum distat enim a Deo qui talibus vescitur. Daemones autem ad hoc student, ne unquam saturitas malorum proveniat. Glossa: Vel nemo illi dabat, quia cum Diabolus aliquem suum facit, ultra ei abundantiamnonprocurat,scienseumesse mortuum.
husks.Forthesensualcarefornothingelsebutto filltheirbellies. THEOPHYL.Towhomnoonegivesasufficiency ofevilforheisafarfromGodwholivesonsuch things,andthedevilsdotheirbestthatasatietyof evilshouldnevercome.
GLOSS.Ornoonegavetohim,becausewhenthe devil makes any one his own, he procuresno further abundance for him, knowing him to be dead.
Lectio4 17 , , . 18 ,, , 19 : . 20 .
17. And when he came tohimself, he said, How many hiredservants of my fathers have bread enough and to spare, and I perish with hunger!18.Iwillariseandgotomy father,andwillsaytohim,Father,I have sinned against heaven, and before you, 19. And am nomore worthytobecalledyourson:make me as one of your hiredservants. 20.Andhearose,andcametohis
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.21 , , , .22 , , , 23 , , 24 ,. .
father.Butwhenhewasyetagreat wayoff,hisfathersawhim,andhad compassion,andran,andfellonhis neck, and kissed him. 21. Andthe son said to him, Father, I have sinnedagainstheaven,andinyour sight,andamnomoreworthytobe called your son. 22. But thefather saidtohisservants,Bringforththe bestrobe,andputitonhimandput aringonhishand,andshoesonhis feet:23.Andbringhitherthefatted calf,andkillitandletuseat,andbe merry: 24. For this my son was dead, and is alive again hewas lost, and is found. And theybegan tobemerry.
GregoriusNyssenus:Contempseratpatremin primo recessu adolescentior filius, et opes paternas profuderat: at ubi lapsu temporis est attritus laboribus, dum mercenarius fieret, et eodem cum porcis pabulo pasceretur, rediitin domum paternam castigatus unde diciturinse autemreversusdixit:quantimercenariiindomo patris mei abundant panibus? Ego autemhic
GREGNYSS.Theyoungersonhaddespised his father when first he departed, andhad wastedhisfathersmoney.Butwhenincourse of time he was broken down by hardship, havingbecomeahiredservant,andeatingthe same food with the swine, he returned, chastened, to his fathers house. Hence itis said, And when be came to himself, he said,
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famepereo.
How many hired servants of myfathershave bread enough and to spare, but I perishwith hunger. AMBROSE He rightly returns to himself, becausehedepartedfromhimself.Forhewho returnstoGodrestoreshimselftohimself,and hewhodepartsfromChristrejectshimselffrom himself. AUG. But he returned to himself, whenfrom those things which without unprofitablyentice and seduce, he brought back his mind to the inwardrecessesofhisconscience. BASILTherearethreedifferentdistinctkinds of obedience. For either from fear of punishment we avoid evil and are servilely disposedorlookingtothegainofarewardwe perform what is commanded, like to mercenariesorweobeythelawforthesakeof gooditselfandourlovetoHimwhogaveit,and sosavorofthemindofchildren. AMBROSEForthesonwhohasthepledgeof theHolySpiritinhisheartseeksnotthegainof anearthlyreward,butpreservestherightofan heir. These are also good husbandmen,to
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Ambrosius: Bene in se revertitur, quia a se recessit:etenimquiadDeumregreditur,sesibi redditetquireceditaChristo,sesibiabdicat.
Augustinus de quaest. Evang: In se autem reversusestcumabeisquaeforinsecusfrustra illiciunt et seducunt, in conscientiae suae interiorasuamintentionemreduxit. GregoriusNazianzenus:Estautemsecundum tres differentias obedientiae discretio:autenim metuentes supplicia declinamus a malo, et sumusindispositioneserviliautmercedislucra venantes exequimur quae mandantur, mercenariis assimilati aut ipsius gratia boniet dilectionisadeumquideditlegemservimuset sicdispositionemredolemusfiliorum. 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
vineamistinonsiliquis,sedpanibusabundant.
whomthevineyardisletout.Theyaboundnotin husks,butbread. AUG.Butwhencecouldheknowthiswhohad thatgreatforgetfulnessofGod,whichexistsin allidolaters,unlessitwasthereflectionofone returning to his right understanding, whenthe Gospel was preached. Already might such a soul see that many preach the truth, among whom there were some not led by theloveof the truth itself, but the desireofgettingworldly profit, who yet do not preach anotherGospel like the heretics. Therefore are they rightly called mercenaries. For in the same house there are men who handle the samebreadof the word, yet are not called to an eternal inheritance,buthirethemselvesforatemporal reward. CHRYS.Afterthathehadsufferedinaforeign land all such things as the wickeddeserve, constrainedbythenecessityofhismisfortunes, that is, by hunger and want, he becomes sensibleofwhathadbeenhisruin,whothrough faultofhisownwillhadthrownhimselffromhis father to strangers, from home to exile,from riches to want, from abundance and luxuryto famineandhesignificantlyadds,ButIamhere perishingwithhunger,AsthoughhesaidIam
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Augustinus: Unde autem hoc scire poteratin quo tanta erat oblivio Dei, sicut inomnibus idololatris fuit, nisi quia ista recogitatio resipiscentis est, cum Evangelium praedicaretur? Iam poterat talis animadvertere, multos praedicare veritatem interquosquidam 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 tamenin hereditatem aeternam vocati, sed temporali mercedeconducti.
Chrysostomus: Signanter autem subdit ego autem hic fame pereo: quasi diceret: egonon alienus, sed filius boni patris, et frater filii obsequentis,egoliberetgenerosus,factussum miserior mercenariis, a summa celsitudine primae nobilitatis ad infimam humilitatem delapsus.
notastranger,butthesonofagoodfather,and the brother of an obedient son I whoamfree andnobleambecomemorewretchedthanthe hiredservants,sunkfromthehighesteminence ofexaltedrank,tothelowestdegradations. Gregorius Nyssenus: Non prius autem rediit ad pristinam felicitatem, quam in se rediens sentiret opprimentis aerumnae praesentiam,et meditareturpoenitentiaeverba,quaesubduntur: surgam. 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 dicturumseessepromittitcumvenerit.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. GREGNYSS.Buthereturnednottohisformer happinessbeforethatcomingtohimselfhehad experienced the presence of overpowering bitterness, and resolved the words of repentance,whichareadded,Iwillarise. AUG.Forhewaslyingdown.AndIwillgo,for hewasalongwayoffTomyfather,becausehe was under a master of swine But the other wordsarethoseofonemeditatingrepentance inconfessionofsin,butnotyetworkingit.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 takenfor beingestablishedintheChurchbyfaith,where there may yet be a lawful and effectual confessionofsins.Hesaysthenthathewillsay tohisfather,Father. AMBROSE How merciful! He, though offended, disdains not to hear the nameof
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Ambrosius:Quammisericorsquioffensus.Nec paternum nomen dedignatur audire. Peccavi.

Haec est prima confessio apud auctorem naturae, praesulem misericordiae, arbitrum culpae.SedsiDeusnovitomnia,vocemtamen tuae confessionis expectat: ore enimconfessio fit ad salutem quia alleviat pondus erroris quisquisipseseoneratetaccusationisexcludit invidiam qui accusatorem praevenitconfitendo. Frustra velis occultare quem nihil fallit, etsine periculoprodasquodsciasesseiamcognitum: 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 pietatispollicetur assertor.Subditautemincaelumetcoramte.
Father.Ihavesinnedthisisthefirstconfession ofsintotheAuthorofnature,theRulerofmercy, the Judge of faith. But though God knowsall things, He yet waits for the voice ofyour confession. For with the mouth confession is madetosalvation,sincehelightenstheloadof error, who himself throws the weight upon himself,andshutsoutthehatredofaccusation, who anticipates the accuser by confessing. In vain would you hide from Him whom nothing escapesandyoumaysafelydiscoverwhatyou know to be already known. Confesstherather that Christ may intercede for thee, theChurch 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 Fathers affection. But he adds, Against heavenandbeforeyou. CHRYS.Whenhesays,Beforeyou,heshows that this father c must be understoodasGod. For God alone beholds all things,fromWhom neitherthesimplethoughtsoftheheartcanbe hidden. AUG.Butwhetherwasthissinagainstheaven, thesameasthatwhichisbeforeyousothathe described by you name of heavenhisfathers
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Chrysostomus:Dicenscoramte,ostendithunc patremDeumdebereintelligi:Deusenimsolus conspector est omnium, a quo nec in corde meditatapeccataabscondipossunt.
Augustinus:Utrumautemhocestpeccatumin caelum quod est coram te, ut caelum appellaveritipsamsummitatempatrisanpotius

peccavi in caelum coram sanctis animabus, coramteauteminipsopenetraliconscientiae?
supremacy. I have sinned against heaven,i.e. beforethesoulsofthesaintsbutbeforeyouin theverysanctuaryofmyconscience. CHRYS. Or by heaven in this place may be understood Christ. For he who sins against heaven,whichalthoughaboveusisyetavisible element, is the same as he who sins against man,whomtheSonofGodtookintoHimselffor oursalvation. AMBROSE Or by these words are signified theheavenlygiftsoftheSpiritimpairedbythe sin of the soul, or because fromthebosomof his mother Jerusalem which is in heaven,he oughtnevertodepart.Butbeingcastdown,he must by no means exalt himself. Hence he adds, I am no more worthy to becalledyour son.Andthathemightberaisedupbythemerit of his humility, he adds, Make me as oneof yourhired,servants. BEDE To the affection of a son, whodoubts notthatallthingswhicharehisfathersarehis, he by no means lays claim, but desiresthe condition of a hired servant, as nowaboutto serveforareward.Butheadmitsthatnoteven this could he deserve except by his fathers
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Chrysostomus:Velcaelumhoclocointelligatur Christus: qui enim in caelum peccat, quodetsi supernum, tamen visibile elementum est,ipse est qui peccat in hominem quemsuscepitfilius Deiprosalutenostra.
Ambrosius: Vel peccato animae caelestia significanturdonaspiritusimminutavelquiaab illiusgremiomatrisIerusalemquaeestincaelo nonoportuitdeviari.Deiectusautemseexaltare non debet unde subdit iam non sumdignus vocari filius tuus. Et ut merito suaehumilitatis possit attolli, subdit fac me sicut unum de mercenariistuis.
Beda: Ad filii affectum, qui omnia quaepatris sunt,suaessenonambigit,aspirarenequaquam praesumit sed mercenarii statum iam pro mercede serviturus desiderat verum nec hunc quidemnisipaternadignationesemereriposse testatur.
approbation. Gregorius Nyssenus: Hunc autem filium prodigum spiritus sanctus nobis descripsit, ut instruamur nos qualiter debeamus cordis deplorarepeccamina. Chrysostomus: Qui postquam dixit ibo ad patrem meum, quod ei cuncta attulit bona,non mansit,sedtotumitertransivitsequiturenimet surgens venit ad patrem suum. Sic et nos faciamus,necpigeatnoslongitudinisviae:quia si voluerimus, fiet regressus celer et facilis, dummodo deseramus peccatum, quod nos a domo paterna eduxit. Est autem pater redeuntibus clemens: nam subditur cumautem adhuclongeesset,viditillumpatersuus. Augustinus:AnteenimquamintelligeretDeum longe existens, cum tamen iam piequaereret, viditillumpateripsius.Impiosenim,etsuperbos convenienter non videre dicitur tamquam ante oculos non habens: ante oculos enim haberi nonnisiquidiliguntur,dicisolent. GREGNYSS.Nowthisprodigalson,theHoly Spirit has engraved upon our hearts, thatwe maybeinstructedhowweoughttodeplorethe sinsofoursoul. CHRYS.Whoafterthathesaid,Iwillgotomy father, (which brought all good things,)tarried not, but took the whole journey for itfollows, Andhearose,andcametohisfather.Letusdo likewise,andnotbeweariedwiththelengthof the way, for if we are willing, the return will become swift and easy, provided that we desert sin, which led us out from ourfathers house. But the father pities those whoreturn. Foritisadded,Andwhenhewasyetafaroff. AUG. For before that he perceived Godafar off, when he was yet piously seeking him,his fathersawhim.Fortheungodlyandproud,God is well said not to see, as not having them before his eyes. For men are notcommonly said to be before the eyes of anyoneexcept thosewhoarebeloved. CHRYS. Now the father perceiving his penitence did not wait to receivethewordsof
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Chrysostomus: Sensit autem pater poenitentiam non expectavit recipere

confessionis verba, sed praevenit petitionem, misericorditer agens: unde subditur et misericordiamotusest. Gregorius Nyssenus: Confessionis meditatio placavit ei patrem, ut obviam iret ei,etoscula collo conferret sequitur enim et accurrens ceciditsupercollumeius,etosculatusesteum. Quod significat rationale iugum hominis ori impositum per evangelicam traditionem, quae abiecitobservantiamlegis. Chrysostomus: Quid enim est aliud quod occurrit, nisi quia nos, peccatisimpedientibus, 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,quampaterlaetusexcepit.
hisconfession,butanticipateshissupplication, and had compassion on him, as it isadded, andwasmovedwithpity. GREG NYSS. His meditating confession so wonhisfathertohim,thathewentouttomeet him,andkissedhisneckforitfollows,andran, and fell on his neck, and kissed him. This signifies the yoke of reason imposed on the mouth of man by Evangelical tradition, which annulledtheobservanceofthelaw. CHRYS.Forwhatelsemeansitthatheran,but thatwethroughthehindranceofoursinscannot by our own virtue reach to God. But because Godisabletocometotheweak,hefellonhis neck. The mouth is kissed, asthatfromwhich has proceeded the confession ofthepenitent, springingfromtheheart,whichthefathergladly received. AMBROSEHerunsthentomeetyou,because He hears you within meditating the secretsof yourheart,andwhenyouwereyetafaroff,He runs lest any one should stop Him. He embraces also, (for in the running thereis foreknowledge,intheembracemercy,)andas ifbyacertainimpulseofpaternalaffection,falls
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Ambrosius:Occurritigiturtibi,quiaauditteintra mentis secreta tractantem: et cum adhuclonge sis, occurrit, ne quis impediat: complectitur quoque: in occursu enim praescientia est, in complexu clementia et quasi quodam patrii amoris affectu supra collum cadit, utiacentem erigat, et oneratum peccatis atque interrena
deflexum reflectat ad caelum. Malo ergofilius esse,quamovis:ovisenimapastorereperitur,a patrefiliushonoratur.
uponyourneck,thathemayraiseuphimthatis castdown,andbringbackagaintoheavenhim thatwasloadedwithsinsandbentdowntothe earth.Ihadratherthenbeasonthanasheep. Forthesheepisfoundbytheshepherd,theson ishonoredbythefather. AUG.Orrunninghefelluponhisneckbecause the Father abandoned not HisOnly-Begotten Son, in whom He has ever beenrunningafter ourdistantwanderings.ForGod,wasinChrist reconcilingtheworldtohimself.Buttofallupon his neck is to lower to his embrace Hisown Arm,whichistheLordJesusChrist.Buttobe comforted by the word of Gods gracetothe hopeofpardonofoursins,thisistoreturnafter alongjourneytoobtainfromafatherthekissof love. But already planted in the Church, he beginstoconfesshissins,norsaysbeallthat he promised he would say. Foritfollows,And his son said to him, &c. He wishes thattobe done by grace, of which heconfesseshimself unworthybyanymeritsofhisown.Hedoesnot add what he had said, when meditating beforehand, Make me as one of yourhired servants. For when he had not bread, he desiredtobeevenahiredservant,whichafter the kiss of his father he now most nobly disdained.
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Augustinusdequaest.Evang:Velaccurrens cecidit super collum eius: non enim pater unigenitumfiliumsuumdeseruit,inquousquein nostram longinquam peregrinationem cucurrit: quia Deus erat in Christomundumreconcilians sibi. Cadere autem super collum eius, est humiliare in amplexum eius brachium suum, quod est dominus Iesus Christus. Consolari autem verbo gratiae Dei ad spemindulgentiae peccatorum, hoc est post longa itinera remeantem mereri a patre osculum caritatis. IncipitautemiamconstitutisinEcclesiapeccata confiteri,necdicitomniaquaedicturumseesse promiseratsequiturenimdixitquefiliusei:pater, peccavi in caelum et coram te: iam nonsum dignus vocari filius tuus. Hoc enim vultfieriper gratiam,quoseindignumpermeritafatetur.Non addit quod in illa meditatione dixerat fac me sicutunumdemercenariistuis:cumenimpanem non haberet, vel mercenarius esse cupiebat quod post osculum patris generosissimeiam dedignabatur.
Chrysostomus: Pater autem ad filium sermonemnondirigit,sedministrisloquitur:quia quipoenitetorat:sedresponsumverboverenon accipit,misericordiamveroefficaciterineffectu intuetur sequitur enim dixit autem pater ad servos suos: cito proferte stolam primam, et induiteillum. Theophylactus: Servos vel Angelos intelligas administratorios spiritus, vel sacerdotes, qui Baptismate et verbo doctrinaeanimamvestiunt in ipso Christo. Quotquot enim in Christo baptizatisumus,Christuminduimus.
CHRYS.Thefatherdoesnotdirecthiswordsto hisson,butspeakstohissteward,forhewho repents,praysindeed,butreceivesnoanswer in word, yet beholds mercy effectual in operation. For it follows, But thefathersaidto hisservants,Bringforththebestrobe,andputit onhim. THEOPHYL. By the servants (or angels)you mayunderstandadministeringspirits,orpriests whobybaptismandthewordofteachingclothe thesoulwithChristHimself.Forasmanyofus as have been baptized in Christ have puton Christ. AUG. Or the best robe is the dignity which Adam lost the servants who bring it are the preachersofreconciliation. AMBROSE Or the robe is the cloak of wisdom, by which the Apostle covers the nakedness of the body. But he receivedthe best wisdom for there is one wisdom which knewnotthemystery.Theringisthesealofour unfeigned faith, and the impression of truth concerning which it follows, And put a ringon hishand.
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Augustinus:Velstolaprimaestdignitasquam perdidit Adam servi qui eam proferunt, sunt reconciliationispraedicatores. Ambrosius: Vel stola est amictussapientiae, quo nuda corporis apostoli tegunt. Accepit autemsapientiamprimam:estenimetaliaquae mysterium nescit. Annulus autem estsincerae fidei signaculum et expressio veritatis dequo sequituretdateannuluminmanumeius.
Beda: Idest in operatione, ut per operafides clarescat,etperfidemoperaconfirmentur.
BEDEThatis,hisworking,thatbyworksfaith may shine forth, and by faith his works be strengthened. AUG.Ortheringonthehandisapledgeofthe Holy Spirit, because of the participation of grace,whichiswellsignifiedbythefinger. CHRYS. Or he orders the ring to begiven, whichisthesymbolofthesealofsalvation,or ratherthebadgeofbetrothment,andpledgeof the nuptials with which Christ espousesHis Church. Since the soul that recovers isunited bythisringoffaithtoChrist. AUG. But the shoes on the feet are the preparation for preaching the Gospel,inorder nottotouchearthlythings.
Augustinus: Vel annulus in manu pignus est spiritus sancti, propter gratiaeparticipationem, quaedigitobenesignificatur. Chrysostomus: Vel iubet annulum dari,sive signaculum salutaris symbolum, seu magis desponsationis insigne et nuptiarum pignus, quibusChristusEcclesiamsponsat,cumanima resipiscensperannulumfideiiungitur.
Augustinus: Calceamenta autem in pedes praeparatio est evangelizandi adnontangenda terrena de quibus sequitur et calceamentain pedeseius. Chrysostomus: Vel mandat calceamenta pedibus imponi, aut propter cooperienda vestigia, ut per lubricum mundi istius iterfixus incedat aut propter mortificationem membrorum: vitae enim nostrae cursus in Scripturis pes appellatur et mortificationis species calceamentis imponitur, quia de animaliummortuorumpellibusconficiuntur.Addit
CHRYS.Orhebidsthemputshoesonhisfeet, eitherforthesakeofcoveringthesolesofhis feetthathemayiswalkfirmalongtheslippery pathoftheworld,orforthemortificationofhis members.Forthecourseofourlifeiscalledin theScripturesafoot,andakindofmortification takes place in shoes inasmuch as theyare made of the skins of dead animals. He adds
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et vitulum illi saginatum, iugulandum inconvivii exhibitione sequitur enim et adducite vitulum saginatum, idest dominum Iesum Christum quem vitulum nominat propter hostiamcorporis immaculati:saginatumautemdixit,quiapinguis etopimusintantumestutprototiusmundisalute sufficiat.Nonautemipsepatervitulumimmolavit, sedaliisimmolandumtradiditpermittenteenim patre consentiens filius ab hominibuscrucifixus est.
also, that the fatted calf must be frilledforthe celebrationofthefeast.Foritfollows,Andbring the fatted calf, that is, the Lord JesusChrist, whomhecallsacalf,becauseofthesacrificeof a body without spot but he called itfatted, becauseitisrichandcostly,inasmuchasitis sufficient for the salvation of the wholeworld. ButtheFatherdidnotHimselfsacrificethecalf, but gave it to be sacrificed to others. Forthe Father permitting, the Son consentingthereto bymenwascrucified. AUG.Or,thefattedcalfisourLordHimselfin the flesh loaded with insults. But in that the Fathercommandsthemtobringit,whatelseis thisbutthattheypreachHim,andbydeclaring Him cause to revive, yet unconsumed by hunger,thebowelsofthehungryson?Healso bidsthemkillHim,alludingtoHisdeath.ForHe is then killed to each man who believesHim slain.Itfollows,Andletuseat. AMBROSE Rightly the flesh of the calf, because it is the priestly victim whichwas offeredforsin.Butheintroduceshimfeasting, whenhesays,Bemerrytoshowthatthefood of the Father is our salvation the joy ofthe Fathertheredemptionofoursins.
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Augustinus: Vel vitulus saginatus est ipse dominus,secundumcarnemsatiatusopprobriis. Quodautemimperatutadducanteum,quidaliud estnisiutpraedicenteum,etannuntiandofaciant venire in exhausta fame viscera filiiesurientis? Nam etiam ut occidant eum iubet: hoc est, ut mortem eius insinuent: tunc enim cuique occiditur cum credit occisum: sequitur enimet manducemus. Ambrosius: Bene carnem vituli, quia sacerdotalis est victima, quae pro peccatis fiebat. Epulantem autem inducit, cum dicit epulemur, ut ostenderet quoniam paternusest cibus, salus nostra et patris est gaudium, nostrorumredemptiopeccatorum.
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 hicfilius meusmortuuseratetrevixitperierat,etinventus est. Ambrosius:Illeperiitquifuit.Itaquegentesnon sunt, Christianus est. Potest tamen et hic una speciesaccipigenerishumani.FuitAdam,etin illo fuimus omnes periit Adam, etinilloomnes perierunt.Homoigiturinillohominequiperierat reformatur. Potest et de agente poenitentiam dictumvideri,quianonmoriturnisiquialiquando vixerit. Et gentes quidem cum crediderint, per gratiam vivificantur qui vero lapsus fuerit,per poenitentiamreviviscit.
CHRYS. For the father himself rejoices inthe return of his son, and feasts on the calf, because the Creator, rejoicing in the acquisitionofabelievingpeople,feastsonthe fruit of His mercy by the sacrifice of HisSon. Henceitfollows,Forthismysonwasdead,and isaliveagain. AMBROSE He is dead who was. Therefore the Gentiles are not, the Christian is. Here howevermightbeunderstoodoneindividualof thehumanraceAdamwas,andinhimweall were. Adam perished, and in him weallhave perished.ManshellisrestoredinthatManwho has died. It might also seem to be spokenof one working repentance, because hediesnot whohasnotatonetimelived.AndtheGentiles indeedwhentheyhavebelievedaremadealive againbygrace.Buthewhohasfallenrecovers byrepentance. THEOPHYL. As then with respect to the conditionofhissins,hehadbeendespairedof so in regard to human nature, which is changeable and can be turned from vice to virtue,heissaidtobelost.Foritislesstobe lost than to die. But every onewhoisrecalled andturnedfromsin,partakingofthefattedcalf, becomes an occasion of joy to his fatherand
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Theophylactus: Quantum ergo ad vitiorum conditionem mortuus fuerat desperatus sed quantum ad humanam naturam, quaemutabilis est, et potest a vitio ad virtutem converti, deperditus dicitur: nam minus est perdiquam mori. Quilibet autem revocatus et mundatusa crimine, saginati vituli particeps causalaetitiae fit patri et famulis eius, idest Angelis et
sacerdotibusundesequituretcoeperuntomnes epulari.
his servants, that is, the angels and priests. Hence it follows, And they all began to be merry. AUG.Thosebanquetsarenowcelebrated,the Church being enlarged and extended throughoutthewholeworld.Forthatcalfinour Lordsbodyandbloodisbothoffereduptothe Father,andfeedsthewholehouse.
Augustinus: Istae epulae atque festivitasnunc celebrantur, per orbem terrarum Ecclesia dilatataatquediffusa:vitulusenimilleincorpore et sanguine dominico et offertur patri,etpascit totamdomum.
Lectio5 25 : , , 26 . 27 , , . 28 . .29 ,
25.Nowhiseldersonwasinthefield: andashecameanddrewnightothe house, he heard music anddancing. 26.Andhecalledoneoftheservants, and asked what these things meant. 27.Andhesaidtohim,yourbrotheris come and your father has killed the fatted calf, because he hasreceived him safe and sound. 28. Andhewas angry, and would not go in: therefore came his father out, and entreated him.29.Andheansweringsaidtohis father,Lo,thesemanyyearsdoIserve you,neithertransgressedIatanytime yourcommandment:andyetyounever
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, : 30 , . 31 ,,' , :32 , , .
gavemeakid,thatImightmakemerry withmyfriends:30.Butassoonasthis your son was come, which has devoured your living with harlots,you have killed for him the fattedcalf.31. Andhesaidtohim,Son,youareever withme,andallthatIhaveisyours.32. It was meet that we should make merry, and be glad: for this your brother was dead, and isaliveagain andwaslost,andisfound.
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 inhac verotertianonsuumtantummodosuorumque gaudium demonstrat, sed et invidentium murmur reprehendit dicitur enim eratautem filiuseiusseniorinagro. Augustinusdequaest.Evang:Maiorfilius populus Israel est, non quidem profectus in
BEDE While the Scribes and Pharisees were murmuringaboutHisreceivingsinners,ourSavior putthreeparablestothemsuccessively.Inthetwo firstHehintsatthejoyHehaswiththeangelsin the salvation of penitents. But in the thirdHenot onlydeclaresHisownjoyandthatofHisangels, butHealsoblamesthemurmuringsofthosewho wereenvious.ForHesays,Nowhiseldersonwas inthefield. AUG. The elder son is the people ofIsrael,not indeed gone into a distant country, yet notinthe
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longinquam regionem, sed tamen indomo non est: in agro autem est idest, inipsa hereditaria opulentia legis et prophetarum terrena potius operatur. Veniens autemde agro domum appropinquare coepit idest, labore servilis operis improbato, exeisdem Scripturis Ecclesiae libertatem consideravit unde sequitur et cum veniret, et appropinquaretdomui,audivitsymphoniamet chorum idest, spiritu sancto plenosvocibus consonis Evangelium praedicare sequitur enimetvocavitunumdeservis,etinterrogavit 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 patrispropheta sequiturenimisquedixitilli:fratertuusvenitet occidit pater tuus vitulum saginatum, quia salvum illum recepit quasi dicat: inextremis terraefuitfratertuussedindemaiorexultatio cantantiumdominocanticumnovum,quialaus eius ab extremis terrae, et propter eumqui absens erat, occisus est vir sciens ferre imbecillitatem: quia quibus non estnarratum deeoviderunt. Ambrosius: Adolescentiori autem filio,idest populo ex gentibus, Israel, tamquam maior
house,butinthefield,thatis,inthepaternalwealth of the Law and the Prophets, choosing towork earthlythings.Butcomingfromthefieldhebegan todrawnightothehouse,thatis,thelaborofhis servile works being condemned by the same Scriptures,hewaslookinguponthelibertyofthe Church. Whence it follows And as hecameand drew nigh to the house, he heard music and dancingthatis,menfilledwiththeHolySpirit,with harmonious voices preaching the Gospel. It follows,Andhecalledoneoftheservants,&c.that is,hetakesoneoftheprophetstoread,andashe searches in it, asks in a manner, why arethose feastscelebratedintheChurchatwhichhefinds himselfpresent?HisFathersservant,theprophet, answers him. For it follows And he said tohim, yourbrotheriscome,&c.Asifheshouldsay,your brother was in the farthest parts of theearth,but hence the greater rejoicing of those whosinga newsong,becauseHispraiseisfromtheendof theearthandforhissakewhowasafaroff,was slain the Man who knows how to bearour infirmities,fortheywhohavenotbeentoldofHim haveseenHim.
AMBROSE But the younger son, that is the Gentile people, is envied by Israel as theelder
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frater, beneficium paternae benedictionis invidit quod faciebant Iudaei, quiaChristus cum gentibus epularetur unde sequitur indignatusestautem,etnolebatintroire. 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 vocationistamquamegressumpatrisappellat ad rogandum maiorem filium. Deindequae respondit maior filius, quaestiones duas habentsequiturenimatillerespondensdixit patri suo: ecce tot annis servio tibi, et nunquam mandatum tuum praeterivi. De mandato non praetergresso facile illud occurrit,nondeomnimandatodictum,sedde uno maxime necessario, quod nullumalium Deum praeter unum creatorem omnium colerevisusest.Nequeistefiliusinomnibus Israelitis, sed in his intelligitur personam habere qui numquam ab uno Deo ad simulacra conversi sunt. Quamquam enim terrena desideraret, ab uno tamen Deoiste desiderabat bona, quamvis communia cum
brother, the privilege of his fathers blessing. Which the Jews did because Christ sat downto meatwiththeGentiles,asitfollowsAndhewas angry,andwouldnotgoin,&c. AUG. He is angry even also now, and stillis unwilling to enter. When then the fullness ofthe Gentilesshallhavecomein,Hisfatherwillgoout atthefittimethatallIsraelalsomaybesaved,as it follows, therefore came his father out and entreatedhim.Forthereshallbeatsometimean open calling of the Jews to the salvation ofthe Gospel.Whichmanifestationofcallinghecallsthe going out of the father to entreat the elderson. Next the answer of the elder son involves two questionsforitfollows,Andheansweringsaidto his father, Lo these many years do Iserveyou, either transgressed I at any time your commandment.Withrespecttothecommandment nottransgressed,itatonceoccurs,thatitwasnot spoken of every command, but of that most essentialone,thatis,thathewasseentoworship nootherGodbutone,theCreatorofall.Noristhat sontobeunderstoodtorepresentallIsraelites,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 commonwithsinners.Henceitissaid,Iwasasa beast before you, and I am always withyou.But
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pecoribus:undeetinPsalmo72,23dicitur:ut iumentumfactussumapudte,etegosemper tecum.Sedquisesthoedusquemnumquam accepit ad epulandum? Sequitur enim et nunquamdedistimihihoedum,utcumamicis meis epularer. Peccator hoedi nomine significarivalet. Ambrosius: Iudaeus hoedum requirit, Christianus agnum et ideo illis Barabbas solvitur, nobis agnus immolatur. Quae res etiam in hoedo videtur, quia Iudaei ritum veterissacrificiiperdiderunt.Velquihoedum quaerunt,expectantAntichristum. Augustinus: Sed non invenio exitumhuius sententiae. Multum enim absurdum esteum cui post dicitur tu mecum es semper, hoca 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 ipseestAntichristus,quieinoncrederet?At si hoc est epulari ex hoedi occisione,quod estdeAntichristiperditionelaetariquomodo dicit filius quem recepit pater, hoc sibi non fuisse concessum, cum omnes filii deeius perditione laetaturi sint? Ipsum igitur sibi dominumnegatumadepulandumconqueritur,
who is the kid which he never receivedtomake merry upon? for it follows, You never gavemea kid,&c.Underthenameofakidthesinnermaybe signified.
AMBROSETheJewrequiresakid,theChristian a lamb, and therefore is Barabbas releasedto them,tousalambissacrificed.Whichthingalso isseeninthekid,becausetheJewshavelostthe ancientriteofsacrifice.Ortheywhoseekforakid waitforAntichrist. AUG. But I do not see the object of this interpretation,foritisveryabsurdforhimtowhom itisafterwardssaid,Youareeverwithme,tohave wished for this from his father, i.e. tobelievein Antichrist. Nor altogether can we rightly understandanyoftheJewswhoaretobelievein Antichristtobethatson.Andhowcouldhefeast upon that kid which is Antichrist who didnot believeinhim?Butiftofeastupontheslainkid,is the same as to rejoice at the destruction of Antichrist,howdoesthesonwhomthefatherdid not entertain say that this was never givenhim, seeing that all the sons will rejoice at his destruction? His complaint then is, that the Lord
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dum eum peccatorem putat: cum enim hoedus est illi genti, idest cum eumsabbati violatorem et profanatorem aestimat, iucundariepulisilliusnonmeruit.
Himselfwasdeniedhimtofeastupon,becausehe deemsHimasinner.ForsinceHeisakidtothat nation which regards Him as a violator and profaneroftheSabbath,itwasnotmeetthatthey shouldbemademerryathisbanquet. But his words with my friends are understood according to the relation of the chiefs with the people, or of the people of Jerusalem withthe othernationsofJudea. JEROMEOrhesays,Younevergavemeakid, thatis,nobloodofprophetorpriesthasdelivered usfromtheRomanpower. AMBROSENowtheshamelesssonisliketothe Pharisee justifying himself. Because hehadkept the law in the letter, he wickedly accused his brother for having wasted his fatherssubstance withharlots.Foritfollows,Butassoonasthisyour soniscome,whohasdevouredyourliving,&c.
Gregorius: Quod autem dicit cum amicis meis, aut ex persona principum cumplebe intelligatur, aut ex persona populi Hierosolymitani,cumceterispopulisIuda. Hieronymus:Veldicitnunquamdedistimihi hoedum idest, nullus sanguis prophetaevel sacerdotisaRomanoimperionosliberavit. Ambrosius:Impudensautemfiliussimilisest publicanoiustificantise,quialegemservabat inlittera:impieaccusabatfratrem,quodcum meretricibus paternam substantiam prodegisset sequitur enim sed postquam filiustuushic,quidevoravitsubstantiamsuam cum meretricibus, venit, occidisti illi vitulum saginatum. Augustinus: Meretrices autem sunt superstitiones gentilium, cum quibus substantiam dissipat qui, relicto vero connubio veri Dei, cum Daemone foeda
AUG. The harlots are the superstitions of the Gentiles,withwhomhewasteshissubstance,who havingleftthetruemarriageofthetrueGod,goes awhoringafterevilspiritsfromfouldesire.
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cupiditatefornicatur. Hieronymus: In hoc autem quod dicit occidisti illi vitulum saginatum, confitetur venisseChristum,sedinvidianonvultsalvari. JEROME Now in that which he says, You have killed for him the fatted calf, he confessesthat Christ has come, but envy has no wish tobe saved. AUG.Butthefatherdoesnotrebukehimasaliar, but commending his steadfastness with him invites him to the perfection of a better and happierrejoicing.Henceitfollows,Buthesaidto him,Son,youareeverwithme.
Augustinus: Non autem pater eum quasi mentientem redarguit, sed secum perseverantiam eius approbans, ad perfectionem potioris atque iucundioris exultationisinvitatundesequituratipsedixit illi:fili,tusempermecumes. Hieronymus:Velquoddixerat,iactantiaest, non veritas cui pater non consentit,sedalia compescit ratione, dicens mecum es, lege qua stringeris: non quia non peccaverit,sed quia Deus eum semper castigando retraxit. Necmirumsipatrimentiturquifratriinvidet.
JEROMEOrafterhavingsaid,Thisisboasting, nottruth,thefatherdoesnotagreewithhim,but restrainshiminanotherway,saying,Youarewith me,bythelawunderwhichyouareboundnotas though he had not sinned, but because God continuallydrewhimbackbychastening.Norisit wonderful that he lies to his father whohateshis brother. AMBROSEButthekindfatherwasstilldesirous tosavehim,saying,Youareeverwithme,either as a Jew in the law, or as the righteous manin communionwithHim.
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Ambrosius: Sed bonus pater etiam hunc salvare cupiebat, dicens tu mecumsemper es,velquasiIudaeusinlege,velquasiiustus incommunione.
Augustinus: Quid autem sibi vult quod addiditetomniameatuasunt,quasinonsint etfratris?Sedsicaperfectisetimmortalibus filiis habentur omnia, ut sint et omnium singula, et omnia singulorum: ut enim cupiditas nihil sine angustia, ita nihil cum angustiacaritastenet.Sedquomodoomnia? NonneetAngelosDeusinpossessionemtali filio subiecisse putandus est? Si possessionemsicaccipiasuteiuspossessor ipsesitdominus,nonutiqueomnia:nonenim domini erimus, sed consortes potius Angelorum. Si vero possessio sicintelligitur quomodo recte dicimus possidere animas veritatem,noninveniocurnonvereacproprie idpossimusaccipere:nonenimilludloquimur ut dominas veritatis dicamus animas. Aut si nomine possessionis ab hoc sensu impedimur, illud quoque auferatur: nonenim aitpater:omniapossides,sedomniameatua suntnectamenutipsiusdomini.Quodenim estinnostrapecunia,potestfamiliaenostrae velalimentumesse,velornamentum,velaliud huiusmodi. Et certe cum ipsumpatremrecte ille possit suum dicere, non video quomodo quaeipsiussunt,nonetiamrectesuavocare possit, diversis dumtaxat modis. Cum enim beatitudinem illam obtinuerimus, nostraerunt ad videndum superiora, ad convivendum aequalia, ad dominandum inferiora.
AUG.Butwhatmeanshethatheadds,Andallthat I have is yours, as if they were not hisbrothers also?Butitisthusthatallthingsarelookedatby perfect and immortal children, that each is the possession of all, and all of each. Forasdesire obtains nothing without want, so charitynothing withwant.Buthowallthings?MustthenGodbe supposedtohavesubjectedtheangelsalsotothe possession of such a son? If you so take possessionasthatthepossessorofathingisits lord,certainlynotallthings.Forweshallnotbethe lords, but the companions of angels. Again,if possessionisthusunderstood,howdowerightly saythatoursoulspossesstruth?Iseenoreason whywemaynottrulyandproperlysayso.Forwe donotsospeakastocalloursoulsthemistresses of truth. Or if by the term possession weare hindered from this sense, let that also beset aside. For the father says not, Youpossessall things,butAllthatIhaveisyours,stillnotasifyou wereitslord.Forthatwhichisourpropertymaybe either food for our families, or ornament, or something of the kind. And surely, whenhecan rightlycallhisfatherhisown,Idonotseewhyhe may not also rightly call his own whatbelongsto hisfather,onlyindifferentways.Forwhenweshall haveobtainedthatblessedness,thehigherthings willbeourstolookupon,equalthingsourstohave fellowship with, the lower things ours to rule.Let then the elder brother join most safely inthe
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aequalia, ad dominandum inferiora. Congaudeatigitursecurissimusmaiorfrater. Ambrosius:Sienimdesinatinvidere,omnia sua sunt, vel Iudaeus sacramenta veteris testamenti, vel baptizatus nova etiam possidens. Theophylactus: Vel erat in agro, hocestin mundo,colenspropriamcarnem,utrepleatur panibus,etseminansinlacrymisutingaudio metat: sed cognitis gestis nolebat intraread communegaudium.
then the elder brother join most safely inthe rejoicing. AMBROSEForifheceasestoenvy,hewillfeel allthingstobehis,eitherastheJewpossessing the sacraments of the Old Testament, or as a baptizedpersonthoseoftheNewalso. THEOPHYL.Orhewasinthefield,thatis,inthe world, pampering his own flesh, thathemightbe filledwithbread,andsowingintearsthathemight reap in joy, but when he found what wasbeing done, he was unwilling to enter intothecommon joy. THEOPHYL. Or to take the wholedifferentlythe characterofthesonwhoseemstocomplainisput for all those who are offended at the sudden advances and salvation of the perfect, as David introduces one who took offense atthepeaceof sinners. TITUS BOST. The elder son then as a husbandmenwasengagedinhusbandry,digging nottheland,butthefieldofthesoul,andplanting treesofsalvation,thatistosay,thevirtues. CHRYS.Butitisasked,whetheronewhogrieves at the prosperity of others is affected bythe
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Theophylactus: Vel aliter totum. Persona filii, qui videtur murmurare, sumitur pro omnibus quicumque scandalizantur in subditis sicut David introducit personam passamscandaluminpeccatorumpace.
Titus: Maior igitur filius sicut agricola insistebat agriculturae, non terrestrem, sed animae agrum fodiens, et salutis arbores inserens,scilicetvirtutes. Chrysostomus: Quaeritur autem si afficitur passione livoris dolens in prosperisaliorum.
Dicendum est autem, quod nullussanctorum 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. Haecergoparabolaadhocestcompositaut peccatores non diffidant reverti, scientes quod magna consequentur: unde introducit alios turbatos in eorum bonis, ut indiceteos livore tabescentes, sed tanto decore honoratos redeuntes, ut etiam invidiosi possintaliisfieri. Theophylactus: Vel Pharisaeorum intentionemcorrigitdominusperpraesentem parabolam,quosexhypothesinominatiustos quasi dicat: esto vere vos iustos esse,nec transgressos aliquod mandatorum: numquid igitur propter hoc non oportet admittere a flagitiisredeuntes? Hieronimus: Vel aliter. Omnis iustitia in comparationeDeiestiniustitiaundePaulus: quis me liberabit de corpore mortishuius? Unde apostoli indignati sunt pro petitione matrisfiliorumZebedaei.
passion of envy. We must answer, that noSaint grieves at such things but rather looks uponthe goodthingsofothersashisown.Nowwemustnot takeeverythingcontainedintheparableliterally, butbringingouttheweaningwhichtheauthorhad in view, search for nothing farther. This parable thenwaswrittentotheendthatsinnersshouldnot despairofreturning,knowingthattheyshallobtain great things. Therefore he introduces othersso troubledatthesegoodthingsastobeconsumed withenvy,butthosewhoreturn,treatedwithsuch greathonorastobecomethemselvesanobjectof envytoothers. THEOPHYL.OrbythisparableourLordreproves the will of the Pharisees, whom accordingtothe argumenthetermsjust,asiftosay,Letitbethat youaretrulyjust,havingtransgressednoneofthe commandments, must we then for this reason refuse to admit those who turn away from their iniquities? JEROME Or, in another way, all justice in comparison of the justice of God isinjustice. Therefore Paul says, Who shall deliver mefrom the body of this death? and hence were the Apostles moved with anger at the requestofthe sonsofZebedee.
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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.Hocquidemaliquandorespuuntex importuna pusillanimitate, non attendentes mentem salvatoris, qui de salutepereuntium gaudet. Theophylactus:Dicitergofiliuspatri:gratis duxi in doloribus vitam, a peccatoribus molestatusetnumquamcausameidecrevisti mactandum esse hoedum, idest persequentem me peccatorem, ut paululum recrearerqualishoedusfuitAchabEliaequi dicebat:domine,prophetastuosocciderunt. Ambrosius: Vel aliter. Notatur hic frater usqueadeoutdevillaveniredicatur,hocest terrenis operibus occupatus, ignorans quae suntspiritusDei,utdeniquenumquamprose velhoedumquaeraturoccisum:nonenimpro invidia, sed pro venia mundi agnus est immolatus. Invidus hoedum quaerit,innocens agnum pro se desiderat immolari. Ideo et seniordicitur,eoquodcitoquisperinvidiam consenescat ideo et foris stat, eo quod
CYRIL We also ourselves sometimesforsome live a most excellent and perfect life,another ofttimeeveninhisoldageisconvertedtoGod,or perhaps when just about to close his lastday, through Gods mercy washes away his guilt.But thismercysomemenrejectfromrestlesstimidity of mind, not counting upon the will ofourSavior, who rejoices in the salvation of those whoare perishing.
THEOPHYL.Thesonthensaystothefather,For nothing I left a life of sorrow, ever harassedby sinners who were my enemies, and neverhave youformysakeorderedakidtobeslain,(thatis, a sinner who persecuted me,) that Imightenjoy myselfforalittle.SuchakidwasAhabtoElijah, whosaid,Lord,theyhavekilledyourprophets. AMBROSEOrelse,Thisbrotherisdescribedso as to be said to come from the farm, that is, engagedinworldlyoccupations,soignorantofthe thingsoftheSpiritofGod,asatlasttocomplain thatakidhadneverbeenslainforhim.Fornotfor envy, but for the pardon of the world, was the Lamb sacrificed. The envious seeks a kid,the innocentalamb,tobesacrificedforit.Therefore also is he called the elder, becauseamansoon grows old through envy. Therefore too hestands
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malevolentia eum excludat ideo chorum et symphoniam audire non potest, hoc est nonnulla theatralis incentiva lasciviae, sed plebis concordiam concinentis quae de peccatoresalvatodulcemlaetitiaesuavitatem resultat qui enim sibi iusti videntur, indignantur quando alicui peccatum fatenti venia laxatur. Quis tu es qui domino contradicas, ne videlicet culpam relaxaret, cumtucuivoluerisignoscas?Sedremittendis post poenitentiam debemus faverepeccatis ne dum veniae alterius invidemus, ipsieam nonmereamuradomino.Noninvideamusde longinqua regione remeantibus, quia et nos fuimusinregionelonginqua
without, because his malice excludes him thereforecouldhenothearthedancingandmusic, that is, not the wanton fascinations of thestage, buttheharmonioussongofapeople,resounding with the sweet pleasantness of joy for asinner saved. For they who seem to themselves righteousareangrywhenpardonisgrantedtoone confessing his sins. Who are you that speak againstyourLord,thatheshouldnot,forexample, forgive a fault, when you pardon whom youwill? But we ought to favor forgiving sin after repentance,lestwhilegrudgingpardontoanother, weourselvesobtainitnotfromourLord.Letusnot envy those who return from a distantcountry, seeingthatweourselvesalsowereafaroff.
Caput16 Lectio1 1 , , . 2 ,
CHAPTERXVI
1. And he said to his disciples, There was a certain rich man, which hada steward and the same wasaccusedto him that he had wasted his goods.2. Andhecalledhim,andsaidtohim,How is it that I hear this of you? give an accountofyourstewardshipforyoumay
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, . 3 , , ' , . 4 , .5 , 6, ., . 7 , , . , .
be no longer steward. 3. Then the stewardsaidwithinhimself,WhatshallI do?formylordtakesawayfrommethe stewardship: I cannot dig to beg Iam ashamed. 4. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5. So he calledeveryone ofhislordsdebtorstohim,andsaidto thefirst,Howmuchoweyoutomylord? 6.Andhesaid,Anhundredmeasuresof oil. And he said to him, Takeyourbill, and sit down quickly, and write fifty.7. Thensaidhetoanother,Andhowmuch owe you? And he said, A hundred measuresofwheat.Andhesaidtohim, Takeyourbill,andwritefourscore.
Beda:
Postquam
murmurantes
de
BEDEHavingrebukedinthreeparablesthosewho
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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:homoquidameratdives,quihabebat villicum. Chrysostomus: Opinio quaedamerronea 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 tamquamhospitesetadvenaequonolimus ducimur, et quo tempore nonputamus:qui nunc locuples est, in brevi fit mendicus. Ergo quicumque sis, noveris te esse dispensatorem alienorum, et quod transitorii usus et brevis tibiiuraconcessa sunt.Abiectoergoabanimadominiifastu, sumashumilitatemetmodestiamvillici. Beda:Villicusquippevillaegubernatorest,
murmured because He received penitents, our Savior shortly after subjoins a fourth and a fifthon almsgivingandfrugality,becauseitisalsothefittest orderinpreachingthatalmsgivingshouldbeadded afterrepentance.Henceitfollows,Andhesaidtohis disciples,Therewasacertainrichman.
PSEUDO-CHRYS. There is a certain erroneous opinion inherent in mankind, which increasesevil andlessensgood.Itisthefeelingthatallthegood things we possess in the course of our life we possess as lords over them, and accordinglywe seizethemasourespecialgoods.Butitisquitethe contrary.Forweareplacedinthislifenotaslordsin our own house, but as guests and strangers,led whitherwewouldnot,andatatimewethinknotof. He who is now rich, suddenly becomes a beggar. Therefore whoever you are, know yourself tobea 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 prideof power, and put on the humility and modesty of a steward.
BEDE The bailiff is the manager of the farm,

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unde et a villa nomenaccepitoeconomus autem tam pecuniae quam frugum et omnium quae habet dominus, dispensator est. Theophylactus: Deinde quod cum non exercemus dispensationem opum ad libitum domini, sed ad propriasillecebras commissisabutimur,criminosivillicisumus unde sequitur et hic diffamatus est apud illum,quasidissipassetbonaillius. Ambrosius: Ex hoc ergo discimus non ipsos esse dominos, sed potius villicos alienarumfacultatum. Chrysostomus: Interea evulsus a villicationeeripitursequiturenimetvocavit illum,etaitei:quidhocaudiodete?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 diversimodeabhacvillicationediscedimus. Sed fidelis dispensator, qui de propria dispensatione confidit, desiderat cum
therefore he takes his name from thefarm.Butthe steward,ordirectorofthehousehold,istheoverseer of money as well as fruits, and of every thinghis masterpossesses. THEOPHYL. Next, that when we exercise notthe management of our wealth according toourLords pleasure,butabuseourtrusttoourownpleasures, weareguiltystewards.Henceitfollows,Andhewas accusedtohim.
AMBROSEFromthiswelearnthen,thatwearenot ourselvesthemasters,butratherthestewardsofthe propertyofothers. PSEUDO-CHRYS. Meanwhile he is taken and thrust out of his stewardship for it follows, Andhe calledhim,andsaidtohim,WhatisthisthatIhearof you? give an account of your stewardship,foryou can be no longer steward. Day after day by the events which take place our Lord criesaloudtous the same thing, showing us a man atmidday rejoicing in health, before the evening coldand lifelessanotherexpiringinthemidstofameal.And invariouswayswegooutfromourstewardshipbut thefaithfulsteward,whohasconfidenceconcerning hismanagement,desireswithPaultodepartandbe
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Paulo dissolvi et esse cum Christo is autem cuius sunt vota terrena, anxiatur in exitu:undedehocvillicosubdituraitautem villicusintrase:quidfaciam,quiadominus meusaufertamevillicationem?Foderenon valeo, mendicare erubesco. Impotentem esse in opere crimen est vitaeinertisnon 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.Sinihiloperatuseshic,frustrain 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 tunicaminduitnonestautemeamexuere, nec ambire cum alio. Sed debitorum remissionem ingeniatus est nequitiae villicus,statuenssibimalorumremediumin conservis sequitur enim scio quidfaciam, utcumamotusfueroavillicatione,recipiant me in domos suas. Quoties enim quis exitum suum percipiens, levat beneficio sarcinampeccatorum,velrelaxandodebita debitori, vel tribuens inopibus copiam,ea quae sunt domini largiens: multosamicos
with Christ. But he whose wishes are on earthis troubled at his departing. Hence it isaddedofthis steward,Thenthestewardsaidwithinhimself,What shall I do, for my Lord takes away from me the stewardship? I cannot dig, to beg I allashamed. Weaknessinactionisthefaultofaslothfullife.For no one would shrink who had beenaccustomedto apply himself to labor. But if we take theparable allegorically, after our departure hence there isno moretimeforworkingthepresentlifecontainsthe practice of what is commanded, the future, consolation. If you have done nothing here, invain then are you careful for the future, norwillyougain any thing by begging. The foolish virgins are an instance of this, who unwisely begged of thewise, butreturnedempty.Foreveryoneputsonhisdaily lifeashisinnergarmentitisnotpossibleforhimto putitofforexchangeitwithanother.Butthewicked steward aptly contrived the remission of debts,to provide for himself an escape fromhismisfortunes among his fellow-servants for it follows, I am resolved what to do, that when I am put out ofthe stewardship,theymayreceivemeintotheirhouses. For as often as a man perceiving his end approaching,lightensbyakinddeedtheloadofhis sins, (either by forgiving a debtor his debts,orby giving abundance to the poor,) dispensingthose thingswhicharehisLords,heconciliatestohimself manyfriends,whowillaffordhimbeforethejudgea real testimony, not by words, but by the
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quae sunt domini largiens: multosamicos 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?Atilledixit:centumcadosolei. Beda: Cados Graece est amphora continens urnas tres. Sequitur dixitqueilli: accipe cautionem tuam, et sede cito,et scribe quinquaginta dimidiam ei partem dimittens.Sequiturdeindealiidixit:tuvero quantum debes? Qui ait: centum coros tritici. Corus modiis triginta completur. Sequitur ait illi: accipe litteras tuas, et scribe octoginta quintam partem ei dimittens.Simpliciterergosicpotestaccipi. Quisquis indigentiam pauperis vel ex dimidia, vel ex quinta alleviat parte, misericordiaesuaemercededonandusest. Augustinusdequaest.Evang:Velquod de centum cadis olei quinquaginta fecit scribi a debitore, et de centumcoristritici octoginta,adhocvalerearbitror,uteaquae in sacerdotes atque Levitas Iudaeus
real testimony, not by words, but by the demonstration of good works, nay moreover will provideforhimbytheirtestimonyaresting-placeof consolation.Butnothingisourown,allthingsarein the power of God. Hence it follows, So hecalled everyoneofhisLordsdebtorstohim,andsaidto the first, How much owe you to my Lord?Andhe said,Ahundredcasksofoil.
BEDE, A cadus in Greek is a vesselcontaining threeurns.Itfollows,Andhesaidtohim,Takeyour bill,andsitdownquickly,andwritefifty,forgivinghim thehalf.Itfollows,Thensaidhetoanother,Andhow muchoweyou?Andhesaid,Ahundredmeasures ofwheat.Acorusismadeupofthirtybushels.And he said to him, Take your bill, andwritefourscore, forgivinghimafifthpart.Itmaybethensimplytaken as follows: whosoever relieves the want ofapoor man, either by supplying half or a fifth part, willbe blessedwiththerewardofhismercy.
AUG. Or because out of the hundred measuresof oil,hecausedfiftytobewrittendownbythedebtors, and of the hundred measures of wheat,fourscore, the meaning thereof is this, that thosethingswhich everyJewperformstowardthePriestsandLevites
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quisque operatur, in Ecclesia Christi abundet, ut cum illis decimas darent,isti dimidias dent, sicut de bonis suis fecit Zachaeus aut certe duas decimasdando, idest unam quintam, superent impendia Iudaeorum.
shouldbethemoreattendantintheChurchofChrist, that whereas they give a tenth, Christiansshould give a half, as Zaccheus gave of his goods, or at leastbygivingtwotenths,thatis,afifth,exceedthe paymentsoftheJews.
Lectio2 8 : .9 , , . 10 , . 11 , 12 , 13
8. And the lord commended theunjust steward, because he had donewisely: for the children of this worldareintheir generation wiser than the children of light. 9. And I say to you, Make to yourselves friends of the mammon of unrighteousnessthat,whenyoufail,they may receive you into everlasting habitations.10.Hethatisfaithfulinthat whichisleastisfaithfulalsoinmuch:and hethatisunjustintheleastisunjustalso in much. 11. If therefore you havenot beenfaithfulintheunrighteousmammon, who will commit to your trust the true riches? 12. And if you have notbeen faithful in that which is anothermans, who shall give you that which isyour own? 13. No servant can serve two masters: for either he will hatetheone,
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: , . .
andlovetheotherorelsehewillholdto the one, and despise the other. You cannotserveGodandmammon.
Augustinus de quaest. Evang: Villicum quem dominus eiciebat a villicatu,laudavit dominus, eo quod in futurum sibi prospexeritundedicituretlaudavitdominus villicum iniquitatis, quia prudenter egisset. Non tamen omnia debemus adimitandum sumere non enim domino nostrofacienda est in aliquo fraus, ut de ipsa fraude eleemosynasfaciamus. Origenes: Verum, quia gentiles dicunt prudentiam esse virtutem, etdefiniunteam peritiam bonorum, malorum et neutrorum vel cognitionem agendorum et non agendorum:considerandumestutrumhaec dictiopluraautunumsignificet.Diciturenim quod Deus paravit caelos prudentia: constat bonam esse prudentiam, qua dominus caelos paravit. Dicitur etiam in
AUG. The steward whom his Lord cast outofhis stewardship is nevertheless commended because heprovidedhimselfagainstthefuture.Asitfollows, And the Lord commended the unjust steward, becausehehaddonewiselyweoughtnothowever to take the whole for our imitation. Forweshould never act deceitfully against our Lord in orderthat fromthefrauditselfwemaygivealms.
ORIGENButbecausetheGentilessaythatwisdom isavirtue,anddefineittobetheexperienceofwhat is good, evil, and indifferent, or the knowledgeof what is and what is not to be done, wemust considerwhetherthiswordsignifiesmanythings,or one.ForitissaidthatGodbywisdompreparedthe heavens. Now it is plain that wisdom is good, becausetheLordbywisdompreparedtheheavens. ItissaidalsoinGenesis,accordingtotheLXX,that
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Genesis secundum Lxx, quod serpens prudentissimus erat: ubi prudentiam non virtutem dicit, sed astutiam ad mala inclinationem habentem et secundumhoc diciturquoddominuslaudavitvillicum,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, quibusvigormentiselicitur. Augustinus: E contrario dicuntur istae similitudines, ut intelligamus, si laudari potuit ille a domino qui fraudem faciebat, quantoampliusplaceantDeoquisecundum eiuspraeceptumoperaillafaciunt. Origenes: Filii quoque huius saeculi non sapientiores, sed prudentiores dicuntur lucisfiliisethocnonabsoluteetsimpliciter, sed in genere suo sequitur enim quia filii huius saeculi prudentiores filiis lucis in generationesuasunt. Beda: Filii lucis et filii huius saeculi
theserpentwasthewisestanimal,whereinhedoes notmakewisdomavirtue,butevil-mindedcunning. AnditisinthissensethattheLordcommendedthe steward that he had done wisely, that is,cunningly and evilly. And perhaps the wordcommendedwas spokennotinthesenseofrealcommendation,but inalowersenseaswhenwespeakofamanbeing commendedinslightandindifferentmatters,andin a certain measure clashings and sharpness of wit are admired, by which the power of the mindis drawnout.
AUG.Ontheotherhandthisparableisspokenthat weshouldunderstandthatifthestewardwhoacted deceitfully, could be praised by his lord,howmuch moretheypleaseGodwhodotheirworksaccording toHiscommandment. ORIGEN The children of this world also arenot called wiser but more prudent than thechildrenof light,andthisnotabsolutelyandsimply,butintheir generation. For it follows, For the children of this worldareintheirgenerationwiserthanthechildren oflight,&c. BEDEThechildrenoflightandthechildrenofthis
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vocantur, quomodo filii regni et filii perditionis cuius enim unusquisque agit opera,eiuscognominaturetfilius.
world are spoken of in the same manner asthe childrenofthekingdom,andthechildrenofhell.For whateverworksamandoes,heisalsotermedtheir sun. THEOPHYL. By the children of this world thenHe meansthosewhomindthegoodthingswhichareon the earth by the children of light, those who beholding the divine love, employ themselveswith spiritual treasures. But it is found indeed inthe management of human affairs, that we prudently order our own things, and busily set ourselves to work,inorderthatwhenwedepartwemayhavea refuge for our life but when we ought todirectthe thingsofGod,wetakenoforethoughtforwhatshall beourlothereafter.
Theophylactus: Filios ergo huiussaeculi vocantcogitantesquaesibicommodasunt in terra filios vero lucis spiritualesopes 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 suntprofutura. GregoriusMoralium:Utergoinsuamanu homines post mortem quidquaminveniant, ante mortem divitias suas in pauperum manibusponantundesequituretegovobis dico: facite vobis amicos de mammona iniquitatis. AugustinusdeVerb.Dom:QuodHebraei vocant mammona, Latine divitiaevocantur acsidiceret:facitevobisamicosdedivitiis
GREG. In order then that after deaththeymayfind something in their own hand, let menbeforedeath placetheirrichesinthehandsofthepoor.Henceit follows,AndIsaytoyou,d/laketoyourselvesfriends ofthemanofunrighteousness,&c.
AUG.ThatwhichtheHebrewscallmammon,inLatin is riches. As if He said, Make toyourselves friendsoftherichesofunrighteousness.Nowsome

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iniquitatis. Hoc autem quidam male intelligendo rapiunt aliena, et indealiquid pauperibus largiuntur et putant sefacere quod praeceptum est. Intellectus iste corrigendus est. De iustis laboribus eleemosynas facite: non enim corrupturi estisiudicemChristum.Sidepraedainopis dares aliquid iudici ut pro te iudicaret, si iudex ille pro te iudicabit, tanta vis est iustitiae ut etiam tibi displiceat. Noli tibi pingeretalemDeumfonsiustitiaeest.Noli ergo eleemosynas facere de fenore et usuris:fidelibusdico,quibuscorpusChristi erogamus: sed si pecunias tales habetis, demaloestquodhabetis.Iamnolitemalum facere. Zachaeus dixit: dimidium rerum mearum do pauperibus. Ecce quomodo curritquicurritfacereamicosdemammona iniquitatis: et ne reus aliunde teneretur:si cui aliquid tuli, quadruplum reddam. Estet 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. Istaeautem abiniquitateappellanturdivitiae,quiaverae non sunt: paupertate enim plenae sunt,et semper obnoxiae casibus: si enim verae divitiaeessent,securitatemtibidarent.
misunderstanding this, seize upon the things of others,andsogivesomethingtothepoor,andthink that they are doing what is commanded. That interpretation must be corrected into, Give almsof yourrighteouslabors.ForyouwillnotcorruptChrist your Judge. If from the plunder of apoorman,you were to give any thing to the judge that hemight decideforyou,andthatjudgeshoulddecideforyou, such is the force of justice, that you would beill pleased in yourself. Do not then make toyourself suchaGod.GodisthefountainofJustice,givenot youralmsthenfrominterestandusury.Ispeaktothe faithful,towhomwedispensethebodyofChrist.But ifyouhavesuchmoney,itisofevilthatyouhaveit. Benolongerdoersofevil.Zaccheussaid,Halfmy goodsIgivetothepoor.Seehowherunswhoruns tomakefriendsofthemammonofunrighteousness andnottobeheldguiltyfromanyquarter,hesays,If havetakenanythingfromanyone,Irestorefourfold. Accordingtoanotherinterpretation,themammonof unrighteousness are all the riches of theworld, whenevertheycome.Forifyouseekthetrueriches, therearesomeinwhichJobwhennakedabounded, whenhehadhishearsfulltowardsGod.Theothers are called riches from unrighteousness because they are not true riches, for they arefullofpoverty, and ever liable to chances. For if theyweretrue riches,theywouldgiveyousecurity.
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Augustinus de quaest. Evang: Vel divitiae iniquitatis dicuntur, quia nonsunt 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. Ambrosius: Vel iniquum mammonadixit, quia variis divitiarum illecebris nostras avaritias tentat affectus, ut velimusservire divitiis. Basilius:Velsisuccesserispatrimonio,ab iniustiscongregatacepisti:inpluribusenim praedecessoribus necesse est aliquem reperiri qui iniuste usurpaverit aliena. Ponatur autem ut nec pater exegerit sed aurumundehabes?Siquidemdicis:ame, ignarus Dei es, non habens notitiam creatorissiveroaDeo,dicnobisrationem propterquameasaccepisti:annonDeiest terra et plenitudo eius? Ergo sicommunis domini nostra sunt, erunt et conservorum nostrorum.
AUG. Or the riches of unrighteousness are so called, because they are not riches except tothe unrighteous,andsuchasrestintheirhopesandthe fullness of their happiness. But when thesethings are possessed by the righteous, they haveindeed so much money, but no riches are theirs but heavenlyandspiritual.
AMBROSE. Or he spoke of the unrighteous Mammon, because by the various enticements of riches covetousness corrupts our hearts, that we maybewillingtoobeyriches. BASIL Or if you have succeeded to a patrimony, you receive what has been amassed by the unrighteousforinanumberofpredecessorssome onemustneedsbefoundwhohasunjustlyusurped thepropertyofothers.Butsupposethatyourfather has not been guilty of exaction, whence haveyou your money? If indeed you answer, From myself youareignorantofGod,nothavingtheknowledgeof yourCreatorbutif,FromGod,tellmethereason for which you receive it. Is not the earthandthe fullnessthereoftheLords?Ifthenwhateverisours belongstoourcommonLord,sowillitalsobelongto ourfellow-servant.
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Theophylactus: Illae ergo dicuntur opes nequitiae quascumque dominus dedit ad impendia necessitatis fratrum ac conservorum nostrorum nos verotenemus nobis. Decebat igitur a principio omnia pauperibus tradi verum, quia iniquitatis fuimus villici, nequiter retinentes quod deputatum est ad aliorum opus, nonest omnino manendum in hac crudelitate,sed impartiendumestpauperibus,utrecipiamur abeisincaelestibustabernaculissequitur enim ut cum defeceritis, recipiant vosin aeternatabernacula. Gregorius Moralium: Si autem eorum amicitiis aeterna tabernacula acquirimus, dantes pensare debemus quia patronis potiusmuneraofferimusquamegenisdona largimur. AugustinusdeVerb.Dom:Quisuntenim qui habebunt tabernacula aeterna nisi sancti Dei? Et qui sunt qui ab ipsis accipiendisuntintabernaculaaeterna,nisi quieorumindigentiaeserviunt,etquodeis opus est hilariter subministrant? Isti sunt minimiChristiquiomniasuadimiserunt,et secuti sunt eum: et quicquid habuerunt, pauperibus distribuerunt, ut Deo sine
THEOPHYL. Those then are called the richesof unrighteousness which the Lord has given for the necessities of our brethren andfellow-servants,but we spend upon ourselves. It became usthen,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, wemustnotsurely remaininthiscruelty,butdistributetothepoor,that we may be received by them into everlasting habitations. For it follows, That, when youfail,they mayreceiveyouintoeverlastinghabitations.
GREG. But if through their friendship we obtain everlasting habitations, we ought to calculatethat when we give we rather offer presents to patrons, thanbestowbenefitsuponheneedy.
AUG. For who are they that shall haveeverlasting habitationsbutthesaintsofGod?andwhoarethey 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 forsakenallthatbelongedtothemandfollowedHim andwhatsoevertheyhadhavegiventothepoor,that they might serve God without earthlyshackles,and
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saecularicompedeexpeditiservirent,etab oneribus mundi liberatos, velut pennatos sursumhumerostollerent. Augustinusdequaest.Evang:Nonergo eosaquibusrecipivolumusintabernacula aeterna, tamquam debitores Dei fas est intelligicumiustietsanctisignificenturhoc loco,quieosintroducantquinecessitatibus suisterrenabonacommunicaverunt. Ambrosius:Velaliter.Facitevobisamicos de iniquo mammona, ut largiendo pauperibus, Angelorum ceterorumque sanctorumgratiamcomparemus. Chrysostomus: Attende etiam, quodnon dixit:utsuscipiantvosinsuismansionibus: nonenimipsisuntquisuscipiuntundecum dixisset facite vobis amicos, addidit de mammona iniquitatis: ostendens quodnon simpliciter eorum amicitia nobis patrocinabitur, nisi bona opera nos comitentur, nisi evacuemus iuste divitias congestas iniuste. Ars igitur artium peritissimaesteleemosyna:nonenimnobis domosfabricatluteassedvitamperennem impendit. Singularum artium alia alterius
freeingtheirshouldersfromtheburdensoftheworld, mightraisethemaloftaswithwings.
AUG.Wemustnotthenunderstandthosebywhom we wish to be received intoeverlastinghabitations tobeasitweredebtorsofGodseeingthatthejust andholyaresignifiedinthisplace,whocausethose to enter in, who administered to theirnecessityof theirownworldlygoods. AMBROSEOrelse,maketoyourselvesfriendsof the mammon of unrighteousness, that bygivingto thepoorwemaypurchasethefavorofangelsandall thesaints. CHRYS.MarkalsothatHesaidnot,thattheymay receiveyouintotheirownhabitations.Foritisnot 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. Themost skillful then of all arts is that of almsgiving. Forit buildsnotforushousesofmud,butlaysupinstore an everlasting life. Now in each of the artsone needsthesupportofanotherbutwhenweoughtto
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adminiculo indiget cum autem misereri oportet,nulliusalterius,sedsoliusvoluntatis estopus. 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 fidelisestinminimo,etinmaiorifidelisest et qui in modico iniquus est, et inmaiori iniquus est. Aperit autem nobis dominus oculumcordis,exponensquoddixerat,cum subdit si ergo in iniquo mammonafideles 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 siin modico fuerimus perfidi, quo pacto abeo obtinebimus verum, idest divinorum charismatum, uber donum, animae humanae imprimens divinam speciem?
showmercy,weneednothingelsebutthewillalone.
CYRILThusthenChristtaughtthosewhoaboundin riches, earnestly to love the friendship of thepoor, and to have treasure in heaven. But Heknewthe sloth of the human mind, how that they whocourt riches bestow no work of charity upon theneedy. That to such men there results no profitofspiritual gifts, He shows by obvious examples, adding,He thatisfaithfulinthatwhichisleastisfaithfulalsoin muchandhethatisunjustintheleastisunjustalso in much. Now our Lord opens to us the eyeofthe heart, explaining what He had said, adding, If therefore you have not been faithful in the unrighteousness mammon, who will committoyour trustthetrueriches?Thatwhichisleastthenisthe mammonofunrighteousness,thatis,earthlyriches, whichseemnothingtothosethatareheavenlywise. Ithinkthenthatamanisfaithfulinalittle,whenhe imparts aid to those who are bowed downwith sorrow.Ifthenwehavebeenunfaithfulinalittlething, howshallweobtainfromhencethetrueriches,that is, the fruitful gift of Divine grace, impressing the image of God on the human soul? But thatour Lordswordsinclinetothismeaningisplainfromthe following for He says, And if you have notbeen faithfulinthatwhichisanothermanswhoshallgive
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Quod autem ad hoc tendat intentio verborumdomini,persequentiapatetdicit enimetsiinalienononfuistisfideles,quod vestrumestquisdabitvobis? Ambrosius: Alienae nobis divitiae sunt, quiapraeternaturamsunt,nequenobiscum nascuntur, neque nobiscum transeunt: Christus autem noster est quiahominum vitaest,deniqueinpropriavenit. Theophylactus:Sicigiturhucusquedocuit nos quam fideliter deceat dispensare divitias sed quia opum dispensatio secundum Deum non aliter obtineturquam per impassibilitatem animi ad divitiasnon affecti, subiungit nemo servus potest duobusdominisservire. Ambrosius: Non quia duo, sed unusest dominus: nam etsi sint qui mammonae serviant, tamen non ille novit aliqua iura dominatus, sed ipsi sibi iugum servitutis imponunt.Unusestdominus,quiaunusest Deus: unde patet patris et filii unumesse dominatum: et huius rationem assignat subdens aut enim unum odio habebit, et alterum diliget aut uni adhaerebit, et
youthatwhichisyourown?
AMBROSERichesareforeigntous,becausethey aresomethingbeyondnature,theyarenotbornwith us,andtheydonotpassawaywithus.ButChristis ours,becauseHeisthelifeofman.Lastly,Hecame toHisown. THEOPHYL. Thus then hitherto He has taughtus howfaithfullyweoughttodisposeofourwealth.But becausethemanagementofourwealthaccordingto God is no otherwise obtained than by the indifferenceofamindunaffectedtowardsriches,He adds,Nomancanservetwomasters.
AMBROSENotbecausetheLordistwo,butone. For although there are who servemammon,yethe knowsnorightsoflordshipbuthashimselfplaced uponhimselfayokeofservitude.ThereisoneLord, becausethereisoneGod.Henceitisevident,that thepoweroftheFatherandtheSonisoneandHe assignsareason,thussaying,Foreitherhewillhate theone,andlovetheotherorelsehewillholdtothe one,anddespisetheother.
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alterumcontemnet. Augustinus de quaest. Evang: Haec autem non passim aut quasi temere dicta sunt nemo enim interrogatus utrumdiligat Diabolum,respondetsediligere,sedpotius odisseDeumautemsediligereomnesfere proclamant. Ergo aut unum odiet, scilicet Diabolum,etalterumdiliget,scilicetDeum aut alteri adhaerebit, scilicet Diabolo,cum quasi eius praemia temporalia sectatur,et alterum contemnet, scilicet Deum sicut solentminaseiuspostponerecupiditatibus suis qui de bonitate eius ad impunitatem sibiblandiuntur. Cyrillus: Conclusio autem est totius sermonis quod sequitur: non potestis Deo servireetmammonae.Totumigiturstudium transferamus ad alterum, divitiis abrenuntiantes. Beda: Audiat ergo hoc avarus nonposse simul divitiis Christoque serviri et tamen non dixit: qui habet divitias, sed:quiservit divitiis qui enim divitiarum servus est, divitias custodit ut servus qui autem servitutis excussit iugum, distribuit eas ut
AUG.Butthesethingswerenotspokenindifferently or at random. For no one when asked whetherhe lovesthedevil,answersthatheloveshim,butrather thathehateshimbutallgenerallyproclaimthatthey loveGod.Thereforeeitherhewillhatetheone,(that is,thedevil,)andlovetheother,(thatis,God)orwill holdtotheone,(thatis,thedevil,whenhepursues as it were temporal wants,) and will despisethe other,(thatis,God,)aswhenmenfrequentlyneglect His threats for their desires, who because of His goodness flatter themselves that they will have impunity.
CYRILButtheconclusionofthewholediscourseis whatfollows,YoucannotserveGodandman.Letus thentransferallourdevotionstotheone,forsaking riches.
BEDELetthenthecovetoushearthis,thatwecan notatthesametimeserveChristandrichesandyet He said not, Who has riches, but, whoserves richesforhewhoistheservantofriches,watches them as a servant but he who has shaken offthe yokeofservitude,dispensesthemasamasterbut
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dominus. Sed qui servit mammonae, illi utique servit qui rebus istis terrenismerito suae perversitatis praepositus etprinceps huiussaeculinominatur.
he who serves mammon, verily serves him whois set over those earthly things as the reward ofhis iniquity,andiscalledtheprinceofthisworld.
Lectio3 14 , . 15 , , : .16 : . 17 . 18 , .
14.AndthePhariseesalso,whowere covetous, heard all these things:and they derided him. 15. And he saidto them, you are they which justify yourselvesbeforemenbutGodknows your hearts: for that which is highly esteemed among men isabomination in the sight of God. 16. The Law and theProphetswereuntilJohn:sincethat timethekingdomofGodispreached, andeverymanpressesintoit.17.And it is easier for heaven and earthto pass, than one tittle of the lawtofail. 18.Whosoeverputsawayhiswife,and marriesanother,commitsadultery:and whosoevermarriesherthatisputaway fromherhusbandcommitsadultery.
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Beda: Monuerat Christus Scribas et Pharisaeos de sua iustitianonpraesumere, sed peccatores poenitentes recipere et eleemosynis sua peccata redimere sedilli praeceptorem misericordiae, humilitatis, et parsimoniae deridebant: unde dicit audiebant autem omnia haecPharisaei,qui erant avari, et deridebant eum duas ob causas:quiavelminusutiliaimperaret,vela seiamfactasuperflueingereret. Theophylactus:Atdominusdetegensineis occultam malitiam, ostendit eos simulare iustitiam unde subditur et ait illis: vosestis quiiustificatisvoscoramhominibus. Iustificant se coram hominibus qui peccatores tamquam infirmos desperatosque contemnunt, se autemipsos tamquamperfectoseleemosynarumremedio opus non habere credunt sed noxiitumoris altitudo quam sit iuste damnanda videt ille qui illuminabit abscondita tenebrarum unde sequiturDeusautemnovitcordavestra.
BEDEChristhadtoldthePhariseesnottoboast oftheirownrighteousness,buttoreceivepenitent sinners, and to redeem their sins byalmsgiving. But they derided the Preacher of mercy,humility, andfrugalityasitissaid,AndthePhariseesalso, who were covetous, heard these things and derided him: it may be for two reasons,either becauseHecommandedwhatwasnotsufficiently profitable, or cast blame upon their past superfluousactions. THEOPHYL. But the Lord detecting in thema hiddenmalice,provesthattheymakeapresence of righteousness. Therefore it is added, Andhe saidtothem,youaretheywhichjustifyyourselves beforemen. BEDE They justify themselves before menwho despise sinners as in a weak and hopeless condition, but fancy themselves to beperfectand nottoneedtheremedyofalmsgivingbuthowjustly thedepthofdeadlyprideistobecondemned,He sees who will enlighten the hidden places of darkness. Hence it follows, But God knowsyour hearts.
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Theophylactus: Et ideo abominabiles ei estis ob arrogantiam et ambitum humani favoris unde subditur quia quodhominibus altumest,abominatioestapudDeum.
THEOPHYL. And therefore you are an abomination to Him because of your arrogance, andloveofseekingafterthepraiseofmenasHe adds, For that which is highly esteemed among menisabominationinthesightofGod. BEDE Now the Pharisees derided our Savior disputing against covetousness, as if He taught things contrary to the Law and the Prophets,in whichmanyveryrichmenaresaidtohavepleased God but Moses also himself promised thatthe people whom he ruled, if they followed theLaw, shouldaboundinallearthlygoods.ThesetheLord answersbyshowingthatbetweentheLawandthe Gospel, as in these promises so also in the commands, there is not the slightest difference. Hence He adds, The Law andtheProphetswere untilJohn. AMBROSE Not that the Law failed, butthatthe preaching of the Gospel began, for thatwhichis inferior seems to be completed when a better succeeds. CHRYS. He hereby disposes them readily to believeonHim,becauseifasfarasJohnstimeall thingswerecomplete,IamHewhoamcome.For the Prophets had not ceased unless I hadcome
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Beda: Disputantem autem contraavaritiam salvatorem Pharisaei deridebant, quasi contraria legi prophetisque praeciperet,ubi multiditissimiDeoplacuisseleguntursedet 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 etprophetae usqueadIoannem. Ambrosius: Non quia lex defecit, sedquia incepit Evangelii praedicatio: videntur enim minoracompleri,cumpotiorasuccedunt.
Chrysostomus in Matthaeum: Per hoc autemredditeosceleresadsuifidem: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,cummultopluresprophetaeinnovo quam in veteri testamento fuerint? Sed de illis prophetis dicit qui praenuntiaverunt Christiadventum. 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 appropinquasseregnumcaelorum,necnonet peccatorum remissionem per lavacrum regenerationis unde sequitur ex eoregnum Deievangelizatur,etomnisinilludvimfacit. 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 adterrena demergat,sedadsupernaseerigat. Eusebius: Magna enim pugna incumbit
butyouwillsay,howweretheProphetsuntilJohn, sincetherehavebeenmanymoreProphetsinthe New than the Old Testament. But He spoke of thoseprophetswhoforetoldChristscoming.
EUSEBIUS. Now the ancient prophets knewthe preaching of the kingdom of heaven, but noneof them had expressly announced it to the Jewish people, because the Jews having a childish understanding were unequal to the preachingof whatisinfinite.ButJohnfirstopenlypreachedthat thekingdomofheavenwasathand,aswellasalso theremissionofsinsbythelaverofregeneration. Hence it follows, Since that time the kingdomof heavenispreached,andeveryonepressesintoit.
AMBROSE For the Law delivered manythings accordingtonature,asbeingmoreindulgenttoour naturaldesires,thatitmightcallustothepursuitof righteousness. Christ breaks through nature as cuttingoffevenournaturalpleasures.Buttherefore we keep under nature, that it should not sinkus downtoearthlythings,butraiseustoheavenly. EUSEBIUS. A great struggle befalls menintheir
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mortalibus in ascensu caelorum: quodenim 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 irrogareinregnumcaelorum. Augustinusdequaest.Evang:Vimetiam faciunt in regnum caelorum, ut non solum temporalia ista contemnant, sed etiam linguas deridentium se talia contemnentes: hocenimsubiungitEvangelista,cumdixisset derisumfuisseIesumcumdecontemnendis terrenisdivitiisloqueretur. Beda:Neautemputarentineoquoddixitlex et prophetae usque ad Ioannem, legis vel prophetarum ab eo destructionem praedicari hoc excludit subdens facilius autemestcaelumetterrampraeterire,quam delegeunumapicemcadere.Praeteritenim figurahuiusmundidelegeautemnecunius quidem litterae summitas, idest necminima quaeque a sacramentis spiritualibusvacant:
ascenttoheaven.Forthatmenclothedwithmortal fleshshouldbeabletosubduepleasureandevery unlawful appetite, desiring to imitate the life of angels,mustbecompassedwithviolence.Butwho thatlookinguponthosewholaborearnestlyinthe serviceofGod,andalmostputtodeaththeirflesh, willnotinrealityconfessthattheydoviolencetothe kingdomofheaven.
AUG. They also do violence to the kingdomof heaven, in that they not only despise alltemporal things, but also the tongues of thosewhodesire theirdoingso.ThistheEvangelistadded,whenhe said that Jesus was derided when He spokeof despisingearthlyriches.
BEDE But lest they should suppose that inHis words,theLawandtheProphetswereuntilJohn, He preached the destruction of the Law or the Prophets,Heobviatessuchanotion,adding,And itiseasierforheavenandearthtopass,thanone tittle of the law should fail. For it is written,the fashionofthisworldpassesaway.ButoftheLaw, noteventheveryextremepointofoneletter,thatis, not even the least things are destitute ofspiritual
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ettamenlexetprophetaeusqueadIoannem quianonpotuitultraventurumprophetizariqui Ioannis praeconio iam venisse clarebat. Quod autem de lege in perpetuum non violanda praedixerat, uno exempli gratiade illa sumpto confirmat testimonio, dicens omnis qui dimittit uxorem suam, et ducit alteram, moechatur et qui dimissam aviro ducit, moechatur: ut ex hoc unodiscerent etiam in ceteris eum non ad solvenda, sed implendadecretalegisvenisse.
sacraments. And yet the Law and theProphets were until John, because that could always he prophesied as about to come, which by the preachingofJohnitwasclearhadcome.Butthat which He spoke beforehand concerning the perpetual inviolability of the Law, Heconfirmsby one testimony taken therefrom for the sake of example, saying, Whosoever puts away hiswife, and marries another, commits adultery: and whosoever marries her that is put away fromher husband, commits adultery that from this one instance they should learn that He came notto destroybuttofulfillthecommandsoftheLaw. THEOPHYL. For that to the imperfect the Law spokeimperfectlyisplainfromwhathesaystothe hardheartsoftheJews,Ifamanhatehiswife,let him put her away, because since they were murderers and rejoiced in blood, theyhadnopity evenuponthosewhowereunitedtothem,sothat they slew their sons and daughters fordevils.But now there is need of a more perfectdoctrine. WhereforeIsay,thatifamanputsawayhiswife, having no excuse of fornication, he commits adultery, and he who marries another commits adultery. AMBROSEButwemustfirstspeak,Ithink,ofthe law of marriage, that we may afterwards discuss
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Theophylactus:Quodenimcumimperfectis leximperfecteloqueretur,exhocpatetquod duris praecordiis Iudaeorum ait: si virodio habuerit coniugem, dimittet eam quia cum homicidae essent et gauderentinsanguine, nec astrictorum sibi miserebantur: adeout filios et filias mactarent Daemonibus.Nunc vero perfectioris doctrinae opus estobhoc igitur dico, quod si quis repudiatconiugem, non incumbente causa fornicationis, moechatur,etquialiamduxerit,moechatur.
Ambrosius: Prius autem dicendum arbitror de lege coniugii, ut postea deprohibendo

divortio disputemus. Quidam putant omne coniugium a Deo esse, quia scriptumest: quod Deus coniunxit, homo non separet. Quomodo ergo apostolus dixit: si infidelis discedit,discedat?InquoostenditnonaDeo esseomneconiugium:nequeenimChristiani gentilibusDeiiudicioconiunguntur.Noliergo uxorem dimittere, ne Deum tuae culpae diffitearisauctorem.Etenimsialienos,multo magis uxoris debes tolerare et emendare mores: quae cum parvulis feta dimittitur: durumsiexcludasparentem,pignorateneas, ut ad contumeliam parentis addas etiam pietatis iniuriam durius si propter matrem etiam filios simul pellas. Patierisneliberos tuos vivente te esse sub vitricoacincolumi matre, esse sub noverca? Quam periculosum si fragilem adolescentiae aetatemerroriofferasquamimpium,sieius destituas senectutem cuius defloraveris iuventutem. Pone si repudiata non nubatet hoctibidebuitdisplicere,cuiadulterofidem servat. Pone si nubat necessitasilliustuum crimen est et quod coniugium putas, adulterium est. Hoc moraliter tamen: quia supra proposuerat regnum Deievangelizari 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
the forbidding of divorce. Some think that all marriage is sanctioned by God, because itis written, Whom God has joined, let not manput asunder. How then does the Apostle say, Ifthe unbelieving depart, let him depart? Herein he showsthatthemarriageofallisnotfromGod.For neither by Gods approval are Christians joined withGentiles.Donotthenputawayyourwife,lest youdenyGodtobetheAuthorofyourunion.Forif others, much more ought you to bear with and correctthebehaviorofyourwife.Andifsheissent away pregnant with children, it is a hardthingto shutouttheparentandkeepthepledgesoasto add to the parents disgrace the lossalsooffilial affection.Harderstillifbecauseofthemotheryou drive away the children also. Would you suffer in yourlifetimeyourchildrentobeunderastep-father, orwhenthemotherwasalivetobeunderastepmother? How dangerous to expose to errorthe tenderageofayoungwife.Howwickedtodesert in old age one, the flower of whose growth you have blighted. Suppose that being divorced she doesnotmarry,thisalsooughttobedispleasingto you, to whom though an adulterer, shekeepsher troth. Suppose she marries, her necessityisyour 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,andsaidthatonetittlecouldnotfallfrom theLaw,Headded,Whosoeverputsawayhiswife,
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etc. vir Christus est, uxor Ecclesia,caritate uxor,integritatevirgo.ErgoquemDeustraxit adfilium,nonseparetpersecutio,nonavertat luxuria, non philosophia depraedetur, haereticusnoninficiat,Iudaeusnonseparet. Adulteri sunt omnes qui adulterare cupiunt fideietsapientiaeveritatem.
theLaw,Headded,Whosoeverputsawayhiswife, &c. Christ is the husband whomsoeverthenGod has brought to His son, let notpersecutionsever, nor lust entice, nor philosophy spoil, norheretics taint, nor Jew seduce. Adulterers are all such as desiretocorrupttruth,faith,andwisdom.
Lectio4 19, ' . 20 21 : . 19. There was a certain rich man, which was clothed in purple and fine linen,andfaredsumptuouslyeveryday: 20. And there was a certain beggar named Lazarus, which was laid athis gate, full of sores, 21. Anddesiringto be fed with the crumbs whichfellfrom the rich mans table: moreover the dogscameandlickedhissores.
Beda: Admonuerat supra dominus facere amicos de mammona iniquitatis quod audientes Pharisaei deridebant: deinde illa
BEDE Our Lord had just before advised the makingfriendsoftheMammonofunrighteousness, whichthePhariseesderided.Henextconfirmsby
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quae proposuerat exemplis astruit, dicens homoquidameratdives. Chrysostomus:Erat,nonest,quiapraeteriit quasiumbrafugiens. Non autem omnis sancta paupertas, aut divitiae criminosae sed ut luxuria infamat divitias, ita paupertatem commendat sanctitas sequitur enim et induebatur purpuraetbysso. Ambrosius: Purpura color regiihabitusest, exconchismarinisferrocircumcisisemissa byssusverogenuslinicandidietmollissimi. 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 inanemgloriam quaerit, ut honoratior ceteris esse videatur: nemoenimvultibipretiosisvestibusinduiubi abaliisnonpossitvideri. Chrysostomus: Cinerem et pulverem et terram purpura et serico protegebat: secundum vestimenta eius, ita et epulae:
examples what he had set before them, saying, Therewasacertainrichman,&c. CHRYS. There was, not is, because hehad passedawayasafleetingshadow. AMBROSEButnotallpovertyisholy,orallriches criminal, but as luxury disgraces riches,sodoes holinesscommendpoverty.Itfollows,Andbewas clothedinpurpleandfinelinen.
BEDE Purple, the color of the royal robe,is obtainedfromseashells,whicharescrapedwitha knife.Byssusisakindofwhiteandveryfinelinen. GREG. Now if the wearing of fine andprecious robes were not a fault, word of God wouldnever havesocarefullyexpressedthis.Fornooneseeks costly garments except for vainglory, that hemay seem more honorable than others for no one wishestobeclothedwithsuch,wherehecannotbe seenbyothers.
CHRYS. Ashes, dust, and earth he coveredwith purple, and silk or ashes, dust, and earthbore uponthempurpleandsilk.Ashisgarmentswere,
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ergo et nobis quales epulae, talia et vestimenta unde sequitur et epulabatur quotidiesplendide. GregoriusMoralium:Ubisolerterintuendum est, quia celebrari sine culpa convivia vix possunt: pene semper epulas comitatur voluptas. Nam dum corpus in refectionis delectationeresolvitur,coradinanegaudium relaxatur. Sequitur et erat quidammendicus nomineLazarus. Ambrosius: Narratio magis quamparabola videtur,quandoetiamnomenexprimitur. Chrysostomus: Parabola vero illa estubi exemplum ponitur, et tacentur nomina. Interpretatur autem Lazarus, qui adiutusest: pauperenimerat,etillumdominusadiuvabat. Cyrillus:Velaliter.Praesenssermodedivite et Lazaro similitudinarie scriptus est in parabola, ut innotescat quod qui terrenis affluunt opibus, nisi velint opitulari necessitatibus pauperum, gravem incurrent sententiam.RefertautemtraditioIudaeorum, Lazarum quemdam fuisse tunc temporisin Hierosolymis extrema pressum inopia et
sowasalsohisfood.Thereforewithusalsoasour food is, such let our clothing be Henceitfollows, Andhefaredsumptuouslyeveryday. GREG. And here we must narrowly watch ourselves, seeing that banquets can scarcelybe celebrated blamelessly, for almost always luxury accompanies feasting and when the body is swallowedupinthedelightofrefreshingitself,the heart relaxes to empty joys. It follows, Andthere wasacertainbeggarnamedLazarus. AMBROSEThisseemsratheranarrativethana parable,sincethenameisalsoexpressed. CHRYS.Butaparableisthatinwhichanexample is given, while the names areomitted.Lazarusis interpreted, one who was assisted. For hewas poor,andtheLordhelpedhim. CYRILOrelseThisdiscourseconcerningtherich manandLazaruswaswrittenafterthemannerofa comparisoninaparable,todeclarethattheywho aboundinearthlyriches,unlesstheywillrelievethe necessities of the poor, shall meet with aheavy condemnation.ButthetraditionoftheJewsrelates that there was at that time inJerusalemacertain Lazarus who was afflicted with extreme poverty
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infirmitate, cuius meminit dominus, introducens eum in exemplum ad maiorem sermonismanifestationem. Gregorius in Evang: Notandum etiam est, quia in populo plus solent nominadivitum 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 eiusulceribus plenus. Chrysostomus:Ideoiacebatadianuam,ne dives diceret: non vidi, nemo mihinuntiavit. 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 aliquodsolatium,siopeshabetquantaergo in isto poena est in quo inter tantavulnera nonmeminitdoloresplagarum,sedfamem? Sequiturenimcupienssaturaridemicisquae
and sickness, whom our Lord remembering, introduces him into the example for the sake of addinggreaterpointtoHiswords. GREG. We must observe also, that amongthe heathenthenamesofpoormenaremorelikelyto beknownthanofrich.NowourLordmentionsthe name of the poor, but not the name of therich, becauseGodknowsandapprovesthehumble,but nottheproud.Butthatthepoormanmightbemore approved,povertyandsicknesswereatthesame timeconsuminghimasitfollows,whowaslaidat hisgatefullofsores.
PSEUDO-CHRYS. He lay at his gate forthis reason,thattherichmightnotsay,Ineversawhim, noonetoldmeforhesawhimbothgoingoutand returning.Thepoorisfullofsores,thatsohemight setforthinhisownbodythecrueltyoftherich.You see the death of your body lying beforethegate, andyoupitynot.Ifyouregardnotthecommandsof God,atleasthavecompassiononyourownstate, and fear lest also you become such as he. But sicknesshassomecomfortifitreceiveshelp.How great then was the punishment in that body, in which with such wounds he remembered notthe painofhissores,butonlyhishungerforitfollows, desiring to be fed with the crumbs, &c. Asifhe
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cadebantdemensadivitisquasidicat:quod proicis de mensa, hoc praebe in eleemosynamfacdamnalucrum. Ambrosius: Insolentia autem et tumor divitum indiciis competentibus subinfertur sequiturenimetnemoillidabat.Itaenimsunt conditionis humanae immemores, ut tamquam supra naturam siti de miseriis pauperum incentiva suarum capiant voluptatum, rideant inopem, insultent egenti, etquorummisererideceat,hisauferant.
said,Whatyouthrowawayfromyourtable,afford foralms,makeyourlossesgain.
AMBROSE But the insolence and pride ofthe wealthy is manifested afterwards by theclearest tokens,foritfollows,andnoonegavetohim.For sounmindfularetheyoftheconditionofmankind, thatasifplacedabovenaturetheyderivefromthe wretchedness of the poor an incitement totheir own pleasure, they laugh at the destitute, they mocktheneedy,androbthosewhomtheyoughtto pity. AUG. For the covetousness of the rich is insatiable, it neither fears God norregardsman, sparesnotafather,keepsnotitsfealtytoafriend, oppresses the widow, attacks the property ofa ward. GREG.Moreoverthepoormansawtherichashe wentforthsurroundedbyflatterers,whilehehimself layinsicknessandwant,visitedbynoone.Forthat no one came to visit him, the dogs witness,who fearlesslylickedhissores,foritfollows,moreover thedogscameandlickedhissores.
Augustinus de Verb. Dom: Inexplebilis enim avaritia divitum nec timet Deum,nec hominem veretur non parcit patri, amico fidemnonservat,viduamopprimit,rempupilli invadit. Gregorius: Insuper pauper videbat procedentem divitem ab obsequentibus circumfulciri,seininfirmitateetinopiaanullo visitari: nam quia nemo ei ad visitandum aderat, testantur canes, qui licenter vulnera eius lingebant sequitur enim sed et canes veniebant,etlingebantulceraeius.
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Chrysostomus: Ulcera quae nullus hominum lavare dignabatur et contrectare, feraemiteslambunt. Gregorius:ExunaergoreomnipotensDeus duoiudiciaexhibuit,dumLazarumpauperem ante ianuam divitis iacere permisit: ut et dives impius damnationis sibi augeret ultionem, et tentatus pauper cresceret ad remunerationem: quia conspiciebat ille quotidiecuimisereretur,videbatistedequo probaretur.
PSEUDO-CHRYS. Those sores which no man deigned to wash and dress, the beaststenderly lick. GREG. By one thing Almighty Goddisplayedtwo judgments.HepermittedLazarustoliebeforethe rich mans gate, both that the wicked richman might increase the vengeance of his condemnation, and the poor man by histrials enhance his reward the one saw daily him on whom he should show mercy, the other thatfor whichhemightbeapproved.
Lectio5 22 : .23 , , . 24 , ,
22.Anditcametopass,thatthebeggar died,andwascarriedbytheangelsinto Abrahams bosom: the rich man also died,andwasburied23.Andinhellhe lift up his eyes, being in torments,and sees Abraham afar off, and Lazarusin his bosom. 24. And he criedandsaid, Father Abraham, have mercy on me, and send Lazarus, that he maydipthe tip of his finger in water, and coolmy tongueforIamtormentedinthisflame. 25. But Abraham said,Son,remember
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, .25, , , : .26 , , .
that you in your lifetime receivedyour good things, and likewise Lazarusevil things:butnowheiscomforted,andyou are tormented. 26. And beside allthis, betweenusandyouthereisagreatgulf fixed: so that they which would pass from hence to you cannot neithercan they pass to us, that would comefrom thence.
Chrysostomus: Audivimus quid utrique in terra passi sunt videamus quid utrique patianturapudInferos.Quodtemporalefuit, praeteriit quod sequitur, aeternum est. Uterque mortuus est: illum Angeli, hunc poenaesusceperuntdiciturenimfactumest autem ut moreretur mendicus, etportaretur in sinum Abrahae. Tantae poenae repente deliciis commutantur. Portatur post tantos labores,quiadefecerat,nesaltemambulans laboraret et portabatur ab Angelis. Non
PSEUDO-CHRYS.Wehaveheardhowbothfared on earth, let us see what their conditionisamong the dead. That which was temporal has passed away that which follows is eternal. Both died the oneangelsreceive,theothertormentsforitissaid, Anditcametopass,thatthebeggardied,andwas carried by the angels, &c. Those greatsufferings aresuddenlyexchangedforbliss.Heiscarriedafter all his labors, because he had fainted, or atleast thathemightnottirebywalkingandhewascarried byangels.Oneangelwasnotsufficienttocarrythe
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suffecerat ad portandum pauperem unus Angelus sed propterea plures veniunt ut chorum laetitiae faciant. Gaudet unusquisque Angelus tantum onustangere libenter talibus oneribus praegravantur, ut ducant homines ad regna caelorum. Portatus est autem in sinum Abrahae,ut illumpalparetetrefocillaret.SinusAbrahae, Paradisus est. Ideo autem Angeli ministrantestuleruntpauperemetlocaverunt eum in sinu Abrahae, quia licet despectus iaceret, non tamen desperavit, nec blasphemavit, dicens: hic dives innequitia vivens gaudet, et tribulationem nonpatitur ego vero nec obtinere valeo necessariam escam. Augustinus de Orig. An.: Quod autem Abrahae sinum existimas essecorporeum, vereor ne in re tanta ioculariter, nonserio agere credaris. Neque enim usqueadeo deciperis, ut arbitreris corporeum sinum hominis unius ferre tot animas immo, ut secundum te loquar, tot corpora quot illuc Angeli, sicut Lazarum, perferunt: nisi opinerisfortasseillamunamanimamsolam ad eumdem sinum pervenire meruisse.Si errare pueriliter non vis, sinum Abrahae intellige remotam sedem quietis atque
poor man, but many come, that they may makea joyfulband,eachangelrejoicingtotouchsogreata burden. Gladly do they thusencumberthemselves, that so they may bring men to the kingdom of heavenButhewascarriedintoAbrahamsbosom, that he might be embraced and cherishedbyhim AbrahamsbosomisParadise.Andtheministering angels carried the poor man, and placed himin Abrahams bosom, because though he lay despised, he yet despaired not nor blasphemed, saying,Thisrichmanlivinginwickednessishappy andsuffersnotribulation,butIcannotgetevenfood tosupplymywants.
AUG.NowastoyourthinkingAbrahamsbosomto be any thing bodily, I am afraid lestyoushouldbe thought to treat so weighty a matter rather lightly thanseriously.Foryoucouldneverbeguiltyofsuch folly, as to suppose the corporeal bosom of one man able to hold so many souls, nay, to useyour own words, so many bodies as the Angelscarry thither as they did Lazarus. But perhaps you imagine that one soul to have alone deservedto come to that bosom. If you would not fall intoa childish mistake, you must understandAbrahams bosom to be a retired and hidden resting-place
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secretam, ubi est Abraham et ideo Abrahaedictam,nonquodipsiustantumsit, sed quod ipse multarum gentium patersit, qui ad imitandum fidei principatum praepositusest. Gregorius in Evang: Cum autem duo essent inferius corda, pauperis scilicet et divitis unus desuper erat inspector, quiet pauperem tentando exercebat ad gloriam, etdivitemtolerandoexpectabatadpoenam undesequiturmortuusestautemetdives. Chrysostomus: Mortuus quidem esttunc corporesederatillianteanimamortua:nihil enimagebatexoperibusanimae:namtotus fervoreiusquiprovenitexdilectioneproximi, expiravit, et erat corpore defuncto defunctior. Nullus autem estquisepeliendo 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 estin Inferno. Sed etiam anima eius dumviveret sepeliebatur, obruta corpore quasi sepulchro.
whereAbrahamisandthereforecalledAbrahams, notthatitishisalone,butbecauseheisthefather ofmanynations,andplacedfirst,thatothersmight imitatehispreeminenceoffaith.
GREG.Whenthetwomenwerebelowonearth,that is,thepoorandtherich,therewasoneabovewho saw into their hearts, and by trials exercised the poor man to glory, by endurance awaited the rich mantopunishment.Henceitfollows,Therichman alsocried. CHRYS.Hediedthenindeedinbody,buthissoul wasdeadbefore.Forhedidnoneoftheworksof thesoul.Allthatwarmthwhichissuesfromthelove of our neighbor had fled, and he wasmoredead than his body. But no one is spoken of ashaving ministered to the rich mans burial as to thatof Lazarus. Because when he lived pleasantlyinthe broad road, he had many busy flattererswhenhe came to his end, all forsook him. For itsimply follows, and was buried in hell. But his soulalso when living was buried, enshrined in itsbodyasit wereinatomb.
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Augustinusdequaest.Evang:Sepultura autem Inferni poenarum profunditas est, quaesuperbosetimmisericordesposthanc vitamvorat. Basilius: Est autem Infernus quidamlocus communis in intimo terrae, obumbratus undique, et opacus, cuius est quoddam orificium in profundum tendens, per quod patet descensus animabus ad mala damnatis. Chrysostomus: Vel sicut regumcarceres extra manent, sic et extra mundumforis alicubi est Infernus, unde et exteriores tenebraedictaesunt. Theophylactus: Quidam vero dicunt Infernum esse transitum ab apparenti ad disparens, et deformitatem animae: quamdiuenimanimapeccatorisincorpore est, apparet per proprias operationes ut autemevolatdecorpore,fitdeformis. Chrysostomus: Sicut autem pauperi dum viveret graviorem poenam reddebatiacere ante ianuam divitis, et aliena bona prospiceresicdivitimortuoaugebatexitium
AUG. The burial in hell is the lowest depthof torment which after this life devours theproudand unmerciful.
PSEUDO-BASIL.Hellisacertaincommonplacein the interior of the earth, shaded on all sidesand dark,inwhichthereisakindofopeningstretching downward, through which lies the descent ofthe soulswhoarecondemnedtoperdition.
PSEUDO-CHRYS. Or as the prisons ofkingsare placed at a distance without, so also hellis somewherefaroffwithouttheworld,andhenceitis calledtheouterdarkness. THEOPHYL.Butsomesaythathellisthepassing fromthevisibletotheinvisible,andtheunfashioning ofthesoul.Foraslongasthesoulofthesinnerisin the body, it is visible by means of its own operations. But when it flies out of the body,it becomesshapeless. CHRYS. As it made the poor mansaffliction heavier while he lived to lie before the richmans gate, and to behold the prosperity of others, so when the rich man was dead it added to his
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accubitus in Gehenna, et prospectus delectationis Lazari ne solumtormentorum natura, sed et collatione honoris illius intolerabilius sentiret supplicium unde sequitur elevans autem oculos suos, cum esset in tormentis, vidit Abraham alonge. Elevavitquidemoculosutinspiceret,nonut 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,quianonhabetquodaliushabet: aliorum divitias, eorum qui in paupertate sunt,tormentasunt. Gregorius: Si autem Abraham adhuc in imis non esset, hunc dives in tormentis positusnonvideret.Eosenimquicaelestis 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,abingressuregnireatusprimae culpaeretineret.
desolation,thathelayinhellandsawthehappiness ofLazarus,feelingnotonlybythenatureofHisown torments, but also by the comparisonofLazaruss honor, his own punishment the moreintolerable. Henceitfollows,Butliftinguphiseyes.Heliftedup hiseyesthathemightlookonhim,notdespisehim for Lazarus was above, he below. Manyangels carried Lazarus he was seized by endless torments.Thereforeitisnotsaid,beingintorment, but torments. For he was wholly in torments,his eyes alone were free, so that he mightbeholdthe joyofanother.Hiseyesareallowedtobefreethat hemaybethemoretortured,nothavingthatwhich anotherhas.Therichesofothersarethetormentsof thosewhoareinpoverty.
GREG. Now if Abraham sate below, the richman placedintormentswouldnotseehim.Fortheywho havefollowedthepathtotheheavenlycountry,when theyleavetheflesh,arekeptbackbythegatesof hellnotthatpunishmentsmitesthemassinners,but that resting in some more remote places, (for the intercessionoftheMediatorwasnotyetcome,)the guilt of their first fault prevents them fromentering thekingdom.
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Chrysostomus: Multi autem erant pauperesiustisedquiiacuitadliminaeius, aspectui occurrit ad eiustristitiamsequitur enimetLazaruminsinueius. 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. Gregorius in Evang: Qui nimirum dives eumcuiusinhacvitamisererinonvoluit,in suoiamsupplicioposituspatronumquaerit. Theophylactus: Non tamen dirigit sermonem ad Lazarum, sed adAbraham: quia forsan erubescebat, et putabat Lazarum reminisci malorum, ex propriis iudicans de illo unde sequitur et ipse clamansdixit. Chrysostomus: Magnae enim poenae
CHRYS.Thereweremanypoorrighteousmen,but he who lay at his door met his sight toaddtohis woe.Foritfollows,AndLazarusinhisbosom.
Itmayherebeobserved,thatallwhoareoffended by us are exposed to our view. But therichman seesLazarusnotwithanyotherrighteousman,but inAbrahamsbosom.ForAbrahamwasfulloflove, butthemanisconvictedofcruelty.Abrahamsitting beforehisdoorfollowedafterthosethatpassedby, and brought them into his house, the other turned awayeventhemthatabodewithinhisgate.
GREG.Andthisrichmanforsooth,nowfixedinhis doom,seeksashispatronhimtowhominthislife hewouldnotshowmercy. THEOPHYL.Hedoesnothoweverdirecthiswords to Lazarus, but to Abraham, because he was perhaps ashamed, and thought Lazarus would remember his injuries but he judged of himfrom himself.Henceitfollows,Andhecriedandsaid.
PSEUDO-CHRYS.Greatpunishmentsgivefortha
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magnamvocemreddebant.PaterAbraham quasi dicat: patrem te voco natura, quomodo filius qui perdidit suam substantiam, licet meo vitio te patrem perdiderim. Miserere mei. Frustra agis poenitentiamubinonestpoenitentiaelocus. Tormenta te cogunt, non mentis affectus. Quicumque in regno caelorum est, nescio an eius qui in Inferno est valeatmisereri. Creator creaturae miseretur suae. Unus venit medicus qui sanaret morbos alii sanare non poterant. Mitte Lazarum.Erras, miser Abraham mittere non potest, sed susciperepotest.Utintingatextremumdigiti sui in aquam. Lazarum videre non dignabaris,etnuncdigitumeiusdesideras: hoc quod petis, tu ei debebas facerecum adhuc viveret. Aquam desideras, qui delicatos cibos ante fastidiebas. Vide conscientiam peccatoris: non totum audet posceredigitum.Instruimurautemquamsit utile in divitiis non confidere. Eccedives indiget paupere, qui quandoqueesuriebat. Mutantur res, et notificatur omnibus quis essetdives,quisessetpaupersicutenimin theatris cum advesperascit, et astantes recedunt,exeuntesetamictumdeponentes, quiregesetpraetoresvisifuerant,omnibus ulceribus pleni videntur ut sunt sic et adveniente morte, et soluto spectaculo,
greatcry.FatherAbraham.Asifhesaid,Icallyou father by nature, as the son whowastedhisliving, althoughbymyownfaultIhavelostyouasafather. Have mercy on me. In vain you workrepentance, 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 thekingdomof heaven, I know not whether he can have compassion on him who is in hell. TheCreator pitiesHiscreature.TherecameonePhysicianwho wastohealallotherscouldnotheal.SendLazarus. You err, wretched man. Abraham cannotsend,but hecanreceive.Todipthetipofhisfingerinwater. YouwouldnotdeigntolookuponLazarus,andnow youdesirehisfinger.Whatyouseeknow,youought tohavedonetohimwhenalive.Youareinwantof water,whobeforedespiseddelicatefood.Markthe conscience of the sinner he durst not ask for the whole of the finger. We are instructed also how goodathingitisnottotrustinriches.Seetherich man in need of the poor whowasbeforestarving. Thingsarechanged,anditisnowmadeknownto all who was rich and who was poor. Forasinthe theaters, when it grows towards evening, andthe spectatorsdepart,thengoingout,andlayingaside theirdresses,theywhoseemedkingsandgenerals are seen as they really are, thesonsofgardeners and fig-sellers. So also when death is come, and thespectacleisover,andallthemasksofpoverty andrichesareputoff,bytheirworksalonearemen
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adveniente morte, et soluto spectaculo, universi, Larvis egestatis et divitiarum depositis, ex solis operibus diiudicantur quinam vere sint divites, qui pauperes,qui gloriosi,quiinglorii. Gregorius: Dives enim iste qui ulcerato pauperimensaesuaevelminutadarenoluit, in Inferno positus usque ad minima quaerenda pervenit: nam guttam aquae petivit,quimicaspanisnegavit. Basilius: Condignum autem praemium redditur diviti illi ignis et infernalispoena, linguaarefactavicelyraesonantis,gemitus vice potus, desiderium stillae vice speculorumenormium,caligoprofundavice ambitus incessantis, pervigil vermis unde sequitur ut refrigeret linguam meam, quia cruciorinhacflamma. Chrysostomus: Non autem quia dives fuerat, torquebatur, sed quia misertus non fuit. Gregorius:Hinccolligendumestquapoena mulctandus sit qui aliena diripit, si Inferni damnatione percutitur qui propria non largitur.
andrichesareputoff,bytheirworksalonearemen judged, which are truly rich, which poor,whichare worthyofhonor,whichofdishonor.
GREG.Forthatrichmanwhowouldnotgivetothe poormaneventhescrapsofhistable,beinginhell cametobegforeventheleastthing.Forhesought foradropofwater,whorefusedtogiveacrumbof bread. BASILButhereceivesameetreward,fireandthe tormentsofhelltheparchedtongueforthetuneful lyre,wailingfordrink,theintenselongingforadrop for curious or wanton spectacles, profound darknessforbusyflattery,theundyingworm.Hence it follows, That he may cool my tongue, for I am tormentedintheflame.
CHRYS. But not because he was rich was he tormented,butbecausehewasnotmerciful.
GREG.Wemaygatherfromthis,withwhattorments he will be punished who robs another, if he is smittenwiththecondemnationtohell,whodoesnot distributewhatishisown.

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Ambrosius:Cruciaturetiam,quialuxurioso carere deliciis poena est aqua autemest refectioanimaeindoloribusconstitutae.
AMBROSE He is tormented also because tothe luxurious man it is a punishment to be withouthis pleasures water is also a refreshment to thesoul whichissetfastinsorrow. GREG.Butwhatmeansit,thatwhenintormentshe desireshistonguetobecooled,exceptthatathis feastshavingsinnedintalking,nowbythejusticeof retribution, his tongue was in fierce flame for talkativenessisgenerallyrifeatthebanquet.
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? Abundareeniminconviviisloquacitassolet. Chrysostomus: Multa etiam lingua eius superba locuta est ubi peccatum, ibi et poena et quia plurimum lingua peccavit, ampliustorquetur. Augustinus de quaest.Evang: Velquod linguamsuamvultrefrigeraricuminflamma totus arderet, significat quod scriptumest: morsetvitainmanibuslinguae,etquiaore confessio fit ad salutem, quod per superbiam ille non fecit. Extremumautem digiti vel minimam operationem significat, quaperspiritumsanctumsubvenitur. Augustinus de Orig. An.: Dicis autem:
CHRYS. His tongue too had spoken manyproud things. Where the sin is, there is thepunishment and because the tongue offended much, it isthe moretormented. CHRYS. Or, in that he wishes his tongue tobe cooled, when he was altogether burning in the flame, that is signified which is written,Deathand life are in the hands of the tongue, andwiththe mouthconfessionismadetosalvationwhichfrom pridehedidnotdo,butthetipofthefingermeans theveryleastworkinwhichamanisassistedbythe HolySpirit. AUG.Yousaythatthemembersofthesoularehere
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membrahicanimaedescribunturetvisper oculum totum caput intelligi, quiadictusest elevare oculos suos, per linguamfauces, perdigitummanum.Quidautemcausaeest ut nomina ista membrorum in Deo tibi corpus non faciant, in anima faciant?An vero quando de creatura dicuntur,proprie accipiendasuntquandoautemdecreatore, tropice atque translate? Pennas itaque corporeas daturus es nobis, quoniam non creator, sed creatura, idest homo, dicit:si assumpseropennasmeasdiluculo.Porrosi propterea linguam habuit dives ille corpoream,quoniamdixitrefrigeretlinguam meam in nobis quoque adhuc in carne viventibus manus habet ipsa lingua corporea:quiascriptumest:morsetvitain manibuslinguae. Gregorius Nyssenus: Sicut autem praestantissima speculorum tales repraesentant facierum imagines qualeset ipsaeobiectaefaciesextant,laetasquidem laetantium,tristiumverotristessicetiustum Dei iudicium simile fit dispositionibus nostris: unde quia dives non fuitmisertus pauperis iacentis ad ianuam, cum misericordia egeat, non exauditur sequitur enimetdixitilliAbraham:fili,recordarequia
described,andbytheeyeyouwouldhavethewhole headunderstood,becausehewassaidtoliftuphis eyes by the tongue, the jaws by the finger,the hand. But what is the reason that those namesof memberswhenspokenofGoddonottoyourmind implyabody,butwhenofthesoultheydo?Itisthat when spoken of the creature they are to betaken literally,butwhenoftheCreatormetaphoricallyand figuratively. Will you then give us bodily wings, seeing that not the Creator, but man, that is,the creature,says,IfItakenotthewingsinthemorning? Besides, if the rich man had a bodily tongue, becausehesaid,tocoolmytongue,inusalsowho liveintheflesh,thetongueitselfhasbodilyhands, foritiswritten,Deathandlifeareinthehandsofthe tongue.
GREG NYSS. As the most excellent of mirrors represents an image of the face, just such asthe faceitselfwhichisoppositetoit,ajoyfulimageof that which is joyful, a sorrowful of that whichis sorrowful so also is the just judgment of God adaptedtoourdispositions.Whereforetherichman becausehepitiednotthepoorashelayathisgate, whenheneedsmercyforhimself,isnotheard,forit follows,AndAbrahamsaidtohim,Son,&c.
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recepistibonainvitatua. 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,animadvertaspeccata:neobliviscaris quod fueris oblectatus divitiis. Recepisti bona in vita tua, idest illa quaeverabona esse putabas non potes et in terra regnasse et hic regnare divitiae non possunt esse verae et in terra etinInferis. SequituretLazarussimilitermala.Nonquod Lazarus ea mala putaverit sed excensura divitishocdicebat,quiinopiametfamemet duram aegritudinem aestimabat mala. Quando igitur infirmitatis et aegrotationis magnitudonospremit,Lazarumcogitemus, etlaetanteraccipiamusmalainvitanostra. Augustinus de quaest. Evang: Haec igitur ei dicuntur, quia felicitatem dilexit saeculi,necaliamvitampraeterillaminqua superbus tumebat, adamavit. Lazarum autem dicit mala recepisse: quiaintellexit huius saeculi mortalitatem, labores, et dolores,etaerumnaspoenamessepeccati: quiaomnesinAdammorimurquifactusest
CHRYS. Behold the kindness of the Patriarchhe callshimson,(whichmayexpresshistenderness,) Yetgivesnoaidtohimwhohaddeprivedhimselfof cure. Therefore he says, Remember, that is, consider the past, forget not that youdelightedin your riches, and you received good things inyour life, that is, such as you thought to begood.You couldnotbothhavetriumphedonearth,andtriumph here. Riches can not be true both on earthand below. It follows, And Lazarus likewise evilthings notthatLazarusthoughtthemevil,buthespokethis according to the opinion of the rich man,who thought poverty, and hunger, and severesickness, evils.Whentheheavinessofsicknessharassesus, letusthinkofLazarus,andjoyfullyacceptevilthings inthislife.
AUG.AllthisthenissaidtoHimbecausehechose the happiness of the world, and lovednootherlife but that in which he proudly boasted buthesays, Lazarusreceivedevilthings,becauseheknewthat the perishableness of this life, its labors,sorrows, andsickness,arethepenaltyofsin,forwealldiein Adam who by transgression was made liableto death.
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transgressionemortalis. Chrysostomus:Dicitetiamrecepistibona invitatua,quasidebitaquasidicat:siquid 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 uterquevestrumhuc nudus accessit: hic quidem a peccatis, propter quod et consolationem sortitur tu vero a iustitia, propter quod immitigabilem perferespoenamundesequiturnuncautem hicconsolatur,tuverocruciaris. GregoriusinEvang:Quaecumqueergoin hoc saeculo bene habetis, cum vosbona egisserecolitis,valdedeipsispertimescite, ne concessa vobis prosperitas eorumdem remuneratio sit bonorum et cumquoslibet pauperes nonnulla reprehensibilia perpetrare conspicitis quia fortasse quos superfluitas tenuissimae pravitatis coinquinat,caminuspaupertatispurgat. Chrysostomus: Sed dices: nonne est aliquisquiethicetillicveniaperfruatur?Hoc
CHRYS.Hesays,Youreceivedgoodthingsinyour life,(asifyourdue)asthoughhesaid,Ifyouhave done any good thing for which a reward mightbe due,youhavereceivedallthingsinthatworld,living luxuriously, abounding in riches, enjoying the pleasure of prosperous undertakings but heifhe committed any evil has received all, afflictedwith poverty, hunger, and the depths ofwretchedness. AndeachofyoucamehithernakedLazarusindeed ofsin,whereforehereceiveshisconsolationyouof righteous wherefore you endure yourinconsolable punishment and hence it follows, But now heis comforted,andyouaretormented. GREG.Whatsoeverthenyouhavewellinthisworld, whenyourecollecttohavedoneanythinggood,be veryfearfulaboutit,lesttheprosperitygrantedyou beyourrecompenseforthesamegood.Andwhen you behold poor men doing any thingblameably, fear not, seeing that perhaps those whom the remains of the slightest iniquity defiles, thefireof honestycleanses.
CHRYS.Butyouwillsay,Istherenoonewhoshall enjoypardon,bothhereandthere?Thisisindeeda
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quidem difficile est, et de numero impossibilium: nam etsi paupertas non urgeat, urget tamen ambitio siaegritudo non stimulet, ira inflammat si tentationes non impetunt, emergunt saepius cogitationesiniquae.Nonestautemparvus labor iracundiam refrenare, compescere illicita desideria, ostentationes sedare, desperationem remittere, vitam asperam ducere.Taliaverononagentemimpossibile estsalvari. Gregorius:Responderietiampotest,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 minimevidentur. Chrysostomus:Postmisericordiamautem Dei, in propriis studiis sperandum estde salute,nonnumerandopatresautproximos vel amicos: frater enim non liberat etideo subditur et in his omnibus magnumchaos firmatumestinternosetvos.
hardthing,andamongthosewhichareimpossible. For should poverty press not, ambition urgesif sicknessprovokenot,angerinflamesiftemptations assailnot,corruptthoughtsoftenoverwhelm.Itisno slighttoiltobridleanger,tocheckunlawfuldesires, tosubduetheswellingsofvain-glory,toquellpride orhaughtiness,toleadaseverelife.Hethatdoes notthesethings,cannotbesaved.
GREG. It may also be answered, that evilmen receiveinthislifegoodthings,becausetheyplace their whole joy in transitory happiness, but the righteous may indeed have good things here,yet not receive them for reward, because whilethey seekbetterthings,thatis,eternal,intheirjudgment whatever good things are present seem byno meansgood.
CHRYS.ButafterthemercyofGod,wemustseek in our own endeavors for hope of salvation,notin numbering fathers, or relations, or friends. For brotherdoesnotdeliverbrotherandthereforeitis added, And beside all this between us andyou thereisagreatgulffixed.
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Theophylactus: Chasma mega, hoc est hiatus ingens, significat iustorum a peccatoribusdistantiam:namsicutaffectus eorum varii fuerant, sic etiam mansiones nonmodicumdifferunt. Chrysostomus: Quod firmatum dicitur quianonpotestdissolvi,agitari,velconcuti. Ambrosius:Interdivitemigituretpauperem chaos magnum est, quia post mortem nequeunt merita mutari unde sequitur uthi qui volunt hinc ad nos transirenonpossint, nequeindehuctransmeare. Chrysostomus: Quasi dicat: videre possumus, transire non possumus etnos videmusquidfugerimus,etvosvidetisquid perdideritis et nostra gaudia cumulant vestratormenta,etvestratormentacumulant nostragaudia. Gregorius: Sicut enim transire reprobiad electoscupiunt,idestasuppliciorumsuorum afflictione migrare: ita ad afflictos atquein tormentis positos transire iustorum est mente ire per misericordiam, eosque velle liberare. Sed iustorum animae, quamvis in
THEOPHYL.Thegreatgulfsignifiesthedistanceof the righteous from sinners. For astheiraffections were different, so also their abiding placesdonot slightlydiffer.
CHRYS. The gulf is said to be fixed, becauseit cannotbeloosened,moved,orshaken. AMBROSE Between the rich and the poorthen there is a great gulf, because afterdeathrewards cannot be changed. Hence it follows, So thatthey who would pass from hence to you cannot,nor comethencetous. CHRYS. As if he says, We can see, we cannot passandweseewhatwehaveescaped,youwhat youhavelostourjoysenhanceyourtorments,your tormentsourjoys.
GREG.Forasthewickeddesiretopassovertothe elect, that is, to depart from the pangs oftheir sufferings, so to the afflicted and tormentedwould thejustpassintheirmindbycompassion,andwish tosetthemfree.Butthesoulsofthejust,althoughin thegoodnessoftheirnaturetheyfeelcompassion,
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suae naturae bonitate misericordiam habeant, iam tamen auctoris sui iustitiae coniunctae, tanta rectitudine constringuntur ut nulla ad reprobos compassione moveantur. Nec iniusti ergo adbeatorum sortemtranseunt,quiadamnationeperpetua constringunturneciustiadreprobostransire possunt,quiaerectiiamperiustitiamiudicii, eis nullo modo ex aliqua compassione miserentur. Theophylactus: Hinc elicias argumentum contra Origenis sequaces, qui dicunt:cum terminus sit imponendus suppliciis, erit tempus quo aggregabuntur peccatores iustisetDeo. Augustinusdequaest.Evang:Ostenditur enim per incommutabilitatem divinae sententiae nullum auxilium misericordiae possepraeberipeccatoribusaiustis,etiam si velint praebere quo admonet ut in hac vitahominessubveniantquibuspossuntne si postea etiam optime recepti fuerint,eis quosdiliguntopitularinonvaleant.Illudenim quod scriptum est hoc capite: ut et ipsi recipiantvosinaeternatabernacula,nonde superbis et immisericordibus scriptumest, seddehisquisibieosamicosdeoperibus
after being united to the righteousness oftheir Author, are constrained by such greatuprightness as not to be moved with compassion towardsthe reprobate. Neither then do the unrighteous pass over to the lot of the blessed, because theyare bound in everlasting condemnation, nor can the righteous pass to the reprobate, becausebeing nowmadeuprightbytherighteousnessofjudgment, theyinnowaypitythemfromanycompassion.
THEOPHYL.Youmayfromthisderiveanargument againstthefollowersofOrigen,whosay,thatsince anendistobeplacedtopunishments,therewillbe a time when sinners shall be gathered to the righteousandtoGod. AUG. For it is shown by theunchangeablenessof the Divine sentence, that no aid of mercycanbe renderedtomenbytherighteous,eventhoughthey shouldwishtogiveitbywhichheremindsus,that inthislifemenshouldrelievethosetheycan,since hereafter even if they be well received,theywould notbeabletogivehelptothosetheylove.Forthat which was written, that they may receive youinto everlasting habitations, was not said oftheproud and unmerciful, but of those who have made to themselves friends by their works of mercy,whom the righteous receive, not as if bytheirownpower
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misericordiae fecerunt, quod iusti nonvelut propria potestate, quasi gratificando recipiunt,sedpermissionedivina.
benefitingthem,butbyDivinepermission.
Lectio6 27 , , , ,28 , , .29 , : . 30 , , ,' . 31 , ,' . 27. Then he said, I pray youtherefore, father, that you would send him tomy fathers house: 28. For I have five brethrenthathemaytestifytothem,lest theyalsocomeintothisplaceoftorment. 29. Abraham said to him, They have Moses and the prophets let them hear them. 30. And he said, Nay, father Abraham:butifonewenttothemfromthe dead,theywillrepent.31.Andhesaidto him, If they hear not Moses andthe prophets,neitherwilltheybepersuaded, thoughonerosefromthedead.
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Gregorius in Evang: Postquam ardenti diviti de se spes tollitur, eius animusad propinquos quos reliquerat, incurrit unde dicituretait:rogote,pater,utmittaseum indomumpatrismei. Augustinusdequaest.Evang:Lazarum petit mitti, quia sensit se indignumqui testimoniumperhibeatveritati:etquianon impetraverat paululum refrigerari, multo minuscreditserelaxariposseabInferisad praedicationemveritatis. Chrysostomus: Vide autem perversitatem:necinipsispoeniscontinet veritatem.SipaterestAbraham,quomodo dicismitteeumindomumpatrismei?Sed non es oblitus patris tui, quia ille te perdidit. 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 undesequitur habeoenimquinquefratres,uttesteturillis, ne et ipsi veniant in hunc locum tormentorum.
GREG. When the rich man in flames foundthatall hope was taken away from him, his mind turns to thoserelationswhomhehadleftbehind,asitissaid, Thensaidhe,Iprayyoutherefore,fatherAbraham,to sendhimtomyfathershouse. AUG.HeasksthatLazarusshouldbesent,because hefelthimselfunworthytooffertestimonytothetruth. Andashehadnotobtainedeventobecooledfora littlewhile,muchlessdoesheexpecttobesetfree fromhellforthepreachingofthetruth.
CHRYS.Nowmarkhisperversenessnoteveninthe midst of his torments does he keep to truth. If Abraham is your father, how say you, Sendhimto yourfathershouse?Butyouhavenotforgottenyour father,forhehasbeenyourruin.
GREG. The hearts of the wickedaresometimesby their own punishment taught the exercise ofcharity, butinvainsothattheyindeedhaveanespeciallove totheirown,whowhileattachedtotheirsinsdidnot love themselves. Hence it follows, For I have five brethren, that he may testify to them, lesttheyalso comeintothisplaceoftorment.
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Ambrosius: Serius autem dives iste magister esse incipit, cum iam nec discenditempushabeaturveldocendi. Gregorius:Quainrenotandumestardenti diviti quanta supplicia cumulantur: ad poenamnamquesuameicognitioservatur etmemoria:cognovitenimLazarumquem despexit,etfratrumsuorummeminit,quos reliquit: ut enim peccatores in supplicio ampliuspuniantur,eteorumvidentgloriam quos contempserunt, et de illorumpoena torquentur quos inutiliter amaverunt. Petenti autem diviti ut Lazarusmitteretur, ab Abraham protinus respondetur unde sequituretaitilliAbraham:habentMoysen etprophetasaudiantillos. Chrysostomus:Quasidicat:nonsinttibi magiscuraefratrestuiquamDeo,quieos creavit, statuitque eis doctores, quieos commonerentetsollicitarent.Vocatautem hic Moysen et prophetas scriptaMosaica etprophetica. Ambrosius: Quo loco evidentissime declaratdominusvetustestamentumesse fidei firmitatem, retundens perfidiam
AMBROSEButitistoolatefortherichmantobegin tobemaster,whenhehasnolongertimeforlearning orteaching. GREG. And here we must remark what fearful sufferings are heaped upon the rich man inflames. Forinadditiontohispunishment,hisknowledgeand memory are preserved. He knew Lazarus whomhe despised,herememberedhisbrethrenwhomheleft. For that sinners in punishment may be stillmore punished,theybothseethegloryofthosewhomthey had despised, and are harassed about the punishment of those whom they have unprofitably loved.ButtotherichmanseekingLazarustobesent to them, Abraham immediately answers, asfollows, Abraham said to him, They have Moses and the prophets,letthemhearthem. CHRYS.Asifhesaid,yourbrethrenarenotsomuch your care as Gods, who created them, and appointedthemteacherstoadmonishandurgethem. ButbyMosesandtheProphets,heheremeansthe Mosaicandpropheticwritings.
AMBROSE In this place our Lord mostplainly declarestheOldTestamenttobethegroundoffaith, thwarting the treachery of the Jews, and precluding
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Iudaeorum, et haereticorum.
excludens
nequitias
theiniquityofHeretics.
Gregorius:SedquiDeiverbadespexerat, hoc audire non posse suos sequaces aestimabatundesequituratilledixit:non, paterAbrahamsedsiquisexmortuisierit adillos,poenitentiamagent. Chrysostomus: Quia enim audiendo Scripturas contemnebat, et fabulas esse putabat, ex his quae passus fuerat,ipse quoquediiudicabatdefratribus. 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, etiampostmortemavitadetineturcarnali nam si quis omnino carnalis secundum mentemfiat,necpostquamcorpusexuerit, removeturapassionibuseius. Gregorius in Evang: Sed mox diviti veraci sententia respondetur sequitur enimaitautemilli:siMoysenetprophetas non audiunt, neque si quis ex mortuis
GREG.ButhewhohaddespisedthewordsofGod, supposed that his followers could not hearthem. Henceitisadded,Andhesaid,Nay,fatherAbraham, but if one went to them from the dead theywould repent. ForwhenheheardtheScriptureshedespisedthem, andthoughtthemfables,andthereforeaccordingto whathefelthimself,hejudgedthelikeofhisbrethren.
GREG NYSS. But we are also taughtsomething besides, that the soul of Lazarus is neitheranxious about present things, nor looks back toaughtthatit hasleftbehind,buttherichman,(asitwerecaughtby birdlime,)evenafterdeathishelddownbyhiscarnal life.Foramanwhobecomesaltogethercarnalinhis heart,notevenafterhehasputoffhisbodyisoutof thereachofhispassions.
GREG. But soon the rich man is answered in the wordsoftruthforitfollows,Andhesaidtohim,Ifthey hear not Moses and the prophets, neither willthey believethoughonerosefromthedead.Fortheywho
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resurrexerit, credent ei: quia qui verba legis despiciunt, redemptoris praecepta, quiexmortuisresurrexit,quantosubtiliora sunt,tantohicdifficiliusimplebunt. Chrysostomus: Quod autem verum sit quod qui non auscultat Scripturis, nec mortuis redivivis auscultat, ostenderunt Iudaei,quinuncquidemvolebantoccidere Lazarum,nuncveroinvadebantapostolos cumtamenamortuisnonnulliresurrexerint hora crucis. Sed et illud considera,quod quisquemortuusservusest.Quaecumque verodicuntScripturae,dicitdominus:unde etsi resurgat mortuus, etsi caelitus descenderitAngelus,omnibusmagissunt 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 utilitatenostra singula quaeque tractat. Sed etsi crebro resurgerent mortui, hoc iterum tempore contemneretur sed et Diabolus facile introduceretperversadogmata,idquoque per organa sua fingens, non quidem suscitans vere defunctos, sedquibusdam fallaciis spectantium frustrans intuitum,vel ingeniansquosdammortemsimulare.
despisethewordsoftheLaw,willfindthecommands of their Redeemer who rose from thedead,asthey aremoresublime,somuchthemoredifficulttofulfill.
CHRYS.Butthatitistruethathewhohearsnotthe Scriptures,takesnoheedtothedeadwhoriseagain, the Jews have testified, who at one timeindeed wishedtokillLazarus,butatanotherlaidhandsupon the Apostles, notwithstanding that some hadrisen fromthedeadatthehouroftheCross.Observethis also,thateverydeadmanisaservant,butwhatever theScripturessay,theLordsays.Thereforeletitbe that dead men should rise again, and anangel descendfromheaven,theScripturesaremoreworthy ofcreditthanall.FortheLordofAngels,theLordas wellofthelivingandthedead,istheirauthor.Butif Godknewthisthatthedeadrisingagain,profitedthe living, He would not have omitted it, seeingthatHe disposes all things for our advantage. Again,ifthe deadwereoftentoriseagain,thistoowouldintime be disregarded. And the devil also wouldeasily 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,thatis,settingupsometopretenddeath.
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Augustinus de curis pro mortuis habendisDiceret autem aliquis: si nulla est mortuis cura de vivis, quomododives rogavit Abraham ut mitteret Lazarum ad quinque fratres suos? Sed numquid,quia hoc dives ille dixit, ideo quid fratres agerentvelquidpaterenturinillotempore scivit?Itaillicurafuitdevivis,quamvisquid agerent omnino nesciret, sicut nobisest cura de mortuis, quamvis quid agant omnino nesciamus. Sed rursus occurrit quaestio: quomodo hic Abraham esse sciebat Moysen et prophetas, idestlibros eorum?Ubietiamnoveratdivitemillumin deliciis,Lazarumveroindoloribusvixisse? Verum non cum haec agerentur invivis, sed eis mortuis potuit Lazaro indicante cognoscere, ne falsum sit quod ait propheta: Abraham nescivit nos.Possunt etabAngelis,quirebusquaeagunturhic, praestosunt,audirealiquidmortuipossunt etiam aliqua quae necessarium est eos nosse, non solum praeterita, verumetiam futuraspirituDeirevelantecognoscere. Augustinus de quaest. Evang: Per allegoriamautemhaecsicaccipipossunt, ut in divite intelligantur superbiIudaeorum
AUG. But some one may say, If the dead have no carefortheliving,howdidtherichmanaskAbraham, thatheshouldsendLazarustohisfivebrethren?But becausehesaidthis,didtherichmanthereforeknow what his brethren were doing, or what was their conditionatthattime?Hiscareaboutthelivingwas such that he might yet be altogether ignorantwhat they were doing, just as we care about the dead, althoughweknownothingofwhattheydo.Butagain the question occurs, How did Abraham knowthat Moses and the prophets are here in theirbooks? Whence also had he known that the rich manhad lived in luxury, but Lazarus in affliction. Notsurely whenthesethingsweregoingonintheirlifetime,but attheirdeathhemightknowthroughLazarustelling him, that in order that might not be false which the prophetsaysAbrahamheardusnot.Thedeadmight also hear something from the angels whoareever presentatthethingswhicharedonehere.Theymight also know some things which it was necessaryfor them to have known, not only past, butalsofuture, throughtherevelationoftheChurchofGod.
AUG. But these things may be sotakeninallegory, that by the rich man we understand theproudJews ignorant of the righteousness of God, and going
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ignorantesDeiiustitiam,etsuamvolentes constituere. Purpura et byssus dignitas regniest:etaufereturavobisregnumDei. 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 minusde suarumcopiafacultatumpraesumit. Gregorius:Lazarusigiturulceribusplenus gentilem populum figuraliter exprimit, qui dum ad Deum conversus peccata sua confiterinonerubuit,huicvulnusincutefuit: quid enim est peccatorum confessio,nisi quaedam vulnerum ruptio? Sed Lazarus vulneratuscupiebatsaturaridemicisquae cadebant de mensa divitis et nemoilli dabat: quia gentilem quemque ad cognitionem legis admittere superbusille populus despiciebat et quia ei verba defluebant de scientia, quasi micae cadebantdemensa. Augustinus: Canes autem, qui ulcera pauperis lingebant, nequissimi homines
abouttoestablishtheirown.Thepurpleandfinelinen arethegrandeurofthekingdom.Andthekingdomof 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 swelltheir pride, than using it as the necessary means of salvation.Butthebeggar,bynameLazarus,whichis interpretedassisted,signifieswantas,forinstance, some Gentile, or Publican, who is all the more relieved, as he presumes less on theabundanceof hisresources.
GREG. Lazarus then full of sores, figuratively represents the Gentile people, who when turnedto God, were not ashamed to confess theirsins.Their woundwasintheskin.Forwhatisconfessionofsins butacertainburstingforthofwounds.ButLazarus,full ofwounds,desiredtobefedbythecrumbswhichfell from the rich mans table, and no one gavetohim because that proud people disdained toadmitany Gentile to the knowledge of the Law, andwords flowed down to him from knowledge,asthecrumbs fellfromthetable.
AUG.Butthedogswhichlickedthepoormanssores arethosemostwickedmenwholovedsin,whowitha
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sunt, amantes peccata, qui lata lingua etiam laudare non cessant opera mala, quae in se alius gemens et confitens detestatur. Gregorius: Nonnumquam etiam solent in sacro eloquio per canes praedicatores intelligi, secundum illud: lingua canum tuorum ex inimicis ab ipso. Canumetiam lingua vulnus dum lingit curat: quia doctores sancti dum in confessione peccati nostri nos instruunt, quasivulnus mentis per linguam tangunt. Divesautem sepultus est in Inferno, in sinum vero Abrahae Lazarus ab Angelis ductusest, idestinsecretamrequiem,dequaveritas dicit:multivenientaborienteetoccidente, et recumbent cum Abraham et Isaac et Iacob in regno caelorum: filii autemregni 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 extremiiudiciisuperseinrequieattendunt, quorumpostgaudiacontemplarinullatenus possunt.Longeveroestquodconspiciunt, quia illuc per meritum non attingunt. In lingua autem amplius ardere ostenditur,
largetongueceasenottopraisetheevilworks,which anotherloathes,groaninginhimself,andconfessing.
GREG.SometimesalsointheholyWordbydogsare understood preachers according to that, That the tongueofyourdogsmayberedbytheverybloodof yourenemiesforthetongueofdogswhileitlicksthe woundhealsitforholyteachers,whentheyinstructus in confession of sin, touch as it were bythetongue thesoulswound.Therichmanwasburiedinhell,but Lazarus was carried by angels into Abrahams bosom,thatis,intothatsecretrestofwhichthetruth says, Many shall come from the east and thewest, andshallliedownwithAbraham,Isaac,andJacobin the kingdom of heaven, but the children ofthe kingdomshallbecastintoouterdarkness.Butbeing afar off, the rich man lifted up his eyestobehold Lazarus, because the unbelievers while they suffer thesentenceoftheircondemnation,lyinginthedeep, fix their eyes upon certain of the faithful,abiding before the day of the last Judgment in restabove them, whose bliss afterwards they would innowise contemplate.Butthatwhichtheybeholdisafaroff,for thither they cannot attain by their merits. But heis describedtoburnchieflyinhistongue,becausethe unbelievingpeopleheldintheirmouththewordofthe Law,whichintheirdeedstheydespisedtokeep.In
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quia infidelis populus verba legis in ore tenuit, quae opere servarecontempsit.Ibi ergo amplius ardebit ubi se amplius ostenditscirequodfacerenoluit.Abraham autem filium eum vocat, quem tamena tormento non liberat: quoniam huius infidelis populi patres, quia multos asua fide deviasse considerant, eos nulla compassione a tormentis eripiunt, quos tamenpercarnemfiliosrecognoscunt. Augustinus:Quinqueautemfratres,quos habere dicit in domo patris sui, Iudaeos significantquiappellatisuntquinque,quia sub lege detinebantur, quae per Moysen dataest,quiquinquelibrosconscripsit. Chrysostomus: Vel habuit quinque fratres,idestquinquesensus,quibusante servierat: et ideo Lazarum amare non poterat, quia illi fratres non amant paupertatem.Illitefratresinhaectormenta miserunt: salvari non possunt nisi moriantur alioquin necesse est utfratres habitentcumfratresuo.Sedquidquaeris ut mittam Lazarum? Habent Moysen et prophetas. Moyses, Lazarus pauper fuit, maiores divitias esse arbitratus paupertatem Christi, quam divitias
that part then a man will havemostburningwherein hemostofallshowsheknewthatwhichherefusedto do. Now Abraham calls him his son, whom at the same time he delivers not from tormentsbecause thefathersofthisunbelievingpeople,observingthat manyhavegoneasidefromtheirfaith,arenotmoved with any compassion to rescue themfromtorments, whomneverthelesstheyrecognizeassons.
AUG.Bythefivebrotherswhomhesayshehasinhis fathershouse,hemeanstheJewswhowerecalled five,becausetheywereboundundertheLaw,which wasgivenbyMoseswhowrotefivebooks.
CHRYS. Or he had five brothers, that is, thefive senses, to which he was before a slave,and therefore he could not love Lazarus because his brethrenlovednotpoverty.Thosebrethrenhavesent youintothesetorments,theycannotbesavedunless theydieotherwiseitmustneedsbethatthebrethren dwellwiththeirbrother.ButwhyseekyouthatIshould send Lazarus? They have Moses andtheProphets. Moses was the poor Lazarus who counted the povertyofChristgreaterthantherichesofPharaoh. Jeremiah, cast into the dungeon, was fed on the bread of affliction and all the prophets teachthose
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Pharaonis.Ieremiasinlacummissuspane tribulationis vescebatur et omnes prophetae istos fratres docent sed isti fratres salvari non possunt nisi aliquisab Inferis resurrexerit. Isti enim fratres antequam Christus resurgeret, me ducebant in mortem: ille mortuusest,sed istifratresresurrexerunt:nuncoculusmeus Christum videt, auris eum audit, tactus amplectitur. Ex hoc autem quoddiximus, 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, etillum audituruses. Gregorius: Iudaicus autem populus, quia Moysi verba spiritualiter intelligere contempsit, ad eum de quo Moyses locutusfuerat,nonpervenit. Ambrosius:Velaliter.Lazarusestpauper in saeculo, sed Deo dives: neque enim omnis sancta paupertas, aut divitiae criminosae sed sicut luxuria infamat divitias, ita paupertatem commendat
brethren.Butthosebrethrencannotbesavedunless some one rise from the dead. For thosebrethren, beforeChristwasrisen,broughtmetodeathHeis dead, but those brethren have risen again.Formy eyeseesChrist,myearhearsHim,myhandshandle Him.Fromwhatwehavesaidthen,wedeterminethe fit place for Marcion and Manichaeus, whodestroy the Old Testament. See what Abraham says,Ifthey hearnotMosesandtheprophets.Asthoughhesaid, youdowellbyexpectingHimwhoistoriseagainbut inthemChristspeaks.Ifyouwillhearthem,youwill hearHimalso.
GREG. But the Jewish people, because they disdained to spiritually understand the words of Moses, did not come to Him of whom Moseshad spoken. AMBROSE Or else, Lazarus is poor in this world, butrichtoGodfornotallpovertyisholy,norallriches vile, but as luxury disgraces riches, so holiness commendspoverty.OristhereanyApostolicalman, poorinspeech,butrichinfaith,whokeepsthetrue
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sanctitas. Sive apostolicus aliquispauper inverbo,locuplesinfide,quiveramteneat fidem, verborum infulas non requirit: cui similem illum puto qui caesus saepiusa Iudaeis, ulcera sui corporis lambenda quibusdam,velutcanibus,offerebat.Beati canes, in quos ulcerum talium distillat humor, ut impleat cor, quo custodire domum, servare gregem, cavere assuescatlupos.Etquiapanisverbumest, fides autem verbi est micae velut quaedam dogmata fidei sunt, mysteria scilicet Scripturarum. Ariani autem, qui societatem potentiae regalis affectant ut impugnentEcclesiaeveritatem,nonnetibi videntur in quadam purpura et bysso iacerequicumproverisfucatadefendant, divitibus abundant sermonibus? Dives haeresis Evangelia multa composuit, et pauperfideshocsolumEvangeliumtenuit quod accepit. Dives philosophia plures sibi deos fecit, pauper Ecclesia unum Deum novit: nonne illae videntur egere divitiae,etredundarepaupertas? Augustinus de quaest. Evang: Aliter etiam intelligi potest illa narratio, ut Lazarum dominum significareaccipiamus iacentem ad ianuam illius divitis, quia se
faith,requiringnottheappendageofwords.Tosuch a one I liken him who ofttimes beaten by theJews offeredthewoundsofhisbodytobelickedasitwere bycertaindogs.Blesseddogs,towhomthedropping from such wounds so falls as to fill theheartand mouthofthosewhoseofficeitistoguardthehouse, preserve the flock, keep off the wolf !Andbecause thewordisbread,ourfaithisofthewordthecrumbs areasitwerecertaindoctrinesofthefaith,thatisto say, the mysteries of the Scriptures. ButtheArians, who court the alliance of regal power thattheymay assailthetruthoftheChurch,donottheyseemtoyou tobeinpurpleandfinelinen?Andthese,whenthey defendthecounterfeitinsteadofthetruth,aboundin flowingdiscourses.Richheresyhascomposedmany Gospels,andpoorfaithhaskeptthissingleGospel, which it had received. Rich philosophy has made itself many gods, the poor Church has knownonly one.Donotthoserichesseemtoyoutobepoor,and thatpovertytoberich?
AUG.Againalsothatstorymaybesounderstood,as thatweshouldtakeLazarustomeanourLordlying at the gate of the rich man, because he condescended to the proud ears of the Jewsinthe
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ad aures superbissimas Iudaeorum incarnationis humilitate deiecit, cupiens saturaridemicisquaecadebantdemensa divitis, idest quaerens ab eis velminima opera iustitiae, quae suae mensae,idest suae potestati, per superbiam non usurparent: quae opera quamvisminima, et sine disciplina perseverantiae vitae bonae,salteminterdumvelcasufacerent, sicut micae de mensa cadere solent. Ulcera, passiones sunt domini canesqui ealingebant,gentessunt,quosimmundos 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 postpassionemresurgensassumptusest dominus, quo eum portatum abAngelis ideodictumputo,quiaipsamreceptionem, qua in secretum patris accessit, Angeli annuntiaverunt discipulis. Cetera secundum superiorem expositionem accipipossunt:quiasecretumpatrisbene intelligitur ubi etiam ante resurrectionem iustorumanimaevivuntcumDeo
lowliness of His incarnation desiring tobefedfrom thecrumbswhichfellfromtherichmanstable,thatis, seeking from them even the least works of righteousness, which through pride they would not use for their own table, (that is, theirownpower,) which works, although very slight and without the disciplineofperseveranceinagoodlife,sometimes at least they might do by chance, as crumbs frequently fall from the table. The wounds are the sufferingsofourLord,thedogswholickedthemare theGentiles,whomtheJewscalledunclean,andyet, with the sweetest odor of devotion, they lick the sufferingsofourLordintheSacramentsofHisBody and Blood throughout the whole world.Abrahams bosom is understood to be the hiding placeofthe Father, whither after His Passion our Lord rising again was taken up, whither He was said tobe carried by the angels, as it seems to me,because that reception by which Christ reached theFathers secret place the angels announced tothedisciples. The rest may be taken according to theformer explanation,becausethatiswellunderstoodtobethe Fathers secret place, where even before the resurrectionthesoulsoftherighteouslivewithGod.
Caput17
CHAPTERXVII
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Lectio1 1 , ,' : 2 . 1. Then said he to the disciples, Itis impossiblebutthatoffenseswillcome: but woe to him through whom they come! 2. It were better for himthata millstonewerehangedabouthisneck, and he cast into the sea thanthathe shouldoffendoneoftheselittleones.
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 divinaeviaeimpeditoresesseundedicituret aitaddiscipulossuos:impossibileestutnon veniantscandala,idestimpedimentabonaeet Deoplacitaeconversationis.
THEOPHYL. Because the Pharisees were covetous and railed against Christ when He preached poverty, He put to them theparableof therichmanandLazarus.Afterwards,inspeaking with His disciples concerning the Pharisees, He declares them to be men who caused division, and placed obstacles in the divine way. Asit follows: Then said he to his disciples, It is impossible but that offenses will come, thatis, hindrancestoagoodlifeandwhichispleasingto God. CYRIL Now there are two kinds of offenses,of
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Chrysostomus:
Sunt
autem
duplicia
scandala: quorum haec quidem divinae gloriaerefragantur,haecveroprodeuntsolum ad irrogandum fratribus impedimentum: nam excogitationes haeresum, et quicumque contra veritatem fit sermo, divinae gloriae refragatur.Nontamenadpraesensmemorari videntur huiusmodi scandala, sed magis ea quae contingunt inter amicos et fratressicut iurgia, detractiones et huiusmodi unde posteasubditsipeccaveritintefratertuus. Theophylactus:Veldicit,quodnecesseest emergere multa praedicationis et veritatis obstacula,sicutPharisaeiimpediebantChristi praedicationem. Quaerunt autem aliqui: si necesseestutveniantscandala,curdominus arguitscandalorumauctorem?Sequiturenim vaeautemilliperquemveniunt:quidquidenim parit necessitas veniale est. Sed attende, quodnecessitasistaexliberoarbitriosortitur originem. Videns enim dominus qualiter hominesinnitunturmalo,necproponuntaliquid boni,dixitquodquantumestexconsequentia eorumquaevidentur,necesseestcontingere scandala:sicutsimedicusvidensquemquam mala dieta utentem, dicat: necesse esthunc aegrotare et ideo inducenti scandala vae dicit,etpoenameicomminatur,dicensutilius estillisilapismolarisimponaturcircacollum
whichtheoneresistthegloryofGod,buttheother serve only to cause a stumbling-block to the brethren.Fortheinventionsofheresies,andevery word that is spoken against the truth, are obstructions to the glory of God. Suchoffenses however do not seem to be mentionedhere,but rather those which occur between friends and brethren, as strifes, slanders, and the like. Therefore He adds afterwards, If your brother trespassagainstyou,rebukehim. THEOPHYL. Or, He says that there mustarise many obstacles to preaching and to thetruth,as the Pharisees hindered the preaching ofChrist. Butsomeask,Ifitneedsbethatoffensesshould come,whydoesourLordrebuketheauthorofthe offenses? for it follows, But woe to himthrough when they came. For whatsoever necessity engendersispardonable,ordeservingofpardon. But observe, that necessity itself derivesitsbirth fromfree-will.ForourLord,seeinghowmencling toevil,andputforwardnothinggood,spokewith reference to the consequence of thosethings which are seen, that offenses mustneedscome just as if a physician, seeing a man using an unwholesomediet,shouldsay,Itisimpossiblebut that such a one should be sick.Andthereforeto himthatcausesoffensesHedenounceswoe,and threatens punishment, saying, It were betterfor
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eius, et proiciatur in mare, quam ut scandalizetunumdepusillisistis. 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 autemqui scandalizari potest, pusillus appellatur: qui enim magnus est, quodcumque viderit, quodcumque passus fuerit, non declinat a fide.Inquantumergosinepeccatopossumus, evitare proximorum scandalum debemus.Si autem de veritate scandalum sumitur,utilius permittitur scandalum, quam veritas relinquatur. Chrysostomus: Per scandalizantis autem poenambraviumsalvantisaddisce:nisienim unius animae salus esset sibinimiumcurae, non comminaretur scandalizantibus tantam poenam.
himthatamill-stonewerehangedabouthisneck, andhecastintothesea,&c. BEDEThisisspokenaccordingtothecustomof the province of Palestine for among theancient Jews the punishment of those whowereguiltyof the greater crimes was that they shouldbesunk into the deep with a stone tied to them andin truth it were better for a guilty man tofinishhis bodilylifebyapunishmenthoweverbarbarous,yet temporal,thanforhisinnocentbrothertodeserve theeternaldeathofhissoul.Nowhewhocanbe offendedisrightlycalledalittleoneforhewhois great,whatsoeverheiswitnessofandhowgreat soever his sufferings, swerves not fromthefaith. As far then as we can without sin, we oughtto avoid giving offense to our neighbors. But ifan offense is taken at the truth, it is bettertoletthe offensebe,thanthattruthshouldbeabandoned. CHRYS. But by the punishment of the manwho offends, learn the reward of him who saves.For had not the salvation of one soul been ofsuch exceeding care to Christ, he would notthreaten withsuchapunishmenttheoffender.
Lectio2
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3 . , : 4 , ,.
3.Takeheedtoyourselves:Ifyourbrother trespass against you, rebuke him andif he repent, forgive him. 4. And if he trespass against you seven times in a day,andseventimesinadayturnagain to you, saying, I repent you shallforgive him.
Ambrosius: Post divitem qui cruciaturin poenis subicit praeceptum veniae largiendaehisquiseaberroreconvertunt, ne quem desperatio non revocetaculpa undediciturattenditevobis.
AMBROSEAftertheparableoftherichmanwhois tormented in punishment, Christ added a commandmenttogiveforgivenesstothosewhoturn themselves from their trespasses, lest any one through despair should not be reclaimed from his faultandhenceitissaid,Takeheedtoyourselves. THEOPHYL. As if He says, Offenses must needs come but it does not follow that you mustperish,if only you be on your guard: as it need not thatthe sheep should perish when the wolf comes, ifthe shepherd is watching. And since there are great varietiesofoffenders,(forsomeareincurable,some are curable,) He therefore adds, If your brother trespassagainstyou,rebukehim.
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Theophylactus:Quasidicat:necesseest scandala contingere non tamen necessarium est vos perire, si peccaveritis sicut non est necesseoves perire lupo veniente, si vigilet pastor. Et quoniam multae sunt scandalizantium differentiae:quidamenimsuntinsanabiles, quidam sanabiles ideo subiungit si peccaveritintefratertuus,increpaillumet
sipoenitentiamegerit,dimitteilli. Ambrosius: Ut neque difficilis venia,nec remissa sit indulgentia: neque austera percellat invectio, vel conniventia non invitet ad culpam unde et alibidicitur: corripeipsuminterteetipsumsolum:plus enim proficit amica correctio quam accusatio turbulenta. Illa pudoremincutit, haecindignationemmovet.Serveturpotius 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 conditioinDeumhominemquepeccare. 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 viscerapandimus.
AMBROSE That there might neitherbehard-wrung pardon, nor a too easy forgiveness, neitheraharsh upbraiding,todishearten,noranoverlookingoffaults, to invite to sin therefore it is said inanotherplace, 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 othermoveshisindignation.Hewhoisadmonished will more likely be saved, because he fears to he destroyed. For it is well that he who iscorrected should believe you to be rather his friend than his enemy.Forwehavereadilygiveeartocounselthan yield to injury. Fear us a weak preserver of consistency,butshameisanexcellentmasterofduty. Forhewhofearsisrestrained,notamended.ButHe haswellsaid,Ifhetrespassagainstyou.Foritisnot thesamethingtoshunagainstGodandtosinagainst man. BEDE But we must mark, that He does notbidus forgiveeveryonewhosins,buthimonlywhorepents of his sins. For by taking this course wemayavoid offenses,hurtingnoone,correctingthesinnerwitha righteouszeal,extendingthebowelsofmercytothe penitent.
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Theophylactus:Sedquaereretaliquis:si cum pluries indulserim fratri, iterum fit nocivus, quid agendum est secum?Ideo quaestioni huic respondens subdit etsi septiesindiepeccaveritinte,etseptiesin dieconversusfueritadtedicens:poenitet me,dimitteilli. Beda: Septenario numero non veniae dandae terminus ponitur, sed vel omnia peccatadimittenda,velsemperpoenitenti dimittendumpraecipitur:soletenimsaepe per septem, cuiusque rei aut temporis universitasindicari. Ambrosius: Vel quia septima die requievit Deus ab operibus suis, post hebdomadam istius mundi requiesnobis diuturna promittitur, ut quemadmodum mala istius mundi opera cessabunt, ita etiamvindictaeseveritasconquiescat.
THEOPHYL. But some one may well ask, IfwhenI have several times forgiven my brother he again trespass against me, what must I do with him?In answerthereforetothisquestionHeadds,Andifhe trespassagainstyouseventimesinaday,andseven times in a day turn again to you, saying, I repent forgivehim. BEDE By using the number seven He assignsno bound to the giving of pardon, but commands us either to forgive all sins, or always to forgive the penitent.Forbyseventhewholeofanythingortime isfrequentlyrepresented.
AMBROSE Or this number is used becauseGod rested on the seventh day from Hisworks.Afterthe seventhdayoftheworldeverlastingrestispromised us, that as the evil works of that world shallthen cease,soalsomaythesharpnessofpunishmentbe abated.
Lectio3 5, . 6 ,
5.AndtheapostlessaidtotheLord, Increase our faith. 6. And the Lord said, If you had faith as a grainof
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mustard seed, you might say tothis sycaminetree,Beyoupluckedupby the root, and be you planted inthe seaanditshouldobeyyou.
Theophylactus:Audientesdiscipulidominum de quibusdam arduis disserentem, putade paupertate, et scandalis evitandis,petuntsibi fidemaugeri,perquampossentpaupertatem 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:adaugenobisfidem. GregoriusMoralium:Utqueiamacceptaper initium fuerat, quasi peraugmentumgraduum adperfectionemveniret. Augustinus de quaest. Evang: Potest quidem intelligi hanc fidem sibi augeri postulasse qua creduntur ea quae non videntursedtamendicituretiamfidesrerum, quando non verbis, sed ipsis rebus praesentibus creditur quod futurum est,cum
THEOPHYL. The disciples hearing our Lord discoursing of certain arduous duties, suchas poverty, and avoiding offenses, entreat Himto increasetheirfaith,thatsotheymightbeableto followpoverty,(fornothingsopromptstoalifeof poverty as faith and hope in the Lord,) and through faith to guard against giving offenses. Thereforeitissaid,AndtheApostlessaidtothe Lord,Increaseourfaith. GREG. That is, that the faith which hasalready been received in its beginning, might go on increasingmoreandmoretoperfection. AUG.Wemayindeedunderstandthattheyasked fortheincreaseofthatfaithbywhichmenbelieve in the things which they see not but thereis furthersignifiedafaithinthings,wherebynotwith thewordsonly,butthethingsthemselvespresent, webelieve.Andthisshallbe,whentheWisdom
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iam per speciem manifestam se contemplandam praebebit sanctis ipsa Dei sapientia,perquamfactasuntomnia. Theophylactus:Dominusautemostenditeis quodbenepeterent,etquodcrederedeberent constanter, ostendens eis quod fides multa potest unde sequitur dixit autem dominus:si habueritis fidem sicut granumsinapis,dicetis huicarborimoro:eradicareettransplantarein mare,etobedietvobis.Duomagnaconcurrunt in idem, transpositio radicati in terra, et plantatioinmari:quideniminundisplantatur? Perquaeduovirtutemfideimanifestat.
of God, by whom all things were made,shall revealHimselfopenlytoHissaintsfacetoface.
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 theLordsaid, you had faith as a grain. of mustard seed, &c. Twomightyactsareherebroughttogetherinthe same sentence the transplanting of thatwhich wasrootedintheearth,andtheplantingthereofin thesea,(forwhatiseverplantedinthewaves?) by which two things He declares the powerof faith. CHRYS. He mentions the mustard seed, because, though small in size, it is mightier in powerthanalltheothers.Heimpliesthenthatthe leastpartoffaithcandogreatthings.Butthough theApostlesdidnottransplantthemulberrytree, do not you accuse them for our Lordsaidnot, You shall transplant, but, You shall be able to transplant.Buttheydidnot,becausetherewasno need,seeingthattheydidgreaterthings. Butsomeonewillask,HowdoesChristsay,that itistheleastpartoffaithwhichcantransplanta
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Chrysostomus in Matthaeum: Mentionem autemfacitsinapis,quiaeiusgranum,etsisit 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 nonerat,cummaiorafecerint. Chrysostomus: Quaeret autem aliquis: quomodoChristusdicitminimampartemesse
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, nontamquam tota fides solum hoc possit, sed quia hoc carnalibus magnum videbatur propter eminentiamcorporis. Beda:Velfidemperfectamdominushicgrano sinapiscomparat,eoquodsitinfaciehumilis, 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 inmaregentiumplantataest.
mulberry tree or a mountain, whereasPaulsays that it is all faith which moves mountains? We must then answer, that the Apostle imputesthe movingofmountainstoallfaith,notasthoughonly thewholeoffaithcoulddothis,butbecausethis seemedagreatthingtocarnalmenonaccountof thevastnessofthebody.
BEDE Or our Lord here comparesperfectfaith toagrainofmustardseed,becauseitislowlyin appearance,butfervidinheart.Butmysticallyby the mulberry tree, (whose fruit andbranchesare red with a blood-red color,) is represented the Gospelofthecross,which,throughthefaithofthe Apostles being uprooted by the word of preachingfromtheJewishnation,inwhichitwas keptasitwereinthelinealstock,wasremoved andplantedintheseaoftheGentiles. AMBROSEOrthisissaidbecausefaithkeeps outtheuncleanspirit,especiallysincethenature ofthetreefallsinwiththismeaning.Forthefruitof themulberryisatfirstwhiteintheblossom,and being formed from thence grows red, and blackensasitgetsripe.Thedevilalsohavingby transgression fallen from the white flower of the angelicnatureandthebrightbeamsofhispower, growsterribleintheblackodorofsin.
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Ambrosius: Vel hoc dicitur quando fides spiritumexcluditimmundum:namfructusmori primo albet in flore, qui inde iamformatus erutilat,maturitatenigrescit.Diabolusquoque, exalbentiangelicaeflorenaturae,etpotestate rutilanti, praevaricatione deiectus, tetro inhorruitodorepeccati.
Chrysostomus: Morum etiam Diabolo aptabis: nam sicut mori frondibus vermes aluntur, sic Diabolus per cogitationesexortas abeo,alitnobisvermemperpetuum.Sedhanc morum potest fides ab animabus nostris evellere,etinabyssumdemergere.
CHRYS.Themulberrymaybealsocomparedto thedevil,forasbytheleavesofthemulberrytree certain worms are fed, so the devil, bythe imaginationswhichproceedfromhim,isfeeding forusaneverdyingwormbutthismulberrytree faithisabletopluckoutofoursouls,andplungeit intothedeep.
Lectio4 7 , , , 8 ' , , , 9 10 , , , . 7. But which of you, havingaservant plowing or feeding cattle, will sayto himbyandby,whenheiscomefrom thefield,Goandsitdowntomeat?8. And will not rather say to him, Make ready wherewith I may sup, and gird yourself,andserveme,tillIhaveeaten and drunken and afterward youshall eat and drink? 9. Does hethankthat servantbecausehedidthethingsthat werecommandedhim?Itrownot.10. Solikewiseyou,whenyoushallhave done all those things which are commanded you, say, We are unprofitable servants: we havedone thatwhichwasourdutytodo.
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Theophylactus: Quia fides proprium possessorem facit divinorum mandatorum observatorem, vivificis eum exornans operibus,exindevidebaturhominemincurrere posse superbiae vitium: unde praemonuit dominusapostolosnesuperbiantinvirtutibus suis, per exemplum conveniens, dicensquis autem vestrum habens servum arantem aut bovespascentem,quiregressodeagrodicat illi:statimtransietrecumbe? 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, idestexfideista,quaministraturDeo,ineam 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 Deiregno retribuitur. Summa vero quies illa praemium est iustorum laborum, qui in Ecclesiae administrationeperaguntur:etideoquamvisin
THEOPHYL.Becausefaithmakesitspossessor a keeper of Gods commandments, and adorns him with wonderful works it would seem from thencethatamanmighttherebyfallintothesinof pride. Our Lord therefore forewarned His Apostlesbyafitexample,nottoboastthemselves intheirvirtues,saying,Butwhichofyouhavinga servantplowing,&c.
AUG. Or else To the many who understandnot this faith in the truth already present, ourLord mightseemnottohaveansweredthepetitionsof Hisdisciples.Andthereappearsadifficultyinthe connection here, unless we suppose He meant the change from faith to faith, from that faith, namely,bywhichweserveGod,tothatwhereby weenjoyHim.Forthenwillourfaithbeincreased whenwefirstbelievethewordpreached,nextthe reality present. But that joyful contemplation possessesperfectpeace,whichisgiventousin theeverlastingkingdomofGod.Andthatperfect peace is the reward of those righteouslabors, which are performed in the administrationofthe Church.Bethentheservantinthefieldploughing,
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agro aret servus aut pascat, hoc est invita saecularivelterrenaversetnegotia,velstultis hominibus tamquam pecoribus serviat opus estutpostilloslaboresdomumveniathocest Ecclesiaesocietur. 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 beataevitae refovere.
or feeding, that is, in this life eitherfollowinghis worldly business, or serving foolish men, as it werecattle,hemustafterhislaborsreturnhome, thatis,beunitedtotheChurch.
BEDEOrtheservantdepartsfromthefieldwhen giving up for a time his work of preaching,the teacher retires into his own conscience, ponderinghisownwordsordeedswithinhimself. TowhomourLorddoesnotatoncesay,Gofrom this mortal life, and sit down to meat, that is, refreshyourselfintheeverlastingresting-placeof ablessedlife. AMBROSE For we know that noonesitsdown before he has first passed over. Mosesindeed alsopassedover,thathemightseeagreatsight. Since then you not only say to yourservant,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 andlabor, because as long as we live we ought alwaysto work.Thereforeitfollows,Andwillnotrathersay, MakereadywherewithImaysup.
Ambrosius: Intelligitur enim quia nullus recumbit nisi ante transierit. Denique et Moyses ante transivit, ut magnum visum videret. Sicut ergo tu non solum nondicis servo tuo recumbe, sed exigis ab eoaliud ministeriumitanecintepatiturdominusunius usum esse operis et laboris: quia dum vivimus, debemus semper operari unde sequituretnondicatei:paraquodcoenem,et praecinge te, et ministra mihi, donec manducemetbibam? Beda:Iubetparariquodcoenet,hocestpost
BEDE He bids make ready wherewith hemay

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laborem apertae locutionis humilitatem quoqueconsiderationispropriaeexhibere: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 incedensinvolvaturadlapsum.Ministrarevero Deo, est absque gratiae eius auxilio nihil viriumhabereprofiteri.
sup, that is, after the labors of publicdiscourse, He bids him humble himself inself-examination. With such a supper our Lord desires to befed. Buttogirdonesselfistocollectthemindwhich has been enfolded in the base coiloffluctuating thoughts,wherebyitsstepsinthecauseofgood worksarewonttobeentangled.Forhewhogirds uphisgarmentsdoesso,thatinwalkinghemay not be tripped up. But to minister to God,isto acknowledgethatwehavenostrengthwithoutthe helpofHisgrace. AUG.WhileHisservantsalsoareministering,that is, preaching the Gospel, our Lordiseatingand drinkingthefaithandconfessionoftheGentiles.It follows,Andafterwardyoushalleatanddrink.
Augustinus de quaest. Evang: Ministrantibusetiam,hocestevangelizantibus servis suis, manducat et bibit dominus confessionem et fidem gentium. Sequituret posthaectumanducabisetbibes. Beda: Quasi dicat: postquam tuae praedicationis opere delectatus, tuaeque compunctionis epulis fuero refectus, tunc demumtransies,etaeternismeaesapientiae dapibusinaeternumreficieris. Cyrillus: Docet autem dominus quod ius potestatis dominicae quasi debitam subiectionem requirit a famulis, cumsubdit numquid gratiam habet servo illi, quia fecit
AsifHesays,AfterthatIhavebeendelightedwith theworkofyourpreaching,andrefreshedmyself withthechoicefoodofyourcompunction,thenat lengthshallyougo,andfeastyourselfeverlastingly withtheeternalbanquetofwisdom. CYRIL Our Lord teaches us that it isnomore than the just and proper right of a masterto require, as their bounder duty, subjection from servants, adding, Does he thank that servant
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quae sibi imperaverat? Non puto. Perhoc 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 sinon 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 etDeus petit quidem a nobis famulatum iureservitii verum, quia clemens et bonus est,honores laborantibus pollicetur et supereminet sudoribus subiectorum benevolentiae magnitudo. Ambrosius: Non ergo te iactes, si bene servisti,quodfaceredebuisti.Obsequitursol, obtemperat luna, serviunt Angeli etnosergo non a nobis laudem exigamus. Unde concludens subdit sic et vos, cum omnia feceritis,dicite:quiaserviinutilessumus:quod debuimusfacere,fecimus.
becausehedidthethingsthatwerecommanded him?Itrownot.Herethenisthediseaseofpride cutaway.Whyboastyouyourself?Doyouknow thatifyoupaynotyourdebt,dangerisathand,but if you pay, you do nothing thank-worthy?AsSt. Paulsays,ForthoughIpreachtheGospelIhave nothingtogloryof,fornecessityislaiduponme, yeawoeistomeifIpreachnottheGospel. Observe then that they who haveruleamongus, do not thank their subjects, when theyperform their appointed service, but by kindnessgaining the affections of their people, breed in thema greater eagerness to serve them. Solikewise God requires from us that we shouldwaitupon HimasHisservants,butbecauseHeismerciful, and of great goodness, He promisesrewardto them that work, and the greatness ofHislovingkindnessfarexceedsthelaborsofHisservants.
AMBROSEBoastnotyourselfthenthatyouhave been a good servant. You have done whatyou ought to have done. The sun obeys, themoon submitsherself,theangelsaresubjectletusnot then seek praise from ourselves. ThereforeHe adds in conclusion, So likewise you, when you have done all good things, say, We are unprofitableservants,wehavedonethatwhichit
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wasourdutytodo. Beda: Servi quidem, quia pretio empti inutiles,quiadominusbonorumnostrorumnon indiget, vel quia non sunt condignae passioneshuiustemporisadfuturamgloriam. Haecigiturestinhominibusfideiperfectio,si omnibus quae sunt praecepta impletis, imperfectosessesenoverint. BEDE Servants, I say, because bought with a price unprofitable, for the Lord needs not our good things, or because the sufferings ofthis presenttimearenotworthytobecomparedtothe glorywhichshallberevealedinus.Hereinthenis the perfect faith of men, when having doneall things which were commanded them, they acknowledgethemselvestobeimperfect.
Lectio5 11 . 12 [] , , 13 , , . 14 , . . 15 , ,
11.Anditcametopass,ashewentto Jerusalem,thathepassedthroughthe midstofSamariaandGalilee.12.And as he entered into a certainvillage, there met him ten men that were lepers, which stood afar off: 13.And they lifted up their voices, andsaid, Jesus,Master,havemercyonus.14. And when he saw them, he saidto them, Go show yourselves to the priests. And it came to pass,that,as theywent,theywerecleansed.15.And oneofthem,whenhesawthathewas healed, turned back, and with aloud
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, 16 : .17 , 18 19 , : .
voiceglorifiedGod,16.Andfelldown on his face at his feet, givinghim thanks: and he was a Samaritan.17. AndJesusansweringsaid,Werethere not ten cleansed? but where arethe nine? 18. There are not found that returnedtogiveglorytoGod,savethis stranger. 19. And he said to him, Arise, go your way: your faith has madeyouwhole.
Ambrosius: Post praedictam parabolam reprehenduntur ingrati dicitur enimetfactum est,dumiretIesusinIerusalem,transibatper mediamSamariametGalilaeam. Titus: Ut ostendat quod Samaritaniquidem benevoli, Iudaei vero praedictis beneficiis sunt ingrati: erat enim discordia inter Samaritanos et Iudaeos: quam ipse quasi pacificans inter utrosque transit, ututrosque compingatinunumnovumhominem.
AMBROSEAfterspeakingtheforegoingparable, ourLordcensurestheungrateful
TITUS BOST. saying, And it came to pass, showing that the Samaritans were indeedwell disposedtowardsthemerciesabovementioned, buttheJewsnotso.Fortherewasenmitybetween theJewsandtheSamaritans,andHetoallaythis, passed into the midst of both nations, that he mightcementbothintoonenewman.
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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 immundiritulegisMosaicae. Titus: Conversabantur autem ad invicem, quia fecerat eos unanimes communitas passionis et praestolabantur transitumIesu, sollicitidonecadvenientemChristumviderent unde sequitur qui steterunt a longe:eoquod lex Iudaeorum lepram immundamiudicatlex autemevangelicanonexternam,sedinternam asseritesseimmundam. Theophylactus:Alongeergostabantquasi verecundantes de immunditia quae eis imputabatur: putabant enim quod Christus eos fastidiret ad modum aliorum. Sicergo astiterunt loco, sed facti sunt proximi deprecando: prope enim est dominus omnibus invocantibus eum in veritateunde sequitur et levaverunt vocem, dicentes: Iesu praeceptor,misererenostri. Titus:DicuntnomenIesu,etlucrifaciuntrem nam Iesus interpretatur salvator: dicunt
CYRIL The Savior next manifests His gloryby drawingoverIsraeltothefaith.Asitfollows,And asheenteredintoacertainvillage,theremethim tenmenthatwerelepers,menwhowerebanished from the towns and cities, andcountedunclean, accordingtotheritesoftheMosaiclaw. TITUSBOST.Theyassociatedtogetherfromthe sympathy they felt as partakers of thesame calamity, and were waiting till Jesus passed, anxiouslylookingouttoseeHimapproach.Asitis said, Which stood afar off, for the Jewishlaw esteems leprosy unclean, whereas the lawofthe Gospel calls unclean not the outward, but the inwardleprosy. THEOPHYL. They therefore stand afar off asif ashamed of the uncleanness which wasimpaled tothem,thinkingthatChristwouldloathethemas others did. Thus they stood afar off, butwere madenightoHimbytheirprayers.FortheLordis nigh to all them that call upon him in truth. Thereforeitfollows,Andtheylifteduptheirvoices, andsaid,Jesus,Master,havemercyuponus.
TITUS BOST. They pronounce the name of Jesus, and gain to themselves the reality.For
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miserere nobis, propter experientiamvirtutis eiusnequeargentumpetentesnequeaurum, sedutaspectumcorporissanumobtineant.
JesusisbyinterpretationSavior.Theysay,Have mercyuponus,becausetheyweresensibleofHis power,andsoughtneitherforgoldandsilver,but that their bodies might put on again a healthful appearance. THEOPHYL. They do not merely supplicate or entreatHimasifHewereaman,buttheycallHim MasterorLord,asifalmosttheylookeduponHim asGod.ButHebidsthemshowthemselvestothe priests, as it follows, And when hesawthem,he said,Go,showyourselvestothepriests.Forthey wereexaminedwhethertheywerecleansedfrom theirleprosyornot. CYRILThelawalsoordered,thatthosewhowere cleansedfromleprosyshouldoffersacrificeforthe sakeoftheirpurification. THEOPHYL.Thereforeinbiddingthemgotothe priestshemeantnothingmorethanthattheywere just about to be healed and so it follows,Andit cametopassthatastheywenttheywerehealed. CYRIL Whereby the Jewish priests whowere jealous of His glory might know that it wasby Christ granting them health that they were suddenlyandmiraculouslyhealed.
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Theophylactus: Nec simpliciter obsecrant eum,necroganteumutmortalem:vocateum praeceptorem, idest dominum, quo pene videnturhuncopinariDeum.Atipseiubetillis utostenderentsesacerdotibusundesequitur quos ut vidit, dixit: ite, ostendite vos sacerdotibus: ipsi enim experiebantur si mundatiforentalepravelnon. Cyrillus:Lexetiammundatosalepraiubebat offerresacrificiumcausapurgationis.
Theophylactus: Iubere ergo eis ut irentad sacerdotes, nihil aliud innuebat nisi quod debebantcurariundesequituretfactumest, dumirent,mundatisunt. Cyrillus: In quo Iudaeorum pontificesaemuli gloriae eius cognoscere poterant quod inopinate et mirifice sanati sunt,concedente Christoeissalutem.
Theophylactus: Cum autem decemessent, novem,quiIsraelitaeerant,ingratifueruntsed alienigena Samaritanus reversus, voces emittebatbenignasundesequiturunusautem ex illis ut vidit quia mundatus est,regressus estcummagnavocemagnificansDeum. Titus: Dedit autem ei appropinquandi fiduciam suscepta purgatio unde sequituret cecidit in faciem suam ante pedes eius, gratias agens, ex procubitu etsupplicatione fidemsuamsimulcumbenevolentiapandens. SequiturethiceratSamaritanus. 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 autemIesusdixit:nonnedecemmundatisunt? Et novem ubi sunt? Non est inventusqui rediret, et daret gloriam Deo, nisi hic alienigena. Titus: Per hoc ostenditur quodpromptiores ad fidem erant alienigenae: lentus enimerat
THEOPHYL.Butoutoftheten,thenineIsraelites were ungrateful, whereas the Samaritanstranger returnedandlifteduphisvoiceinthanksgiving,as itfollows,Andoneofthemturnedback,andwitha loudvoiceglorifiedGod.
TITUS BOST. When he found that he was cleansed, he had boldness to draw near, asit follows,Andfelldownonhisfaceathisfeetgiving him thanks. Thus by his prostration andprayers shelvingatoncebothhisfaithandhisgratitude.It follows,AndhewasaSamaritan. THEOPHYL.Wemaygatherfromthisthataman is not one whit hindered from pleasing God because he comes from a cursed race,onlylet himbearinhisheartanhonestpurpose.Further, letnothimthatisbornofsaintsboasthimself,for theninewhowereIsraeliteswereungratefuland hence it follows, And Jesus answering himsaid, Weretherenottencleansed?
TITUSBOST.Whereinitisshown,thatstrangers were more ready to receive the faith, butIsrael

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ad fidem erant alienigenae: lentus enimerat adfidemIsraelundesubdituretaitilli:surge, vade,quiafidestuatesalvumfecit.
were more ready to receive the faith, butIsrael wasslowtobelieveandsoitfollows,Andhesaid to him, Arise, go your way, your faith has made youwhole. AUG.Thelepersmaybetakenmysticallyforthose who,havingnoknowledgeofthetruefaith,profess various erroneous doctrines. For they do not concealtheirignorance,butbrazenitforthasthe highest wisdom, making a vain show of itwith boastingwords.Butsinceleprosyisablemishin color, when true things appear clumsilymixedup withfalseinasinglediscourseornarration,asin thecolorofasinglebody,theyrepresentaleprosy streakinganddisfiguringasitwerewithtrueand falsedyesthecolorofthehumanform.Nowthese lepersmustbesoputawayfromtheChurch,that beingasfarremovedaspossible,theymaywith loud shouts call upon Christ. But bytheircalling Him Teacher, I think it is plainly implied that leprosy is truly the false doctrine whichthegood teachermaywashaway.Nowwefindthatofthose uponwhomourLordbestowedbodilymercies,not onedidHesendtothepriests,savethelepers,for the Jewish priesthood was a figure of that priesthood which is in the Church. All vicesour LordcorrectsandhealsbyHisownpowerworking inwardly in the conscience, but the teaching of infusion by means of the Sacrament, or of catechizingbywordofmouth,wasassignedtothe
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Augustinus de quaest. Evang: Mystice autem leprosi intelligi possunt quiscientiam 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 disputationevelnarrationehominis,tamquam inuniuscorporiscoloreapparentia,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 autempraeceptoremeuminvocaverunt,satis puto significari vere lepram falsam esse doctrinam,quambonuspraeceptorabstergat. Nullum autem eorum quibus haeccorporalia beneficiadominuspraestitit,inveniturmisisse ad sacerdotem nisi leprosos. Sacerdotium enimIudaeorumfigurafuitsacerdotiiquodest in Ecclesia. Cetera autem vitia perseipsum interius in conscientia dominus sanat et corrigit doctrina vero vel imbuendi per
sacramenta, vel catechizandi per sermonem potestasEcclesiaetributaest.Quidumirent, mundati sunt: quia gentiles, ad quosvenerat 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 quodmanifestetur, varietate mendaciorum tamquam lepra caruisse, et tamen ingratus Deo mundatori suo gratiarum agendarum pia humilitatenon prosternitur, similis est illis de quibusdicit apostolusquodcumDeumcognovissent,non utDeummagnificaverunt,autgratiasegerunt. Ideo tales in novenario numero tamquam imperfecti remanebunt: novem enimindigent uno ut quadam unitatis formacoagulentur,ut decemsint.Illeautemquigratiasegit,unicae Ecclesiae significatione approbatus est. Et quiaillierantIudaei,amisissepersuperbiam declarati sunt regnum caelorum, ubimaxime unitas custoditur. Iste vero, qui erat Samaritanus, quod interpretatur custos, illi a quoaccepittribuensquodaccepit,secundum illud: fortitudinem meam ad te custodiam, unitatemregnihumilidevotioneservavit. Beda:Ceciditauteminfaciem,quiaexmalis
Church.Andastheywent,theywerecleansedjust as the Gentiles to whom Peter came,havingnot yet received the sacrament of Baptism,whereby we come spiritual to the priests, aredeclared cleansed by the infusion of the Holy Spirit. Whoever then follows true and sound doctrinein thefellowshipoftheChurch,proclaiminghimselfto be free from the confusion of lies, as it werea leprosy,yetstillungratefultohisCleanserdoesnot prostrate himself with pious humility of thanksgiving,isliketothoseofwhomtheApostle says,thatwhentheyknewGod,theyglorifiedhim not as God, nor were thankful. Such then will remain in the ninth number as imperfect.Forthe nineneedone,thatbyacertainformofunitythey may be cemented together, in order tobecome ten.Buthewhogavethankswasapprovedofasa typeoftheoneonlyChurch.Andsincethesewere Jews,theyaredeclaredtohavelostthroughpride thekingdomofheaven,whereinmostofallunityis preserved. But the man who was aSamaritan, which is by interpretation guardian, givingback to Him who gave it that which hehadreceived, accordingtothePsalm,MystrengthwillIpreserve for you, has kept the unity of thekingdomwith humbledevotion.
BEDEHefelluponhisface,becauseheblushes
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quae se perpetrasse meminit, erubescit:qui surgere et ire praecipitur: quia qui infirmitatemsuamcognoscenshumiliteriacet, perdiviniverbiconsolationemadfortiaopera proficereiubetur.Siautemfidessalvumfecit 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,sicutinparabolasuperioridecernitur, itahicipsisrebusostenditur.
withshamewhenherememberstheevilshehad 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 divinewordto mighty deeds. But if faith made himwhole,who hurriedhimselfbacktogivethanks,thereforedoes unbeliefdestroythosewhohaveneglectedtogive glorytoGodformerciesreceived.Whereforethat weoughttoincreaseourfaithbyhumility,asitis declared in the former parable, so in this isit exemplifiedintheactionsthemselves.
Lectio6 20 , , 21 , : , : . 20.Andwhenhewasdemandedofthe Pharisees when the kingdom of God should come, he answered themand said, The kingdom of God comes not with observation: 21. Neither shallthey say,Lohere!or,lothere!for,behold,the kingdomofGodiswithinyou.
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Cyrillus:Cumsalvatorinsermonibusquos ad alios dirigebat, frequenter regnumDei meminisset, ob hoc Pharisaei eum deridebant unde dicitur interrogatusautem a Pharisaeis: quando venit regnum Dei? Quasiirrisoriedicerent:antequamveniatde quo loqueris, mors crucis te occupabit. Dominus autem patientiam ostendens, increpatus non increpat sed potiusmalos existentes suo non dedignatur responso sequitur enim respondit eis, et dixit:non venietregnumDeicumobservationequasi dicat: non quaeratis de temporibus quibus iteruminstabittempusregnicaelorum. Beda: Illud enim tempus neque ab hominibus, neque ab Angelis potest observari, sicut tempus incarnationis prophetarum vaticiniis et Angelorum est manifestatumpraeconiisundesubditneque dicent: ecce hic, aut: ecce illic. Vel aliter. InterrogantdetemporeregniDei,quia,sicut infra dicitur, existimabant quod veniente Hierosolymam domino, confestim regnum Dei manifestaretur unde dominus respondet,quodregnumDeinonvenietcum observatione.
CYRIL Because our Savior, in His discourses which He addressed to others, spoke often ofthe kingdomofGod,thePhariseesderidedHimhence itissaid,AndwhenhewasaskedbythePharisees whenthekingdomofGodshouldcome.Asthough they said tauntingly, Before the kingdom ofGod come,whichyouspeakof,thedeathofthecrosswill be your lot. But our Lord testifying Hispatience, 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 kingdomcomesnotwithobservationasifhesays, Seek not to know the time when thekingdomof heavenshallagainbeathand. For that time can be observed neither bymennor angels,notasthetimeoftheIncarnationwhichwas proclaimed by the foretelling of Prophets andthe heraldingsofAngels.WhereforeHeadds,Neither shalltheysay,Lohere!or,Lothere!Orelse,They askaboutthekingdomofGod,because,asissaid below, they thought that on our Lordscominginto Jerusalem, the kingdom of God would be immediately manifested. Therefore our Lord answers,thatthekingdomofGodwillnotcomewith observation.
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Cyrillus: Solum autem ad utilitatem cuiuslibet hominis esse fatetur illud quod subditur ecce enim regnum Dei intravos est,idest,investrisaffectibusetinpotestate vestraidcapere:potestenimquilibethomo iustificatus per fidem Christi et virtutibus ornatusregnumobtinerecaelorum. Gregorius Nazianzenus: Vel forsitan regnum nobis insitum dicit inditam animabus nostris laetitiam per spiritum sanctum: ea enim est velut imago etarrha perennis laetitiae, qua in futuro saeculo sanctorumanimaegaudent. Beda: Vel regnum Dei seipsum dicitintra illospositum,hocestincordibuseorumper fidemregnantem.
CYRIL Now it is only for the benefit of each individual that He says that which follows,For beholdthekingdomofGodiswithinyouthatis,it restswithyouandyourownheartstoreceiveit.For everymanwhoisjustifiedbyfaithandthegraceof God, and adorned with virtues, may obtainthe kingdomofheaven. GREG NYSS. Or, perhaps, the kingdom ofGod beingwithinus,meansthatjoythatisimplantedin ourheartsbytheHolySpirit.Forthatis,asitwere, the image and pledge of the everlasting joywith which in the world to come the soulsoftheSaints rejoice. BEDE Or the kingdom of God means thatHe Himself is placed in the midst of them, thatis, reigningintheirheartsbyfaith.
Lectio7 22 , .23 ,:[,]:

22.Andhesaidtothedisciples,Thedays will come, when you shall desire tosee one of the days of the Son of man,and youshallnotseeit.23.Andtheyshallsay to you, See here or, see there: go not afterthem,norfollowthem.24.Forasthe
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. 24 ' , []. 25 .
lightning, that lightens out of theonepart under heaven, shines to the otherpart under heaven so shall also the Sonof man be in his day. 25. But first musthe suffermanythings,andberejectedofthis generation.
Cyrillus: Quia dominus dixerat regnum Dei intra vos est, voluit discipulosesse paratos ad patientiam, ut effectistrenui intrarevaleantregnumDei.Praedicitergo 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 nonvidebitis significans quod tanta erit persecutio, quodunumdiemeiusviderecupiant,illius scilicet temporis quo adhuc conversabantur cum Christo. SaneIudaei Christummultisangustiaveruntimproperiis et iniuriis sed in comparationemalorum maiorumminoraeligendavidentur.
CYRILWhenourLordsaid,ThekingdomofGodis within you, He would fain prepare His disciplesfor suffering,thatbeingmadestrongtheymightbeable toenterthekingdomofGodHethereforeforetellsto them,thatbeforeHiscomingfromheavenattheend of the world, persecution will break out uponthem. Hence it follows, And he said to thedisciples,The dayswillcome,&c.meaningthatsoterriblewillbethe persecution,thattheywoulddesiretoseeoneofHis days, that is, of that time when they yetwalkedwith Christ. Truly the Jews ofttimes beset Christ with reproachesandinsults,andsoughttostoneHim,and ofttimes would have hurled Him down film the mountainbuteventheseseemtobelookeduponas slightincomparisonofgreaterevilsthataretocome.
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Theophylactus: Tunc enim absque sollicitudine vivebant, Christo eos procurante,etprotegentesedfuturumerat quando Christo absente traderentur periculis, ad reges et principes ducti et tunc tempus primum cuperent quasi tranquillum. Beda: Vel diem Christi dicitregnumDei, quod speramus futurum et bene dicit unum diem, quia in illabeatitudinisgloria tenebrarum interruptio nulla est. Bonum ergo est diem Christi desiderare. Nec tamenmagnitudinedesideriinobissomnia fingeredebemus,quasiinstetdiesdomini unde sequitur et dicent vobis: eccehic, ecceillic:noliteire,nequesectemini. Eusebius: Quasi dicat: si adveniente Antichristo, fama de eo volet quasi apparuerit Christus, non egrediamini, neque sequamini: nam impossibile est eumquisemelinterravisusest,iterumin angulisterraeconversari.Eritigiturhicde quo dicitur, non verus Christus manifestum enim signum secundi adventus salvatoris nostri hoc est quod subitototumorbemclaritaseiusadventus
THEOPHYL. For their life was then withouttrouble, forChristtookcareofthemandprotectedthem.But the time was coming when Christ should betaken away, and they should be exposed to perils,being brought before kings and princes, and thenthey shouldlongforthefirsttimeanditstranquillity.
BEDE Or, by the day of Christ He signifiesHis kingdom, which we hope will come, and He lightly says, one day, because there shall nodarkness disturbthegloryofthatblessedtime.Itisrightthento longforthedayofChrist,yetfromtheearnestnessof our longing, let us not vision to ourselvesasthough thedaywereathand.Henceitfollows,Andtheyshall saytoyou,Lohere!and,Lothere!
EUSEBIUS. As if he said, If at the coming of Antichrist,hisfameshallbespreadabroad,asthough Christhadappeared,gonotout,norfollowhim.Forit cannotbethatHewhowasonceseenonearth,shall any more dwell in the corners of the earth. It will therefore be he of whom we speak, not thetrue Christ.Forthisistheclearsignofthesecondcoming of our Savior, that suddenly the lusterofHiscoming shallfillthewholeworldandsoitfollows,Forasthe lightning that lightens, &c. For He will not appear
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replebit unde sequitur nam sicut fulgur coruscans de sub caelo, in ea quaesub caelo sunt fulget ita erit filius hominisin diesua.Nonenimapparebitsuperterram ambulans, sicut quidam homocommunis, sed universaliter irradiabit, ostendens cunctisiubarpropriaedeitatis. Beda: Et pulchre ait coruscans de sub caelo:quiaiudiciumsubcaelo,hocestin aeris medio, geretur, secundum illud apostoli: simul rapiemur cum illis in nubibusobviamChristoinaera.Siautem dominus in iudicio sicut fulgurapparebit, nullustuncinsuamentelaterepermittitur: quiaipsoiudicisfulgorepenetratur.Potest autem haec domini responsio et deillo 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, redireadterras,utperseipsumquomodo se habeat fidei veritas, intimaret. Etnon videbitis, inquit: quia non est opus corporali visione dominum redire: quia semel per universum mundum Evangelii vigoremexhibuit.
walkingupontheearth,asanycommonman,butwill illuminate our whole universe, manifesting toallmen theradianceofHisdivinity.
BEDEAndhewellsays,thatlightensoutoftheone part under heaven, because the judgment will be givenundertheheaven,thatis,inthemidstoftheair, astheApostlesays,Weshallbecaughtuptogether withthemintheclouds.ButiftheLordshallappearat theJudgmentlikelightning,thenshallnooneremain hiddeninthedeepofhisheart,fortheverybrightness oftheJudgepiercesthroughhimwemayalsotake this answer of our Lord to refer to Hiscoming, wherebyHecomesdailyintoHisChurch.Forofttimes havehereticssovexedtheChurch,bysayingthatthe faith of Christ stands in their own dogma, that the faithfulinthosetimeslongedthattheLordwouldifit were possible even for one day return to the earth, andHimselfmakeknownwhatwasthetruefaith.And youshallnotseeit,becauseitneednotthattheLord should again testify by a bodily presencethatwhich has been spiritually declared by the light of the Gospel, once scattered and diffused throughoutthe wholeworld.
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Cyrillus: Opinabantur autem discipuli quod vadens Hierosolymam statim ostenderet regnum Dei. Hanc igitur opinionemresecans,notumfaciteisquod primo decebat eum salubrempassionem sufferre, deinde ad patrem ascendere,et desuperfulgere,utperorbemterrarumin iustitiaiudicetundesubditprimumautem oportet illum multa pati, et reprobaria generationehac. Beda: Generationem non tantum Iudaeorum, verum etiam omnium reproborumappellataquibusetiamnunc filius hominis in corpore suo, hoc est in Ecclesia, multa patitur, et reprobatur. Inseritautemdesuapassione,loquensde gloria sui adventus, ut dolorem suae passionis spe promissae clarificationis mitigarent, simulque seipsos pararent,si gloriamregnidiligerent,mortisnonhorrere periculum.
CYRIL Now His disciples supposed that Hewould go to Jerusalem, and would at once make a manifestation of the kingdom of God. To ridthem 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 forthfrom above, that He might judge the world in righteousness. Hence He adds, But first must he suffermanythings,andberejectedofthisgeneration.
BEDEHemeansthegenerationnotonlyoftheJews, butalsoofallwickedmen,bywhomevennowinHis ownbody,thatis,HisChurch,theSonofmansuffers many things, and is rejected. But while Hespoke many things of His coming in glory, Heinserts something also concerning His Passion, that when mensawHimdying,whomtheyhadheardwouldbe glorified, they might both soothe theirsorrowforHis sufferings by the hope of the promisedglory,andat the same time prepare themselves, if theylovethe gloriesofHiskingdom,tofoolwithoutalarmuponthe horrorsofdeath.
Lectio8 26
26.AndasitwasinthedaysofNoah,
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, : 27 , , , , , .28 : , , , , , : 29 , ' . 30 .
so shall it be also in the daysofthe Son of man. 27. They did eat, they drank, they married wives, theywere given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. 28.Likewisealsoasitwasinthedays of Lot they did eat, they drank,they bought, they sold, they planted, they built 29. But the same day thatLot went out of Sodom it rained fireand brimstonefromheaven,anddestroyed themall.30.Eventhusshallitbeinthe daywhentheSonofmanisrevealed.
Beda: Adventum domini quem fulguri cito transvolanti comparaverat, nunc comparat diebus Noe et Lot, quando repentinus mortalibussupervenitinteritusundedicituret sicutfactumestindiebusNoe,itaeritindie filiihominis. Chrysostomus in Matthaeum: Quia enim tunc non crediderunt comminatoriis verbis,
BEDE The coming of our Lord, which Hehad compared to lightning flying swiftly across the heavens, He now likens to the daysofNoahand Lot, when a sudden destruction came upon mankind.
CHRYS. For refusing to believe the words of warning they were suddenly visited with areal
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passi sunt repente reale iudicium. Eorum autem incredulitas ex anima lenta procedebat: nam quaecumque vult aliquiset 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 perdiditomnes. Ambrosius: Bene causam diluvii denostris asserit processisse peccatis: quia Deus malum non creavit, sed nostra sibi merita reperierunt: non quia coniugia damnentur: nequeenimalimentadamnantur,cuministis successionis, in illis naturae subsidia sint sed in omnibus modus quaeritur: quicquid enimabundantiusest,amaloest. Beda: Mystice autem Noe arcam aedificat, cum dominus Ecclesiam de Christifidelibus quasi lignis laevigatis adunando construit: quamperfecteconsummatamingreditur,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 certantibusinsultant,eisilliccoronatisaeterna damnationeplectentur.
punishment from God but their unbelief proceeded from self-indulgence, and softnessof mind.Forsuchasamanswishesandinclinations are, will also be his expectations. Thereforeit follows,theyeatanddrank.
AMBROSEHerightlydeclaresthedelugetohave been caused by our sins, for God didnotcreate evil,butourdeservingsfounditoutforthemselves. Letitnothoweverbesupposedthatmarriages,or againmeatanddrink,arecondemned,seeingthat by the one succession is sustained, bytheother nature, but moderation is to be sought for inall things.Forwhatsoeverismorethanthisisofevil. BEDE Now Noah builds the arkmystically.The LordbuildsHisChurchofChristsfaithfulservants, byunitingthemtogetherinone,assmoothpieces of wood and when it is perfectly finished,He entersit:asatthedayofJudgment,Hewhoever dwells within His Church enlightens it withHis visible presence. But while the ark isinbuilding, thewickedflourish,whenitisentered,theyperish astheywhorevilethesaintsintheirwarfarehere, shallwhentheyarecrownedhereafterbesmitten witheternalcondemnation.
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Eusebius: Quia vero usus est dominus exemplo diluvii, ne putaret aliquis futurum diluviumexaqua,utitursecundoexemploLot, docens modum perditionis impiorum, quod igne dimisso caelitus superveniet impiisira Deiundesubditursimilitersicutfactumestin diebusLot:edebantetbibebant,emebantet vendebant,plantabantetaedificabant. Beda:PraetermissoilloinfandoSodomorum scelere, sola ea quae levia vel nullaputari poterant delicta commemorat: ut intelligas illicita quali poena feriantur, si licita immoderatiusactaigneetsulphurepuniuntur sequitur enim qua die autem exiit Lot a Sodoma, pluit ignem et sulphur de caelo,et omnesperdidit. Eusebius: Non prius dixit ignem caelitus decurrisse super impios Sodomorum quam Lotexissetabeissicutetdiluviumnonprius 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 quamomnesiusti
EUSEBIUS. Having used the example of the deluge, that no one might expect afuturedeluge bywater,ourLordcites,secondly,theexampleof Lot, to show the manner of thedestructionofthe wicked, namely, that the wrath of God would descenduponthembyfirefromheaven.
BEDEPassingbytheunutterablewickednessof theSodomites,Hementionsonlythosewhichmay bethoughttriflingoffenses,ornoneatallthatyou may understand how fearfully unlawful pleasures are punished, when lawful pleasures taken to excessreceivefortheirrewardfireandbrimstone.
EUSEBIUS.Hedoesnotsaythatfirecamedown from heaven upon the wicked Sodomites before thatLotwentoutfromthem,justasthedelugedid notswallowuptheinhabitantsoftheearthbefore thatNoahenteredthearkforaslongasNoahand Lot dwelt with the wicked, God suspendedHis angerthattheymightnotperishtogetherwiththe sinners, but when He would destroy those,He withdrew the righteous. So also at theendofthe world,theconsummationshallnotcomebeforeall
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sint semoti ab impiis unde sequitur secundum hoc erit qua die filius hominis revelabitur. Beda: Quia qui interim nonapparensomnia videt, tunc apparens omnia iudicabit apparebit autem iudicaturus eo maxime temporequocunctosiudiciorumeiusoblitos, huicsaeculoconspexeritessemancipatos. 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? Ethoc dominus innuit per exempla diluvii et Sodomitarum. Beda: Mystice autem Lot, quiinterpretatur declinans est populus electorum, qui dumin Sodomis, idest inter reprobos, ut advena, moratur, quantum valet, eorum scelera declinat. Exeunte autem Lot, Sodomaperit: quia in consummatione saeculi exibunt Angeli, et separabunt malos de medio iustorum, et mittent eos in caminumignis.
thejustareseparatedfromthewicked.
BEDE For He who in the mean timethoughwe seeHimnotyetseesallthings,shallthenappear tojudgeallthings.AndHeshallcomeespeciallyat thattime,whenHeshallseeallwhoareforgetfulof Hisjudgmentsinbondagetothisworld. THEOPHYL.ForwhenAntichristhascome,then shallmenbecomewanton,givenuptoabominable vices, as the Apostle says, Lovers of pleasure rather than lovers of God. For if Antichrist isthe dwelling-placeofeverysin,whatelsewillhethen implant in the miserable race of men, butwhat belongs to himself. And this our Lord impliesby the instances of the deluge and the people of Sodom. BEDE Now mystically, Lot, which isinterpreted 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 wentout,Sodomisdestroyed,forattheendofthe world, the angels shall go forth and severthe wickedfromamongthejust,andcastthemintoa
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Ignistamenetsulphur,quaedecaelopluisse commemorat, non ipsam perennis supplicii flammam,sedsubitaneumdieiilliussignificat adventum.
furnace of fire. The fire and brimstone, however, whichHerelatestohaverainedfromheaven,does not signify the flame itself of everlasting punishment,butthesuddencomingofthatday.
Lectio9 31 , , . 32 .33 , ' . 31.Inthatday,hewhichshallbeupon thehousetop,andhisstuffinthehouse, lethimnotcomedowntotakeitaway: and he that is in the field, let him likewisenotreturnback.32.Remember Lotswife.33.Whosoevershallseekto savehislifeshallloseit,andwhosoever shalllosehislifeshallpreserveit.
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 inillahoraquifueritintecto,etvasaeiusin
AMBROSE Because good men must needs on accountofthewickedbesorevexedinthisworld, in order that they may receive a moreplentiful reward in the world to come, they are here punishedwithcertainremedies,asitisheresaid, Inthatday,&c.thatis,ifamangoesuptothetopof
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domo,nondescendattollereillahocest,si quis superiora iam domus suae eminentiumquevirtutumculmenascendit,ad terrenamundihuiusoperanonaccedat. Augustinus de quaest. Evang: In tecto enimestquiexcedenscarnaliatamquamin aura libera spiritualiter vivit vasa enimin 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 similiternonredeat retro idest, qui operatur in Ecclesia,sicut Paulus plantans, et sicut Apollo rigans,non respiciatspemsaecularem,cuirenuntiavit. Theophylactus: Haec autem omnia Matthaeus pro captione Hierosolymoruma domino dicta fatetur, ut, supervenientibus Romanis, nec domi consistentes descendere deberent pro quocumque necessario,sedprotinusarriperefugam,nec inagromanentesrediredomum.Etnimirum in captione Hierosolymorum constat haec evenisse,etiterumforeventurainAntichristi
his house and rises to the summit ofthehighest virtues, let him not fall back to the groveling businessofthisworld.
AUG. For he is on the housetop who,departing fromcarnalthings,breathesasitwerethefreeair ofaspirituallife.Butthevesselsinthehouseare the carnal senses, which many using todiscover truth which is only taken in by the intellect, have entirely missed it. Let the spiritual man then beware,lestinthedayoftribulationheagaintake pleasureinthecarnallifewhichisfedbythebodily senses, and descend to take away this worlds vessels.Itfollows,Andhethatisinthefield,lethim not return back that is, He who labors inthe Church,asPaulplantingandApolloswatering,let himnotlookbackupontheworldlyprospectswhich hehasrenounced. THEOPHYL. Matthew relates all these thingsto have been said by our Lord, withreferencetothe destruction of Jerusalem, that when theRomans came upon them, they who were onthehousetop shouldnotcomedowntotakeanything,butflyat once, nor they that were in the field return home. AndsurelysoitwasatthetakingofJerusalem,and againwillbeatthecomingofAntichrist,butmuch more at the completion of all things, whenthat
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adventu magis autem in ipso tempore consummationis,cumettuncintolerabilissit futuracalamitas. Eusebius:Innuitergoperhocfuturamesse persecutionem a filio perditionis in Christi fideles. Diem igitur illam vocat tempus praecedens finem mundi in quo quifugit, non revertatur, et amittens bona noncuret, necimiteturconiugemLot,quipostfugamin exitudecivitateSodomorumreversamortua est, et columna salis effecta unde sequitur memoresestoteuxorisLot. 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 pervenitad montem illa, quoniam ad posteriora respexit, nec mariti adiuta suffragio, ad montempervenirepotuit,sedremansit. Augustinus de quaest. Evang: Significat igitur uxor Lot eos qui in tribulatione retrospiciunt, et se a spe divinae promissionis avertunt: et ideo statua salis
intolerabledestructionshallcome.
EUSEBIUS.Heherebyimpliesthatapersecution will come from the son of perdition upon Christs faithful. By that day then He means the time previoustotheendoftheworld,inwhichletnothim whoisflyingreturn,norcaretolosehisgoods,lest heimitateLotswife,whowhenshedeafoutofthe city of Sodom, turning back, died, andbecamea pillarofsalt.
AMBROSEBecausethusshelookedbehind,she lost the gift of her nature. For Satan isbehind, behind also Sodom. Wherefore flee from intemperance,turnawayfromlust,forrecollect,that hewhoturnednotbacktohisoldpursuitsescaped, because he reached the mount whereas she looking back to what was left behind, couldnot evenbytheaidofherhusbandreachthemount,but remainedfixed. AUG. Lots wife represents those who intimeof troublelookbackandturnasidefromthehopeof the divine promise, and hence she was madea pillarofsaltasawarningtomennottodolikewise,
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facta est ut admonendo homines ne hoc faciant,tamquamcondiatcoreorum,nesint fatui. Theophylactus: Consequenter subiungit subsequentia praemissorum, dicens quicumque quaesierit salvare animam, perdetillam:quasidicat:nonquaerataliquis 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 vitaeamorem. Cyrillus: Quomodo etiam aliquis perdat propriam animam ut salvam eam faciat, manifestatPaulusdicensdequibusdam:qui carnem suam crucifixerunt cum vitiis et concupiscentiis, labore scilicet et pietate aggredientesagones.
and to season as it were their hearts, lestthey becomecorrupt.
THEOPHYL.Nextfollowsthepromise,Whosoever shall seek, &c. as if he said, Let no man inthe persecutionsofAntichristseektosecurehislife,for he shall lose it, but whoso shallexposehimselfto trials and death shall be safe, neversubmitting himselftothetyrantfromhisloveoflife.
CYRILHowamanmaylosehisownlifetosaveit, St. Paul explains when he speaks of some who crucifiedtheirfleshwiththeaffectionsandlusts,that is,withperseveranceanddevotionengaginginthe conflict.
Lectio10 34 , ,
34.Itellyou,inthatnightthereshallbe twomeninonebedtheoneshallbe
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: 35 , . 36 37 ,, , , .
taken, and the other shall be left.35. Twowomenshallbegrindingtogether the one shall be taken, and theother left.36.Twomenshallbeinthefield the one shall be taken, and theother left.37.Andtheyansweredandsaidto him, Where, Lord? And he said to them,Wheresoeverthebodyis,thither willtheeaglesbegatheredtogether.
Beda: Dixerat supra dominus, eum qui in agrosit,retroredirenondeberequodnede histantumquiapertedeagroredituri,hocest palamdominumnegaturisunt,dictumputares, 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 inlecto uno:unusassumetur,etalterrelinquetur. Ambrosius: Bene noctem dicit, quia Antichristus hora tenebrarum est, eo quod pectoribus hominum tenebras Antichristus infundat, cum dicat se esse Christum Christusautemsicutfulgurcoruscansfulget,ut in illa nocte resurrectionis gloriam videre
BEDEOurLordhadjustbeforesaid,thathewho is in the field must not return back and lestthis should seem to have been spoken of thoseonly whowouldopenlyreturnfromthefield,thatis,who would publicly deny their Lord, He goes on to show,thattherearesomewho,whileseemingto turntheirfaceforward,areyetintheirheartlooking behind.
AMBROSEHerightlysays,night,forAntichristis the hour of darkness, because he pours adark cloud over the minds of men while hedeclares himselftobeChrist.ButChristaslightningshines brightly, that we may be able to seeinthatnight thegloryoftheresurrection.
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possimus. Augustinus de quaest. Evang: Vel in illa noctedicit,hocestinillatribulatione. Theophylactus: Vel inopinatum docetesse Christi adventum, quem futurum essenoctu docemur. Cum autem dixisset, divites vix salvari, ostendit quod nec omnes divites pereunt,necomnespauperessalvantur. Cyrillus: Per duos enim existentes inuno lecto,videturdesignaredivitesquiescentesin mundanis deliciis: lectus namque signum quietis est. Non autem quicumque divitiis affluuntsuntimpii,sedaliquisestprobusetin fide electus hic igitur assumetur, altervero, 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 innubibus obviamChristoinaera. Ambrosius: Vel ex uno strato infirmitatis humanae unus relinquitur, idest improbatur alter vero assumitur, idest rapitur obviam Christoinaera.Sequiturduaeeruntmolentes
AUG. Or He says, in that night, meaninginthat tribulation. THEOPHYL.OrHeteachesusthesuddennessof Christs coming, which we are told will be inthe night.Andhavingsaidthattherichcanscarcelybe saved,Heshowsthatnotalltherichperish,norall thepooraresaved. CYRILForbythetwomeninonebed,Heseems to denote the rich who repose themselves in worldlypleasures,forabedisasignofrest.But notallwhoaboundinrichesarewicked,butifone isgoodandelectinthefaith,hewillbetaken,but another who is not so will be left. Forwhenour Lord descends to judgment, He will send His Angels,whowhiletheyleavebehindontheearth theresttosufferpunishment,willbringtheholyand righteousmentoHimaccordingtotheApostles words, We shall be caught up together inthe cloudstomeetChristintheair. AMBROSE Or out of the same bed of human infirmity, one is left, that is, rejected, another is takenup,thatis,iscaughttomeetChristintheair.
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inunum:unaassumetur,etalterarelinquetur. Cyrillus: Per molentes innuere videtur pauperes et pressos laboribus ad quod etiampertinetquodsubditurduoinagro:unus assumetur,etalterrelinquetur.Inhisenimnon modicumdiffert:namhisarcinampaupertatis viriliter sustinent, vitam agentes honestamet humilem, qui assumentur hi vero sunt ad profanapromptissimi,quirelinquentur. Ambrosius: Vel per molentes significari videntur qui ex occultis alimentaquaerunt,et in apertum ex inferioribus proferunt. Et fortasse mundus iste pistrinum est anima autemnostravelutquodamcarcereincluditur corporali. In hoc ergo pistrino vel synagoga, vel anima obnoxia delictis, triticummolendo madefactum et gravi humore corruptum,non potest interiora ab exterioribus separareet ideo relinquitur, quia eius similagodisplicuit. 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 advertamusduasmentesesseinnobis:unam exterioris hominis, quae corrumpitur aliam
By the two grinding together, he seems toimply the poor and the oppressed. To which belongs whatfollows.Twomenshallbeinthefield,&c.For in these there is no slight difference. Forsome nobly bear up against the burden of poverty, leadingalowlybuthonestlife,andtheseshallbe taken up but the others are very active in wickedness,andtheyshallbeleft. Or those grinding at the mill seem torepresent such as seek nourishment from hiddensources, andfromsecretplacesdrawforththingsopenlyto view.Andperhapstheworldisakindofcornmill, inwhichthesoulisshutupasinabodilyprison. And in this corn mill either the synagogueorthe soul exposed to sin, like the wheat, softened by grinding and spoilt by too greatmoisture,cannot separatetheoutwardfromtheinnerparts,andso 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 ripenedbytheheatoftheeternalsun,presentsto God a good flour from the secret shrinesofthe heart. Who the two men in the field are wemay discoverifweconsider,thattherearetwominds inus,oneoftheoutermanwhichwastesaway,the other of the inner man which is renewedbythe
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interioris, quae per sacramentumrenovatur. Istae igitur sunt operantes in agronostro quarum altera bonum fructum diligentia dat, altera amittit incuria. Vel duos populos interpretemur in hoc mundo, qui agro comparatur: quorum alter, qui fidelis est, assumituralter,quiinfidelisest,relinquitur. Augustinus de quaest. Evang: Vel tria generahominumhicvidentursignificari.Unum eorum qui otium et quietem eligunt, neque negotiis saecularibus, neque ecclesiasticis occupati quae illorum quies lecti nomine significataest.Alterumeorumquiinplebibus constituti reguntur a doctoribus, agentes ea quae sunt huius saeculi quos etfeminarum nominesignificavit,quiaconsiliispraelatorum 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 Ecclesiaeministerio,tamquaminagroDei.In his ergo tribus generibus bina sunt rursus generahominuminsingulis:quorumaliquiin Ecclesia permanent, qui assumuntur aliqui cadunt,quirelinquuntur.
Sacrament. These are then the laborers in the field, the one of which by diligence brings forth good fruit, the other by idleness losesthatwhich he has. Or those who are compared wemay interpret to be two nations, one of which being faithfulistaken,theotherbeingunfaithfulisleft.
AUG. Or there are three classes of men here represented. The first is composed ofthosewho prefer their ease and quiet, and busy not themselves in secular or ecclesiasticalconcerns. Andthisquietlifeoftheirsissignifiedbythebed. Thenextclassembracesthosewhobeingplaced amongthepeoplearegovernedbyteachers.And such he has described by the name ofwomen, because it is best for them to be ruled bythe adviceofthosewhoaresetoverthemandhehas describedtheseasgrindingatthemill,becausein 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 theirservicesto thebenefitoftheChurch.Thethirdclassarethose who labor in the ministry of the Church asinthe field of God. In each of these threeclassesthen therearetwosortsofmen,ofwhichtheoneabide intheChurchandaretakenup,theotherfallaway andareleft.
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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 perseveraveritusqueinfinem,hicsalvuserit. Cyrillus: Quia ergo dixit quod quidam assumerentur, utiliter et bene inquirunt discipuli quo assumerentur unde sequitur respondentesdicuntilli:ubi,domine? Beda: Duo autem salvator interrogatus, ubi scilicet sint boni assumendi, et ubi mali relinquendi,unumdixit,aliudsubintelligendum reliquitundesequiturquidixiteis:ubicumque fueritcorpus,illuccongregabunturetaquilae. Cyrillus:Quasidicat:sicutdeiectocadavere, aves quarum pabulum sunt carnes, adillud conveniuntitacumveneritfiliushominis,tunc omnes aquilae, idest sancti, concurrentad eum. Ambrosius: Iustorum enim animae aquilis comparantur, eo quod alta petant, humilia
For God is not unjust that He shouldseparatein Hisrewardoftheirdesertsmenoflikepursuitsin life,andnotdifferinginthequalityoftheiractions. But the habit of living together doesnotequalize themeritsofmen,fornotallaccomplishwhatthey attempt,butheonlywhoshallperseveretotheend shallbesaved. CYRILWhenHesaidthatsomeshouldbetaken up, the disciples not unprofitablyinquire,Where, Lord?
BEDEOurLordwasaskedtwoquestions,where thegoodshouldbetakenup,andwherethebad leftHegaveonlyoneanswer,andlefttheotherto be understood, saying, Wherever the body is, thitherwilltheeaglesbegatheredtogether. CYRIL As if He said, As when a dead bodyis thrown away, all the birds which feedonhuman flesh flock to it, so when the Son ofmanshall come,alltheeagles,thatis,thesaints,shallhaste tomeetHim. AMBROSE For the souls of the righteousare likened to eagles, because they soar highand
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derelinquant, et longaevam ducere feruntur aetatem. De corpore autem dubitare non possumus, maxime si meminerimus quoda Pilato Ioseph corpus accepit. Nonne tibi videntur aquilae circa corpus, mulieres apostolorumque conventus circa domini sepulturam?Nonnetibividenturaquilaecirca corpus, quando veniet in nubibus, etvidebit eumomnisoculus?Estautemcorpus,dequo dictum est: caro mea vere est cibus.Circa hoc corpus aquilae sunt, quaecircumvolant spiritualibus alis. Sunt etiam circa corpus aquilae, quae credunt Iesum Christum in carnevenisse.EstetiamEcclesia,inquaper Baptismigratiamspiriturenovamur. Eusebius: Vel per aquilas mortuaanimalia depascentes, principes huius saeculi denotavit, et eos qui tunc temporis sanctos Dei persequentur, penes quos relinquuntur assumptionis indigni, qui corpus velcadaver dicuntur:velpunitricesvirtutes,quaefacturae suntimpiorum,hicperaquilasdenotantur.
forsake the lower parts, and are said tolivetoa greatage.Nowconcerningthebody,wecanhave no doubt, and above all if we remember that JosephreceivedthebodyfromPilate.Anddonot you see the eagles around, the body are the women and Apostles gathered together around ourLordssepulcher?Donotyouseethemthen, Whenheshallcomeintheclouds,andeveryeye shallbeholdhim?Butthebodyisthatofwhichit wassaid,Myfleshismeatindeedandaroundthis bodyaretheeagleswhichflyaboutonthewings of the Spirit, around it also eagleswhichbelieve thatChristhascomeintheflesh.Andthisbodyis the Church, in which by the graceofbaptismwe arerenewedintheSpirit. EUSEBIUS.Orbytheeaglesfeedingonthedead animals, he has here described the rulers ofthe world,andthosewhoshallatthattimepersecute thesaintsofGod,inwhosepowerareleftallthose who are unworthy of being taken up, whoare calledthebodyorcarcass.Orbytheeaglesare meanttheavengingpowerswhichshallflyaboutto tormentthewicked. AUG.NowthesethingswhichLukehasgivenus inadifferentplacefromMatthew,heeitherrelates byanticipation,soastomentionbeforehandwhat wasafterwardsspokenbyourLord,orhemeans
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Augustinus de Cons.Evang: Haecautem quae Lucas hic ponit vel recordatur praeoccupando,utpriuscommemoraretquae post a domino dicta sunt, vel bis adomino
dictafacitintelligi
us to understand that they were twice utteredby Him.
Caput18 Lectio1 1 , 2 , . 3 , . 4 , , , 5 , . 6 , :7 ,
CHAPTERXVIII
1.Andhespokeaparabletothemto this end, that men ought always to pray, and not to faint 2. Saying, There was in a city a judge,which feared not God, neither regarded man: 3. And there was a widowin that city and she came to him, saying, Avenge me of mine adversary.4.Andhewouldnotfora while: but afterwards he saidwithin himself Though I fear not God,nor regard man 5. Yet because this widowtroublesme,Iwillavengeher, lest by her continual coming she weary me. 6. And the Lord said, Hear what the unjust judge said.7. And shall not God avenge hisown elect,whichcrydayandnighttohim, though he bear long with them?8.I tell you that he will avenge them
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' 8 .
speedily.NeverthelesswhentheSon ofmancomes,shallhefindfaithon theearth?
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,etnondeficere. Chrysostomus:Quiteredemit,quidtefacere voluit demonstravit. Non vult te cessare a precibus vult te beneficia meditari dumpetis: vult te rogando accipere quod benignitas desiderat impertiri. Nec unquam oranti beneficiadenegatquiutorantesnondeficiant, suapietateinstigat.Hortamentadominilibenter admitte: quod praecepit, velle debes nolle,si ipse dominus prohiberet. Denique considera quanta est tibi concessa felicitas, orationibus fabulari cum Deo, quod desideraspostulare qui et si verbis silet, tamen beneficiis respondet non aspernatur quod petis, non taedetnisifortetacueris.
THEOPHYL. Our Lord having spoken ofthe trials and dangers which were coming,adds immediately afterward their remedy, namely, constantandearnestprayer.
CHRYS.Hewhohasredeemedyou,hasshown youwhatHewouldhaveyoudo.Hewouldhave you be instant in prayer, He would have you ponder in your heart the blessings you are prayingfor,Hewouldhaveyouaskandreceive what His goodness is longing to impart. He never refuses His blessings to them thatpray, butratherstirsmenupbyHismercynottofaint in praying. Gladly accept the Lords encouragement: be willing to do what He commands, not to do what He forbids.Lastly, consider what a blessed privilege isgranted you,totalkwithGodinyourprayers,andmake knowntoHimallyourwants,whileHethoughnot
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inwords,yetbyHismercy,answersyou,forHe despisesnotpetitions,Hetiresnotbutwhenyou aresilent. Beda:Dicendumestautem,eumsemperorare etnondeficerequicanonicishorisrogarenon desistit aut omnia quae iustus secundum Deum gerit et dicit, ad orationem sunt reputanda. Augustinus de quaest. Evang: Parabolas autem dominus aut secundum similitudinem ponit, sicut de feneratore, qui cum duobus debitoribus donasset quod debebant, abeo plus dilectus est cui plus donavit aut de ipsa similitudinealiquidprobat,velutiestillud,quod si fenum agri, quod hodie est, et crasin clibanummittitur,Deussicvestit,quantomagis vos,modicaefidei?Hicergoiniquusiudexnon exsimilitudine,sedexdissimilitudineadhibitus est, de quo subditur iudex quidam erat in quadam civitate, qui Deum non timebat, et hominemnonreverebatur. Theophylactus: Vide quod impudentemerga homines esse, gravioris est mali indicium: Deum enim quamplures non timent, attamen humano cohibentur pudore, et ideo minus
BEDEWeshouldsaythatheisalwayspraying, and faints not, who never fails to pray atthe canonicalhours.Orallthingswhichtherighteous man does and says towards God, are tobe countedaspraying. AUG.OurLorduttersHisparables,eitherforthe sakeofthecomparison,asintheinstanceofthe creditor, who when forgiving his twodebtorsall thattheyowedhimwasmostlovedbyhimwho owed him most or on account of the contrast, from which he draws his conclusion as, for example,ifGodsoclothethegrassofthefield, which today is, and tomorrow is cast into the oven,shallhenotmuchmoreclotheyou,Oyou of little faith. So also here when he brings forwardthecaseoftheunjustjudge.
THEOPHYL.Wemayobserve,thatirreverence towards man is a token of agreaterdegreeof wickedness. For as many as fear notGod,yet are restrained by their shame before men,are
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peccant cum vero fit aliquis impudens etiam quoad homines, tunc excrescit cumulus vitiorum.Sequiturviduaautemquaedameratin illacivitate. Augustinus: Ista vidua potest habere similitudinemEcclesiae,quaedesolatavidetur donec veniat dominus, qui nunc in secreto curameiusgerit.Sedquiasequituretveniebat adeumdicens:vindicamedeadversariomeo. Et nolebat per multum tempus, hic monetcur electiDeisevindicaredeprecentur,quodetiam inApocalypsiIoannisdemartyribusdicitur,cum apertissimemoneamurutpronostrisinimiciset persecutoribusoremus.Intelligendumestautem eam vindictam esse iustorum ut omnesmali pereant. Pereunt autem duobus modis: aut conversione ad iustitiam, aut amissa per suppliciumpotestate.Itaquesiomneshomines convertentur ad Deum, Diabolus tamen remaneret in saeculi fine damnandus quem finemcumiustivideredesiderant,nonabsurde vindictamdesideraredicuntur.
sofarthelesssinfulbutwhenamanbecomes recklessalsoofothermen,theburdenofhissins isgreatlyincreased.Itfollows,Andtherewasa widowinthatcity. AUG. The widow may be said toresemblethe Church, which appears desolate until theLord shallcome,whonowsecretlywatchesoverher. Butinthefollowingwords,Andshecametohim, saying,Avengeme,&c.wearetoldthereason why the elect of God pray that they maybe avengedwhichwefindalsosaidofthemartyrs in the Revelations of St. John, though at the sametimeweareveryplainlyremindedtopray forourenemiesandpersecutors.Thisavenging oftherighteousthenwemustunderstandtobe, that the wicked may perish. And they perishin twoways,eitherbyconversiontorighteousness, or by punishment having lost the opportunityof conversion. Although, if all menwereconverted to God, there would still remain the deviltobe condemned at the end of the world. Andsince the righteous are longing for this end tocome, they are not unreasonably said to desire vengeance. CYRILOrelseWhenevermeninflictinjuryupon us, we must then think it a noble thingtobe forgetfuloftheevilbutwhentheyoffendagainst
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Cyrillus:Velaliter.Quotiesnobisabaliquibus irrogantur offensae, tunc gloriosam esse putabimus oblivionem malorum: quoties vero
aliquid ad ipsam Dei gloriam peccant,contra dogmatisdiviniministrosbellantes,tuncDeum adimuspostulantessubsidium,etexclamantes contraimpugnantesgloriameius. Augustinus:Apudiniquissimumergoiudicem 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, vindicaboillam,neinnovissimovenienssugillet me. Multo igitur certiores esse debent qui Deum perseveranter rogant, fontem iustitiae atque misericordiae unde sequitur aitautem dominus: audite quid iudex iniquitatis dicat. Deus autem non faciet vindictam electorum suorum clamantium ad se die ac nocte et patientiamhabebitinillis? Theophylactus: Quasi dicat: si iudicem imbutum quolibet scelere demulsit assiduitas, quanto magis patrem misericordiae Deum flectemus ad pietatem orando? Undesequitur dico autem vobis, quia cito facietvindictam illorum. Tentaverunt autem quidam subtilius hancindagareparabolamdicuntenimviduam esse quamlibet animam quae pristinumvirum, scilicet Diabolum, excludit, ob hoc ei
the glory of God by taking uparmsagainstthe ministersofGodsordinance,wethenapproach God imploring His help, and loudly rebuking themwhoimpugnHisglory. AUG. If then with the most unjust judge,the perseveranceofthesuppliantatlengthprevailed even to the fulfillment of her desire,howmuch moreconfidentoughttheytofeelwhoceasenot to pray to God, the Fountain of justiceand mercy? And so it follows. And the Lordsaid, Hearwhat,&c.
THEOPHYL. As if He said, If perseverance could melt a judge defiled with every sin,how much more shall our prayers incline tomercy God the Father of all mercies! But somehave given a more subtle meaning to the parable, saying,thatthewidowisasoulthathasputoff the old man, (that is, the devil,) who is her adversary, because she approaches God, the righteousJudge,whoneitherfears(becauseHe
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adversantem quod accedit ad Deum iustitiae iudicemquinequeDeumtimet,namipsesolus est Deus sed nec veretur hominem, non est enim apud Deum personarum acceptio.Huius igiturviduae,idestanimaesupplicantis,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 hominisveniens,putas,invenietfideminterra? Augustinus de Verb. Dom: Dicit autem dominus de fide quae perfecta est:ipsaenim vix invenitur in terra. Ecce plena estEcclesia Dei: quis huc accederet, si nulla essetfides: quis non montes transferret, si plena esset fides? Beda: Cum autem omnipotens conditor in forma filii hominis apparuerit, tanta eritraritas electorum, ut non tam ob clamoremfidelium, quam torporem aliorum, totius mundi sit acceleranda ruina. Quod autem dominus hic quasi dubitative dicit, non dubitat, sedarguit: nam et nos aliquando de rebus quascertas habemus, increpative verbum dubitationis promimus ut si dicatur servo: considera, forsitandominustuussum.
is God alone) nor regards man, for withGod thereisnorespectofpersons.Uponthewidow then, or soul ever supplicating Him againstthe devil,Godshowsmercy,andissoftenedbyher importunity.Afterhavingtaughtusthatwemust inthelastdaysresorttoprayerbecauseofthe dangers that are coming, our Lord adds, Nevertheless,whentheSonofmancomes,shall hefindfaithontheearth?
AUG. Our Lord speaks this of perfect faith, whichisseldomfoundonearth.Seehowfullthe ChurchofGodisweretherenofaith,whowould enterit?Werethereperfectfaith,whowouldnot movemountains?
BEDEWhentheAlmightyCreatorshallappear intheformoftheSonofman,soscarcewillthe electbe,thatnotsomuchthecriesofthefaithful asthetorporoftheotherswillhastentheworlds fall.OurLordspeaksthenasitweredoubtfully, notthatHereallyisindoubt,buttoreproveus just as we sometimes, in a matter ofcertainty, mightusethewordsofdoubt,as,forinstance,in chiding a servant, Remember, am I notyour master?
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Augustinus: Hoc autem dominus adicit, ut ostendatquodsifidesdeficit,oratioperit.Ergo ut oremus credamus, et ut ipsa fidesnon deficiat oremus. Fides fundit orationem,fusa oratiofideiimpetratfirmitatem.
AUG.OurLordaddsthistoshow,thatwhenfaith fails,prayerdies.Inordertopraythen,wemust have faith, and that our faith fail not, wemust pray. Faith pours forth prayer, andthepouring forthoftheheartinprayergivessteadfastnessto faith.
Lectio2 9 ' : 10 , . 11 , , , , , , : 12 , . 13
9. And he spoke this parable to certain whichtrustedinthemselvesthattheywere righteous, and despised others: 10.Two men went up into the temple to praythe oneaPharisee,andtheotheraPublican. 11. The Pharisee stood and prayed thus withhimself,God,Ithankyou,thatIamnot as other men are, extortioners, unjust, adulterers, or even as this Publican.12.I fast twice in the week, I give tithes ofall that I possess. 13. And the Publican, standingafaroff,wouldnotliftupsomuch ashiseyestoheaven,butsmoteuponhis breast, saying, God be merciful to mea sinner.14.Itellyou,thismanwentdownto hishousejustifiedratherthantheother:for every one that exalts himself shall be abasedandhethathumbleshimselfshall
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, ' , , . 14 , ' : , .
beexalted.
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 quiin se confidebant tamquam iusti, et aspernabanturceteros,parabolamistam. Theophylactus:Quiaenimsuperbiaplus quam aliae passiones vexat hominum mentes,ideocrebriusdehacmonet.Est autem superbia Dei contemptus:quoties enim aliquis non Deo sed sibi ascribit bonaquaefacit,quidestaliudquamDei
AUG. Since faith is not a gift of theproudbutofthe humble, our Lord proceeds to add a parable concerninghumilityandagainstpride.
THEOPHYL. Pride also beyond all otherpassions disturbsthemindofman.Andhencetheveryfrequent warningsagainstit.ItismoreoveracontemptofGod forwhenamanascribesthegoodhedoestohimself andnottoGod,whatelseisthisbuttodenyGod?For thesakethenofthosethatsotrustinthemselves,that
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negatio? Causa igitur confidentium in seipsis, non autem totum attribuentium Deo, sed ob hoc etiam ceteros contemnentium, parabolam proponit, ostendensquodiustitiaquamvishominem approximet Deo, si tamen assumat superbiam, ad infimum deicit hominem unde sequitur duo homines ascenderunt intemplumutorarent:unusPharisaeus,et alterpublicanus. 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 apudseorabat. Theophylactus: Per hoc quod dicit stans, elatum eius animum notat: ipso enimhabitusuperbissimusvidebatur. Basilius: Dicit autem apud se orabat quasi non apud Deum, quia adseipsum redibatperpeccatumsuperbiaesequitur
they will not ascribe the whole toGod,andtherefore despiseothers,Heputsforthaparable,toshowthat righteousness, although it may bring manuptoGod, yetifheisclothedwithpride,castshimdowntohell.
GREEKEX.Tobediligentinprayerwasthelesson taughtbyourLordintheparableofthewidowandthe judge, He now instructs us how we shoulddirectour prayers to Him, in order that our prayersmaynotbe fruitless. The Pharisee was condemned becausehe prayed heedlessly. As it follows, ThePhariseestood andprayedwithhimself.
THEOPHYL. It is said standing, to denote his haughty temper. For his very posture betokenshis extremepride. BASILHeprayedwithhimself,thatis,notwithGod, his sin of pride sent him back intohimself.Itfollows, God,Ithankyou.
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enimDeus,gratiasagotibi. Augustinus:NonreprehenditurquiaDeo gratias agebat, sed quia nihil sibiaddi 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 peioret detestabilior Pharisaeo, qui superbe iustumsedicebat,sedtamenindegratias Deoagebat. Theophylactus: Attende autem seriem orationis Pharisaei. Primo namquedixit quae ei aberant, deinde subiungit quae habebatsequiturenimquianonsumsicut ceterihominum,raptores,iniusti,adulteri. Augustinus: Diceret saltem: sicutmulti homines. Quid est ceteri homines, nisi omnespraeteripsum?Ego,inquit,iustus sum,ceteripeccatores. Gregorius Moralium: Quatuor quippe sunt species quibus omnis tumor
AUG.HisfaultwasnotthathegaveGodthanks,but thatheaskedfornothingfurther.Becauseyouarefull andabound,youhavenoneedtosay,Forgiveusour debts.Whatthenmustbehisguiltwhoimpiouslyfights against grace, when he is condemned whoproudly givesthanks?Letthosehearwhosay,Godhasmade meman,Imademyselfrighteous.Oworseandmore hateful than the Pharisee, who proudlycalledhimself righteous,yetgavethankstoGodthathewasso.
THEOPHYL. Observe the order of thePharisees prayer.Hefirstspeaksofthatwhichhehadnot,and thenofthatwhichhehad.Asitfollows,ThatIamnot asothermenare.
AUG.Hemightatleasthavesaid,asmanymenfor what does he mean by other men, butallbesides himself?Iamrighteous,hesays,therestaresinners.
GREG.Therearedifferentshapesinwhichthepride of self-confident men presents itself when they

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arrogantium demonstratur: cum bonum autasemetipsishabereseaestimantaut sisibidatumdesupercredunt,prosuisse hoc accepisse meritis putant aut certe cum iactant se habere quodnonhabent aut despectis ceteris singulariter videri appetunt habere quod habent unde et Pharisaeus hic bonorum sibi operum meritasingularitertribuit. Augustinus: Ecce autem ex vicino publicanomaioriserateitumorisoccasio sequitur enim velut etiam hicpublicanus quasidicat:egosolussum,istedeceteris est. Chrysostomus: Non enim satiaverat contemptumeiustotahumananatura,sed etpublicanumaggressusest.Moderatius autem peccasset, si publicanum excepisset nunc autem uno verbo et absentes invadit, et vulnera praesentis lacessit. Non est autem gratiarumactio invectivaaliorum.SiregratiarisDeo,ipse tibi tantum sufficiat, nec te adhomines transferas,necproximumcondemnes. Basilius: Discrepat autem elatus a
imaginethateitherthegoodinthemisofthemselves orwhenbelievingitisgiventhemfromabove,thatthey have received it for their own merits or atanyrate when they boast that they have that which theyhave not. Or lastly, when despising others they aim at appearing singular in the possession of thatwhich theyhave.AndinthisrespectthePhariseeawardsto himselfespeciallythemeritofgoodworks.
AUG.SeehowhederivesfromthePublicannearhim a fresh occasion for pride. It follows, Orevenasthis Publicanasifhesays,Istandalone,heisoneofthe others.
CHRYS. To despise the whole race ofmanwasnot enough for him he must yet attack thePublican.He would have sinned, yet far less if he hadsparedthe Publican, but now in one word he both assails the absent,andinflictsawoundonhimwhowaspresent. To give thanks is not to heap reproachesonothers. WhenyoureturnsthankstoGod,letHimbeallinallto you.Turnnotyourthoughtstomen,norcondemnyour neighbor.
BASIL The difference between the proud manand

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conviciatore sola habitudine: is enim in aliosutiturconviciis,hicautemsementis temeritateextollit. Chrysostomus: Qui autem aliis conviciatur, sibi et aliis multa mala facit. Primo enim audientem reddit peiorem: quia si sit peccator, fit laetior, criminis inventocollegasisitiustus,extollitur,per aliena crimina inductus de se magna putare. Secundo communitatem Ecclesiae laedit: non enim omnes audientes vituperant eum solum qui peccavit,sedrituiChristianocontumelias innectunt.TertioDeigloriamblasphemare 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. Theophylactus: Expedit autem non solumdeclinareamalo,sedetiamagere bonum et ideo cum dixisset: nonsum sicut adulteri, subiungit per oppositum ieiuno bis in sabbato. Sabbatum hi
the scorner is in the outward form alone. Theoneis engagedinrevilingothers,theotherinpresumptuously extolling:himself. CHRYS.Hewhorailsatothersdoesmuchharmboth to himself and others. First, those who hearhimare rendered worse, for if sinners they aremadegladin findingoneasguiltyasthemselves,ifrighteous,they are exalted, being led by the sins of otherstothink morehighlyofthemselves.Secondly,thebodyofthe Church suffers for those who hear him are notall content to blame the guilty only, but to fastenthe reproach also on the Christian religion. Thirdly,the glory of God is evil spoken of for asourwell-doing makes the name of God to be glorified, sooursins cause it to be blasphemed. Fourthly, the objectof reproachisconfoundedandbecomesmorereckless andimmovable.Fifthly,therulerishimselfmadeliable topunishmentforutteringthingswhicharenotseemly.
THEOPHYL.Itbecomesusnotonlytoshunevil,but alsotodogoodandsoafterhavingsaid,Iamnotas othermenare,extortioners,unjust,adulterers,headds something by way of contrast, I fast twiceinaweek. TheycalledtheweektheSabbath,fromthelastdayof

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dicebant hebdomadam ab ultima die quietis. Ieiunabant enim Pharisaei secunda et quinta feria. Sicigiturieiunia obiecit contra passionem adulterii: nam exvoluptateestlascivia.Rapacibusvero et iniustis opposuit decimarum solutionem sequitur enim decimas do omnium quae possideo quasi dicat: adeorapinasetnequitiasrefugioutetiam meacontribuam. 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 quohostipatetaditus,munitusnonest. Augustinus: Quaere autem in verbis eius: nihil invenies quodDeumrogaverit: ascendit quidem orare, noluit Deum rogare, sed se laudare, et roganti insultare. Publicanum autem cordis conscientia removebat, sed pietas applicabatundesequituretpublicanusa longestansnolebatnecoculosadcaelum levare.
rest.ThePhariseesfasteduponthesecondandfifth day. He therefore set fasting against the passion of adultery,forlustisbornofluxurybuttotheextortioners and usurists he opposed the payment of tithesasit follows,IgivetithesofallIpossessasifhesays,So far am I from indulging in extortion or injuring,thatI evengiveupwhatismyown.
GREG. So it was pride that laid bare to hiswily enemies the citadel of his heart, which prayerand fastinghadinvainkeptclosed.Ofnouseareallthe otherfortifications,aslongasthereisoneplacewhich theenemyhasleftdefenseless.
AUG. If you look into his words, you will findthathe askednothingofGod.Hegoesupindeedtopray,but instead of asking God, praises himself andeven insults him that asked. The Publican, on the other hand,drivenbyhisstrickenconscienceafaroff,isby hispietybroughtnear.
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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 supernaeeos qui maluerunt bona terrena spectare et quaerere necnon et pectus tundebat unde sequitur sed percutiebat pectus suum, cor quodammodo pungenscausa cogitationum pravarum, nec non et excitans ut dormitans: unde non aliud quam Deum propitiatorem petebat sequiturenimdicens:Deus,propitiusesto mihipeccatori. Chrysostomus: Audivit quia non sum velut hic publicanus, nec indignatus est, sed compunctus: detexit ille vulnus, quaerit hic medicinam. Nemo igiturillud frigidum proferat verbum: non audeo, pudorosus sum, non possum aperireos. Talis reverentia est diabolica: vult enim Diabolusobseraretibiforesaccessusad Deum. Augustinus: Quid igitur miraris siDeus ignoscit, quando ipse agnoscit? De longinquo stabat Deo tamen
THEOPHYL. Although reported to have stood, the Publican yet differed from the Pharisee, both inhis manner and his words, as well as in his havinga contrite heart. For he feared to lift up his eyesto heaven,thinkingunworthyoftheheavenlyvisionthose whichhadlovedtogazeuponandwanderafterearthly things.Healsosmotehisbreast,strikingitasitwere becauseoftheevilthoughts,andmoreoverrousingit asifasleep.AndthushesoughtonlythatGodwould be reconciled to him, as it follows, saying,God,be merciful.
CHRYS. He heard the words, that I am not asthe Publican.Hewasnotangry,butprickedtotheheart. Theoneuncoveredthewound,theotherseeksforits remedy. Let no one then ever put forth so cold an excuseas,Idarenot,Iamashamed,Icannotopenmy mouth. The devils have that kind of fear.Thedevil wouldfaincloseagainstyoueverydoorofaccessto God.
AUG. Why then marvel you, whether Godpardons, sinceHehimselfacknowledgesit.ThePublicanstood afaroff,yetdrewneartoGod.AndtheLordwasnigh

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appropinquabat, et eum dominus de prope attendebat: excelsus enim dominus, et humilia respicit nec oculos adcaelumlevabatutrespicerettremebat conscientia,spessublevabatpercutiebat pectussuum,poenasdeseipsoexigebat: propterea dominus confitenti parcebat. Audisti superbum accusatorem, audisti humilem reum: audi nunc iudicem dicentemamendicovobis:descendithic iustificatusindomumsuamabillo. Chrysostomus: Geminos aurigas et duas bigas in stadio positas sermo praesens proponit: in altera peccatumet humilitatem: et vides bigam peccati superareiustitiam,nonpropriisvirtutibus, sed humilitatis coniunctae illam vero devictamnonfragilitateiustitiae,sedmole et tumore superbiae: nam sicuthumilitas per sui eminentiam peccati pondus superat, et saliens attingit Deum sic superbiaobsuimolemdefaciliiustitiam deprimit. Si ergo plura facta strenue geras,putasautemtepossepraesumere, totacaruistiorationesiveromilleferasin conscientiafascesreatuum,ethocsolum de te credas quod es infimusomnium, multamobtinebisanteDeumfiduciam.Et
tohim,andheardhim,FortheLordisonhigh,yethas he regard to the lowly. He lifted not so much ashis eyes to heaven that he might be looked upon,he looked not himself. Conscience weighed himdown, 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 thehumble confessionoftheaccused.Hearnowthesentenceof theJudge:VerilyIsaytoyou,thismanwentdownto hishousejustifiedratherthantheother. CHRYSThisparablerepresentstoustwochariotson theracecourse,eachwithtwocharioteersinit.Inone of the chariots it places righteousness with pride,in the other sin and humility. You see the chariotofsin outstripthatofrighteousness,notbyitsownstrength butbytheexcellenceofhumilitycombinedwithit,but theotherisdefeatednotbyrighteousness,butbythe weightandswellingofpride.Forashumilitybyitsown elasticityrisesabovetheweightofpride,andleaping upreachestoGod,sopridebyitsgreatweighteasily depressesrighteousness.Althoughthereforeyouare earnestandconstantinwelldoing,yetthinkyoumay boastyourself,youarealtogetherdevoidofthefruits ofprayer.Butyouthatbearathousandloadsofguilt onyourconscience,andonlythinkthisthingofyourself that you are the lowest of all men, shall gainmuch confidence before God. And He then goes on to
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ideo suae sententiae causamassignans subdit quia omnis qui se exaltat, humiliabituretquisehumiliat,exaltabitur. Humilitatisnomenmultiplexest.Estenim quaedam virtus humilitas, iuxta illud:cor contritum et humiliatum, Deus, non despicies. Est et humilitas ab aerumnis, iuxtaillud:humiliavitinterravitammeam. Estethumilitasapeccatisetsuperbiaet insatiabilitate divitiarum: quid enim humiliushisquisesubmittuntindivitiiset potentatu,ethaecreputantmagna? Basilius: Similiter etiam et exaltari laudabiliter contingit, quando scilicetnon humilia cogitas, sed mens tua est per magnanimitatem in virtutem erecta.Talis autem animi celsitudo est eminentiain tristitiis, terrenorum contemptus, conversatioincaelis:etvideturhuiusmodi mentis sublimitas eamdem habere differentiam ad elationem quam arrogantia parit, quam habetcorpulentia corporis bene dispositi ad inflationem carniscumexhydropisitumet. Chrysostomus:Haecigiturfastusinflatio ab ipsis caelis potest deprimere non caventem humilitas vero et ab ipsa
assignthereasonofHissentence.Foreveryonewho exalts himself shall be abased, and he thathumbles himselfshallbeexalted.Thewordhumilityhasvarious meanings.Thereisthehumilityofvirtue,as,Ahumble andcontriteheart,OGod,youwillnotdespise.There is also a humility arising from sorrows, as, Hehas humbled my life upon the earth. There is ahumility derived from sin, and the pride and insatiabilityof riches. For can anything be more lowanddebased thanthosewhogrovelinrichesandpower,andcount themgreatthings?
BASIL In like manner it is possible tobehonorably elated when your thoughts indeed are notlowly,but your mind by greatness of soul is lifted uptowards virtue.Thisloftinessofmindisseeninacheerfulness amidst sorrow or a kind of noble dauntlessnessin trouble, a contempt of earthly things, and a conversation in heaven. And this loftiness ofmind seems to differ from that elevation which is engendered of pride, just as the stoutness ofawellregulated body differs from the swelling of theflesh whichproceedsfromdropsy.
CHRYS. This inflation of pride can castdowneven from heaven the man that takes not warning, but humilitycanraiseamanupfromthelowestdepthof
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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, quomodononibit?Assistetipsatribunali divino in medio Angelorum cum fiducia multa.Rursussifastusconiunctusiustitiae eam deprimere potuit, si coniunctus sit peccato,inquantamGehennamdetrudet? Hoc dico, non ut negligamus iustitiam, sedutfastumvitemus. Theophylactus: Sed forsitan mirabitur aliquis,quomodoPharisaeus,cumpauca verbasuaelaudisprotulerit,condemnatur Iob vero cum plurima fuderit, coronatur. EoscilicetquodPharisaeustaliadicebat criminando alios, nulla ratione cogente Iob vero, urgentibus eum amicis, et pressuris prementibus, coactus est proprias virtutes referre ad Deigloriam, nehominesdesisterentaprofectuvirtutis. Beda: Typice autem Pharisaeus est populus Iudaeorum, qui ex
guilt.TheonesavedthePublicanbeforethePharisee, and brought the thief into Paradise before the Apostles the other entered even into the spiritual powers.Butifhumilitythoughaddedtosinhasmade such rapid advances, as to pass by prideunitedto righteousness, how much swifter will be its course whenyouaddtoitrighteousness?Itwillstandbythe judgment-seat of God in the midst oftheangelswith great boldness. Moreover if pride joined to righteousnesshadpowertodepressit,towhatahell willitthrustmenwhenaddedtosin?ThisIsaynotthat we should neglect righteousness, but that weshould avoidpride.
THEOPHYL. But should any one perchancemarvel that the Pharisee for uttering a few wordsinhisown praise is condemned, while Job, though he poured forth many, is crowned, I answer, that thePharisee spoke these at the same time that hegroundlessly accusedothersbutJobwascompelledbyanurgent necessitytoenumeratehisownvirtuesforthegloryof God, that men might not fall away from the pathof virtue.
BEDE Typically, the Pharisee is theJewishpeople, who boast of their ornaments because of the
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iustificationibus legis extollit merita sua publicanus vero gentilis est, qui longea Deo positus, confitetur peccata sua quorum unus superbiendo recessit humiliatus, alter lamentando appropinquaremeruitexaltatus.
righteousness of the law, but the Publican isthe Gentiles, who being at a distance fromGodconfess their sins. Of whom the one for His pridereturned humbled,theotherforhiscontritionwasthoughtworthy todrawnearandbeexalted.
Lectio3 15 : .16 , , . 17 , ,. 15.Andtheybroughttohimalsoinfants, that he would touch them: butwhenhis disciplessawit,theyrebukedthem.16. ButJesuscalledthemtohim,andsaid, Sufferlittlechildrentocometome,and forbid them not: for of such is the kingdomofGod.17.VerilyIsaytoyou, Whosoever shall not receive the kingdomofGodasalittlechildshallin nowiseentertherein.
Theophylactus: Post praedicta, humilitatem dominus docet per ea quae fecit, non repellens, sed gratanterparvulos
THEOPHYL. After what He had said, ourLord teachesusalessonofhumilitybyHisownexample He does not turn away the little children whoare
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admittensundediciturafferebantautemad illuminfantes,uteostangeret. Augustinus de Verb.Dom: Cuiafferuntur tangendinisisalvatori?Sedsisalvatorest, salvandiofferunturilliquivenitsalvumfacere quodperierat.Ubiistiperierant,quantumad ipsos pertinet innocentes? Sedsecundum apostolum, per unum hominem intravit peccatum in orbem terrarum. Veniant ergo parvuli, ut languidi ad medicum, perditiad redemptorem. Ambrosius: Durum autem aliquibus videri potest quod discipuli dominum infantulos adire prohibebant sequitur enimquodcum viderent discipuli, increpabant illos. Ubi vel mysterium intelligas, vel affectum. Neque enim hoc invidia aut in pueros mentis asperitate faciebant sed sedulaeservitutis obsequia domino deferebant, ne comprimeretur a turbis. Respuendaquippe estutilitasnostraubidivinitatisiniuriaest.In mysterio autem, quia prius salvaripopulum Iudaeorum, ex quo secundum carnem nati fuerant, gestiebant. Sciebant quidem mysterium quod utrisque populis vocatio deberetur: nam et pro Chananaeamuliere supplicarunt sed fortasse adhuc ordinem
broughttoHim,butgraciouslyreceivesthem.
AUG.Towhomaretheybroughttobetouched,but to the Savior? And as being the Savior theyare presented to Him to be saved, whocametosave that which was lost. But with regard tothese innocents,whenweretheylost?TheApostlesays, Byonemansinenteredintotheworld.Letthenthe little children come as the sick to aphysician,the losttotheirRedeemer.
AMBROSEItmaybethoughtstrangebysomethat the disciples wished to prevent the littlechildren from coming to our Lord, as it is said, whenthey sawit,theyrebukedthem.Butwemustunderstand inthiseitheramystery,ortheeffectoftheirloveto Him. For they did it not from envyorharshfeeling towardsthechildren,buttheymanifestedaholyzeal intheirLordsservice,thathemightnotbepressed by the crowds. Our own interest must begivenup where an injury is threatened to God. Butwemay understandthemysterytobe,thattheydesiredthe Jewishpeopletobefirstsaved,ofwhomtheywere 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,)butperhapstheywerestillignorantofthe
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nesciebant unde sequitur Iesus autem convocans eos dixit: sinite parvulosvenire adme,etnolitevetareeos:taliumestenim 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, virtusest, sed contemnere: non enim virtus est non posse peccare, sed nolle. Non igitur pueritia, sed aemula puerilis simplicitatis bonitasdesignatur. Beda: Unde signanter dixit talium, non istorum,utostenderetnonaetatemregnare, sed mores et his qui similem haberent innocentiam et simplicitatem, praemia repromitti. Ambrosius:Deniquehocsalvatorexpressit dicens amen dico vobis: quicumque non acceperitregnumDeisicutpuer,nonintrabit in illud. Quis puer imitandus estapostolis Christi, nisi de quo Isaias dixit: puer natus est nobis, qui cum malediceretur, non maledicebat? Itaque in pueritia est quaedamvenerabilismorumsenectus,etin
order.Itfollows,ButJesuscalledthemtohim,and said, Suffer little children, &c. One age is not preferredtoanother,elseitwerehurtfultogrowup. ButwhydoesHesaythatchildrenarefitterforthe kingdomofheaven?Itisbecausetheyareignorant of guile, are incapable of theft, dare not returna blow, are unconscious of lust, have no desirefor wealth, honors, or ambition. But to beignorantof these things is not virtue, we must alsodespise them. For virtue consists not in our inabilitytosin, but in our unwillingness. Childhood then is not meant here, but that goodness which rivals the simplicityofchildhood.
BEDE If Hence our Lord pointedly says, ofsuch, notofthese,toshowthattocharacter,nottoage, is the kingdom given, and to such as havea childlikeinnocenceandsimplicityisthepromiseof thereward. AMBROSELastly,ourSaviorexpressedthiswhen Hesaid,VerilyIsaytoyou,Whoeverwillnotreceive thekingdomofGodasalittlechild,&c.Whatchild wereChristsApostlestoimitatebutHimofwhom Esaias speaks, Unto us a Child is given? Who when He was reviled, reviled not again. Sothat there is in childhood a certain venerableantiquity, andinoldageachildlikeinnocence.
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senectuteinnocenspueritia. Basilius:SuscipiemusautemregnumDeiut puer, si dispositi fuerimus ergadoctrinam domini ut puer, in disciplina, nequaquam contradicens nec disputans cummagistris, sed credibiliter et obedienter imbibens documenta. Theophylactus: Gentilium ergo sapientes quaerentessapientiaminmysterio,quodest regnum Dei, nec volentes hoc absquefide syllogisticae probationis admittere, merito exclusisuntabhocregno. BASILWeshallreceivethekingdomofGodasa child if we are disposed towards our Lords teaching as a child under instruction, never contradicting nor disputing with his masters,but trustfullyandteachablyimbibinglearning.
THEOPHYL. The wise men of the Gentiles thereforewhoseekforwisdominamystery,which is the kingdom of God, and will not receivethis withouttheevidenceoflogicalproof,arerightlyshut outfromthiskingdom.
Lectio4 18 , , 19 , . 20 : ,, , ,
18.Andacertainruleraskedhim,saying, Good Master, what shall I do toinherit eternal life? 19. And Jesus said tohim, Why call you me good? none isgood, saveone,thatis,God.20.Youknowthe commandments,Donotcommitadultery, Donotkill,Donotsteal,Donotbearfalse witness, Honor your father and your mother.21.Andhesaid,AllthesehaveI kept from my youth up. 22. Nowwhen
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. 21 , .22 , : , [] , . 23 , .
Jesusheardthesethings,hesaidtohim, Yet lacks you one thing: sell all thatyou have,anddistributetothepoor,andyou shallhavetreasureinheaven:andcome, followme.23.Andwhenheheardthis,he wasverysorrowful:forhewasveryrich.
Beda: Audierat princeps quidam a domino, tantum eos qui puerorum vellent essesimiles,regnumDeiintraturosatque ideo poscit sibi non per parabolam,sed palam, quibus operum meritis vitam aeternamconsequatur,exponiundedicitur et interrogavit eum quidam princeps, dicens:magisterbone,quidfaciendovitam aeternampossidebo? Ambrosius: Tentator princeps iste magistrum bonum dixit, qui Deum bonum dicere debuisset: nam licet in divinitate bonitas sit, et in bonitate divinitas,tamen
BEDEAcertainrulerhavingheardourLordsay,that only those who would be like little childrenshould enterthekingdomofheaven,entreatsHimtoexplain to him not by parable but openly by what workshe maymerittoobtaineternallife.
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,yetbyaddingGoodMaster,heusesgood
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addendo magister bone, in portione bonumdixit,noninuniversitate:namDeus inuniversitatebonus,homoexparte. Cyrillus: Putavit autem se Christum capere, dum vituperaret Mosaicum praeceptum,introduceretverosuastatuta. Acceditergoadmagistrum,etbonumeum nuncupans,dicitsevelledoceri.Quiaergo tentative quaerebat, qui apprehendit sapientes in astutia sua, convenienterei respondet nam sequitur dixit autem ei Iesus:quidmedicisbonum?Nemobonus nisisolusDeus. Ambrosius: Non bonum se negat, sed Deum designat. Bonus quidem non est, nisiplenusbonitatis.Quodsiquemmoveat quia nemo bonus, moveat et illud nisi Deus. Quod si a Deo filius non excipitur, utique nec a bono Christusexcipitur:nam quomodononbonusexbononatus?Arbor enim bona fructus bonos facit.Quomodo non bonus, cum bonitatis suaesubstantia expatreassumptanondegeneravitinfilio, quae non degeneravit in spiritu? Spiritus tuus bonus deducet me in terramrectam. Quod si bonus spiritus qui accepit afilio, bonusutiqueetillequitradidit.Itaquequia
only in part, not in the whole. For God is good altogether,manpartially.
CYRIL Now he thought to detect Christ inblaming the law of Moses, while He introduced His own commands. He went then to theMaster,andcalling Himgood,saysthathewishestobetaughtbyHim, for he sought to tempt Him. But He whotakesthe wise in their craftiness answers him fitly asfollows, Why call you me good? there is none good,save Godalone.
AMBROSEHedoesnotdenythatHeisgood,but pointstoGod.Noneisgoodthenexcepthebefullof goodness.Butshoulditstrikeanyonethatitissaid, noneisgood,letthisalsostrikehim,saveGod,andif the Son is not excepted from God, surelyneitheris Christexceptedfromgood.ForhowisHenotgood who is born from good? A good treebringsforth good fruits. How is He not good, seeing thatthe substance of His goodness which He took toHim from the Father has not degenerated in theSon 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 goodwhoreceived from the Son, verily He also is good who gaveIt.
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legisperitusestistequitentat,sicutinlibro alio demonstratur, ei bene dixit nemo bonus nisi unus Deus: utadmoneret,quia scriptumest:nontentabisdominumDeum tuum sed magis confiteretur domino, quoniambonus. ChrysostomusinMatthaeum:Velaliter. Avarumquidemdicerehuncprincipemnon verebor: nam hoc Christus ei improperat tentatoremautemminime. Titus:Ergocumdicitmagisterbone,quid faciendovitamaeternampossidebo?Idem est ac si dicat: bonus es: dignareme responso in eo quod quaero: doctussum 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 dixissetille 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,dicensquidmedicisbonum?Non
BecausethenitwasalawyerwhotemptedHim,asis plainlystrewninanotherbook,Hethereforewellsaid, None is good, save God, that Hemightremindhim thatitwaswritten,YoushallnottempttheLordyour God, but he the rather gives thanks totheLordthat Heisgood. CHRYS.OrelseIshallnothesitatetocallthisruler covetous, for with this Christ reproaches him, butI saynotthathewasatempter.
TITUS BOST. When he says then, GoodMaster, whatshallIdotoinheriteternallife?itisthesameas 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 Saviorthen consideringhismeaning,becausefaithisthewayto goodworks,passesoverthequestionheasked,and leadshimtotheknowledgeoffaithasifamanwas toaskaphysician,WhatshallIeat?andhewasto showhimwhatoughttogobeforehisfood.Andthen HesendshimtoHisFather,saying,Whycallyoume good?notthatHewasnotgood,forHewasthegood branch from the good tree, or the good Son ofthe goodFather.
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quod ipse bonus non esset: erat enim bonumexbonopatregermen,bonusboni filius. Augustinus de Cons. Evang: Potest autem videri distare aliquid quod secundum Matthaeum dicitur: quid me interrogas de bono? Quod ad illudmagis referri potest quod ait ille quaerens:quid bonifaciam?Ibienimetbonumnominavit, et interrogatio est. Commodissime ergo intelligitur utrumque dictum: quid medicis bonum? Et: quid me interrogasdebono? Quodadilludmagisreferripotest. Titus: Denique postquam docuit cognitionemfidei,subiungitmandatanosti quasi dicat: quando prius Deum noveris, tuncoptimequaeresquidfacias. Chrysostomus: Expectante autem principe audire Christum dicentem: recedas a mandatis Mosaicis, et meis attende, ad Mosaica eum mittit unde sequiturnonoccides,nonmoechaberis. Theophylactus: Primo quidem lex ea corrigit ad quae facilius labimur, ut
AUG.ItmayseemthattheaccountgiveninMatthew is different, where it is said, Why ask you me of good? which might apply better to the question whichheasked,WhatgoodshallIdo?Inthisplace hebothcallsHimgood,andasksthequestionabout good.Itwillbebestthentounderstandbothtohave beensaid,Whycallyoumegood?and,Whyaskyou meofgood?thoughthelattermayratherbeimplied intheformer.
TITUSBOST.Afterinstructinghimintheknowledge ofthefaith,Headds,youknowthecommandments. AsthoughHesaid,KnowGodfirst,andthenwillitbe timetoseekwhatyouask. CYRIL But the ruler expected to hear Christ say, ForsakethecommandmentsofMoses,andlistento Mine. Whereas He sends him to the former as it follows, You shall not kill, you shall notcommit adultery. THEOPHYL. The law first forbids those things to which we are most prone, as adultery for instance,
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moechari,cuiusincentivumestintrinsecum et naturale et occidere, quia immanis bellua furor sed furtum et falsitestimonii culpam raro contingit incurrere. Sed et graviora illa existunt et ideo secundario furtumetfalsumtestimoniumponit,utrarius fallentiaetleviorasequiturenimnonfurtum facies,nonfalsumtestimoniumdices. Basilius: Non est autem intelligendum fures esse solum bursarum incisores,vel latrocinantesinbalneissedetsiquiduces legionum statuti, vel commisso sibi regimine civitatum aut gentium, hoc quidemfurtimtollunt,hocveroviacpublice exigunt. Titus: Sed videas in non agendo praecepta consistere: quoniam si moechatus non fueris, castus es sinon fureris, benevolus si falso non testeris, veridicus.Attendevirtutemiamfacilemper bonitatem statuentis: nam mali fugam ingerit, non boni exercitium quaelibet autemquiesquolibetestfacilioropere.
theincitementtowhichiswithinus,andofournature and murder, because rage is a great andsavage monster.Buttheftandbearingfalsewitnessaresins whichmenseldomfallinto.Andbesides,theformer alsoarethemoregrievoussins,thereforeHeplaces theftandbearingfalsewitnessinthesecondplace, as both less common, and of less weightthanthe other. BASILNowwemustnotunderstandbythieves,only such as cut strips off hides, or commitrobberiesin the baths. But all such also as, when appointed leadersoflegions,orinstalledgovernorsofstatesor nations,areguiltyofsecretembezzlement,orviolent andopenexactions.
TITUS BOST. But you may observe that these commandments consist in not doing certainthings that if you have not committed adultery, you are chasteifyoustealnot,honestlydisposedifyoubear not false witness, truth-telling. Virtue then weseeis renderedeasythroughthegoodnessoftheLawgiver. For He speaks of avoiding of evil, notpracticingof good. And any cessation from action iseasierthan anyactualwork. THEOPHYL.Becausesinagainstparents,although
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Theophylactus: Sed quia in parentes

committere quamquam magnum sit crimen, raro tamen accidit, post omnia ponithonorapatremtuumetmatrem. Ambrosius: Est autem honor non solum honorificentiae, sed etiam largitati.Honor enimestdeferrepromeritis.Pascepatrem tuum, pasce matrem et sipaveris,adhuc non reddidisti dolores et cruciatusquos 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, itapropterDeum relinquendos,siimpediantdevotaementis affectum. Sequitur qui ait: haec omnia custodiviaiuventutemea. Hieronymus: Mentitur adolescens. Si enim quod postpositum est inmandatis: diliges proximum tuum sicut teipsum, opere complesset, quomodo postea audiens: vade, et vende omnia quae habes,etdapauperibus,tristisabscessit?
agreatcrime,veryrarelyhappens,Heplacesitlast ofall,Honoryourfatherandmother.
AMBROSEHonorisconcernednotonlywithpaying respect, but also with giving bountifully. For it is honoring to reward deserts. Feed yourfather,feed yourmother,andwhenyouhavefedthemyouhave not requited all the pangs and agony yourmother underwentforyou.Totheoneyouoweallyouhave, totheotherallyouare.Whatacondemnation,should the Church feed those whom you are able tofeed! Butitmaybesaid,Whatwasgoingtobestowupon myparents,IprefertogivetotheChurch.Godseeks not a gift which will starve your parents, but the Scripturesaysaswellthatparentsaretobefed,as that they are to be left for Gods sake, shouldthey check the love of a devout mind. It follows, Andhe said,AllthesethingshaveIkeptfrommyyouthup.
JEROMETheyoungmanspeaksfalse,forifhehad fulfilledthatwhichwasafterwardsplacedamongthe commandments, You shall love your neighbor as yourself,howwasitthatwhenheheard,Goandsell allthatyouhave,andgivetothepoor,hewentaway sorrowful?
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Beda:Velnonestputandusessementitus, sed simpliciter ut vixerit, scilicetexterius, esse confessus: alioquin nequaquam Marcus diceret quod Iesus intuitus eum dilexiteum. Titus: Ostendit autem consequenter dominusquodsialiquisvetustestamentum peregit, perfectus non est, sed deest ei sequi Christum unde subditur quo audito Iesusaitei:adhucunumtibideest:omnia quaecumque habes vende, et da pauperibus,ethabebisthesaurumincaelo quasi dicat: quaeris quomodo sit possidendavitaaeterna:spargefacultates pauperibus, et obtinebis illam. Parvasunt quaeimpendis,magnaquaerecipis. Athanasius: Non enim mundum despicientes putemus grandia quidem abdicasse, quia tota terra est in comparationecaelibrevissima:quapropter si toti terrae dominaremur, ei abrenuntiantes, nihil dignum esset in comparationeregnicaelorum. Beda: Quicumque ergo perfectus esse voluerit, oportet vendere quae habet,non
BEDEOrwemustnotthinkhimtohavelied,butto have avowed that he had lived honestly, thatis,at least in outward things, else Mark couldneverhave said,AndJesusseeinghim,lovedhim.
TITUSBOST.OurLordnextdeclares,thatthougha man has kept the old covenant, he is not perfect, sincehelackstofollowChrist.Youyetlackonething, Sellallthatyouhave,&c.AsifHesays,youaskhow topossesseternallifescatteryourgoodsamongthe poor,andyoushallobtainit.Alittlethingisthatyou spend,youreceivegreatthings.
ATHAN. For when we despise the world, we must notimaginewehaveresignedanythinggreat,forthe whole earth in comparison of the heaven is but a spanlongthereforeevenshouldtheywhorenounceit belordsofthewholeearth,yetstillitwouldbenothing worthincomparisonofthekingdomofheaven.
BEDEWhoeverthenwishestobeperfectmustsell all that he has, not a part only, as Ananiasand

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ex parte, sicut Ananias fecit etSaphira, sedtotum. Theophylactus:Undedicensomniaquae habes, summam paupertatem suadet si quidenimrestiterit,illiusservusest.
Sapphiradid,butthewhole.
THEOPHYL.Hencewhenhesays,Allthatyouhave, Heinculcatesthemostcompletepoverty.Forifthere isanythingleftoverorremainingtoyou,youareits slave. BASIL He does not tell us to sell our goods, because they are by nature evil, forthentheywould notbeGodscreaturesHethereforedoesnotbidus cast them away as if they were bad,butdistribute them nor is any one condemned forpossessing them,butforabusingthem.Andthusitis,thattolay out our goods according to Gods commandboth blotsoutsins,andbestowsthekingdom.
Basilius: Non tamen docet facultates vendere eo quod naturaliter sint pravae alioquincreaturaDeinonessent:undeeas non tamquam malas abicere, sed dispensaremonuit:etcondemnaturaliquis, non quia eas possidet, sed quia eis abususest:quofitutfacultatumsecundum mandata Dei dispensatio, et crimina deleat,etregnumconferatundesubditet dapauperibus. Chrysostomus: Poterat quidem Deus alere pauperes et sine hoc quod nos misereremur eorum sed vult dantes dilectioneastringiaccipientibus. Basilius: Dicente autem domino da pauperibus, puto non expedire cuiquam negligenter gerere, sed omnia diligenter disponere, praecipue per seipsum, si ex
CHRYS.Godmightindeedfeedthepoorwithoutour taking compassion upon them, but He wishesthe giverstobeboundbythetiesoflovetothereceivers.
BASIL When our Lord says, Give to the poor,it becomes a man no longer to be careless, but diligentlytodisposeofallthings,firstofallbyhimself ifinanymeasureheisable,ifnot,bythosewhoare
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parte se habeat sin autem, per eosde quibus constat quod fideliter etprudenter disponant:maledictusenimquinegligenter perficitoperadomini. 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:quodostenditurexdilectioneesse:in hoc enim cognoscent omnes quod mei estisdiscipuli,sidilectionemhabueritisad invicem. Theophylactus: Cum paupertate enim ceteras quoque virtutes hominem habere oportet ob hoc ait et veni, sequere me: idest, in ceteris esto meus discipulus, iugitermesequaris. Cyrillus: Princeps autem ille vinirecentis capax non fuit, vetus uter existens sed tristitia ruptus est unde sequitur hisille auditis, contristatus est, quia dives erat valde.
known to be faithful, and prudent in their managementforcursedishewhodoestheworkof theLordnegligently.
CHRYS. But it is asked, how does Christ acknowledge the giving all things to the poor tobe perfection,whereasSt.Pauldeclaresthisverything without charity to be imperfect. Their harmony is showninthewordswhichsucceed,Andcome,follow me, which betokens it to be from love. Forherein shall all men know that you are my disciples,ifyou haveloveonetowardanother.
THEOPHYL.Togetherwithpovertymustexistallthe other virtues, therefore He says, Come, followme, thatis,InallotherthingsbeMydisciples,bealways followingMe.
CYRIL The ruler was not able to contain thenew word,butbeinglikeanoldbottle,burstwithsorrow.
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Basilius:Mercatornontristaturinnundinis paciscendo quae possidet, acquirendo sibi opportuna tu vero tristarispulverem dans,utacquirasvitambeatam.
BASILThemerchantwhenhegoestothemarket,is notloathtopartwithallthathehas,inordertoobtain whatherequires,butyouaregrievedatgivingmere dustandashesthatyoumaygaineverlastingbliss.
Lectio5 24 [ ] , :25 .26, 27, .28, . 29 , , 30 [] . 24. And when Jesus saw that hewasverysorrowful,hesaid, Howhardlyshalltheythathave riches enter into the kingdom ofGod!25.Foritiseasierfor a camel to go through a needles eye, than for arich man to enter intothekingdom ofGod.26.Andtheythatheard it said, Who then can be saved? 27. And he said,The things which are impossible with men are possible with God. 28. Then Petersaid,Lo, we have left all, and followed you. 29. And he said tothem, VerilyIsaytoyou,Thereisno man that has left house, or parents,orbrethren,orwife,or children, for the kingdom of Godssake,30.Whoshallnot
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receive manifold more inthis present time, and in theworld tocomelifeeverlasting.
Theophylactus: Quoniam dives, audita opum abiectione, tristatus fuit, dominus admiranterlocutus est dicit enim videns autem Iesus illum tristem factum, dixit: quam difficile qui pecunias habent in regnumDeiintrabunt.Nondicit:impossibileesteos intrare, sed difficile possunt enim per divitias adipisci superna, sed difficile est: quiaviscosiores sunt visco divitiae, et vix evellitur animusoccupatus abeis:sedsubsequenterutimpossibilehocindicat, cumdicitfaciliusestenimcamelumperforamenacus transire, quam divitem intrare in regnum Dei.Nam sive per camelum animal intelligas, sive funem nauticumcrassumquocumquemodoimpossibileest quod foramen acus totum capiat camelum. Siigitur faciliusestcamelumperforamenacustransirequam divitem salvari, et hoc quod faciliusest,impossibile estimpossibiliusergoestsalvaridivitem.Quidigitur dicendum? Equidem quod vere sic habet,divitem servarinonposse.Nequemihidicas,quodsalvatus sit dives quispiam, qui sua dederit: non enimdives salvatusest,sedquiapauperfactus,veldispensator existens servatus est, non dives. Aliud est enim
THEOPHYL.OurLord,seeingthattherich manwassorrowfulwhenitwastoldhimto surrender his riches marveled, saying, Howhardlyshalltheythathaverichesenter intothekingdomofGod!Hesaysnot,Itis impossible for them to enter, but it is difficult.Fortheymightthroughtheirriches reap a heavenly reward, but it is ahard thing, seeing that riches are more tenacious than birdlime, and hardly isthe soul ever plucked away, that is once seizedbythem.Buthenextspeaksofitas impossible. It is easier for a cameltogo through a needles eye. The word inthe Greekanswersequallytotheanimalcalled the camel, and to a cable, or shiprope. However we may understand it, impossibilityisimplied.Whatmustwesay then?Firstofallthatthethingispositively true, for we must remember that therich mandiffersfromthesteward,ordispenser ofriches.Therichmanishewhoreserves
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dispensator, aliud dives: dives est qui sibi divitias reservat, dispensator vero cui divitiae propteralios concreditaesunt. Chrysostomus in Ioannem: Abraham quidem possidebat opes pauperibus et qui iuste eas possident, quasi suscipientes a Deo dispensantin divinismandatisquiverocontraDeumacquisierunt, et in expendendo faciunt illud idem, meretricibuset parasitisdantes,velhumiabscondentes,egenisvero nihil impendentes. Non ergo prohibet ditari, sed opibusfamulari:vultnecessariisuteisutamur,nonut custodiamus: nam famuli est custodire, seddomini dispensare. Si conservari eas vellet,nontradidisset eashominibus,sedsineretinterraiacere.
his riches to himself, the steward or dispenseronewhoholdsthementrustedto hiscareforthebenefitofothers. CHRYS. Abraham indeed possessed wealth for the poor. And all they who righteously possess it, spend it as receiving it from God, according tothe 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 hidingitintheground,butsparingnothing forthepoor.Hedoesnotthenforbidmen to be rich, but to be the slaves oftheir riches. He would have us use themas necessary,notkeepguardoverthem.Itis of a servant to guard, of a masterto dispense. Had he wished to preserve them,Hewouldneverhavegiventhemto men,butleftthemtoremainintheearth. THEOPHYL.Again,observethatHesays, arichmancannotpossiblybesaved,but onewhopossessesricheshardlyasifhe said, The rich man who has beentaken captive by his riches, and is a slaveto them, shall not be saved but he who possesses or is the master of themshall
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Theophylactus: Porro attendas illud quod divitem quidem impossibile dicit salvari, possidentem vero divitias difficile quasi dicat: dives, qui captus esta divitiis, et famulatur eis, non salvabiturhabensvero illas, scilicet qui eis dominatur, vix salvabitur causa humanae fragilitatis. Conatur enim nos Diabolus supplantare quoadusque possidemus divitias, et
difficileestaufugeredecipulaseius:ideoquebonum estpaupertas,etquasitentationecarens.
withdifficultybesaved,becauseofhuman infirmity. For the devil is ever trying to makeourfootslipaslongaswepossess riches, and it is a hard matter toescape his wiles. Poverty therefore is ablessing, andasitwerefreefromtemptation. CHRYS.Thereisnoprofitinricheswhile thesoulsufferspoverty,nohurtinpoverty, whilethesoulaboundsinwealth.Butifthe signofamanwaxingrichistobeinneed of nothing and of becoming poortobein want, it is plain that the poorer amanis, thericherhegrows.Foritisfareasierfor one in poverty to despise wealth,thanfor the rich. Nor again is avarice wont tobe satisfied by having more, for therebyare menonlythemoreinflamed,justasafire spreads, the more it has to feed upon. Those which seem to be the evilsof poverty,ithasincommonwithriches,but theevilsofrichesarepeculiartothem. AUG.Thenameofrichheheregivesto one who covets temporal things, and boasts himself in them. To suchrichmen areopposedthepoorinspirit,ofwhomis thekingdomofheaven.Nowmysticallyitis easierforChristtosufferfortheloversof
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Chrysostomus: Nulla enim est divitiarum commoditas, anima patiente penuriam nec laesio paupertatis, anima divitiis affluente. Si autem ditescentis indicium est nullius egere, et pauperascentisindigerepalamestquodmagisesse pauperem facit magis ditescere: facilius est enim quod quis in paupertate quam in divitiis opes contemnat:nequeenimtalisestambitusutpermagis habere sedetur sed per hoc consuevit magis accendi,sicutignisquandomaioremsuscipitescam. Quae autem mala videntur esseinopiae,communia suntquaeverodivitiarum,propriasuntearum.
Augustinus de quaest. Evang: Divitem ergo hic appellat cupidum rerum temporalium, et detalibus superbientem. His divitibus contrarii sunt pauperes spiritu,quorumestregnumcaelorum.Mysticeautem facilius est Christum pati pro dilectoribussaeculi, quamdilectoressaeculiadChristumposseconverti.
Cameli enim nomine se intelligi voluit, quiasponte humiliatus infirmitatis nostrae onera sustulit. Per acum autem punctiones significat, per punctiones doloresinpassionesusceptosforamenautemacus dicitangustiampassionis.
thisworld,thanfortheloversofthisworld tobeconvertedtoChrist.Forbythename ofacamelHewouldrepresentHimself:for HevoluntarilyhumbledHimselftobearthe burdensofourinfirmity.BytheneedleHe signifies sharp piercings, and therebythe pangsreceivedinHisPassion,butbythe form of the needle He describes the straiteningofthePassion. 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 thatthey feared for themselves, but for thewhole world. AUG.Seeingthatthereisanincomparably greater number of poor which might be saved by forsaking their riches, they understood that all who love riches, even thoughtheycannotobtainthem,weretobe counted among the number of the rich. It follows, And he said to them, Thethings which are impossible with men are possible with God, which must not be taken as if a rich man withcovetousness andpridemightenterintothekingdomof God,butthatitispossiblewithGodfora
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Chrysostomus in Matthaeum: Hic autem sermo quasi gravis transcendebat discipulorum virtutem undesequituretdixeruntquihaecaudiebant:etquis potestsalvusfieri?Hocdixeruntdiscipuli,nondese, seddetotomundotimentes.
Augustinus: Cum autem incomparabiliter maiorsit turba pauperum, quae, divitibus perditis, potest salvariintellexerunt,omnesquidivitiasamant,etiam si adipisci nequeant, in divitum numero deputari. Sequitur ait illis: quae impossibilia sunt apud homines, possibilia sunt apud Deum: quod nonita intelligendum est, quasi dives cum cupiditate et superbia in regnum Dei sit intraturus sedpossibile est Deo ut a cupiditate et superbia adcaritatemet humilitatemconvertatur.
man to be converted from covetousness andpride,tocharityandhumility. Theophylactus:Apudhominesergo,quorumserpit intentio ad terrena, impossibilis est salus, utdictum estapudDeumveropossibilisest.Cumenimhomo consiliarium habet Deum, et iustificationes et doctrinaspaupertatisimbiberit,necnoneiusauxilium invocet,hocfietpossibile. THEOPHYL. With men therefore whose thoughts creep earthward, salvation is impossible,butwithGoditispossible.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 possibleto him. CYRIL The rich man who hasdespised manythingswillnaturallyexpectareward, but he who possessing little resignswhat hehas,mayfairlyaskwhatthereisinstore for him as it follows, Then Petersaid,lo, wehaveleftall.Matthewadds,Whatshall wehavetherefore? BEDEAsifhesays,Wehavedonewhat youcommandus,whatrewardthenwillyou giveus?Andbecauseitisnotenoughto have left all things, he adds thatwhich madeitperfect,saying,Andhavefollowed you.
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Cyrillus: Congrue autem dives cum multa contempserit, recompensationem expectabit qui vero parva possidens ea abdicavit, quid ei sperandum esset, quaerere decebat undesequitur aitautemPetrus:eccedimisimusomnia.Matthaeus addit:quidergoeritnobis?
Beda:Quasidicat:fecimusquodiussisti:quidigitur dabis nobis praemii? Et quia non sufficit dimittere omnia, iungit quod perfectum est, dicens et secuti sumuste.
Cyrillus:Illudautemnecesseestdicere,quodpaucis abrenuntiantes, quantum spectat ad propositum et obedientiam, pari lance cum opulentis penduntur, paribusutentesaffectibus,dumrerumquaspossident abiectionem ultro inferunt unde sequitur amen dico vobis:nemoestquireliqueritdomumautparentesaut fratresautuxoresautfiliosautagrospropterregnum Dei,etnonrecipiatmultoplurainhoctempore,etin 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 etsimilis est ratio aliorum germanorum. Deserunt autem quidam patrem et matrem, et totius parentelae amoremdespiciuntpropteramoremChristi.
CYRIL It was necessary to say this, because those who forsake a fewthings, 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 thereforeitfollows,VerilyIsaytoyou,there isnomanthathaslefthouse,&c.whoshall notreceivemanifoldmore,&c.Heinspires all who hear Him with the most joyful hopes, confirming His promises tothem with an oath, beginning His declaration with Verily. For when the divineteaching invitestheworldtothefaithofChrist,some perhaps regarding their unbelieving parents are unwilling to distress themby coming to the faith, and have the like respect of others of their relationswhile some again forsake their father and mother, and hold lightly the love oftheir wholekindredincomparisonoftheloveof Christ. BEDEThesensethenisthisHewhoin seekingthekingdomofGodhasdespised all earthly affections, has trampled under footallriches,pleasures,andsmilesofthe
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Beda:Sensusigituristeest:quipropterregnumDei inquirendum omnes affectus contempserit, omnes saeculi divitias, delicias risusque calcaverit, multo plura in praesenti recipiet. Cuius sententiae
occasione, quidam Iudaicam milleannorumfabulam post resurrectionem iustorum aedificant, quando omniaquaepropterDeumdimittimus,multiplicinobis sint fenore reddenda, et insuper vita aeterna donanda: nec vident inexperti, quod si in ceteris digna sit repromissio, in uxoribus tamen,iuxtaalios Evangelistascentenis,appareatturpitudopraesertim cum dominus in resurrectione non esse nubendum testeturetiuxtaMarcum,eaquaedimissafuerint,in hoc tempore cum persecutionibus accipienda confirmet, quasi in illis mille annis abesse dogmatizant.
world, shall receive far greater in the present time. Upon the ground of this declaration,someoftheJewsbuildupthe fableofamillenniumaftertheresurrection of the just, when all things whichwehave givenupforGodssakeshallberestored with manifold interest, and eternal lifebe granted. Nor do they fromtheirignorance seem to be aware, that even if inother things there might be a fit promiseof restoration,yetinthematterofwives,who might be according to someEvangelists an hundred fold, it would be manifestly shocking, especially since our Lord declares that in the resurrection therewill be no marrying. And according to Mark, thosethingswhichhavebeengivenup,He declaresshallbereceivedatthistimewith persecutions,whichtheseJewsassertwill beabsentforathousandyears. CYRIL This then we say, that he who gives up all worldly and carnal things will gain for himself far greater, inasmuchas the Apostles, after leaving a fewthings, obtained the manifold gifts of grace, and were accounted great every where.We thenshallbeliketothem.Ifamanhasleft his home, he shall receive an abiding
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Cyrillus: Hoc ergo dicimus, quod omissis temporalibusetcarnalibus,multomaiorasibialiquis vindicabit: quoniam et apostoli, cum pauca dimiserint,obtinueruntmultipliciadonacharismatum, etcelebresreputatisuntubique.Erimusergosimiles illis: si domum quis dimittat, recipiet mansiones supernas,sipatrem,patremhabebitcaelestemsia germanisrecesserit,infratremhuncrecipietChristus
cumdimiseritconiugem,invenietdivinamsapientiam, aquaprocreabitspiritalesfructus,invenietIerusalem caelestem,quaeestmaternostraafratribusetiamet a sororibus sui propositi glutino spiritualicolligatis, multoinhacvitagratiosioremrecipietcaritatem.
place above. If his father, he shallhavea Father in heaven. If he has forsaken his kindred,Christshalltakehimforabrother. If he has given up a wife, he shallfind divine wisdom, from which heshallbeget spiritualoffspring.Ifamother,heshallfind theheavenlyJerusalem,whoisourmother. From brethren and sisters also united together with him by the spiritual bondof hiswill,heshallreceiveinthislifefarmore kindlyaffections.
Lectio6 31 , , :32 , 33 , . 34 , ' ,

31. Then he took to him thetwelve, andsaidtothem,Behold,wegoupto Jerusalem, and all things that are writtenbytheprophetsconcerningthe Son of man shall be accomplished. 32. For he shall be delivered tothe Gentiles, and shall be mocked, and spitefully entreated, and spitted on: 33. And they shall scourge him,and puthimtodeath:andthethirddayhe shall rise again. 34. And they understoodnoneofthesethings:and thissayingwashidfromthem,neither knew they the things which were
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spoken.
GregoriusinEvang: Praevidens salvatorex passionesuadiscipulorumanimosturbandos, eis longe ante et passionis suaepoenamet resurrectionis suae gloriam praedicit unde diciturassumpsitautemIesusduodecimetait illis: ecce ascendimus Hierosolymam, et consummabunturomniaquaescriptasuntper prophetasdefiliohominis. 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. Chrysostomus in Matthaeum: Seorsum autemdepassionecumdiscipulisconfert:non enim oportebat hunc sermonem pluribus divulgari, ne turbarentur. Hoc autem praedicebat discipulis, ut exercitati per expectationemfaciliussustinerent.
GREG. The Savior foreseeing that theheartsof His disciples would be troubled atHisPassion, tells them long before-hand both thesufferingof HisPassionandthegloryofHisResurrection.
BEDE And knowing that there would arise certain heretics, saying, that Christtaughtthings contrarytotheLawandtheProphets,Heshows already that the voices of the Prophets had proclaimed the accomplishment of HisPassion, andtheglorywhichshouldfollow. CHRYS. He speaks with His disciples apart, concerning His Passion. For it was notfittingto publish this word to the multitudes, lest they should be troubled, but to His disciples He foretold it, that being habituated byexpectation, theymightbethemoreabletobearit.
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Cyrillus: Et ut sciant quoniam passionem praenovit,etspontaneusadeamaccessitne dicerent: qualiter in manus hostiuminciditqui nos promittebat salvare? Unde seriatim ordinem passionis enarrat, subdens tradetur enim gentibus et illudetur et flagellabitur et conspuetur.
CYRIL And to convince them thatHeforeknew His Passion, and of His own accordcametoit, that they might not say, How has Hefalleninto the hands of the enemy, who promised us salvation? He relates in order the successive events of the Passion He shall be deliveredto theGentiles,andshallbemocked,andscourged, andspittedon. CHRYS.Esaiasprophesiedofthiswhenhesaid, Igavemybacktothesmiters,andmycheeksto them that plucked off the hair: I hid notmyface from shame and spitting. The Prophet also foretoldthecrucifixion,saying,Hehaspouredout his soul to death, and was numbered withthe transgressors as it is said here, And afterthey have scourged him, they shall put him todeath. But David foretold Christs resurrection,Foryou shall not leave my soul in hell, and so itishere added,Andonthethirddayheshallriseagain. ISIDOREPELEUSImarvelatthefollyofthose whoaskhowChristroseagainbeforethethree days.IfindeedHeroselaterthanhehadforetold, itwereamarkofweakness,butifsooner,atoken of the highest power. For when we seeaman whohaspromisedhiscreditorthathewillpayhim hisdebtafterthreedays,fulfillinghispromiseon thatveryday,wearesofarfromlookinguponhim
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Chrysostomus: Hoc Isaias praedixerat dicens: obtuli scapulas meas ad verbera, genas meas ad alapas, et faciemmeamnon diverti a sputorum dedecore. Sed et crucis patibulumpraedixitprophetacumait:tradiditin mortem animam suam, et cum sceleratis reputatus est. Unde et hic subditur et postquamflagellaverint,occidenteum.Sedet resurrectionem eius David praedixit dicens: non derelinques animam meam in Inferno. Undehicsubditurettertiadieresurget. 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 persolveredebitum,eademdiesatisfacientem viderimus non fallacem, sed potius ut
veridicum eum mirabimur. Dicam etiamquod nondixitseposttresdiesresurrecturum,sed die tertia. Habes parasceven, habes sabbatum usque ad solis occasum et post sabbatumresurrexit.
as deceitful, that we admire his veracity. Imust add,however,thatHesaidnotthatHeshouldrise again after three days, but on thethirdday.You have then the preparation, the Sabbathuntilsun set, and the fact that He rose aftertheSabbath wasover. CYRILThedisciplesdidnotasyetknowexactly whattheProphetshadforetold,butafterHerose again, He opened their understanding thatthey shouldunderstandtheScriptures.
Cyrillus: Discipuli autem nondum noverant exquisite quod prophetae praedixerant sed postquam resurrexit, aperuit eis sensum ut intelligerent Scripturas unde sequitur etipsi nihilhorumintellexerunt. Beda:Quiaenimdiscipuli,eiusvitammaxime 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,quotiesaliquiddesuapassione dicebat, ad aliud allegorice referendum esse credebant unde sequitur erat autem verbum istud absconditum ab eis, etnonintelligebant quae dicebantur. Iudaei vero, quia in eius necemconspiraverant,quoddepassionesua loqueretur dicens: oportet exaltari filium hominis, intelligebant unde dixerunt: nos audivimus ex lege, quia Christus manetin aeternumetquomodotudicis:oportetexaltari
BEDEForbecausetheydesiredHislifeabove allthings,theycouldnothearofHisdeath,andas theyknewhimtobenotonlyaspotlessman,but alsoveryGod,theythoughtHecouldinnowise die. And whenever in the parables, which they frequently heard Him utter, He said anything concerning His Passion, they believed it to be spoken allegorically, and referred to something else. Hence it follows, And this saying washid from them, neither knew they the thingswhich were spoken. But the Jews, who conspired against His life, knew that Hespokeconcerning HisPassion,whenhesaid,TheSonofmanmust beliftedupthereforesaidthey,Wehaveheardin ourlawthatChristabidesforever,andhowsay youtheSonofmanmustbeliftedup?
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filiumhominis?
Lectio7 35 . 36 :37 . 38 ,,, . 39 : , ,.40 . ,41 , , . 42 ,: .43 , . .

35.Anditcametopass,thatashewas come nigh unto Jericho, acertainblind man sat by the way side begging:36. And hearing the multitude pass by,he asked what it meant. 37. And theytold him, that Jesus of Nazarethpassesby. 38. And he cried, saying, Jesus,Thou Son of David, have mercy on me.39. And they which went before rebuked him, that he should hold hispeace:but hecriedsomuchthemore,ThouSonof David, have mercy on me. 40. And Jesusstood,andcommandedhimtobe broughttohim:andwhenhewascome near, he asked him, 41. Saying,What will you that I shall do to you?Andhe said, Lord, that I may receivemysight. 42.AndJesussaidtohim,Receiveyour sight:yourfaithhassavedyou.43.And immediately he received his sight, and followedhim,glorifyingGod:andallthe people,whentheysawit,gavepraiseto God.
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GregoriusinEvang:Quiacarnalesadhuc discipuli non valebant capere verba mysterii, venitur ad miraculum: ante eorum oculos caecus lumen recipit, ut eos ad fidemcaelestiafactasolidarentundedicitur factum est autem cum appropinquaret Iericho,caecusquidamsedebatsecusviam mendicans. Theophylactus: Et ne incessus domini esset inutilis, in via fecit caecimiraculum, hocdocumentumdiscipulissuisdans,utin omnibus simus proficui, et nihil sitinnobis otiosum. Augustinusdequaest.Evang:Possumus deappropinquantibusIerichosicintelligere, ut iam inde egressi, prope tamenadhuc essent ad eam civitatem: quod quidem minus usitate dicitur sed tamen videri posset hoc dictum, quoniam Matthaeus, egredientibuseisabIerichodicitilluminatos duos caecos, qui iuxta viam sedebant.De numeroquidemnullaessetquaestio,sialter
GREG.Becausethedisciplesbeingyetcarnalwere unable to receive the words of mystery, theyare broughttoamiracle.Beforetheireyesablindman receives his sight, that by a divine work theirfaith mightbestrengthened.
THEOPHYL. And to show that our Lord didnot even walk without doing good, He performed a miracle on the way, giving His disciples this example, that we should be profitable inallthings, andthatnothinginusshouldbeinvain. AUG.Wemightunderstandtheexpressionofbeing nightoJericho,asiftheyhadalreadygoneoutofit, butwerestillnear.Itmight,thoughlesscommonin thissense,besotakenhere,sinceMatthewrelates, that as they were going out of Jericho,twomen receivedtheirsightwhosatbythewayside.There need be no question n about the number, ifwe suppose that one of the Evangelistsremembering only one was silent about the other Markalso
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Evangelistarum de uno tacuisset, unius reminiscens: nam et Marcus unum commemorat, cum et egredientibus eisab Ierichodicitilluminatumcuiusetnomendixit et patrem, ut intelligamus eum fuisse potissimum, alterum ignotum, ut meritoille notus etiam solus decenter commemoraretur. Sed quoniam quae sequuntur in Evangelio secundum Lucam, aptissime ostendunt illud quod ipsenarrat, adhucvenientibusipsisIerichofactumesse, nihil aliud restat intelligere, nisi bisesse factumhocmiraculumsemelinunocaeco, cumadhucveniretinillamcivitatemiterum in duobus, cum inde egrederetur: utillud unumLucas,alterumMatthaeusenarret. Cyrillus: Multus autem erat populuscirca 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 IesusNazarenus transiret. Caecus vero vera clamabat:alia docetur, et alia praedicat nam sequituret clamavit dicens: Iesu fili David, miserere
mentionsonlyone,andhetoosaysthathereceived hissightastheyweregoingoutofJerichohehas givenalsothenameofthemanandofhisfather,to letusunderstandthatthisonewaswellknown,but theothernotso,sothatitmightcometopassthat theonewhowasknownwouldbenaturallytheonly one mentioned. But seeing that what followsinSt. Lukes Gospel most plainly proves the truth of his account,thatwhiletheywereyetcomingtoJericho, themiracletookplace,wecannotbutsupposethat there were two such miracles, the first uponone blindmanwhenourLordwascomingtothatcity,the second on two, when He was departing out ofit Lukerelatingtheone,Matthewtheother.
PSEUDO-CHRYS. There was a great multitude gathered round Christ, and the blind man indeed knewHimnot,butfeltadrawingtowardsHim,and graspedwithhisheartwhathissightembracednot. As it follows, And when he heard the multitude passing by, he asked what it was. And thosethat saw spoke indeed according to theirownopinion. AndtheytoldhimthatJesusofNazarethpassesby. Buttheblindmancriedout.Heistoldonething,he proclaims another for it follows, And he criedout, saying, Jesus, Thou Son of David, have mercyon me.Whotaughtyouthis,Oman?Haveyouthatare
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mei. Quis te docuit haec, o homo? Num perlegisti libros privatus luminibus? Unde igitur nosti luminare mundi? Vere dominus illuminatcaecos. Cyrillus: In Iudaismo autem nutritus non ignoravit quod de progenie David Deus secundumcarnemnascereturetideoeiut 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 nonimpediebatureiusaudacia.Novitenim fides omnibus repugnare et in omnia triumphare: utile enim est pro cultudivino pudoremdeponere:namsicausapecuniae suntimpudentesnonnulli,proanimaesalute 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 ideomerito vocat caecum, et accedere iussit unde sequitur stans autem Iesus iussit illum adduciadse,utscilicetquipriusfideeum
deprived of sight read books? Whence thenknow you the Light of the world? Verily the Lord gives sighttotheblind.
CYRILHavingbeenbroughtupaJew,hewasnot ignorant that of the seed of David should Godbe born according to the flesh, and therefore he addresses Him as God, saying, Havemercyupon me.Wouldthatthosemightimitatehimwhodivide Christintotwo.ForhespeaksofChristasGod,yet calls Him Son of David. But they marvel atthe justiceofhisconfession,andsomeevenwishedto preventhimfromconfessinghisfaith.Butbychecks ofthiskindhisardorwasnotdamped.Forfaithis abletoresistall,andtotriumphoverall.Itisagood thingtolayasideshameinbehalfofdivineworship. Forifformoneyssakesomealebold,isitnotfitting when the soul is at stake, to put on arighteous boldness?Asitfollows,Buthecriedoutthemore, SonofDavid,&c.Thevoiceofoneinvokinginfaith stopsChrist,forHelooksbackuponthemwhocall uponHiminfaith.AndaccordinglyHecallstheblind mantoHim,andbidshimdrawnigh,thatheintruth who had first laid hold on Him in faith, might approachHimalsointhebody.TheLordasksthis blindmanashedrewnear,WhatwillyouthatIshall do? He asks the question purposely, not as ignorant, but that those who stood bymightknow
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tetigerat, appropinquaret et corpore. Appropinquantem caecum dominus interrogat nam sequitur et cum appropinquasset, interrogavit illum,dicens: quid tibi vis faciam? Dispensative interrogat,nonquasiignoranssedutscirent astantes quod non petebat pecuniam, sed divinamefficaciam,utaDeoundesequitur atilledixit:domine,utvideam. Chrysostomus: Vel quia calumniatores veritatis Iudaei possent dicere, ut incaeco nato: non est hic, sed similis eiusvoluitut caecus prius ostenderet defectumnaturae, et tunc cognoscat gratiae maiestatem.At ubi petitionis modum caecusexplicuit,tunc cum summa maiestate praecepit ei ut videret: unde sequitur et dixit illi Iesus: respice: quod redundabat in crimen perfidiae Iudaeorum: quis enim prophetarumtaliadixit?Aspicetamenquid assumat medicus ab eo cui collata est sanitas sequitur enim fides tua tesalvum fecit. Pro fide enim venduntur beneficia diffunditurenimgratiaquamsuscepitfides. Et sicut ab aliquo fonte hi quidemparvis vasis modicum aquae hauriunt, hi vero maioribus multum, fonte non distinguente mensuras et secundum fenestras quae
that he sought not money, but divine power from God. And thus it follows, But he said, Lord,thatI mayreceivemysight.
PSEUDO-CHRYS.OrbecausetheJewsperverting thetruthmightsay,asinthecaseofhimwhowas born blind, This is not he, but one like to him,He wishedtheblindfirsttomakemanifesttheinfirmity of his nature, that then he might fullyacknowledge thegreatnessofthegracebestoweduponhim.And assoonastheblindmanexplainedthenatureofhis request, with words of the highest authorityHe commanded him to see. As it follows,AndJesus saidtohim,Receiveyoursight.Thisservedonlystill more to increase the guilt of unbelief in theJews. Forwhatpropheteverspokeinthisway?Observe moreoverwhatthephysicianclaimsfromhimwhom hehasrestoredtohealth.Yourfaithhassavedyou. Forfaiththenmerciesaresold.Wherefaithiswilling to accept, there grace abounds. And as fromthe same fountain some in small vessels drawlittle water,whileothersinlargedrawmuch,thefountain knowing no difference in measure and as
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aperiuntur magis vel minus, splendorsolis infunditur ita secundum capacitatem intentionishauriturgratia.Vertiturautemvox Christi in lucem languentis erat enim verbum verae lucis unde sequitur et confestim vidit. At caecus et ante beneficiumfidemostenditfervidam,etpost beneficium benevolentiam observavit sequitur enim et sequebatur illum magnificansDeum. Cyrillus: Ex quo patet quod a duplici caecitate liberabatur, corporali scilicet et intellectuali: neque enim glorificasset ut Deum nisi vere vidisset sed etaliisfactus est occasio glorificandi Deum sequitur enim et omnis plebs ut vidit, deditlaudem Deo. Beda: Non solum pro impetrato munere lucis,sedetmeritofideiimpetrantis. Chrysostomus: Hic autem necesse est quaerere cur Christus daemoniacum quidem curatum sequi volentem prohibet, caecum autem illuminatum sequentem non prohibet?Sedneutrumirrationaleputo:illum enim mittit praeconem, ut ex sua
accordingtothewindowswhichareopened,thesun sheds more or less of its brightness within so accordingtothemeasureofamansmotivesdoes hedrawdownsuppliesofgrace.ThevoiceofChrist ischangedintothelightoftheafflicted.ForHewas the Word of true light. And thus it follows,And immediately he said. But the blind man asbefore his restoration he showed an earnest faith, so afterwardsdidhegiveplaintokensofhisgratitude Andhefollowedhim,glorifyingGod. CYRILFromwhichitisclear,thathewasreleased fromadoubleblindness,bothbodilyandintellectual. ForhewouldnothaveglorifiedHimasGod,hadhe not truly seen Him as He is. But he alsogave occasiontootherstoglorifyGodasitfollows,And allthepeople,whentheysawit,gavepraisetoGod.
BEDENotonlyforthegiftoflightobtained,butfor themeritofthefaithwhichobtainedit. PSEUDO-CHRYS. We may here wellinquire,why Christ forbids the healed demoniac whowishedto 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
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consistentia benefactorem praedicet: erat enim excellens miraculum, viderefuriosum sanae mentis effectum: caecum vero permittit sequi, quando Hierosolymam ascendebat per crucem perfecturus altum mysterium, ut recentem habentes miraculi mentionem,nonexistimarenteuminfirmitate potiusquammisericordiapati.
proclaimaloudbytheevidenceofhisownstatehis benefactor, for it was indeed a notable miracleto seearavingmadmanbroughttoasoundmind.But theblindmanHeallowstofollowHim,sinceHewas goinguptoJerusalemabouttoaccomplishthehigh mystery of the Cross, that men having arecent report of a miracle might not suppose thatHe suffered so much from helplessness as from compassion. AMBROSEIntheblindmanwehaveatypeofthe Gentile people, who have received by the Sacrament of our Lord the brightness of thelight whichtheyhadlost.Anditmattersnotwhetherthe cure is conveyed in the case of one ortwoblind men, inasmuch as deriving their origin fromHam andJaphet,thesonsofNoah,inthetwoblindmen theyputforwardtwoauthorsoftheirrace. GREG.Or,blindnessisasymbolofthehumanrace, whichinourfirstparentknowingnotthebrightness of heavenly light, now suffers the darkness ofhis condemnation. Jericho is interpreted the moon, whosemonthlywaningsrepresentthefeeblenessof ourmortality.WhilethenourCreatorisdrawingnigh to Jericho, the blind is restored tosight,because whenGodtookuponHimtheweaknessofourflesh, thehumanracereceivedbackthelightwhichithad lost.Hethenwhoisignorantofthisbrightnessofthe
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Ambrosius: In hoc autem caeco typus populigentilisest,quisacramentodominico recepit amissi luminis claritatem. Nihil autem interest utrum in uno caeco medicinam,aninduobusaccipiatquoniam ex Cham et Iaphet, Noe filiis, originem ducens,induobuscaecis,duosgenerissui praetendebatauctores. 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 dumdivinitas defectumnostraecarnissuscepit,humanum
genus lumen quod amiserat recepit. Qui ergo aeternae lucis claritatem nescit, caecus est. Si autem tantumredemptorem credidit, qui dixit: ego sum via, iuxtaviam sedet:siverocredidit,etexoratutaeternum 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 orationeconturbant. Ipse vero magis clamabat: quia quanto graviori tumultu cogitationum premimur, tanto orationi insistere ardentiusdebemus. Cumautemadhucturbasphantasmatumin oratione patimur, Iesum aliquatenus transeuntem sentimus cum vero orationi vehementerinsistimus,Deusincordefigitur, et lux amissa reparatur. Vel transire humanitatis est, stare divinitatis. Caecum igiturclamantemdominustransiensaudivit, stans illuminavit: quia per humanitatem suam vocibus nostrae caecitatis compatiendomisertusest,sedlumennobis gratiaeperdivinitatispotentiaminfundit.Ad hoc autem requirit quid velit, ut cor ad orationemexcitet:petienimhocvultquodet nospetereetseconcederepraenoscit.
everlasting light, is blind. But if he does nomore than believe in the Redeemer who said, Iamthe way,thetruth,andthelifehesitsbythewayside.If hebothbelievesandpraysthathemayreceivethe everlastinglight,hesitsbythewaysideandbegs. Those that went before Jesus, asHewascoming, represent the multitude of carnal desires, andthe busycrowdofviceswhichbeforethatJesuscomes to our heart, scatter our thoughts, and disturbus eveninourprayers.Buttheblindmancriedoutthe moreforthemoreviolentlyweareassailedbyour restless thoughts, the more fervently ought weto give ourselves to prayer. As long as westillsuffer ourmanifoldfanciestotroubleusinourprayers,we feelinsomemeasureJesuspassingtry.Butwhen weareverysteadfastinprayer,Godisfixedinour heart,andthelostlightisrestored.Ortopassbyis ofman,tostandisofGod.TheLordthenpassingby heard the blind man crying, standing stillrestored him to sight, for by His humanityincompassionto our blindness He has pity upon our cries, by the power of His divinity He pours upon usthelightof His grace. Now for this reason He askswhatthe blindmanwished,thatHemightstiruphisheartto prayer, for He wishes that to be sought in prayer, whichHeknowsbeforehandboththatweseekand Hegrants.
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Ambrosius: Vel interrogavit caecum, ut crederemus nisi confitentem non posse salvari. Gregorius: Caecus autem a dominonon aurum,sedlucemquaeritetnosnonfalsas divitias,sedlucemquaeramus,quamvidere cum solis Angelis possimus ad quam lucemviafidesestunderectecaecodicitur respice: fides tua te salvum fecit.Quividet et sequitur, quia bonum quod intelligit operatur. Augustinusdequaest.Evang: Siautem Iericho lunam, et ob hoc mortalitatem interpretamur, morti propinquans dominus Iudaeis solis lumen Evangelii iusserat praedicariquossignificavitilleunuscaecus quem Lucas commemorat: a morteautem resurgens,atquedescendens,etIudaeiset gentibus quos duos populos significare videntur duo caeci commemorati a Matthaeo.
AMBROSEOr,Heaskedtheblindmantotheend that we might believe, that without confessionno mancanbesaved. GREG.TheblindmanseeksfromtheLordnotgold, butlight.Letusthenseeknotforfalseriches,butfor that light which together with the Angels alone we maysee,thewaywhereuntoisfaith.Wellthenwasit saidtotheblind,Receiveyoursightyourfaithhas savedyou.Hewhosees,alsofollows,becausethe goodwhichheunderstandshepractices.
AUG.IfweinterpretJerichotomeanthemoon,and therefore death, our Lord when approaching His death commanded the light of the Gospel tobe preachedtotheJewsonly,whoaresignifiedbythat one blind man whom Luke speaks of, butrising 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 menwhom Matthewmentions.
Caput19 Lectio1
CHAPTERXIX
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19 1 . 2 , . 3 , .4 , . 5 , , , , . 6 , . 7 . 8 , ,, , . 9
1. And Jesus entered and passed through Jericho. 2. And, behold, there wasamannamedZaccheus,whichwas the chief among the Publicans, andhe wasrich.3.AndhesoughttoseeJesus whohewasandcouldnotforthepress, because he was little of stature.4.And he ran before, and climbed up into a sycamoretreetoseehim:forhewasto passthatway.5.AndwhenJesuscame totheplace,helookedup,andsawhim, and said to him, Zacchaeus, make haste,andcomedownfortodayImust abide at your house. 6. And he made haste, and came down, and received himjoyfully.7.Andwhentheysawit,they allmurmured,saying,Thathewasgone tobeguestwithamanthatisasinner.8. And Zacchaeus stood, and said tothe LordBehold,Lord,thehalfofmygoods IgivetothepoorandifIhavetakenany thingfromanymanbyfalseaccusation,I restore him fourfold. 9. And Jesussaid tohim,Thisdayissalvationcometothis house,forsomuchashealsoisasonof Abraham. 10. For the Son of man is come to seek and to save thatwhich waslost.
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, : 10 .
Ambrosius:Zachaeusinsicomoro,caecus invia:quorumalterumdominusmiseraturus expectat, alterum suae mansionisclaritate nobilitat de quo dicitur et ingressusIesus perambulabat Iericho: et ecce vir nomine Zachaeus: et hic erat princeps publicanorum, et ipse dives. Et bene princeps inducitur publicanorum: quisenim de se desperet, quando iste pervenit ad gratiam, cui census ex fraude? Et ipse quidem dives, ut scias omnes divites avaros. Cyrillus: Sed Zachaeus in hismoramnon traxit sed factus est dignus propitiatione Dei, qui caecos illuminat, et longinquos vocat. Titus: Pullulaverat autem in eo semen
AMBROSE Zacchaeus in the sycamore, theblind manbythewayside:upontheoneourLordwaitsto show mercy, upon the other He confers thegreat glory of abiding in his house. The chiefamongthe Publicans is here fitly introduced. For whowill hereafter despair of himself, now that heattainsto grace who gained his living by fraud. And hetoo moreoverarichman,thatwemayknowthatnotall richmenarecovetous.
CYRIL But Zacchaeus made no delay in whathe did, and so was accounted worthy of the favorof God, which gives sight to the blind,andcallsthem whoareafaroff. TITUSBOST.Theseedofsalvationhadbegunto
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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 autemerantimpedimentahuicvisioni:nam retardabat eum populus, non tamvirorum quam peccatorum erat autem parvus statura unde sequitur et non poteratprae turba,quiastaturapusilluserat. Ambrosius: Quid sibi vult quod nullius alterius staturam quam huius expressit? Vide ne forte malitia pusillus, aut adhuc pusillusfide:nondumenimpronuseratcum ascenderet,nondumvideratChristum.
springupinhim,forhedesiredtoseeJesus,having neverseenHim.ForifhehadseenHim,hewould longsincehavegivenupthePublicanswickedlife. No one that sees Jesus can remain any longer in wickedness. But there were two obstacles tohis seeingHim.Themultitudenotsomuchofmenasof hissinspreventedhim,forhewaslittleofstature.
AMBROSE What means the Evangelist by describing his stature, and that of noneother?Itis perhaps because he was young in wickedness,or asyetweakinthefaith.Forhewasnotyetprostrate in sin who could climb up. He had not yetseen Christ. TITUS BOST. But he discovered a gooddevice runningbeforeheclimbedupintoasycamore,and saw Him whom he had long wishedfor,i.e.Jesus, passing by. Now Zacchaeus desired nomorethan tosee,butHewhoisabletodomorethanveask for,grantedtoHimfarabovewhatheexpectedasit follows, And when Jesus came to the place,he lookedup,andsawhim.
Titus: Sed ille bonum adinvenitingenium: nam praecurrens in arborem sicomorum ascendit, et transeuntem Iesum desideratum videbat unde sequitur et praecurrens, ascendit in arborem sicomorum, ut videret illum, quia indeerat transiturus. Hic ergo solam visionem desideravitsedquinovitplusfacerequam quaerimus, dedit ei supra id quod expectabat unde sequitur et cumvenisset
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adlocum,suspiciensIesusviditillum. Cyrillus: Vidit quidem hominis animam promptissimenitentemadsanctevivendum, eteumadpietatemconvertit. Ambrosius: Apud eum se non invitatus invitat unde sequitur et dixit ad eum: Zachaee,festinansdescende,quiahodiein domotuaoportetmemanere:sciebatenim uberem hospitii sui esse mercedemsed tamen etsi non vocem, invitantis audierat affectum. Beda: Ecce autem camelus, deposita ibi sarcina, per foramen acus transit: hocest, dives et publicanus, relicto amore divitiarum, contempto censu fraudum, benedictionem dominicae susceptionis accipit. Sequitur et festinans descendit, et excepitillumgaudens. Ambrosius: Discant divites non in facultatibuscrimenhaberi,sedinhisquiuti nesciunt facultatibus: nam divitiae sicut impedimenta sunt improbis, ita bonissunt adiumentavirtutis.
Hesawthesoulofthemanstrivingearnestlytolivea holylife,andconvertshimtogodliness.
AMBROSE Uninvited he invites Himself to his house as it follows, Zacchaeus, make haste,and come down, &c. for He knew how richly Hewould reward his hospitality. And though He had notyet heardthewordofinvitation,Hehadalreadyseenthe will.
BEDE See here, the camel disencumberedofhis hunch passes through the eye of a needle,thatis, therichmanandthepublicanabandoninghisloveof riches, and loathing his dishonest gains, receives the blessing of his Lords company. Itfollows,And hemadehaste,andcamedown,andreceivedhim joyfully. AMBROSELettherichlearnthatguiltattachesnot tothegoodsthemselves,buttothosewhoknownot howtousethem.Forriches,astheyarehindrances to virtue in the unworthy, so are they meansof advancingitinthegood.
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Chrysostomus: Sed considera nimiam salvatoris bonitatem. Insons cumsontibus conversatur fons iustitiae cum avaritia, quae est materia pravitatis: ingressus domum publicani, nullam ex avaritiae nebulainiuriampatitur,sedfulgoreiustitiae avaritiam delet. Sed mordaces et criminationis amatores invehi tentantinhis quae ab eo fiebant sequitur enimetcum viderent omnes, murmurabant, dicentes quod ad hominem peccatorem divertisset. Ipse vero incusatus ut epulo et publicanorum amicus, spernebat haec, ut consummaret propositum: quia etmedicus nisipatiatursaniemaegrotorum,nonliberat 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,dopauperibusetsiquid aliquem defraudavi, reddo quadruplum. Audimirabile.Nondumdidicit,etobeditet sicut sol per radios infusus in domumnon illustratverbo,sedopereitasalvatorradiis iustitiae, nequitiae fugavit caliginem: nam luxintenebrislucet.Quodlibetautemunitum est validum, divisum autem debileetideo bipartit substantiam. Est autem diligentius attendendum, quod opes Zachaei non solum erant iniustae, sed etiam ex
PSEUDO-CHRYS.Observethegraciouskindness of the Savior. The innocent associates with the guilty, the fountain of justice with covetousness, whichisthesourceofinjustice.Havingenteredthe publicanshouse,Hesuffersnostainfromthemists ofavarice,butdispersesthembythebrightbeamof His righteousness. But those who deal withbiting words and reproaches, try to cast a sluruponthe things which were done by Him for itfollows,And whentheysawit,theyallmurmured,saying,Thathe wasgonetobeguestwithamanthatisasinner.But He, though accused of being a wine-bibber anda friend of publicans, regarded it not, so longasHe could accomplish His end. As a physician sometimes can not save his patients from their diseaseswithoutthedefilementofblood.kindsoit happenedhere,forthepublicanwasconverted,and livedabetterlife.Zacchaeusstood,andsaidtothe Lord,Behold,Lord,thehalfofmygoodsIgivetothe poorandifIhavedefraudedanyman,Irestorehim fourfold.Beholdhereisamarvel:withoutlearninghe obeys.Andasthesunpouringitsraysintoahouse enlightensitnotbyword,butbywork,sotheSavior by the rays of righteousness put to flight the darknessofsinforthelightshinesindarkness.Now every thing united is strong, but divided, weak, therefore Zacchaeus divides into two parts his substance.Butwemustbecarefultoobserve,that his wealth was not made up from unjustgains,but from his patrimony, else how could herestore
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solum erant iniustae, sed etiam ex patrimonio fuerunt congregatae alioquin quomodopoteratextortainiquerestituerein quadruplum?Sciebatenimlegemiubentem restituere in quadruplum male ablata, utsi lex non terreat, damna mitigent. Nonergo expectat Zachaeus legis censuram, ipse sibiiudexeffectus. Theophylactus: Sed si subtiliusindagare velimus, nihil de propriis restabat facultatibus.Dataenimmedietatebonorum pauperibus, ex residuo reddebat laesisin quadruplo.Necsolumhocpromittebat,sed faciebat:nonenimait:dabomedietatemet restituam quadruplum, sed do etreddo.At Christusillisalutemannuntiat:sequiturenim ait Iesus ad eum, quia hodie salushuic domui facta est ipsum Zachaeum significans assecutum fuisse salutem, per domum habitatorem significans sequitur enimeoquodetipsefiliussitAbrahae:non enim vocasset Abrahae filiuminanimatam fabricam. Beda: Filius autem Abrahae Zachaeus dicitur,nonquiadeeiusstirpegenitus,sed quia eius est fidem imitatus: ut sicut ille terram domumque paternam deseruit, ita iste bona sua partiendo pauperibus
from his patrimony, else how could herestore fourfoldwhathehadunjustlyextorted.Heknewthat thelaworderedwhatwaswronglytakenawaytobe restoredfourfold,thatifthelawdeterrednot,amans lossesmightsoftenhim.Zacchaeuswaitsnotforthe judgment of the law, but makes himself his own judge.
THEOPHYL. If we examine more closely,weshall see that nothing was left of his ownproperty.For havinggivenhalfofhisgoodstothepoor,outofthe remainder he restored fourfold to those whom he hadinjured.Henotonlypromisedthis,butdidit.For he says not, I will give the half, and Iwillrestore fourfold, but, I give, and I restore. To such Christ announcessalvationJesussaidtohim,Thisdayis salvation come to this house, signifying that Zacchaeushadattainedtosalvation,meaningbythe house the inhabitant thereof. And it follows, forasmuchashealsoisasonofAbraham.ForHe wouldnothavegiventhenameofasonofAbraham toalifelessbuilding.
BEDEZacchaeusiscalledthesonofAbraham,not because he was born of Abrahams seed, but because he imitates his faith, that asAbrahamleft hiscountryandhisfathershouse,soheabandoned allhisgoodsingivingthemtothepoor.AndHewell
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relinqueret. Pulchre autem dicit et ipse,ut nonsolumeosquiiustevixerant,sedeteos qui ab iniustitia resipiscunt, ad filios promissionispertineredeclaret. Theophylactus:Nonautemdixitquodfilius erat Abrahae, sed quoniam nunc est:nam prius quando erat publicanorumprinceps, 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 quaerereetsalvumfacerequodperierat. Chrysostomus: Quasi dicat: quid me criminamini, si rectifico peccatores? Tam enim procul est a me odiumpeccatorum quod eorum causa advenerim: nam medicusveni,noniudexobhocconvivafio languentium, patiorque foetorem, ut praestem remedia. Quaeret autemaliquis: quomodo Paulus iubet, si quis fraterfuerit procax aut avarus, cum huiusmodi nec cibum esse sumendum? Christus autem erat publicanorum conviva. Sed nondum provecti erant isti ut fierent fratres. Sedet tunc vitare praecepit Paulus fratres, cum perstantinmalohiveroerantmutati.
says, He also, to declare that not onlythosewho hadlivedjustly,butthosewhoareraisedupfroma lifeofinjustice,belongtothesonsofpromise.
THEOPHYL. He said not that he was a son of Abraham, but that he now is. For beforewhenhe was the chief among the publicans, and boreno likeness to the righteous Abraham, he wasnothis son. But because some murmured that hetarried with a man who was a sinner, he addsinorderto restrainthem,FortheSonofmancametoseekand tosavethatwhichwaslost.
PSEUDO-CHRYS.WhydoyouaccusemeifIbring sinners to righteousness? So far am I from hating them,thatfortheirsakesIcame.ForIcametoheal, not to judge, therefore am I the constant guestof those that are sick, and I suffer theirnoisomeness thatImaysupplyremedies.Butsomeonemayask, howdoesPaulbidus,Ifwehaveabrotherthatisa fornicator or covetous man, with such not evento take food whereas Christ was the guest of publicans?Theywerenotasyetsofaradvancedas tobebrethren,andbesides,St.Paulbidsusavoid ourbrethrenonlywhentheypersistinevil,butthese wereconverted.
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Beda: Mystice autem Zachaeus, qui interpretatur iustificatus, credentem ex gentibus populum significat, qui per occupationem temporalium depressuserat et minimus, sed a Deo sanctificatus qui intrantem Iericho salvatorem videre voluit, dum fidem quam mundo attulit,participare quaesivit. Cyrillus: Turba autem est imperitae confusiomultitudinis,quaeverticemnequivit videresapientiae.ErgoZachaeusquamdiu in turba est, non vidit Christum sed plebeiam transgressus inscitiam, meruit quemdesiderabataspicere. Beda:Velturba,idestvitiorumconsuetudo quaecaecumclamantemincrepabat,etiam huncsuspicientemtardatsedsicutamplius clamando caecus turbam vicit, itapusillus terrena relinquendo, et arborem crucis ascendendo,turbamobstantemtranscendit. Sicomorus namque, quae est arbor foliis morosimilis,sedaltitudinepraestans,unde et a Latinis celsa nuncupatur, ficus fatua dicitur: et eadem dominica cruxcredentes alit ut ficus, ab incredulis irridetur utfatua. QuamarborempusillusstaturaZachaeus,ut
BEDE Mystically, Zacchaeus, which is by interpretation justified, signifies the Gentile believers,whoweredepressedandbroughtverylow bytheirworldlyoccupations,butsanctifiedbyGod. And he was desirous to see our Saviorentering Jericho,inasmuchashesoughttoshareinthatfaith whichChristbroughtintotheworld.
CYRIL The crowd is the tumultuous state of an ignorantmultitude,whichcannotseetheloftytopof wisdom. Zacchaeus therefore, while he was inthe crowd,sawnotChrist,buthavingadvancedbeyond thevulgarignorance,wasthoughtworthytoentertain Himwhomhedesiredtolookupon. BEDE Or the crowd that is, the general habitof vice,whichrebukedtheblindmancryingout,lesthe should seek the light, also impedes Zacchaeus lookingup,thathemightnotseeJesusthatasby crying out the more the blind man overcamethe crowd, so the man weak in the faith byforsaking earthly things, and climbing the tree of theCross, surmounts the opposing multitude. The sycamore, which is a tree resembling the mulberry infoliage, butexceedingitinheight,whencebytheLatinsitis called lofty, is called the foolish fig-tree, andso theCrossofourLordsustainsbelievers,asthefigpdfcrowd.com
coexaltari possit, ascendit, cum quilibet humilis et propriae conscius infirmitatis clamat: mihi absit gloriari, nisi in cruce domininostriIesuChristi.
tree figs, and is mocked by unbelievers as foolishness. This tree Zacchaeus, who was littlein stature,climbedup,thathemightberaisedtogether 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 crossofour LordJesusChrist. AMBROSEHehaswelladded,thatourLordwas to pass that way, either where the sycamore-tree was,orwherehewaswhowasabouttobelieve,that so He might preserve the mystery, and sow the seedsofgrace.ForHehadsocomeasthatthrough the Jews He came to the Gentiles. He seesthen Zacchaeusabove,foralreadytheexcellenceofhis faithshoneforthamidstthefruitsofgoodworks,and theloftinessofthefruitfultreebutZacchaeusstands outabovethetree,asonewhoisabovethelaw. BEDETheLordasHejourneyedcametotheplace where Zacchaeus had climbed the sycamore,for having sent His preachers throughout the worldin whomHeHimselfspokeandwent,Hecomestothe Gentilepeople,whowerealreadyraiseduponhigh through faith in His Passion, and whom whenHe lookedupHesaw,forHechosethemthroughgrace. NowourLordonceabodeinthehouseofthechief of the Pharisees, but when He did works such as nonebutGodcoulddo,theyrailedatHimWherefore
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Ambrosius:Pulchreautemaddidit,quiailla parte erat transiturus dominus, vel ubi sicomorus, vel ubi crediturus, utmysterium servaret, et gratiam seminaret: sic enim venerat ut per Iudaeos veniret ad gentes. Vidit itaque Zachaeum sursum iamenim sublimitas fidei inter fructus bonorum operum, inter fecundae altitudinem arboris eminebat. Zachaeus autem supraarborem est,quiaestsupralegem. Beda: Perambulans autem dominusvenit ad locum ubi Zachaeus sicomorum ascenderat: quia missis per mundum praedicatoribus, in quibus ipseloquebatur et ibat, venit ad populum nationum, qui passioniseiusfideiamsublimiseratquem suscipiens vidit, quia per gratiam elegit. Manebatautemaliquandodominusindomo principis Pharisaeorum sed eum opera digna Deo facientem lingua venenata
carpebant: unde eorum perosus facinora discessit dicens: relinquetur domusvestra deserta. Hodie autem in domo pusilli Zachaei oportet illum manere, idestnovae legis gratia coruscante in humilium nationum corde quiescere. Quod autem descendere de sicomoro, et sic mansionemindomoparareiubetur,hocest quod ait apostolus: etsi cognovimus secundumcarnemChristum,sediamnunc nonnovimus(...).Etsienimmortuusestex 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. Theophylactus: Sed et facile est hoc ad moralem utilitatem retorquere. Quisquis eniminmalitiapluribuspraeest,parvusest staturaspirituali,etnonpotestvidereIesum praeturba:namperplexusapassionibuset 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,
hatingtheirdeedsHedeparted,saying,Yourhouse shallbelefttoyoudesolatebutnowHemustneeds stayatthehouseoftheweakZacchaeus,thatis,by the grace of the new law brightly shining, Hemust take rest in the hearts of tile lowlynations.Butthat Zacchaeusisbidtocomedownfromthesycamore tree, and prepare an abode for Christ,thisiswhat theApostlesays,Yea,thoughwehaveknownChrist aftertheflesh,yetnowhenceforthknowweHimno more. And again elsewhere, For though hewas crucified through weakness, yet he lives bythe powerofGod.ItisplainthattheJewsalwayshated the salvation Of the Gentiles but salvation, which formerly filled the houses of the Jews,hasthisday shoneupontheGentiles,forasmuchasthispeople alsobybelievingonGodisasonofAbraham.
THEOPHYL. It is easy to turn this to amoraluse. Forwhoeversurpassesmanyinwickednessissmall in spiritual growth, and cannot see Jesus forthe crowd.Fordisturbedbypassionandworldlythings, hebeholdsnotJesuswalking,thatis,workinginus, not recognizing His operation. But he climbsupto thetopofasycamore-tree,inthatherisesabovethe sweetness of pleasure, which is signified by afig, andsubduingit,andsobecomingmoreexalted,he seesandisseenbyChrist.
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deprimens eam et sic sublimior factus, videt,etvideturaChristo. Gregorius Moralium: Vel quia sicomorus ficus fatua dicitur, pusillus Zachaeus sicomorumsubiit,etdominumvidit:quiaqui 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 sapientemstultitiam,etsinondumsolideut est, iam tamen per contemplationislumen Deisapientiavidetur. Theophylactus: Dicit autem ei dominus festinansdescendehocest,ascendistiper poenitentiam ad altiorem locum,descende per humilitatem, ne te supplantet elatio: oportet enim me in humilis domomanere. Geminisautembonisinnobisexistentibus, corporalibusscilicetetspiritualibus,cuncta corporalia derelinquit iustus pauperibus, sedspiritualianondeseritbona,sedsiquid exegit ab aliquo, reddit quadruplum: significans per hoc quod si quis per poenitentiam pergit in contrario tramite priscae pravitatis, per multiplices virtutes
GREG.Orbecausethesycamoreisfromitsname calledthefoolishfig,thelittleZacchaeusgetsupinto the sycamore and sees the Lord, for theywho humbly choose the foolish things of thisworldare thosewhocontemplatemostcloselythewisdomof God.Forwhatismorefoolishinthisworldthannot toseekforwhatislost,togiveourpossessionsto robbers, to return not injury for injury?However,by this wise foolishness, the wisdom of God isseen, not yet really as it is, but by the light of contemplation.
THEOPHYL.TheLordsaidtohim,Makehasteand come down, that is, you have ascended by penitencetoaplacetoohighforyou,comedownby humility,lestyourexaltationcauseyoutosky.Imust abideinthehouseofahumbleman.Wehavetwo kinds of goods in us, bodily, and spiritual thejust mangivesupallhisbodilygoodstothepoor,buthe forsakes not his spiritual goods, but if he has extortedanythingfromanyone,herestorestohim fourfold signifying thereby that if a man by repentancewalksintheOppositepathtohisformer perverseness, he by the manifold practiceofvirtue heals all his old offenses, and so meritssalvation,
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sanat omnia pristina delicta ac sic promeretur salutem, vocaturque filius Abrahae, eo quod a propria cognatione exierit,scilicetabantiquanequitia.
andiscalledthesonofAbraham,becausehewent out from his own kindred, that is, from his ancient wickedness.
Lectio2 11 . 12 , . 13 , . 14 , , ' . 15
11.Andastheyheardthesethings,he added and spoke a parable, because hewasnightoJerusalem,andbecause they thought that the kingdom of God shouldimmediatelyappear.12.Hesaid therefore,Acertainnoblemanwentinto a far country to receive for himselfa kingdom, and to return. 13. And he called his ten servants, anddelivered them ten pounds, and said to them, Occupy till I come. 14. But hiscitizens hated him, and sent a message after him, saying, We will not havethisman to reign over us. 15. And it cameto pass,thatwhenhewasreturned,having received the kingdom, then he commandedtheseservantstobecalled to him, to whom he had giventhe money, that he might know howmuch every man had gained by trading.16. Then came the first, saying,Lord,your
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, . 16 , , . 17 , , , , .18 , , , .19 , . 20 , , : 21 , , . 22 , , . , 23 . 24 , ' 25

poundhasgainedtenpounds.17.And hesaidtohim,Well,yougoodservant: becauseyouhavebeenfaithfulinavery little, have you authority overtencities. 18.Andthesecondcame,saying,Lord, yourpoundhasgainedfivepounds.19. And he said likewise to him, Beyou also over five cities. 20. Andanother came,saying,Lord,behold,hereisyour pound, which I have kept laid up ina napkin: 21. For I feared you,because you are an austere man: you takeup thatyoulaidnotdown,andreapthatyou didnotsow.22.Andhesaidtohim,Out of your own mouth will Ijudgeyou,you wickedservant.youknewthatIwasan austere man, taking up that I laid not down, and reaping that I did notsow: 23. Wherefore then gave not you my moneyintothebank,thatatmycomingI might have required mine own with usury? 24. And he said to them that stoodby,Takefromhimthepound,and give it to him that has tenpounds.25. (Andtheysaidtohim,Lord,hehasten pounds.) 26. For I say to you,Thatto everyonewhichhasshallbegivenand fromhimthathasnot,eventhathehas shall be taken away from him. 27.But those mine enemies, which would not
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25 ,,26 , .27 ' .
those mine enemies, which would not that I should reign over them, bring hither,andslaythembeforeme.
Eusebius: Aestimabant quidam in primo salvatorisadventuregnumeiusvenireethoc putabantmoxtuncfiericumascensuruserat Hierosolymam: adeo obstupefecerant eos miraculadivinaquaefecerat.Etideoinstruit eos non prius se recipere regnum apatre, quam ab hominibus iret ad patremetideo dicitur haec illis audientibus, adiciens dixit parabolam,eoquodessetpropeIerusalem, etquiaaestimarentquodconfestimregnum Deimanifestaretur. Theophylactus: Sed dominus ostenditeis quodvanaquaedamaestimarent:nonenim est sensibile regnum Dei. Ostendit etiam quod quasi Deus novit cogitationeseorum,
EUSEBIUSThereweresomewhothoughtthatour Saviors 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 thedivine miracleswhichHedid.Hethereforeinformsthem, that He should not receive the kingdomfromHis FatheruntilHehadleftmankindtogotoHisFather.
THEOPHYL.TheLordpointsoutthevanityoftheir imaginations, for the senses cannot embracethe kingdomofGodHealsoplainlyshowstothem,that asGodHeknewtheirthoughts,puttingtothemthe

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proponens eis subsequentem parabolam unde sequitur dixit ergo: homo quidam nobilis abiit in regionem longinquam acciperesibiregnum,etreverti. Cyrillus: Describit autem sensus huius parabolaemysteriaChristiaprimousquead ultimum.HomoenimfactusestDeusverbum existens: et quamvis servus factus sit,est tamennobilissecundumineffabilemortuma patre. 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, cumnostrabonaoperanoseiastringuntet 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 hereditatemtuam. Augustinus de quaest.Evang: Vel regio longinqua Ecclesia gentium est, usquead
followingparable,Acertainnobleman,&c.
CYRIL This parable is intended to set beforeus themysteriesofChristfromthefirsttothelast.For God was made man, who was theWordfromthe beginning and though He became a servant,yet was He noble because of His unspeakablebirth fromtheFather. BASILNoble,notonlyinrespectofHisGodhead, butofHismanhood,beingsprungfromtheseedof David according to the flesh. He went into a far country, separated not so much by distance of place as by actual condition. For GodHimselfis nightoeveryoneofus,whenourgoodworksbind us to Him. And He is afar off, as often asby cleavingtodestruction,weremoveourselvesaway fromHim.TothisearthlycountrythenHecameata distance from God, that He might receive the kingdom of the Gentiles, according to the Psalm, Askofme,andIwillgiveyoutheheathenforyour inheritance. AUG. Or the far country is the GentileChurch, extendingtotheuttermostpartsoftheearth.ForHe
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fines terrae: abiit enim utplenitudogentium intraretreverteturutomnisIsraelsalvusfiat. Eusebius: Vel per hoc quod profectus est ad regionem longinquam, ascensum proprium a terra in caelos designatcum vero subdit accipere sibi regnum,etredire, secundam sui apparitionem gloriosam et regiamostendit.Etprimoquidemhominem sevocatpropternativitatemincarne,deinde nobilem nondum autem seregemappellat, quia nondum in prima apparitione regia fungebatur maiestate. Sed et bene dicitur obtinere sibi regnum nam dante sibipatre illud obtinuit, secundum illud: ecce filius hominisveniebatinnubibus,etdatumestei regnum. Cyrillus:Ascendensenimadcaelos,sedet ad dexteram maiestatis in excelsis ascendensautemdispensavitcredentibusin eum divinorum charismatum differentiam, sicut servis committuntur dominicae facultates,utaliquidlucrantes,famulatussui ferant praeconia unde sequitur vocatis autem decem servis suis, dedit illisdecem mnas. Consuevit sacra Scriptura in signum
wentthatthefullnessoftheGentilesmightcomein HewillreturnthatallIsraelmaybesaved. EUSEBIUS.OrbyHissettingoutintoafarcountry, He denotes His own ascension from earthto heaven.ButwhenHeadds,Toreceiveforhimselfa kingdom, and to return He points outHissecond appearance,whenHeshallcomeasaKingandin great glory. He first of all calls Himself aman, becauseofHisnativityintheflesh,thennoblenot yetaKing,becauseasyetatHisfirstappearance Heexercisednokinglypower.Itisalsowellsaidto obtainforHimselfakingdom,accordingtoDaniel, Behold one like the Son of man came withthe cloudsofheaven,andakingdomwasgiventohim.
CYRILForascendinguptoheaven,Hesitsonthe right hand of the Majesty on high. But being ascended,Hehasdispensedtothosethatbelieve on Him different divine graces, as totheservants were committed their Lords goods, thatgaining something they might bring him token of their service. As it follows, And he called his ten servants,anddeliveredthemtenpounds. CHRYS. Holy Scripture is accustomed tousethe number ten as a sign of perfection, for ifanyone
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perfectionis uti numero denario: quem si quis numerando excedere velit, abunitate iteruminchoabit,quasidenarioperductoad metam: et ideo indispensationetalentorum eum qui metam attingit divini officii,decem aitmnasrecepisse. Augustinus: Vel per decem mnaslegem significat propter Decalogum per decem autem servos, hos quibus sub illapositis gratiapraedicataest.Sicenimintelligendum est eis datas mnas ad usum, cum intellexerunt, legem remoto velamine ad Evangeliumpertinere. Beda: Mina namque, quam Graecimnam, vocant, centum drachmis appenditur: et omnisScripturaesermo,quiavitaecaelestis perfectionem suggerit, quasi numeri centenariiponderefulgescit. Eusebius:Significatergopereosquimnas recipiunt, suos discipulos, quibus mnas exhibens singulis, parem cunctis dispensationemcommittensnegotiariiussit. Sequitur et ait ad illos: negotiaminidum venio.Nullumautemaliudnegotiumeratnisi dogma regni sui intentis mortalibus
wishes to count beyond it, he has again tobegin fromunity,havingintenasitwerearrivedatagoal. And so in the giving of the talents, the onewho reaches the goal of divine obedience is saidto havereceivedtenpounds.
AUG. Or by the ten pounds he signifies thelaw, becauseofthetencommandments,andbytheten servants,thosetowhomwhileunderthelawgrace was preached. For so we must interpret the ten pounds given them for trading, seeing that they understoodthelaw,whenitsveilwasremoved,to belongtotheGospel. BEDE A pound which in the Greeks isequalin weight to a hundred drachmas, andeverywordof Scripture,assuggestingtoustheperfectionofthe heavenlylife,shinesasitwerewiththegreatnessof thehundredthnumber. EUSEBIUS. By those then who receive the pounds,HemeansHisdisciples,givingapoundto each,sinceHeentruststoallanequalstewardship Hebadethemputitouttouse,asitfollows,Occupy tillIcome.Nowtherewasnootheremploymentbut topreachthedoctrineofHiskingdomtothosewho would hear it. But there is one and the same
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praedicandum per suos discipulos. Idem autem est omnium documentumeademque fides, unum Baptisma et ob hoc mnauna singulisdatur. Cyrillus: Multa autem est horumdifferentia 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 ChristusimproperavitIudaeis dicens: nunc vero viderunt et oderuntmeet patrem. Renuerunt autem regnum eius, dicentes Pilato: non habemus regem nisi Caesarem. Eusebius: Per hoc enim quod dicitcives eius, Iudaeos significat ortos ex eadem progeniesecundumcarnem,etquoniamritu legiscumillispariterutebatur. Augustinus de quaest. Evang: Miserunt autemlegationemposteum,quiaetiampost resurrectionem eius immiserunt persecutiones apostolis, etpraedicationem Evangeliirespuerunt. Eusebius: Postquam autem salvator haec
doctrine for all, one faith, one baptism. And thereforeisonepoundgiventoeach.
CYRIL But greatly indeed do these differfrom thosewhodeniedthekingdomofGod,ofwhomit isadded,Buthiscitizenshatedhim.Andthisitis forwhichChristupbraidedtheJews,whenHesaid, Butnowhavetheybothseenandhatedmeandmy Father. But they rejected His kingdom, sayingto Pilate,WehavenokingbutCaesar.
EUSEBIUS.BycitizensHesignifiestheJews,who were sprung from the same lineageaccordingto theflesh,andwithwhomHejoinedinthecustoms ofthelaw. AUG.AndtheysentamessageafterHim,because after His resurrection also, they persecuted His Apostles, and refused the S preaching of the Gospel.
EUSEBIUSAfterourSaviorhadinstructedthemin
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docuitpertinentiaadprimumeiusadventum, consequenter gloriosum et regium eius reditum ostendit, dicens et factum est ut rediret accepto regno, et iussit vocari servos, quibus dedit pecuniam, ut sciret quantumquisquenegotiatusesset. Chrysostomus:DuoregnaDeinovitsacra Scriptura: alterum quidem ex creatione, secundum quod est rex omniumcreationis iure: alterum autem ex approbatione, secundum quod iustis dominatur, propria sponteeisubiectisethocregnumhicdicitur accepisse. Augustinus de quaest. Evang: Redit etiamacceptoregno,quiainmanifestissima claritateventurusestquieishumilisapparuit, cum diceret: regnum meum non estdehoc mundo. Cyrillus: Redeunte autem Christo, sumpto regno, merebuntur praeconia, et delectabuntur verbi ministri in supernis honoribus, quia multiplicaverunt talentum pluribusacquisitisundesubditurvenitautem primus dicens: domine, mna tua decem mnasacquisivit.
the things belonging to His first coming, He proceeds to set forth His second coming with majesty and great glory, saying, And it cameto pass, that when he was returned,havingreceived thekingdom.
CHRYS. Holy Scripture notes two kingdoms: of God, one indeed by creation, since by rightof creation He is King over all men the otherby justification, since He reigns over thejust,oftheir own will made subject to Him. And this is the kingdomwhichHeisheresaidtohavereceived.
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 kingdomisnotofthisworld.
CYRIL But when Christ returns, baying taken to HimselfHiskingdom,theministersofthewordwill receive their deserved praises and delight in heavenly rewards, because they multiplied their talent by acquiring more talents, as it isadded, Then came the first, saying, Lord, yourpoundhas gainedtenpounds.
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Beda: Primus servus ordo doctorum estin circumcisione missorum qui unam mnam negotiaturus accepit, quia unam fidem praedicareiussusestsedhaecmnadecem mnas acquisivit, quia populum sub lege constitutum sibimet docendo sociavit. Sequituretaitilli:euge,servebone:quiain modicofuistifidelis,erispotestatemhabens superdecemcivitates.Inmodicoservusest fidelis, quia non adulterat verbum Dei. Quidquid enim in praesenti percipimus donorum,incomparationefuturorumpaucum est. Graecus: Sed quia mercedem propriorum bonorum accipit, decem dicitur civitatibus praeesse. De his promissis quidaminfime 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. Ambrosius: Sed civitates decem sunt animae, quibus iure praeponitur qui pecuniam domini et eloquia castaprobata sicut argentum mentibus hominum
BEDE The first servant is the order ofteachers sent to the circumcision, who receivedonepound to put out to use, inasmuch as it wasorderedto preach one faith. But this one pound gained ten pounds, because by its teaching it united toitself the people who were subject to thelaw.Itfollows, And he said to him, Well done,yougoodservant: because you have been faithful in averylittle,&c. Theservantisfaithfulinaverylittlewhodoesnot adulterate the word of God. For all the giftswe receivenowarebutsmallincomparisonofwhatwe shallhave.
GREEK EX. Because he receives the rewardof hisowngoodworks,heissaidtobesetoverten cities. And some conceiving unworthily ofthese promises imagine that they themselves are preferred to magistracies and chief placesinthe earthly Jerusalem, which is built with precious stones, because they have had theirconversation honestinChristsolittledotheypurgetheirsoulof allhankeringafterpowerandauthorityamongmen. AMBROSE But the ten cities are thesoulsover whomheisrightlyplacedwhohasdepositedinthe mindsofmenhisLordsmoneyandtheholywords, whicharetriedassilveristriedinthefire.Foras
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feneraverit: nam sicut Ierusalem dicitur aedificata ut civitas, ita sunt animae pacificaeetsicutAngelipraesunt,itahiqui vitammerueruntAngelorum.Sequituretalter venitdicens:domine,mnatuafecitquinque mnas. Beda: Servus ille coetus est eorum qui praeputio evangelizare missi sunt, cuius mna, idest evangelica fides, quinque mnas fecit: quia gentes corporis sensibusantea mancipatas ad fidei evangelicae gratiam convertit.Sequiturethuicait:ettuestosuper quinque civitates hoc est, ex earumquas imbueras animarum fide et conversatione sublimisfulgeas.
Jerusalem is said to be built as a city, so are peace-making souls. And as angels haverule,so have they who have acquired the life of angels.It follows, And the second came, saying, Lord,your poundhasgainedfivepounds.
BEDEThatservantistheassemblyofthosewho were sent to preach the Gospel to the uncircumcision,whosepound,thatisthefaithofthe Gospel, gained five pounds, becauseitconverted tothegraceofEvangelicalfaith,thenationsbefore enslaved to the five senses of the body. Andhe said likewise to him, Be you also overfivecities that is, be exalted to shine through the faithand conversation of those souls which you have enlightened. AMBROSEOrperhapsdifferentlyhewhogained five pounds has all the moral virtues,forthereare fivesensesofthebody.Hewhogainedtenhasso muchmore,thatistosay,themysteriesofthelaw as well as the moral virtues. The tenpoundsmay alsoherebetakentomeanthetenwords,thatis, 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 speakingoftheJews,aretheretwoonlywhobring their pounds multiplied, not indeed by againful
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Ambrosius: Vel aliter fortasse. Iste qui quinquemnasacquisivit,moraliahabet,quia quinquesuntcorporissensusillequidecem, duplicia idest mystica legis, et moralia probitatis. Possumus et hic decem mnas decem verba intelligere, idest legis doctrinam quinque mnas magisteria disciplinaesedlegisperituminomnibusvolo esseperfectum.BeneautemquiadeIudaeis dicit, duo soli multiplicatam pecuniam deferunt,nonutiqueaeris,seddisputationis
usuris.
interest of money, but a profitable stewardship of theGospel.Forthereisonekindofusuryinmoney lentoninterest,anotherinheavenlyteaching. CHRYS.Forinearthlywealthitdoesnotbelongto one man to be made rich without another being made poor, but in spiritual riches, withouthis making another rich also. For in earthly matters participation lessens, in spiritual it increases wealth.
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: incorporeis enim participatio minuit, sedinspiritualibus auget. Augustinus de quaest.Evang: Velaliter. Quodunuseorumquibeneusisunt,decem acquisivit, et alter quinque, significat eos esseacquisitosingregemdomini,aquibus iam lex per gratiam intellecta est, sive propterdecemlegispraecepta,sivequiaille per quem lex lata est, quinque libros conscripsit. Ad hoc pertinent decem et quinque civitates, quibus eos praeponit: multiplicatio enim intelligentiae in ipsa varietate,quaedeunoquoquepraeceptovel 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.
AUG.OrelseThatoneofthosewhowellemployed their money gained ten pounds, another five, signifies that they acquired them for the flockof God,bywhomthelawwasnowunderstoodthrough grace,eitherbecauseofthetencommandmentsof thelaw,orbecausehe,throughwhomthelawwas given,wrotefivebooksandtothisbelongtheten and five cities over which He appoints them to preside. For the manifold meanings or interpretations which spring up concerningsome individual precept or book, when reduced and brought together in one, make as it wereacityof living eternal reasons. Hence a city is not a multitude of living creatures, but of reasonable beingsboundtogetherbythefellowshipofonelaw. The servants then who bring an account of that
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Quod ergo servi reddentes rationem exeo quod acceperant, laudantur qui lucrati sunt, significat eos bonam reddere rationemqui bene usi sunt eo quod acceperunt ad augendas divitias domini per eos qui creduntineum.Quodquifacerenolunt,inillo signati sunt qui mnam suam in sudario servavit de quo sequitur et tertius venit dicens: domine, ecce mna tua quamhabui 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 dominumetiamillisintinexcusabilesquibus lex data non est, neque etiam qui audito Evangelio non obediverunt: quia per creaturam poterant cognoscere creatorem unde sequitur timui enim te, quia homo austeruses:tollisquodnonposuisti,etmetis quod non seminasti. Hoc est enim quasi metere ubi non seminavit, idest eos impietatis reos tenere, quibus verbum aut legis,autEvangeliiministratumnonest.Hoc autem veluti iudicii periculum devitantes pigro labore a verbi ministratione conquiescunt: et hoc est quasi in sudario ligarequodacceperunt.
whichtheyhadreceived,andarepraisedforhaving gained more, represent those giving in their account who have well employed what theyhad received, to increase their Lords riches bythose whobelieveonHim,whiletheywhoareunwillingto do this are signified by that servant who kepthis poundlaidupinanapkinofwhomitfollows,And the third came, saying, Lord, behold, here isyour pound, which I have kept laid up in a napkin,&c. Fortherearesomewhoflatterthemselveswiththis delusion,saying,Itisenoughforeachindividualto answer concerning himself, what need then of others to preach and minister, in order thatevery oneshouldbecompelledalsotogiveanaccountof himself,seeingthatintheLordssighteventheyare withoutexcusetowhomtilelawwasnotgiven,and whowerenotasleepatthetimeofthepreachingof theGospel,fortheymighthaveknowntheCreator throughthecreatureandthenitfollows,ForIfeared you,becauseyouareanaustereman,&c.Forthis is,asitwere,toreapwhenhedidnotsow,thatis, to hold those guilty of ungodliness to whomthis word of the law or the Gospel was notpreached, andavoidingasitwerethisperilofJudgment,with slothful toil they rest from the ministration ofthe word.Andthisitistotieupinanapkinwhatthey hadreceived.
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Theophylactus: Sudario enim mortuorum facies velatur: merito ergo hic pigerdicitur mnam in sudario involvisse, quia eam mortificans, et otiosam dimittens, non tractavitnecauxit. Beda: Vel pecuniam in sudario ligare,est percepta dona sub otio lenti corporis abscondere. Quod autem putaverat seper excusationem dixisse, in culpam propriam vertitur unde sequitur dicit ei: deoretuote 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 dedistipecuniammeamadmensam?Quasi dicat: si durum me esse noveras, etaliena sectariquarenontibihaeccogitatioincussit timorem, ut scires me mea diligentius quaesiturum? Pecunia autem vel argentum praedicatio Evangelii est, et sermodivinus, quiaeloquiadominieloquiacasta,argentum igne examinatum, qui sermo domini dari debuit ad mensam, hoc est promptis paratisquecordibusintimari.
THEOPHYL.Forwithanapkinthefaceofthedead is covered well then is this idler said tohave wrappeduphispoundinanapkin,becauseleaving it dead and unprofitable he neither touched nor increasedit. BEDEOrtotieupmoneyinanapkinistohidethe gifts we have received under the indolence of a sluggish body. But that which he thought tohave usedasanexcuseisturnedtohisownblame,asit follows,Hesaystohim,OutofyourownmouthwillI judge you, you wicked servant. He is called a wicked servant, as being slothful inbusiness,and proudinquestioninghisLordsjudgment.Youknew thatIwasanaustereman,takingupthatIlaidnot down, and reaping that I did not sow: wherefore then gave you not my money into thebank?As thoughhesaid,Ifyouknewmetobeahardman, andaseekerofwhatisnotmineown,whydidnot the thought of this strike you with terror, thatyou might be sure that I would require mine own with strictness?Butmoneyorsilveristhepreachingof the Gospel and the word of God, forthewordsof the Lord are pure words as silver triedinthefire. AndthiswordoftheLordoughttobegiventothe bank, that is, put into hearts meet and readyto receiveit.
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Augustinus: Vel mensa ad quamdanda eratpecunia,professionemipsamreligionis accipimus, quae tamquam publice proponituradusumnecessariumsaluti. Chrysostomus: In sensibilibus autem divitiisdebitoressoliusobservationisobnoxii sunt quantum enim recipiunt, tantum eos reddere necesse est, et nihil plus ab eis quaeritur.Indivinisautemeloquiisnonsolum ad custodiam obligamur, sed etiam multiplicare monemur unde sequitur etego venienscumusurisutiqueexegissemillam. Beda: Qui enim verbi pecuniam adoctore percipitcredendo,necesseestuteamcum usuris solvat operando vel ut ex eoquod audivit, etiam alia studeat intelligere, quae necdumexpraedicatorisoredidicit. Cyrillus: Doctorum enim est inserere auditoribus salutarem et proficuum sermonem opus autem divinae virtutis est attrahere obedientes ad audientiam, et fertilem eorum reddere intellectum. Nonest autem hic servus laudatus, neque honorem promeruit sed potius tamquam iners est condemnatus unde sequitur etadstantibus
AUG.Orthebankintowhichthemoneywastobe given,wetaketobetheveryprofessionofreligion whichispubliclyputforthasameansnecessaryto salvation. 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 tothe words of God, we are not only bounddiligentlyto keep, but we are commanded to increase and hence it follows, that at my coming I might have requiredthesamewithusury. BEDEFortheywhobyfaithreceivetherichesof thewordfromateacher,mustbytheirworkspayit backwithusury,orbeearnestlydesiroustoknow something more than what they have asyetlearnt fromthemouthoftheirpreachers. CYRILItistheworkofteacherstoengraftintheir hearers minds wholesome and profitable words, butofdivinepowertowinthehearerstoobedience, and render their understanding fruitful. Now this servant, so far from being commendedorthought worthy of honor, was condemned as slothful,asit follows, And he said to them that stood by, Take from him the pound, and give to him that hasten
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dixit: auferte ab eo mnam, et date illiqui decemmnashabet. Augustinus: Per quod significatur etillum posse amittere munus Dei qui habens non habet, idest eo non utitur et eo augeri qui habenshabet,idestbeneutitur. Beda: Mystice autem hoc, ut reor,indicat, intrante plenitudine gentium, omnem Israel salvumfuturum,ettuncabundantiamgratiae spiritualis, quam modo nos tepide exercemus, illius populi doctoribus esse conferendam. Chrysostomus: Ideo autem dicit adstantibus auferte ei mnam, quia nonest prudentis animi punire sed alio quodam, scilicet ministro, eget ad puniendum officio iudicis nam et Deus non ipsemet poenas irrogat,sedmediantibusAngelis. Ambrosius:Dealiisservissiletur,quiquasi prodigi debitores quod acceperant perdiderunt. In duobus servis illis quilucrati sunt,paucisignatisuntquiperduasvicesad cultores vineae sunt destinati, in reliquis omnes Iudaei. Sequitur et dixerunt illi:
pounds.
AUG. Signifying thereby that both he will losethe giftofGod,whohaving,hasnot,thatis,usesitnot, andthathewillhaveitincreased,whohaving,has, thatis,rightlyusesit. BEDEThemysticalmeaningIsupposeisthis,that at the coming in of the Gentiles all Israelshallbe saved, and that then the abundant grace of the Spiritwillbepouredoutupontheteachers.
CHRYS.Hesaysthentothemthatstoodby,Take fromhimthepound,becauseitisnotthepartofa wise man to punish, but he needssomeoneelse as the minister of the judge in executing punishment.ForevenGoddoesnotHimselfinflict punishment,butthroughtheministryofHisangels. AMBROSE Nothing is said of theotherservants, who like wasteful debtors lost all that theyhad received. By those two servants who gained by trading,aresignifiedthatsmallnumber,whointwo companiesweresentasdressersofthevineyard by the remainder all the Jews. It follows,Andthey
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domine, habet decem mnas. Et ne hoc iniustum videretur, subdit dico autemvobis, quiaomnihabentidabitur. Theophylactus: Quia cum decem auxerit decuplando, palam est quod et plura decuplansplurislucrifietoccasiodomino.A desideveroetotioso,quinonsatagitaugere quod acceperat, ipsum quoque quod possidet auferetur unde sequitur ab eo autemquinonhabet,etquodhabetauferetur ab eo: ne vacet census dominicus cum possetdarialiis,etmultiplicari.Haecautem non solum ad sermonem et doctrinam referenda sunt, sed etiam ad morales virtutes: quoniam et in his dat nobisDeus sua charismata, hunc dotans ieiunio, illum oratione, alium mansuetudine velhumilitate: quibussiinvigilaverimus,multiplicabimusea si vero tepeamus, extinguemus. Deindede adversariis subdit verumtamen inimicos meos, illos qui noluerunt me regnaresuper se,adducite,etinterficiteanteme. Augustinus:Perquoddesignatimpietatem Iudaeorum,quiaadeumnolueruntconverti. Theophylactus:Quostradiditmorti,mittens
saidtohim,Lord,hehastenpounds.Andlestthis should seem unjust, it is added, For toeveryone thathas,itshallbegiven. THEOPHYL. For seeing that he gained ten, by multiplying his pound tenfold, it is plain thatby havingmoretomultiply,hewouldbeanoccasionof greatergaintohisLord.Butoftheslothfulandidle, who stirs not himself to increase what hehas received, shall be taken away even that whichhe possesses,thattheremaybenogapintheLords account when it is given to others and multiplied. But this is not to be applied only to the wordsof Godandteaching,butalsotothemoralvirtuesfor inrespectofthesealso,GodsendsusHisgracious gifts, endowing one man with fasting,anotherwith prayer, another with mildness or humility but all these so long as we watch strictly overourselves we shall multiply, but if we grow cold weshall extinguish. He adds of His adversaries,Butthose mine enemies who would not that I should reign overthem,bringthemhither,andslaythembefore me. AUG. Whereby He describes the ungodliness of theJewswhorefusedtobeconvertedtoHim. THEOPHYL.Whomhewilldelivertodeath,casting
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eos in ignem exteriorem sed et in hoc mundo mactati sunt flebiliter ab exercitu Romanorum. Chrysostomus: Haec contra Marcionistas competunt nam et Christus dicit adducite hostes meos, et occidite coram me: cum tamenillibonumdicantChristum,Deumvero veteristestamentimalum.Patetautemquod pater et filius eadem facit: nam pater ad vineam destinat exercitum filius autem hostescoramsetrucidarifacit. HaecautemquaeinLucascribiturparabola aliaestabeaquaeinMatthaeonarraturde talentis: nam hic quidem ex uno capitali accepto, varii fuere proventus: quia exuna mnaaccepta,hicquinquetalenta,illeobtulit decem sed apud Matthaeum contrarium: nam qui duo accepit, duo superaddidit: et qui quinque, tantumdem unde et praemiis donanturimparibus.
themintotheouterfire.Buteveninthisworldthey weremostmiserablyslainbytheRomanarmy.
CHRYS. These things are of force against the Marcionists. For Christ also says, Bring hithermy enemies,andslaythembeforeme.Whereasthey sayChristindeedisgood,buttheGodoftheOld Testamentevil.NowitisplainthatboththeFather and the Son do the same things. For theFather sends His army to the vineyard, and the Son causesHisenemiestobeslainbeforeHim. CHRYS. This parable as it is related in Lukeis differentfromthatgiveninMatthewconcerningthe talents.Forintheformerindeedoutofoneandthe sameprincipalthereweredifferentsumsproduced, seeingthatfromtheprofitsofonepoundreceived, one servant brought five, another ten pounds.But with Matthew it is very different. For he who receivedtwopounds,theretoaddedtwomore.He who received five, gained as much again. Sothe rewardsgivenareunlikealso.
Lectio3 28
28. And when he had thus spoken,he wentbefore,ascendinguptoJerusalem.

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. 29 [] , 30 , , ,' , .31 , . 32 . 33 ,34 .
wentbefore,ascendinguptoJerusalem. 29. And it came to pass, when hewas comenightoBethphageandBethany,at themountcalledthemountofOlives,he senttwoofhisdisciples,30.Saying,Go you into the village over against youin thewhichatyourenteringyoushallfinda colt tied, whereon yet never man sat: loosehim,andbringhimhither.31.And if any man ask you, Why doyouloose him?thusshallyousaytohim,Because the Lord has need of him. 32.Andthey thatweresentwenttheirway,andfound evenashehadsaidtothem.33.Andas they were loosing the colt, theowners thereofsaidtothem,Whylooseyouthe colt? 34. And they said, The Lord has needofhim.35.Andtheybroughthimto Jesus:andtheycasttheirgarmentsupon thecolt,andtheysetJesusthereon.36. Andashewent,theyspreadtheirclothes intheway.
Titus: Quia dominus dixerat: appropinquavit regnum Dei, videntes illum in Ierusalem ascendentem, putabantideo ascendere ut regnum Dei inchoaret.
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 wasgoing thentocommencethekingdomofGod.Whenthen
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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. Beda: Ostendens etiam de eiusdem civitatis eventu parabolam fuisse praemissam,quaeetipsumeratoccisura, ethostilicladeperitura.Sequituretfactum est,cumappropinquassetadBethphageet Bethaniam, ad montem qui vocaturoliveti, misitduosdiscipulossuos.Bethphageerat locussacerdotuminmonteolivetiBethania quoquecivitas,sivevillula,exlateremontis eiusdem, quasi stadiis quindecim a Ierusalem. Chrysostomus: Et quidem in exordiis indifferentersedominusingerebatIudaeis sed ubi sufficienter edidit suaepotestatis experimentum, auctoritate multa singula quaeque pertractat. Multa igitur fiunt miracula. Praedixit quoniam invenietis pullumindomitumethocestquodsubditur dicens:iteincastellumquodcontravosest quod introeuntes invenietis pullum asinae
the parable was finished in which He reprovedthe errorabovementioned,andshowedplainlythatHe hadnotyetvanquishedthatdeathwhichwasplotting against him, he proceeded forth to Hispassion, goinguptoJerusalem.
BEDE Proving at the same time thattheparable hadbeenpronouncedconcerningtheendofthatcity whichwasaboutbothtoslayHim,andtoperishitself bythescourgeoftheenemy.Itfollows,Anditcame topass,whenhewascomenightoBethphage,&c. Bethphage was a small village belonging to the priests on Mount Olivet. Bethany was also alittle town or hamlet on the side of the same mountain, aboutfifteenstadesfromJerusalem.
CHRYS. At the beginning of His ministry ourLord showedHimselfindifferenttotheJews,butwhenHe hadgivensufficienttokenofHispower,Hetransacts every thing with the highest authority. Manyarethe miracleswhichthentookplace.Heforetoldtothem, youshallfindanunbrokencolt.Heforetellalsothat no one should hinder them, but as soon asthey heardit,shouldholdtheirpeace.
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alligatum,cuinemounquamhominumsedit. Praedicitetiamquodnemoprohibebit,sed cum audierint, silebunt unde sequitur solvite illum, et adducite. Si quis vos interrogaverit:quaresolvitis?Sicdicetisei: quiadominusoperameiusdesiderat. Titus: In hoc autem divinam fore vocationem patuit: non enim potestaliquis resistere Deo quae sua sunt evocanti. Discipuli autem iussi ducere pullum, non refutaverunt hoc officium ut parvum, sed abierunt ut adducerent eum undesequitur abierunt autem qui iussi erant, et invenerunt,sicutdixit,pullumstantem. Basilius: Sic quoque docet nos et infima opera plurimo cum affectu et studio aggredi,scientesquodquicquidintuituDei fit, non est parvum, sed dignum in regno caelorum. Titus:Obmutescuntautemobexcellentiam fortis virtutis, nequeuntes resistere salvatoris eloquiis, qui ligaverunt asinum sequitur enim solventibus autem illis, dixerunt domini eius ad illos: quidsolvitis pullum? At illi dixerunt: quia dominus eum
TITUSBOST.Hereitwasevidentthattherewould be a divine summons. For no one canresistGod calling for what is His own. But the discipleswhen orderedtofetchthecoltrefusednottheofficeasa slightone,butwenttobringhim
BASIL So likewise should we set about even the lowest works with the greatest zeal and affection, knowingthatwhateverisdonewithGodbeforeour eyes is not slight, but meet for the kingdom of heaven. TITUSBOST.Theywhohadtiedtheassarestruck dumb, because of the greatness of His mighty power, and are unable to resist the wordsofthe SaviorfortheLordisanameofmajesty,andasa King was He about to come in the sight of all the people.
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necessarium habet. Maiestativum enim nomenestdominus:rexenimeratventurus inconspectumultitudinis. Augustinus de Cons. Evang: Nec moveat quod Matthaeus asinam et pullum dicit,ceteriautemdeasinatacent:ubienim utrumque factum potest intelligi, nulla repugnantia est, nec si alius alia commemoraret quanto minus ubi alius unum,etaliusutrumque? Glossa: Nec solum discipuliobsecutisunt Christoinpulloalieno,sedetiaminpropriis vestimentis, quae partim asino imposuerunt,partimsternebantinviaunde sequitur et duxerunt illum ad Iesum, et iacientes vestimenta sua supra pullum, imposuerunt Iesum. Exeunte autem illo, substernebantvestimentasuainvia. Beda: Iuxta alios Evangelistas, non discipulitantum,sedetiamplurimideturba vestimentasternebantinvia. Ambrosius in Lucam: Mystice autem dominusvenitadmontemoliveti,utnovellas oleas in sublimi veritate plantaret et
AUG.NormattersitthatMatthewspeaksofanass anditsfoal,whiletheotherssaynothingoftheass 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,anotherboth.
GLOSS.ThediscipleswaiteduponChristnotonlyin bringing the colt of another, but also withtheirown garments,someofwhichtheyplacedupontheass, otherstheystrewedintheway.
BEDE According to the other Evangelists, notthe disciplesonly,butverymanyalsooutofthecrowds scatteredtheirgarmentsintheway. AMBROSE Mystically, our Lord came to Mount Olivet, that he might plant new olive trees onthe heightsofvirtue.Andperhapsthemountainitselfis
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fortasseipsemonsChristusest:quisenim alius tales fructus ferret olearum spiritu sanctofecundarum? Beda: Pulchre autem civitates positaein monte oliveti referuntur, hoc est inipso domino, qui unctionem spiritualium charismatum scientiae pietatisque luce refovet. Origenes: Bethania autem interpretatur domus obedientiae Bethphage vero domus maxillarum, sacerdotalis quidam locus: maxillae enim sacerdotibus dabantur,sicutinlegepraecipitur:illucvero ubi obedientia, et ubi locussacerdotibus mancipatur, mittit salvator discipulossuos, utsolvantasinaepullum. Ambrosius: In castello enim erant,eterat ligatus pullus cum asina, nec poteratsolvi nisi iussu domini. Solvit eum manus apostolica. Talis actus, talis vita, talis gratia.Estotalis,utligatospossissolvere. In asina quidem Matthaeus Evangelista quasimatremfiguraviterrorishicautemin pullogeneralitatempopuligentilisexpressit. Etbeneinquonemosedit,quianullusante
Christ, for who else could bear such fruitofolives aboundinginthefullnessoftheSpirit?
BEDERightlyarethetownsdescribedasplacedon Mount Olivet, that is, on the Lord Himself,who rekindlestheunctionofspiritualgraceswiththelight ofknowledgeandpiety.
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 rightofthe priests,asitiscommandedinthelaw.Tothatplace thenwhereobedienceis,andwherethepriestshave the possession, our Savior sends His disciplesto loosetheassscolt. AMBROSEFortheywereinthevillage,andthecolt was tied with its mother, nor could it beloosed except by the command of the Lord.Theapostles handloosesit.Suchwastheact,suchthelife,such the grace. Be such, that you may be abletoloose those that are bound. In the ass indeedMatthew representedthemotheroferror,butinthecoltLuke has described the general character of theGentile people. And rightly, whereon yet nevermansat,for
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quamChristusnationumpopulosvocavitad Ecclesiam. Alligatus autem perfidiae vinculis tenebatur, iniquo addictusdomino erroris famulatu sed dominatum vindicare sibi non poterat, quem dominum fecerat nonnatura,sedculpaetideocumdominus dicitur,unusagnoscitur.Miseraservituscui vagumiusest:pluresenimhabetdominos qui unum non habet. Alieni alligant ut possideant iste solvit, ut teneat: vehementiora enim dona novit essequam vincula. Origenes: Multi ergo erant dominihuius pulli, antequam salvator eum haberet necessarium postquam vero ille coepit esse dominus, plures esse domini cessaverunt:nemoenimpotestDeoservire et mammonae. Quando malitiaeservimus, multissumuspassionibusvitiisquesubiecti. Necessariumautemhabetdominuspullum, quiacupitnossolvivinculispeccatorum. Origenes super Ioannem: Ego autem opinor non frustra castellum esse hunc locum, ubi stabat asina ligata et pullus: quasi castellum enim respectu totiusorbis caelestis tota terra despicitur absque adiectionealteriusnominisnuncupatum.
nonebeforeChristcalledthenationsoftheGentiles intotheChurch.Butthispeoplewastiedandbound by the chains of iniquity, being subject toanunjust master, the servant of error, and couldnotclaimto itselfauthoritywhomnotnaturebutcrimehadmade guilty. Since the Lord is spoken of, onemasteris recognized. O wretched bondage under adoubtful mastery!Forhehasmanymasterswhohasnotone. Others bind that they may possess, Christ looses that he may keep, for He knew that giftsaremore powerfulthanchains.
ORIGENTherewerethenmanymastersofthiscolt, beforethattheSaviorhadneedofhim.Butassoon asHebegantobethemaster,thereceasedtobe anyother.FornoonecanserveGodandmammon. When we are the servants of wickedness we are subjecttomanyvicesandpassions,buttheLordhas needofthecolt,becauseHewouldhaveusloosed fromthechainofoursins.
ORIGENNowIthinkthisplaceisnotwithoutreason saidtobeasmallvillage.Forasifitwereavillage withoutanyfarthername,incomparisonofthewhole earththewholeheavenlycountryisdespised.
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Ambrosius: Nec illud est otiosum quod duo discipuli diriguntur, Petrus ad Cornelium,Paulusadreliquos:etideonon personasdestinavit,sednumerusdefinivit. Tamen si quis est qui personas exigat, potestaestimaredePhilippo,quemspiritus sanctusmisitinGazam,quandoCandacis reginaebaptizaviteunuchum. Theophylactus:Velduomissihocinnuunt, quod ad introductionem gentilis populiet subiectionem eius ad Christum, duos faciunt gradus prophetae et apostoli. Ducunt autem eum a quodam castello,ut innotescat nobis quod hic populus rusticanuseratetindoctus. Ambrosius: Illi ergo directi cum solverent pullum, non suis verbis sunt usi, sed dixeruntsicutdixeratillisIesusutagnoscas quodnonsuosermone,sedverboDei,nec proprio, sed Christi nomine fidempopulis infudere gentilibus: atque adversariae potestates, quae sibi nationum obsequia vindicabant,mandatocesseredivino.
AMBROSE Nor is it for nothing that twodisciples are directed thither Peter to Cornelius, Paultothe rest.AndthereforeHedidnotmarkoutthepersons, but determined the number. Still should anyone requirethepersons,hemaybelieveittobespoken ofPhilip,whomtheHolySpiritsenttoGaza,whenhe baptizedtheeunuchofQueenCandace.
THEOPHYL. Or the two sent imply this, that the ProphetsandApostlesmakeupthetwostepstothe bringing in of the Gentiles, and their subjectionto Christ.Buttheybringthecoltfromacertainvillage, thatitmaybeknowntousthatthispeoplewasrude andunlearned.
CYRIL Those men who were directed, whenthey were loosing the colt, did not use theirownwords, but spoke as Jesus had told them, that youmay know that not by their own words, but thewordof God, not in their own name but in Christs, they implanted the faith among the Gentile nationsand bythecommandofGodthehostilepowersceased, which claimed to themselves the obedience of the Gentiles.
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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 itabeatus estutsedeatsuperillumIesus? 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 habenaest,stimulusest.
ORIGEN The disciples next place their garments upon the ass, and cause the Savior to sitthereon, inasmuchastheytakeuponthemselvesthewordof God, and make it to rest upon the souls oftheir hearers. They divest themselves of their garments, and strew them in the way, for the clothing ofthe Apostlesistheirgoodworks.Andtrulydoestheass loosened by the disciples and carryingJesus,walk uponthegarmentsoftheApostles,whenitimitates theirdoctrine.Whichofusissoblessed,thatJesus shouldrestuponhim
AMBROSEForitpleasednottheLordoftheworld to be borne upon the asss back, save that ina hiddenmysterybyamoreinwardsitting,themystical Ruler might take His seat in the secret depthsof mens souls, guiding the footsteps of the mind, bridling the wantonness of the heart. His wordisa rein,Hiswordisagoad.
Lectio4 35 , . 36
37.Andwhenhewascomenigh,even now at the descent of the mountof Olives, the whole multitude of the disciples began to rejoice andpraise
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. 37 , 38 , : . 39 , , .40 , , , .
Godwithaloudvoiceforallthemighty works that they had seen 38.Saying, Blessed be the King that comesinthe nameoftheLord:peaceinheaven,and gloryinthehighest.39.Andsomeofthe Pharisees from among the multitude said to him, Master, rebuke your disciples. 40. And he answered and said to them, I tell you that, ifthese should hold their peace, the stones wouldimmediatelycryout.
OrigenesinLucam:Quamdiuinmontefuit dominus, cum solis apostolis morabatur quando autem vicinus coepit esse descensui,tuncoccurriteiturbapopulorum undedicituretcumiamappropinquarentad descensummontisoliveti,coeperuntomnes turbae descendentium discipulorum
ORIGENAslongasourLordwasinthemountHis ApostlesonlywerewithHim,butwhenHebeganto be near the descent, then there came to Hima multitudeofthepeople.
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gaudenteslaudareDeumvocemagna. Theophylactus: Discipulos vocat non solum duodecim, aut septuaginta, sed omnesquiChristumsequebantur,seucausa miraculorum,seuadaliquamdelectationem doctrinae quibus ingeri pueri potuerunt,ut narrant alii Evangelistae unde sequitur superomnibusquasviderantvirtutibus. Beda: Multas quidem virtutes domini viderant,sedmaximeLazariresurrectionem 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. Ambrosius:TurbaigituragnoscensDeum, regem appellat, prophetiam repetit, expectatum quoque secundum carnem Davidfiliumvenissedeclaratundesequitur dicentes:benedictusquivenitrexinnomine domini. Beda: Idest in nomine Dei patris,quamvis possitintelligietinnominesuo,quiaetipse
THEOPHYL.Hecallsbythenameofdisciplesnot only the twelve, or the seventy-two, but all who followed Christ, whether for the sake of the miracles, or from a certain charm inHisteaching, andtothemmaybeaddedthechildren,astheother Evangelists relate. Hence it follows, For all the mightyworkswhichtheyhadseen. BEDE They beheld indeed many of our Lords miracles, but marveled most at the resurrectionof Lazarus. For as John says, For this cause the peoplealsomethim,forthattheyheardthathehad donethismiracle.Foritmustbeobservedthatthis was not the first time of our Lords coming to Jerusalem, but He came often before, as John relates. AMBROSE The multitude then acknowledging God, proclaims Him King, repeats theprophecy, and declares that the expected Son of David according to the flesh had come, saying,Blessed betheKingthatcomesinthenameoftheLord.
BEDE That is, in the name of God theFather, althoughitmightbetakeninHisownname,since

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dominusest.Sedmeliusverbaeiusnostrum dirigunt intellectum, quibus ait: ego veniin nominepatrismeihumilitatisenimmagister estChristus.NonautemrexChristusdicitur ad exigendum tributum, vel ferroexercitum armandum, hostesque visibiliter debellandos: sed quod mentes regat, etin regnumcaelorumcredentesperducat:quod enim rex esse voluit Israel, miserationis indicium est, non potestatis augmentum. Verum quia Christus in carne totiusmundi 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 laudisrependunt: undesequiturpaxincaelo. Theophylactus:Hocest,bellumantiquum, quoDeoadversabamur,evanuit.Etgloriain excelsis, laudantibus scilicet AngelisDeum in tali reconciliatione nam hocipsumquod Deus visibiliter ambulat in territorio inimicorum suorum, significat ipsum nobiscum habere concordiam. Sed Pharisaei hoc audientes murmurabant, eo quodturbaeumregemvocabat,etlaudabat ut Deum referentes nomen regis ad seditionem, nomen vero domini ad
He Himself is the Lord. But His own wordsare better guides to the meaning when He says,Iam comeinmyFathersname.ForChrististheMaster of humility. Christ is not called King as one who exactstribute,orarmsHisforceswiththesword,or visiblycrushesHisenemies,butbecauseHerules mens minds, and brings them believing,hoping, andlovingintothekingdomofheaven.ForHewas willingtobeKingofIsrael,toshowHiscompassion, not to increase His power. But because Christ appearedintheflesh,astheredemptionandlightof thewholeworld,welldoboththeheavenandearth, each in their turn, chant His praises. WhenHeis born into the world, the heavenly hostssingwhen He is about to return to heaven, men sendback theirnoteofpraise.Asitfollows,Peaceinheaven.
THEOPHYL. That is, the ancientwarfare,wherein we were at enmity against God, hasceased.And glory in the highest, inasmuch as Angels are glorifyingGodforsuchareconciliation.Forthisvery thing, that God visibly walks in the land ofHis enemies,showsthatHehaspeacewithus.Butthe Pharisees when they heard that the crowdcalled Him King, and praised Him as God, murmured, imputingthenameofKingtosedition,thenameof God to blasphemy. And some of the Pharisees said,Master,rebukeyourdisciples.
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blasphemiam unde sequitur et quidam Pharisaeorum de turbis dixerunt adillum: magister,increpadiscipulostuos. Beda: Mira invidorum dementia quem magistrum appellandum non dubitant, quia vera docentem noverant, huius discipulos, quasi melius edocti, redarguendos aestimant. 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, lapidesclamabunt. BEDE O the strange folly of the envious they scruplenottocallHimMaster,becausetheyknew He taught the truth, but His disciples, asthough themselveswerebettertaughttheydeemworthyof rebuke. CYRILButtheLordforbadenotthemthatglorified HimasGod,butratherforbadethosethatblamed them,sobearingwitnesstoHimselfconcerningthe glory of the Godhead. Hence it follows, He answeredandsaidtothem,Itellyou,iftheseshould holdtheirpeace,thestoneswouldimmediatelycry out. THEOPHYL. As if He said, Not withoutcausedo men praise me thus, but being constrainedbythe mightyworkswhichtheyhaveseen. BEDEAndsoatthecrucifixionofourLord,when His kinsfolk were silent from fear, thestonesand rocks sang forth, while after that He gave upthe ghost, the earth was moved, and the rockswere rent,andthegravesopened.
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Theophylactus: Quasi dicat: non sine causa homines me taliter laudant, sed commonitivirtutibusquasviderunt. 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 monumentaapertasunt.
Ambrosius: Neque etiam mirum est si laudes domini contra naturam suam saxa respondeant, quem scopulis duriores praedicant peremptores, scilicet turbapost exiguum crucifixura Deum, negans affectibus quem vocibus confitetur: aut fortasse,quiaobmutescentibusIudaeispost domini passionem, vivi erant secundum Petrumlapidesclamaturi. Origenes in Lucam: Quando etiam nos tacemus, idest refrigescit caritasmultorum, lapidesclamant:potestenimDeussuscitare delapidibusfiliosAbrahae. Pulchre autem turbas laudantes Deumad descensionemmontisoccurrisselegimus,ut operatorem mysterii spiritualissignificarent sibivenissedecaelo. Beda: Descendente etiam domino de monte olivarum, turbae descendunt: quia humiliato misericordiae auctore, necesse est eos qui misericordia indigent, eius vestigiaimitari.
AMBROSE Nor is it wonderful that the stones againsttheirnatureshouldchantforththepraisesof the Lord, whom His murderers, harder thanthe rocks,proclaimaloud,thatis,themultitude,inalittle whileabouttocrucifytheirGod,denyingHimintheir hearts, whole with their mouths they confess.Or perhaps it is said because, when the Jewswere struck silent after the Lords Passion, the living stones,asPetercallsthem,wereabouttocryout. ORIGEN When we also are silent, (that is, when the love of many wax cold,) the stonescryout,for GodcanfromstonesraiseupchildrentoAbraham. AMBROSE Rightly we read that the crowds praising God met Him at the descent of the mountain, that they might signify that the worksof the heavenly mystery had come to them from heaven. BEDE Again, when our Lord descends fromthe mount of Olives, the multitude descend also, because since the Author of mercy hassuffered humiliation,itisnecessarythatallthosewhoneed HismercyshouldfollowHisfootsteps.
Lectio5
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41 , ' , 42 . 43 ,44 , , ' .
41. And when he was come near, he beheld the city, and wept over it, 42. Saying, If you had known, even you,at least in this your day, the thingswhich belong to your peace! but now theyare hidfromyoureyes.43.Forthedaysshall come upon you, that your enemiesshall cast a trench about you, and compass youround,andkeepyouinoneveryside, 44. And shall lay you even with the ground,andyourchildrenwithinyouand theyshallnotleaveinyouonestoneupon another because you knew notthetime ofyourvisitation.
OrigenesinLucam: Omnesbeatitudines quas locutus est Iesus in Evangeliosuo, firmat exemplo sicut quod dixerat: beati mites, probat dicens: discite a mequia mitis sum et quia dixerat: beatiflentes, ipse quoque flevit super civitatem unde dicitur et ut appropinquavit, videns civitatem,flevitsuperillam.
ORIGENAlltheblessingswhichJesuspronounced inHisGospelHeconfirmsbyHisownexample,as having declared, Blessed are the meek He afterwardssanctionsitbysaying,Learnofme,forI am meek and because He had said, Blessedare theythatweep,HeHimselfalsoweptoverthecity.
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Cyrillus: Miserebatur enim eorum Christus, qui omnes homines vult salvari: quodnobisnonpatuisset,nisiperaliquod humanum fieret evidens: effusae enim lacrymaesuntsignatristitiae. 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 carnisse voluptatibus daret in die sua, quae ad pacemeiessepoteranthabebat.Curvero bona praesentia ad pacem habuerit, manifestatur cum subditur nunc autem abscondita sunt ab oculis tuis. Sienima cordis eius oculis mala quaeimminerent, abscondita non essent, laeta in praesentibus prosperis non fuisset unde moxeiuspoena,quaeimminebat,adiuncta est,cumsequiturquiavenientdiesinte. Cyrillus:Velaliter.Quiasicognovisseset tu:nonenimerantdigniperciperedivinitus inspiratas Scripturas, quae narrant Christi mysterium: quoties enim legitur Moyses,
CYRILForChristhadcompassionupontheJews, who wills that all men should be saved. Whichhad notbeenplaintous,wereitnotrevealedbyacertain markofHishumanity.Fortearspouredfortharethe tokensofsorrow. GREG. The merciful Redeemer wept then overthe fallofthefalsecity,whichthatcityitselfknewnotwas abouttocomeuponit.Asitisadded,saying,Ifyou had known, even you (we may here understand) wouldweep.Youwhonowrejoice,foryouknownot whatisathand.Itfollows,atleastinthisyourday.For when she gave herself up to carnal pleasures,she hadthethingswhichinherdaymightbeherpeace. But why she had present goods for her peace,is explained by what follows, But now theyarehidden fromyoureyes.Foriftheeyesofherhearthadnot beenhiddenfromthefutureevilswhichwerehanging over her, she would not have been joyful in the prosperityofthepresent.ThereforeHeshortlyadded thepunishmentwhichwasnearathand,saying,For thedaysshallcomeuponyou.
CYRILIfyouhadknown,evenyou.TheJewswere notworthytoreceivethedivinelyinspiredScriptures, which relate the mystery of Christ. For as often as Moses is read, a veil overshadow stheirheartthat
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velamen obnubilat cor eorum. Etquianon sunt intuiti veritatem, indignos sefecerunt salute,quaemanataChristoundesequitur et quidem in hac die tua quae adpacem tibi. Eusebius: Ubi notat, suum adventum ad pacem totius mundi factum fuisse venit enim ad hoc ut pacem praedicaret propinquis et longinquis. Sed quia annuntiatamsibipacemreciperenoluerunt, hoceoslatebatundesubditurnuncautem abscondita sunt ab oculis tuis. Et ideo obsidionem, quae in brevi erat ei superventura, expressissime praenuntiat subdens quia venient dies in te, et circumdabuntteinimicituivallo. Gregorius: Ubi Romani principes denuntiantur. Illa enim Hierosolymorum subversio describitur quae a Vespasiano etTitoRomanisprincipibusfactaestunde subditur et circumdabunt te, et coangustabunt te undique, et ad terram prosternentte,etfiliostuosquiintesunt. Eusebius: Quomodo autem haec completa sint, ex his quae tradita sunt a
theyshouldnotseewhathasbeenaccomplishedin Christ,whobeingthetruthputstoflighttheshadow. And because they regarded not the truth, they renderedthemselvesunworthyofthesalvationwhich flowsfromChrist. EUSEBIUSHeheredeclaresthatHiscomingwas to bring peace to the whole world. For to thisHe came,thatHeshouldpreachbothtothemthatwere near,andthosethatwereafaroff.Butastheydidnot wish to receive the peace that was announced to them,itwashidfromthem.Andthereforethesiege which was shortly to come upon them He most expresslyforetells,adding,Forthedaysshallcome uponyou,&c.
GREG. By these words the Roman leaders are pointed out. For that overthrow of Jerusalem is described,whichwasmadebytheRomanemperors VespasianandTitus.
EUSEBIUS But how these things were fulfilledwe maygatherfromwhatisdeliveredtousbyJosephus,

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Iosepho, colligere possumus, qui cum esset Iudaeus, singula quoque gesta narravit consona his quae sunt a Christo praedicta. Gregorius: Hoc quoque quod additur: et nonrelinquentintelapidemsuperlapidem, etipsaiameiusdemcivitatistransmigratio testatur: quia dum nunc in eo loco constructa est ubi extra portam dominus fuerat crucifixus, prior illa, ut dicitur, Ierusalem funditus est eversa. Cui exqua culpa eversionis poena fuerit illata, subiungitur eo quod non cognoveris tempusvisitationistuae. Theophylactus:Idest,meiadventus:veni enim visurus et salvaturus te. Quod si cognosceres, et in me crederes, esses pacata Romanis, et ex omnibusexempta periculis sicut omnes qui crediderunt in Christumevaserunt. Origenes in Lucam: Non nego igitur et illamIerusalempropterhabitatorumscelera fuissedestructamsedquaeronefortead hancIerusalemfletusistepertineat.Sienim post mysteria veritatis aliquis peccaverit,
who though he was a Jew, related eacheventasit took place, in exact accordance with Christs prophecies.
GREG.Thistoowhichisadded,namely,Theyshall not leave in you one stone upon another, isnow 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 upfromthe very foundation. And the crime for which this punishment of overthrow was inflicted is added, Becauseyouknewnotthetimeofyourvisitation.
THEOPHYL. That is, of my coming. For I cameto visit and to save you, which if you hadknownand believedonMe,youmighthavebeenreconciledto the Romans, and exempted from all danger asdid thosewhobelievedonChrist.
ORIGEN I do not deny then that the former Jerusalem was destroyed because of the wickedness of its inhabitants, but I askwhetherthe weepingmightnotperhapsconcernthisyourspiritual Jerusalem. For if a man has sinned afterreceiving
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plangetur:nemoenimgentilisfletur,sedille quifuitdeIerusalem,etessecessavit.
themysteriesoftruth,hewillbeweptover.Moreover, no Gentile is wept over, but he only who wasof Jerusalem,andhasceasedtobe. GREG.ForourRedeemerdoesnotceasetoweep throughHiselectwheneverheperceivesanytohave departedfromagoodlifetofollowevilways.Whoif they had known their own damnation, hangingover them, would together with the elect shedtearsover themselves. But the corrupt soul here has itsday, rejoicinginthepassingtimetowhomthingspresent are its peace, seeing that it takes delight inthat whichistemporal.Itshunstheforesightofthefuture which may disturb its present mirth and henceit follows,Butnowaretheyhidfromyoureyes.
Gregorius in Evang: Redemptor enim noster per electos suos plangere non cessat, cum quosdam ex bona vita ad moresreprobospervenisseconsideratqui si damnationem suam quae eis imminet, agnovissent, semetipsos cum lacrymis electorum plangerent. Suam autem diem hichabetanimaperversa,quaetransitorio gaudetintemporecuieaquaeadsunt,ad pacem sunt, dum ex rebus temporalibus laetatur. Haec praevidere futura refugit, quae praesentem laetitiam perturbent undediciturnuncautemabsconditasuntab oculistuis. 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 lapidemsuperlapidem non relinquant maxime si post multam continentiam, si post aliquot annos castitatisvictusquisfuerit,etblandimentis carnis illectus, patientiam pudicitiamque amiserit,sifueritfornicatuslapidemsuper
ORIGEN But our Jerusalem is also wept over, because after sin enemies surround it, (that is, wickedspirits,)andcastatrenchroundittobesiege it, and leave not a stone behind especiallywhena manafterlongcontinence,afteryearsofchastity,is overcome, and enticed by the blandishmentsofthe flesh,haslosthisfortitudeandhismodesty,andhas committedfornication,theywillnotleaveonhimone stoneuponanother,accordingtoEzekiel,Hisformed righteousnessIwillnotremember.
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lapidem non relinquent in eo,secundum illud: non recordabor primarumiustitiarum eius. Gregorius: Vel aliter. Maligni spiritus animam a corpore exeuntem obsident, quamincarnisamorepositamdeceptoriis delectationibusfoventquivallocircumdant, quia ante mentis eius oculos reductis iniquitatibus quas perpetravit, hanc societatesuaedamnationiscoarctant,utin ipsa extremitate vitae deprehensa, a quibus hostibus circumclusa sit videat,et tamenevadendiadituminvenirenonpossit: quiaoperariiamnonlicetbona,quaecum licuit agere contempsit. Undique etiam animamcoangustant,quandoeinonsolum 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 vitamsuam credidit,redireadpulveremurgetur.Tuncin morte filii illius cadunt, cumcogitationes illicitae, quae modo ex illa prodeunt, in extrema ultione dissipantur: quae etiam cogitationes per lapides significarivalent:
GREG.OrelseTheevilspiritslaysiegetothesoul, asitgoesforthfromthebody,forbeingseizedwith the love of the flesh, they caress it with delusive pleasures. They surround it with atrench,because bringing all its wickedness which it hascommitted before the eyes of its mind, they closeconfineitto thecompanyofitsowndamnation,thatbeingcaught in the very extremity of life, it may see bywhat enemies it is blockaded, yet be unable to findany way of escape, because it can no longer dogood works,sincethosewhichitmightoncehavedoneit despised. On every side also theyenclosethesoul whenitsiniquitiesriseupbeforeit,notonlyindeed butalsoinwordandthought,thatshewhobeforein many ways greatly enlarged herself in wickedness, should now at the end be straitened every wayin judgment.Thenindeedthesoulbytheverycondition of its guilt is laid prostrate on the ground, whileits fleshwhichitbelievedtobeitslifeisbidtoreturnto dust.Thenitschildrenfallindeath,whenallunlawful thoughts which only proceed from it, are in thelast punishmentoflifescatteredabroad.Thesemayalso besignifiedbythestones.Forthecorruptmindwhen toacorruptthoughtitaddsonemorecorrupt,places onestoneuponanother.Butwhenthesoulisledto
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perversa enim mens, cum perversae cogitationi perversiorem adicit, quasi lapidem supra lapidem ponit sedcumad 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.
its doom, the whole structure of its thoughts isrent asunder.ButthewickedsoulGodceasesnottovisit with His teaching, sometimes with thescourgeand sometimeswithamiraclethatthetruthwhichitknew not it may hear, and though still despising it,may return pricked to the heart in sorrow, orovercome withmerciesmaybeashamedattheevilwhichithas done. But because it knows not the time of its visitation, at the end of life it is given overtoits enemies,thatwiththemitmaybejoinedtogetherin thebondofeverlastingdamnation.
Lectio6 45 , 46 , , , .47 ' . : 48

45. And he went into the temple,and begantocastoutthemthatsoldtherein, and them that bought 46. Sayingto them,Itiswritten,Myhouseisthehouse ofprayer:butyouhavemadeitadenof thieves. 47. And he taught daily inthe temple. But the Chief Priests and the Scribes and the chief of the people soughttodestroyhim,48.Andcouldnot findwhattheymightdo:forallthepeople wereveryattentivetohearhim.
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, .
Gregorius inEvang: Qui narraveratmala 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 vendentesinilloetementes. Ambrosius:Deusenimtemplumsuumnon mercatoris vult esse diversorium, sed domicilium sanctitatis nec vendibili religionis officio, sed obsequio gratuito usumministeriisacerdotalisinformat. Cyrillus: Erat autem in templo multitudo mercatorum, qui vendebant animalia ritu legis mactanda in hostiis. Sed iamaderat tempus desinendi umbram, refulgendivero Christi veritatem: ob hoc Christus,quicum patre simul colebatur in templo, iussitritus corrigi legis, fieri vero templum orationis domumundesubditurdicensillis:scriptum
GREG.WhenHehadrelatedtheevilsthatwereto come upon the city, He straightway entered the temple,thatHemightcastoutthemthatboughtand soldinit.Showingthatthedestructionofthepeople arosechieflyfromtheguiltofthepriests.
AMBROSEForGodwishesnotHistempletobea house of traffic, but the dwelling-place ofholiness, nor does He fix the priestly service in asalable performance of religion, but in a free andwilling obedience CYRILNowtherewereinthetempleanumberof sellerswhosoldanimals,bythecustomofthelaw, forthesacrificialvictims,butthetimewasnowcome fortheshadowstopassaway,andthetruthofChrist to shine forth. Therefore Christ, who togetherwith the Father was worshipped in the temple, commandedthecustomsofthelawtobereformed, butthetempletobecomeahouseofprayerasitis
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est, quia domus mea domus orationisest vos autem fecistis eam speluncam latronum. Gregorius: Qui enim ad accipienda munera in templo residebant, quia quibusdam non dantibus laesiones exquirerent,dubiumnonerat. Theophylactus: Hoc etiam dominus fecit in principio praedicationis suae, ut narrat Ioannes et nunc iterum illud fecit:quodad maius crimen Iudaeorum redundat,quinon fueruntexprioriadmonitionecastigati. 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 triduosuscitabo illud secundum id vero quod estadiuncta Ecclesia,intelligiturtemplumdequovidetur dixisse: auferte ista hinc. Significavitenim futuros in Ecclesia qui sua negotiapotius agerent, vel receptacula ibi haberent ad occultanda scelera sua, quam utcaritatem Christi sequerentur, et peccatorum
added,Myhouse,&c.
GREG. For they who sat in the templetoreceive money would doubtless sometimes makeexaction totheinjuryofthosewhogavethemnone.
THEOPHYL. The same thing our Lord didalsoat thebeginningofHispreaching,asJohnrelatesand nowHediditasecondtime,becausethecrimeof the Jews was much increased by theirnothaving beenchastenedbytheformerwarning. AUG. Now mystically, you must understand by the templeChristHimself,asmaninHishumannature, orwithHisbodyunitedtoHim,thatis,theChurch. Put inasmuch as He is the Head of the Church,it wassaid,Destroythistemple,andIwillraiseitupin threedays.InasmuchastheChurchisjoinedtoHim, is the temple understood, of which He seemsto have spoken in the same place, Take theseaway from hence signifying that there would bethosein theChurchwhowouldratherbepursuingtheirown interest, or find a shelter therein to concealtheir wickedness,thanfollowaftertheloveofChrist,and by confession of their sills receiving pardon be
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confessione,acceptavenia,corrigerentur. 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 subditureteratdocensquotidieintemplo. Cyrillus: Decebat autem ex his quae Christus dixerat et fecerat, eumadorareut Deum sed ipsi nequaquam hocfacientes quaerebant eum occidere sequitur enim principes autem sacerdotum et Scribaeet principesplebisquaerebantillumperdere. Beda:Velquiaquotidiedocebatintemplo, vel quia latrones eiecerat de templo,vel quia veniens illuc quasi rex et dominus a credentium turba laudem hymni caelestis accepit. Cyrillus: Sed populus graviorem aestimationem accepit de Christo quam Scribae, et Pharisaei, et principes Iudaeorum, qui fidem Christi non acceptantes, alios increpabant unde sequituretnoninveniebantquidfacerentilli
restored. GREG. But our Redeemer does notwithdrawHis word of preaching even from the unworthy and ungrateful.Accordinglyafterhavingbytheejectionof the corrupt maintained the strictness ofdiscipline, Henowpoursforththegiftsofgrace.Foritfollows, Andhewasteachingdailyinthetemple. CYRILNowfromwhatChristhadsaidanddoneit wasmeetthatmenshouldworshipHimasGod,but far from doing this, they sought to slay Himasit follows, But the chief priests and scribes andthe chiefofthepeoplesoughttodestroyhim.
BEDE Either because He daily taught in the temple, or because He had cast the thieves therefrom,orthatcomingtheretoasKingandLord, Hewasgreetedwiththehonorofaheavenlyhymnof praise. CYRIL But the people held Christ in farhigher estimation than the Scribes and Pharisees, and chiefs of the Jews, who not receiving the faithof Christthemselves,rebukedothers.Henceitfollows, Andtheycouldnotfindwhattheymightdo:forallthe peoplewereveryattentivetohearhim.
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omnis enim populus suspensus erat audiensillum. Beda: Quod duobus modis intelligipotest: quia vel timentes populi tumultum, non inveniebant quid facerent de Iesu, quem perdere disposuerant vel ideo Iesum perdere quaerebant, quia, suomagisterio neglecto, plures ad eum audiendum confluerecernebant. Gregorius: Mystice autem sicut templum Dei in civitate est, ita in plebe fidelivita religiosorum. Et saepe nonnulli religionis habitum sumunt, et dum sacrorumordinum locumpercipiunt,sanctaereligionisofficium in commercium terrenae negotiationis trahunt. Vendentes quippe in templo sunt qui hoc quod quibusdam iurecompetit,ad praemiumlargiunturiustitiamenimvendere est, hanc pro praemii acceptioneservare. Ementes vero in templo sunt qui dum hoc persolvereproximoquodiustumestnolunt, dumque rem iure debitam facere contemnunt, dato patronis praemio emunt peccatum. Origenes in Lucam: Si quis ergovendit,
BEDE This may be taken in two wayseitherthat fearing a tumult of the people they knew notwhat theyshoulddowithJesus,whomtheyhadsettledto destroyortheysoughttodestroyHimbecausethey perceived their own authority set aside, and multitudesflockingtohearHim.
GREG.Mystically,suchasthetempleofGodisina city, such is the life of the religious in a faithful people. And there are frequently some whotake uponthemselvesthereligioushabit,andwhilethey are receiving the privilege of Holy Orders, are sinkingthesacredofficeofreligionintoabargainof worldlytraffic.Forthesellersinthetemplearethose whogiveatacertainpricethatwhichistherightful 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, whowhilst unwillingtodischargewhatisjusttotheirneighbor, anddisdainingtodowhattheyareindutyboundto, bypayingapricetotheirpatrons,purchasesin.
ORIGENIfanythensells,lethimbecastout,and
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eicieturetpraecipuesivenditcolumbas.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 nisicolumbam, idestspiritumsanctum,vendo? Ambrosius: Generaliter itaque dominus docet saeculares a Dei templo abesse debere contractus. Spiritualiter autem nummulariosrepulit,quidepecuniadomini, idestScripturadivina,lucrumquaerunt,nec bonamalaquediscernunt. Gregorius: Qui domum Dei speluncam latronumfaciunt,quiadumperversihomines locum religionis tenent, ibi malitiae suae gladiis occidunt ubi vivificare proximos orationis suae intercessione debuerunt. Templum quoque est ipsa mensfidelium quae si in laesione proximi perversas cogitationes profert, quasi in spelunca latrones resident cum autem mentem fidelium ad cavenda mala subtilitererudit, quotidieveritasintemplodocet
especially if he sells doves. For of thosethings whichhavebeenrevealedandcommittedtomeby theHolySpirit,Ieithersellformoneytothepeople, ordonotteachwithouthire,whatelsedoIbutsella dove,thatis,theHolySpirit?
AMBROSE Therefore our Lord teachesgenerally thatallworldlybargainsshouldbefarremovedfrom thetempleofGodbutspirituallyHedroveawaythe money-changers, who seek gain from the Lords money,thatis,thedivineScripture,lesttheyshould discerngoodandevil. GREG.AndthesemakethehouseofGodadenof thieves, because when corrupt men holdreligious offices,theyslaywiththeswordoftheirwickedness theirneighbors,whomtheyoughttoraisetolifeby theintercessionoftheirprayers.Thetemplealsois the soul of the faithful, which if it put forthcorrupt thoughtstotheinjuryofaneighbor,thenisitbecome as it were a lurking place of thieves.Butwhenthe soul of the faithful is wisely instructed to shunevil, truthteachesdailyinthetemple.
Caput20
CHAPTERXX
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Lectio1 20 1 , 2 , , . 3 , ,:4 5 , , , 6 , , , . 7 .8 , .
1. And it came to pass, that ononeof those days, as he taught thepeoplein the temple, and preached theGospel, theChiefPriestsandtheScribescame uponhimwiththeelders,2.Andspoke tohim,saying,Tellus,bywhatauthority do you these things? or who ishethat gave you this authority? 3. And he answered and said to them, I will also ask you one thing and answerme:4. The baptism of John, was it from heaven, or of men? 5. And they reasonedwiththemselves,saying,Ifwe shallsay,Fromheavenhewillsay,Why thenbelievedyouhimnot?6.Butandif wesay,Ofmenallthepeoplewillstone us:fortheybepersuadedthatJohnwas a prophet. 7. And they answered,that theycouldnottellwhenceitwas.8.And Jesussaidtothem,NeithertellIyouby whatauthorityIdothesethings.
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Augustinus de Cons. Evang: Cum memorasset Lucas eiectos de templo ementes et vendentes, praetermisit quod exibat in Bethaniam et regrediebatur in civitatem,etquoddeficulneafactumest,et quod mirantibus discipulis de fideivirtute responsumest.Atquehispraetermissis,non quasi ex ordine dies prosequens, sicut Marcus intulit, dicens et factum est inuna dierum, docente illo populum in templo,et evangelizante, convenerunt principes sacerdotum et Scribae cum senioribus. Quod dicit factum in una dierum, eadies intelligitur in qua id gestum Matthaeuset Marcusretulerunt. Eusebius: Cum autem principes mirari deberent docentem caelestia dogmata, et cognoscere per dicta et facta huncesse Christum quem prophetae praecinerant, incumbentes subversioni populi, Christum prohibebantsequiturenimetaiuntdicentes ad illum: dic nobis, in qua potestatehaec facis? Aut quis est qui dedit tibi hanc potestatem?
AUG. Having related the casting out of thosethat boughtandsoldinthetemple,LukeomitsChrists going to Bethany and His return again tothecity, and the circumstances of the fig-tree, and the answer which was made to the astonished disciples,concerningthepoweroffaith.Andhaving omittedallthese,ashedoesnot,likeMark,pursue theeventsofeachdayinorder,hecommenceswith these words, And it came to pass, that ononeof those days by which we may understandthatday on which Matthew and Mark related that eventto havetakenplace.
EUSEBIUS. But the rulers who should havebeen struckwithwonderatonewhotaughtsuchheavenly doctrines, and have been convinced byHiswords anddeedsthatthiswasthesameChristwhomthe Prophets had foretold, came to hinder Him, so helpingonwardthedestructionofthepeople.Forit follows, And spoke to him saying, Tellus,bywhat authoritydoyouthesethings?&c.
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Cyrillus: Quasi dicat: secundum legem Mosaicam solis exorcistis ex levitico sanguine data est auctoritas docendi, necnon sacrorum atriorum potestas: attu ortus ex Iuda commissos nobis fasces usurpas. Sed si novisses, o Pharisaee, Scripturas,recoleresquodhicestsacerdos, qui secundum ordinem Melchisedechoffert Deo in se credentes per cultum quilegem transcendit. Quid igitur anxiaris, eiectisab atriis sacris quae opportuna videbantur legalibus victimis, eo vocante ad veram iustificationemperfidem? Beda: Vel quando dicunt in quapotestate haec facis? De Dei dubitant potestate, et subintelligi volunt Diaboli esse quod facit. Addentesquoqueautquisestquidedittibi hancpotestatem?ManifestissimeDeifilium negant, quem putant non suis, sed alienis viribussignafacere.Poteratautemdominus aperta responsione tentatorum calumniam confutare sed prudenter interrogat, ut suo silentiovelsententiacondemnentursequitur enim respondens autem dixit ad illos: interrogabo et ego vos unum verbum respondete mihi: Baptismus Ioannis de caeloerat,anexhominibus?
AsifhesaidBythelawofMoses,thoseonlywho aresprungfromthebloodofLevihaveauthorityto teach,andpoweroverthesacredbuildings.Butyou who are of the line of Judah usurp the offices assigned to us. Whereas O Pharisee, if youhad knowntheScriptures,youwouldhavecalledtomind thatthisisthePriestaftertheorderofMelchisedec, whoofferstoGodthemthatbelieveonHimbythat worship which is above the law. Whythenareyou troubled. He cast out of the sacred housethings which seemed necessary for the sacrificesofthe law, because He calls us by, faith to thetrue righteousness. BEDEOrwhentheysay,Bywhatauthoritydoyou these things? they doubt concerning the power of God,andwishittobeunderstoodthatofthedevil Hedoesthis.Addingmoreover,Andwhoishethat gaveyouthisauthority.Mostplainlydotheydenythe Son of God when they think that not by Hisown power but anothers He does miracles. Nowour Lordbyasimpleanswermighthaverefutedsucha calumnybutHewiselyasksaquestion,thatbytheir silence or their words they might condemn themselves. And he answered and said tothem.I alsowillask,&c.
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Theophylactus: Ut enim ostenderet eos semper fuisse spiritui sancto rebelles, et nedumIsaiae,cuiusnoneratmemoria,sed nupervisoIoannicrederenoluerunt,obhoc versa vice opponit eis hancquaestionem, ostendens quod si tanto prophetaeIoanni, qui apud eos maior videbatur, minime crediderunt, perhibenti testimonium eius, qualiter ei crederent respondenti qua auctoritatehocfaceret? Eusebius: Quaerit autem de Ioanne Baptista,nonundeeratoriundus,sedunde legemsuscepissetBaptismatis. Cyrillus: Sed illi fugere veritatem non horruerunt. Deus enim misit Ioannem sicut vocem clamantem: parate viam domino. Timuerunt autem dicere veritatem, ne diceretureis:curnoncredidistis?Etcavent reprehendere praecursorem, non metu divino, sed populi unde sequitur at illi cogitabant intra se dicentes: quia si dixerimus:decaelo,dicet:quareergoeinon credidistis? Beda: Quasi dicat: quem confitemini de caelo habuisse prophetiam, mihi
THEOPHYL.ForthatHemightshowthattheyhad always rebelled against the Holy Spirit, andthat resides Isaiah, whom they remembered not, they had refused to believe John whom they hadlately seenHenowinhisturnputsthequestiontothem, provingthatifsogreataProphetasJohnwhowas accounted greatest among them had been disbelieved when he testified of Him, thewouldin no wise believe Him, answering by what authority Hedidthis. EUSEBIUS. His question concerning John the Baptist is not from whence was he sprung,but whencereceivedhehislawofbaptism. Buttheyfearednottoshunthetruth.ForGodsent Johnasavoice,crying,Prepareyouthewayofthe Lord. But they dreaded to speak the truth, lestit shouldbesaid,Whydidyounotbelieve?andthey scruple to blame the forerunner, not from fear of God, but of the people as it follows, Andthey reasonedwithinthemselves,saying,Ifweshallsay, Fromhearerhewillsay,Whythenbelievedyouhim not.
BEDEAsifHeshouldsay,Hewhomyouconfess bad his gift of prophecy from heaven, andgave

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testimonium perhibuit et ab illo audistisin quapotestatehaecfaciamsequiturenimsi autem dixerimus: ex hominibus, plebs universa lapidabit nos: certi sunt enim Ioannem prophetam esse. Viderunt ergo, quomodolibetrespondissent,inlaqueumse casuros, timentes lapidationem, sedmagis 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 sciebatundesequituretaitillisIesus:neque egodicovobisinquapotestatehaecfacio. Ob duas enim causas maxime scientia veritatis est occultanda quaerentibus: cum scilicet is qui quaerit minus capax est ad intelligendum ea quae quaerit aut odiovel contemptu veritatis indignus est cuidebeat apeririquodquaerit.
testimony to Me. And you heard fromhimbywhat powerIshoulddothesethings.Itfollows,Butifwe shallsay,Ofmenthewholepeoplewillstoneus:for they be persuaded that John was a prophet Therefore perceived they in whatever way they shouldanswertheywouldfallintoatrap,fearingthe stoning,butmuchmoretheconfessionofthetruth. And then it follows, And they answered, thatthey could not tell whence it was. Becausetheywillnot confessthatwhichtheyknew,theywerebaffled,and the Lord would not tell them what He knewasit follows, And Jesus said to them, Neither will I tell youbywhatauthorityIdothesethings.Forthereare tworeasonsespeciallywhyweshouldconcealthe truth from those that ask for example, whenthe questioner is incapable of understanding whathe asks, or when from hatred or contempt he is unworthytohavehisquestionsanswered.
Lectio2 9 : [] , , .10
9. Then began he to speak tothe people this parable A certain man planted a vineyard, and let it forthto husbandmen, and went into a far countryforalong,time.10.Andatthe season he sent a servant to the
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, : . 11 : . 12 : . 13 , : . 14 , : , . 15 . 16 , . , . 17, :
husbandmen,thattheyshouldgivehim of the fruit of the vineyard: butthe husbandmen beat him, and sent him away empty. 11. And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. 12. And again he sent a third: and they wounded him also, and cast himout. 13.Thensaidthelordofthevineyard, WhatshallIdo?Iwillsendmybeloved son:itmaybetheywillreverencehim when they see him. 14. But whenthe husbandmen saw him, theyreasoned amongthemselves,saying,Thisisthe heir: come, let us kill him, thatthe inheritance may be ours. 15. So they casthimoutofthevineyard,andkilled him.Whatthereforeshallthelordofthe vineyard do to them? 16. He shall comeanddestroythesehusbandmen, and shall give the vineyard toothers. Andwhentheyheardit,theysaid,God forbid. 17. And he beheld them, and said, What is this then that iswritten, Thestonewhichthebuildersrejected, the same is become the headofthe corner? 18. Whosoever shallfallupon that stone shall be broken but on whomsoeveritshallfall,itwillgrindhim
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, 18 ' : ' ' ,.
whomsoeveritshallfall,itwillgrindhim topowder.
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 diceread plebem parabolam hanc. Homo plantavit vineam. Augustinus de Cons. Evang: Tacuit Matthaeus brevitatis causa quod Lucasnon tacet, parabolam istam non ad solos principes dictam, qui de potestate interrogaverunt,sedetiamadplebem. Ambrosius: Plerique autem varie significationes de vineae appellatione derivantsedevidenterIsaiasvineamdomini Sabaoth domum Israel essememorat.Hanc vineamquisaliusnisiDeuscondidit?
EUSEBIUS.TherulersoftheJewishpeoplebeing nowassembledtogetherinthetemple,Christput forthaparableforetellingbyafigurethethingsthey wereabouttodotoHim,andtherejectionthatwas instoreforthem.
AUG.Matthewhasomittedforbrevityssakewhat Lukehasnotnamely,thattheparablewasspoken not to the rulers only who asked concerningHis authority,butalsotothepeople.
AMBROSENowmanyderivedifferentmeanings fromthenamevineyard,butEsaiasclearlyrelates the vineyard of the Lord of Sabaoth to be the house of Israel. This vineyard who elsebutGod planted?
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Beda: Homo ergo qui plantavit vineamipse est, qui iuxta aliam parabolam conduxit operariosinvineamsuam. Eusebius: Sed parabola quam Isaias dicit, vineamreprehenditsalvatorisveroparabola nonestcontravineamdicta,seddecultoribus vineae, de quibus subditur et locavit eam colonis,idestsenioribuspopuli,etprincipibus sacerdotum, et doctoribus, et optimatibus cunctis. Theophylactus: Vel quilibet de populoest vinea, idem est etiam cultor: quilibet enim nostrum seipsum colit. Hac igitur vinea commissacultoribus,abiit:idest,dimisitillos progredi suo arbitrio unde sequitur etipse peregrefuitmultistemporibus.
BEDE The man then who plants the vineyardis thesamewho,accordingtoanotherparable,hired laborersintohisvineyard. EUSEBIUS. But the parable which Esaiasgives denounces the vineyard, whereas our Savior parable is not directed against the vineyard,but thecultivatorsofit,ofwhomitisadded,Andbelet it out to husbandmen, that is, to theeldersofthe people,andthechiefpriests,andthedoctors,and allthenobles. THEOPHYL. Or each one of the people isthe vineyard, each likewise is the husbandman, for every one of us takes care of himself.Having committed then the vineyard to thehusbandmen, hewentaway,thatis,heleftthemtotheguidance of their own judgment Hence it follows,Andwent intoafarcountryforalongtime. AMBROSENotthatourLordjourneysfromplace to place, seeing that He is ever presentinevery place, but that He is more present to thosewho love Him, while He removes Himself fromthose whoregardHimnot.ButHewasabsentforalong time, lest His coming to require His fruitmight seem too early. For the more indulgent it is,it rendersobstinacythelessexcusable.
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Ambrosius: Non quia ex loco ad locum profectus est dominus, qui ubiquesemper praesens est sed quia praesentior est diligentibus, negligentibus abest. Multis autem temporibus abfuit, ne praepropera videretur exactio: nam quo indulgentior liberalitaseoinexcusabiliorpervicacia.
Cyrillus: Vel Deus absentavit se a vinea plurium annorum curriculis: quia postquam visus est in specie ignis descendisse in montemSina,nonampliusvisibiliterpraebuit eis suam praesentiam. Nulla tamen interpolatio contigit qua non mitteret Deus prophetas et iustos commonentes unde sequituretintemporevindemiae,illemisitad cultoresservum,utdefructuvineaedarentilli.
CYRIL Or God took Himself away from the vineyardforthecourseofmanyyears,forsincethe timethatHewasseentodescendinthelikeness offireuponMountSinai,Henolongervouchsafed to them His visible presence though nochange tookplace,inwhichHesentnotHisprophetsand righteous men to give warning thereof as it follows, And at the time of the vintage he senta servant to the husbandmen, that theyshouldgive himofthefruitofthevineyard. THEOPHYL. He says of the fruit ofthevineyard, because not the whole fruit, but part only, He wished to receive. For what does Godgainfrom us, but His own knowledge, which is also, our profit. BEDE But it is rightly written fruit,notincrease. Fortherewasnoincreaseinthisvineyard.Thefirst servantsentwasMoses,whoforfortyyearssought ofthehusbandmenthefruitofthelawwhichhehad given, but he was wroth against them, for they provokedhisspirit.Henceitfollows,Buttheybeat him,andsenthimawayempty.
Theophylactus: Dicit autem de fructu vineae,quianontotumfructum,sedaliquidde fructu volebat accipere. Nam quid lucratur Deusanobisnisisuamnotitiam,quaeetiam estnostrautilitas? Beda: Bene autem fructum posuit, non proventum: nullus enim huius vineae proventus inventus est. Servus ergo primus missus est Moyses, qui per quadraginta annosfructumaliquemlegisquamdederat,a cultoribusrequirebatsedvexatusestpropter eos,quiaexacerbaveruntspiritumeiusunde sequiturquicaesumdimiserunteuminanem. Ambrosius:Factumestautemutpluresalios
AMBROSEAnditcametopassthatHeordained
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destinaret, quos Iudaei inhonoros et inanes sibi, de quibus nihil potuerunt proficere, dimiserunt unde sequitur et addiditalterum servummittere. Beda: Servus alter David significatur, qui missus est, ut post edicta legaliacultores vineae psalmodiae modulamine ad exercitiumbonioperisexcitaretsedetcontra hunc dixerunt: quae nobis pars inDavid,aut quaehaereditasinfilioIsai?Undesequiturilli autem hunc caedentes et afficientes contumelia, dimiserunt inanem. Sed nec sic destitit sequitur enim et addidit tertium mittere: per quem prophetarum chorum intellige,quicontinuisattestationibuspopulum 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 necesseestimpleriomniaquaesuntinlege MoysietprophetisetPsalmisdeme.
many others, whom the Jews sent back tohim disgracedandempty,fortheycouldreapnothing fromthemasitfollows,Andagainhesentanother servant. BEDEBytheotherservantismeantDavid,who was sent after the commandment of thelaw,that hebythemusicofhispsalmodymightstirupthe husbandmen to the exercise of goodworks.But they on the contrary declared, What portionhave weinDavid,neitherhaveweinheritanceintheson ofJesse.Henceitfollows,Andtheybeathimalso, andentreatedhimshamefully,andsenthimaway empty. But He does not stop here, for itfollows, And again he sent a third: whereby wemust understand the company of prophets who constantly visited the people with theirtestimony. ButwhichoftheProphetsdidtheynotpersecute asitfollows,Andtheywoundedhimalso,andcast himout.Nowthesethreesuccessionsofservants, ourLordelsewhereshowstocomprehendundera figure all the teachers under the law, when He says, For all those things must befulfilledwhich werewritteninthelawofMoses,andtheProphets, andthePsalms,concerningme. THEOPHYL.Aftertheprophetsthenhadsuffered allthesethings,theSonisdelegatedforitfollows, Then said the Lord of the vineyard, WhatshallI
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Theophylactus: Prophetis igitur taliamala passis, filius destinatur sequitur enim dixit autemdominusvineae:quidfaciam?
do? Beda: Quod dominus vineae dubitative loquitur, non de ignorantia venit: quidenim nesciatDeuspater?Sedambigeredicitur,ut liberavoluntashominisservetur. Cyrillus: Deliberat etiam secum dominus vineaequidagat,nonquasicarensministris, sed quia pertentato quolibet ingenio salutis humanae, populo vero nequaquam adiuto, aliudmaiusadiungitundeconsequenterdicit mittam filium meum dilectum: forsitan cum huncviderint,verebuntur. Theophylactus: Dixit autem hoc, non tamquam ignorans quod peius eumessent tractaturi quam prophetas: sed quia oportebatfiliumeisfierireverendum.Quodsi contumaces fuerint occidendo, hoc cumulat eorum crimen. Ne ergo dicerent aliqui divinam praescientiam necessario fuisse inobedientiae causam, ideo sic figurat sermonem. Ambrosius: Filium igitur unigenitum sibi missum perfidi Iudaei, quasi heredem removerecupientes,occideruntcrucifigendo,
That the Lord of the vineyard speaks doubtingly, arisesnotfromignorance,forwhatistherethatthe LordknowsnotbutHeissaidtohesitate,thatthe freewillofmanmaybepreserved. CYRIL The Lord of the vineyard also ponders what He should do, not that He is in needof ministers, but that having thoroughly tried every device of human aid, yet His people beinginno wise healed, He may add something greateras Hegoesontosay,Iwillsendmybelovedson:it maybetheywillreverencehimwhentheyseehim. THEOPHYL. Now He said this, not asignorant that they would treat Him worse thantheydidthe prophets, but because the Son ought to be reverenced by them. But if they should stillbe rebellious and slay Him, this would crown their iniquity. Lest therefore any should say thatthe Divine Presence has necessarily beenthecause of their disobedience, He uses purposely this doubtfulmodeofspeech. AMBROSEWhenthentheonly-begottenSonwas senttothem,theunbelievingJews,wishingtobe ridoftheHeir,putHimtodeathbycrucifyingHim,
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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, quiamortipropriae supervivit, et testamentorum quae ipse contulit tamquam hereditaria in nostris profectibusemolumentaconsequitur. Beda: Manifestissime autem dominus probat, Iudaeorum principes non per ignorantiam,sedperinvidentiamcrucifixisse filium Dei. Intellexerunt enim hunc essecui dictum est: dabo tibi gentes haereditatem tuamsequiturenimeteiectumextravineam occiderunt quia Iesus, ut sanctificaret per suum sanguinem populum, extra portam passusest. Theophylactus:Sedquiasuperiuspopulum, non Ierusalem, loco vineae sumpsimus forsanmagispropriedicipotest,quodoccidit quidem eum populus extra vineam idest, extrapopulimanuspassusestdominus,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,
and rejected Him by denying Him. Christ is the HeirandtheTestatorlikewise.TheHeir,because He survives His own death and ofthetestament whichHeHimselfbequeathed,Hereapsasitwere thehereditaryprofitsinouradvances.
BEDEButOurLordmostclearlyprovesthatthe Jewish rulers crucified the Son of God notfrom ignorancebutforenvy.FortheyknewitwasHeto whom it was said, I will give you the heathenfor your inheritance. And they cast him out ofthe vineyard, and slew him. Because Jesus, that He might sanctify the people by His blood,suffered withoutthegate.
THEOPHYL.Sincewehavealreadyassumedthe people, not Jerusalem, to be thevineyard,itmay perhaps be more properly said that thepeople indeedslewHimwithoutthevineyardthatis,our Lord suffered without the hands of thepeople, becauseintruththepeopledidnotwiththeirown handsinflictdeathuponHim,butdeliveredHimup to Pilate and the Gentiles. But some bythe vineyardhaveunderstoodtheScripture,whichnot believing they slew the Lord. And sowithoutthe
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idest extra Scripturam, dicitur dominus passus. Beda: Sive eiectus extra vineam etoccisus est, quia prius est ab infidelium corde repulsus,acdeindecruciaddictusest. Chrysostomus: Dispensationis autem,non negligentiae est post prophetas Christum venisse: non enim Deus omnia repente prosequitur, sed condescendit propter sui pietatem:quiasipostservosvenientemfilium contempserunt, multo magis nec antea eum audirent: qui enim non audiebant minora praecepta,quomodoaudivissentmaiora?
vineyard,thatis,withoutScripture,ourLordissaid tohavesuffered. BEDE Or was He cast out of thevineyardand slain,becauseHewasfirstdrivenoutofthehearts oftheunbelievers,andthenfastenedtothecross? CHRYS.Nowitwasnotaccidentallybutpartofthe purpose of the divine dispensation that Christ cameaftertheprophets.ForGoddoesnotpursue all things at once, but accommodates Himselfto mankind through His great mercy for if they despisedHisSoncomingafterHisservants,much less would they have heard Him before.Forthey who listened not to the inferior commands, how wouldtheyhaveheardthegreater? AMBROSE He rightly puts a question to them, that they may condemn themselves by theirown words,asitfollows,WhatthenwilltheLordofthe vineyarddotothem? BASIL And this happens as it weretomenwho are condemned, having nothing to answer tothe plain evidence of justice. But it is thepropertyof Divinemercynottoinflictpunishmentinsecret,but toforetellitwiththreatenings,thatsoitmightrecall men to repentance and thus it follows here,He
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Ambrosius:Pulchreauteminterrogat,utsua seipsidamnentsententiasequiturenimquid ergofacietillisdominusvineae?
Basilius: Hoc autem fit, quasi his qui damnantur nihil habentibus opponere evidentiae iuris. Proprium autem estdivinae miserationis non infligere poenas silentio, sed praedicere minis, revocando eos ad poenitentiam unde et hic sequitur veniet,et
perdetcolonosistos,etdabitvineamaliis. Ambrosius:Venturumdominumdicitvineae, quodinfilioadsitetiampaternamaiestasvel quodultimistemporibuspraesentiorhumanis aspiretaffectibus.
shallcomeanddestroythosehusbandmen. AMBROSEHesays,theLordofthevineyardwill come, because in the Son is present also the FathersmajestyorbecauseinthelasttimesHe willbemoregraciouslypresentbyHisSpiritinthe heartsofmen. CYRIL The Jewish rulers were shut out then, becausetheyresistedtheirLordswill,andmade the vineyard barren which was entrustedtothem. Butthecultivationofthevineyardwasgiventothe Priests of the New Testament, upon whichthe ScribesandPharisees,assoonastheyperceived theforceoftheparable,refusetopermitit,saying as follows, God forbid. They did not however escape any whit the more, because of their obstinacyanddisobediencetothefaithofChrist. THEOPHYL. Now Matthew seems to relate the parable differently that when our Saviorasked indeed,Whatwillhedothentothehusbandmen? the Jews answered, he will miserably destroy them. But there is no difference betweenthetwo circumstances. The Jews at firstpronouncedthat opinion, then perceiving the point of theparable said,Godforbid,asLukehererelates.
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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 sequiturquoaudito, dixeruntilli:absit.Nectamenevaseruntobsui pertinaciam et inobedientiam erga fidem Christi. Theophylactus: Aliter autem videtur Matthaeus dicere, dominum scilicet quaesivisse: quid faciet illis cultoribus dominus vineae? Iudaeos verorespondisse: malos male perdet. Non est autem repugnantia:namutrumquefactumest:primo enim ipsi promulgaverunt illam sententiam postea sentientes quo tendebat parabola, dixeruntabsit,utLucashicnarrat.
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 propterveritatem,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 autemaspiciens eos ait: quid est ergo quod scriptumest: lapidem quem reprobaverunt aedificantes, hicfactusestincaputanguli?
AUG. Or else, in the multitude of which weare speakingtherewerethosewhocraftilyaskedour LordbywhatauthorityHeactedtherewerethose also who not craftily, but faithfully, cried aloud, BlessedishewhocomesinthenameoftheLord. And so there would be some whowouldsay,He will miserably destroy those husbandmen,andlet outhisvineyardtoothers.Whicharerightlysaidto havebeenthewordsofourLordHimself,eitheron accountoftheirtruth,orbecauseoftheunityofthe members with the head while there would be othersalsowhowouldsaytothosewhomadethis answer,Godforbid,inasmuchastheyunderstood the parable was spoken against themselves.It follows,Andhebeheldthem,andsaid,Whatisthis then that is written, The stone which thebuilders rejected, the same is become the head of the corner? BEDEAsifHesaid,Howshalltheprophecybe fulfilled,exceptthatChrist,beingrejectedandslain byyou,istobepreachedtotheGentiles,whowill believe on Him, that as the cornerstoneHemay thus from both nations build up one templeto Himself? EUSEBIUS.Christiscalledastoneonaccountof His earthly body, cut out with hands, as in the
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Beda:Quasidicat:quomodoimplebiturhaec prophetia, nisi quia Christus a vobis reprobatusetoccisus,crediturisestgentibus praedicandus, ut quasi lapis angularis ex utroquepopulounumsibitemplumaedificet?
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. Theophylactus: Reprobaverunt enim eum principespopuli,cumdixerunt:hicaDeonon est. Ille vero tam utilis fuit, tam electus,utin capiteanguliponeretur. Cyrillus: Angulo vero comparat sacra Scriptura concursum utriusque populi, Israelitici scilicet et gentilis, in unam fidem: compegitenimsalvatorutrumquepopulumin unumnovumhominem,concilianseosinuno corpore patri. Salubris ergo estlapisangulo factoabeodetrimentumauteminfertIudaeis impugnantibushuncspiritualemconcursum. Theophylactus: Duas autem condemnationescommemorat:unamquidem animarum suarum, quam passi sunt scandalizatiinChristoethoctangitcumdicit omnis qui ceciderit super illum lapidem, conquassabitur aliam vero captivitatis et exterminii, quam intulit eis lapis ab ipsis
visionofDaniel,becauseofHisbirthoftheVirgin. Butthestoneisneitherofsilvernorgold,because He is not any glorious King, but amanlowlyand despised,whereforethebuildersrejectedHim.
THEOPHYL.Fortherulersofthepeoplerejected Him,whentheysaid,ThismanisnotofGod.But He was so useful and so precious, thatHewas placedastheheadstoneofthecorner. CYRIL But holy Scripture compares to acorner the meeting together of the two nations, theJew andtheGentile,intoonefaith.FortheSaviorhas compacted both peoples into one new man, reconciling them in one body to the Father.Of savinghelpthenisthatstonetothecornermade byit,buttotheJewswhoresistthisspiritualunion, itbringsdestruction. THEOPHYL.Hementionstwocondemnationsor destructions of them, one indeed of theirsouls, whichtheysufferedbeingoffendedinChrist.And He touches this when He says, Whosoever shall falluponthatstoneshallbeshakentopieces.But theotheroftheircaptivityandextermination,which theStonethatwasdespisedbythembroughtupon
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contemptus et hoc tangit cum subditsupra quemautemipsececiderit,comminuetillum, vel ventilabit eum: sic enim ventilati sunt Iudaei a Iudaea per universum orbem,utab area paleae. Et attende ordinem: nam praeambulumestscelusineumcommissum, sequiturautemiustaDeivindicta.
them. And He points to this when He says,But uponwhomsoeveritshallfall,itshallgrindhimto powder, or winnow him. For so were theJews winnowed through the whole world, as the stray from the threshing floor. And mark the orderof things for first comes thewickednesscommitted against Him, then follows the just vengeanceof God. BEDE Or else, He who is asinner,yetbelieves on Christ, falls indeed upon the stone andis shaken, for he is preserved by penitence to salvation.Butuponwhomsoeveritshallfall,thatis, upon whom the stone itself has come down becausehedeniedit,itshallgrindhimtopowder, sothatnotevenabrokenpieceofavesselshall beleft,inwhichmaybedrunkalittlewater.Or,He means by those who fall upon Him, suchasonly despise Him, and therefore do not yet utterly perish,butareshakenviolentlysothattheycannot walk upright. But upon whom it falls, uponthem shall He come in judgment with everlasting punishment, therefore shall it grind them to powder, that they may be as the dustwhichthe windscattersfrom,thefaceoftheearth. AMBROSEThevineyardisalsoourtype.Forthe husbandman is the Almighty Father, the vineis Christ, but we are the branches. Rightly arethe
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Beda: Vel aliter. Qui peccator est,ettamen illi credit, cadit quidem super lapidem et conquassatur, reservatur enim per poenitentiam ad salutem supra quemvero ille ceciderit, hoc est, cui lapis ipseirruerit, quia ipsum negavit, comminuet eum, ut nec testa quidem remaneat, in qua hauriatur aquaepusillum.Sivedehisdicitquodcadunt supereum,quiillummodocontemnuntideo nondumpenitusintereunt,sedconquassantur, 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 facieterrae.
Ambrosius: Vinea etiam typus noster est: agricola quippe omnipotens pater, vitis Christus at vero nos palmites. Rectevinea
Christi populus nominatur: vel quodcrucisin frontepraetexatindiciumvelquodfructusex postrema anni legatur aetate vel quod omnibus, ut ordinibus vinearum, ita pauperibusatquedivitibus,servisetdominis in Ecclesia aequa dimensio, nulla discretio sit et ut vitis maritatur arboribus, itacorpus animae. Hanc vineam diligens agricola fodereettondereconsuevit,neluxurietumbra foliorum, verborumque infructuosa iactantia maturitatemindolisnaturalisimpediat.Decet totius orbis hic esse vindemiam, ubitotius orbisestvinea.
people of Christ called a vine, eitherbecauseit carries on its front the sign of the cross, or becauseitsfruitsaregatheredinthelattertimeof the year, or because to all men, as to theequal rowsofvines,pooraswellasrich,servantsaswell as masters, there is an equal allotment inthe Church without distinction of persons. Andasthe vineismarriedtothetrees,soisthebodytothe soul.Lovingthisvineyard,thehusbandmeniswont todigitandpruneit,lestitgrowtooluxuriantinthe shade of its foliage, and check by unfruitful boastfulness of words the ripening of its natural character. Here must be the vintage ofthewhole world,forhereisthevineyardofthewholeworld. BEDEOrunderstandingitmorallytoeveryoneof thefaithfulisletoutavineyardtocultivate,inthat themysteryofbaptismisentrustedtohimtowork out. One servant is sent, a second and a third, when the Law, the Psalms, andtheProphetsare read. But the servant who is sent is said tobe treated despitefully or beaten, when the word heardisdespisedorblasphemed.Theheirwhois sent that man kills as far as he can, who by sin tramples under foot the Son of God. Thewicked husbandmen being destroyed, the vineyard is giventoanother,whenwiththegiftofgrace,which theproudmanspurned,thehumbleareenriched.
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Beda: Vel morali intellectu cuique fidelium vinea quam excolat locatur, dum mysterium Baptismi quod exerceat sibi committitur. Mittitur servus unus, alter, tertius, cumlex, psalmodia et prophetia legitur. Sed missus servuscontumeliisaffectusvelcaesusdicitur, cum sermo auditus contemnitur vel blasphematur. Missum heredem quantumin se est occidit qui filium Dei peccando conculcat. Perdito malo cultore, vinea datur alteri, cum dono gratiae, quod superbus sprevit,humilisditatur.
Lectio3 19 ' , : . 20 , , . 21 , , , ' ' :22 23 , 24: , . 25 ,

19. And the Chief Priests and the Scribes the same hour sought to lay hands on him and they fearedthe people:fortheyperceivedthathehad spokenthisparableagainstthem.20. And they watched him, and sentforth spies, which should feign themselves just men, that they might take hold of his words, that so they mightdeliver him to the power and authority of the governor. 21. And they asked him, saying, Master, we know that yousay and teach rightly, neither accept you thepersonofany,butteachthewayof Godtruly:22.Isitlawfulforustogive tribute to Caesar, or no? 23. But he perceivedtheircraftiness,andsaidto them, Why tempt you me? 24.Show me a penny. Whose image and superscription has it? They answered andsaid,Caesars.25.Andhesaidto them, Render therefore to Caesarthe thingswhichbeCaesars,andtoGod the things which be Gods. 26. And they could not take hold of his words before the people: and theymarveled
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. 26 , .
athisanswer,andheldtheirpeace.
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 mitterein illum manus in illa hora. Nec refrenaviteos legis praeceptum, quod dicit: innocentemet iustum non occides sed compescuiteorum nefandum propositum plebis timorsequitur enim et timuerunt populum. Praeferuntenim divinaereverentiaehumanumtimorem.Quae autemhuiuspropositifueritoccasio,subditur cognoverunt enim quod ad ipsos dixerit similitudinemistam. Beda: Et ita quaerendo ipsum occidere, docebantveraessequaeinparaboladixerat. Ipse enim est heres, cuius iniustam necem
CYRIL It became indeed the rulers oftheJews, perceivingthattheparablewasspokenofthem,to depart from evil, having been thus as it were warned concerning the future. But little mindfulof this, they rather gather a fresh occasion fortheir crimes.ThecommandmentoftheLawrestrained themnot,whichsays,Theinnocentandrighteous men you shall not slay, but the fearofthepeople checked their wicked purpose. For they set the fear of man before the reverence of God. The reasonofthispurposeisgiven,fortheyperceived thathespokethisparableagainstthem.
BEDE And so by seeking to slay Him,they provedthetruthofwhatHehadsaidintheparable. ForHeHimselfistheHeir,whoseunjustdeathHe

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dicebant esse vindicandam illi nequam coloni, qui Dei filium quaerebant occidere. Hoc etiam quotidie geritur in Ecclesia,cum quilibet solo nomine frater, eam quamnon diligitecclesiasticaefideiacpacisunitatem, propter bonorum multitudinem, velerubescit, 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 iustossimularent. Cyrillus: Videbantur enim esse leveserant autemgraves,oblitiDeidicentis:quishicqui mihi abscondit consilium? Adeunt enim Christumomniumsalvatoremquasihominem communemundesequiturutcaperenteumin sermone, et traderent eum principatui, et potestatipraesidis. Theophylactus: Paraverunt autem domino laqueos illaqueati sunt tamen in eispedes eorum. Audi namque astutiam. Et interrogaverunt illum dicentes: magister, scimusquiarectedicisetdoces. Beda:Blandaetfraudulentainterrogatioilluc
said was to be punished They are the wicked husbandmen who sought to kill the Son ofGod. This also is daily committed in the Church when any one, only in name a brother, isashamedor afraid,becauseofthemanygoodmenwithwhom he lives, to break into that unity of theChurchs faithandpeacewhichheabhors.Andbecausethe chief priests sought to lay hold of our Lordbut couldnotbythemselves,theytriedtoaccomplishit by the hands of the governor as it follows,And theywatchedhim,&c.
CYRILFortheyseemedtobetrifling,yetwerein earnest, forgetful of God, who says, Who isthis thathideshiscounselfromme?Fortheycometo Christ the Savior of all, as though He werea common man, as it follows, that theymighttake himinhisspeech.
THEOPHYL.TheylaidsnaresforourLord,butgot their own feet entangled in them. Listen totheir cunning,AndtheyaskedHim,saying,Master,we knowthatyousayandteachrightly.
BEDE This smooth and artful question wasto

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provocat respondentem ut magis Deum quamCaesaremtimeatsequiturenimetnon accipis personam hominis, sed in veritate viamDeidoces.Ethocdicuntadhocutdicat non debere tributa solvi, ut statimaudientes ministri praesidis, qui, iuxta alios Evangelistas, affuisse leguntur, seditionis eumcontraRomanosauctoremteneantunde consequenter quaerunt: licet nobis dare tributum Caesari, an non? Erat enim in populo magna seditio, dicentibus aliis, pro securitate, qua Romani pro omnibus militabant,deberetributapersolviPharisaeis contra dicentibus non debere populumDei, qui decimas et primitias daret, humanis legibussubiacere.
enticetheanswerertosaythathefearsGodrather thanCaesar,foritfollows,Neitheracceptyouthe personofany,butteachthewayofGodtruly.This theysay,toenticeHimtotellthemthattheyought nottopaytribute,inorderthattheservantsofthe guard,(whoaccordingtotheotherEvangelistsare said to have been present,) mightimmediately upon bearing it seize Him as the leader ofa seditionagainsttheRomans.Andsotheyproceed toask,IsitlawfultogivetributetoCaesar,ornot? Fortherewasagreatdivisionamongthepeople, somesayingthatforthesakeofsecurityandquiet, seeingthattheRomansfoughtforall,theyoughtto pay tribute while the Pharisees, on the contrary, declared,thatthepeopleofGodwhogavetithes andfirstfruits,oughtnottobesubjecttothelawof man. THEOPHYL. Therefore it was intended, incase HesaidtheyoughttogivetributetoCaesar,that He should be accused by the people,asplacing 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 tothe governor. But He escapes their snares, as it follows, Perceiving their craftiness, he said to them, Why tempt you me? Show me a penny. Whoseimageandsuperscriptionhasit?
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Theophylactus: Intendebant ergo, quod si diceret oportere dari censum Caesari, criminareturapopuloquasiservitutisubiciens gentem si vero prohiberet censumreddere, 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 imaginemetsuperscriptionem?
Ambrosius: Docet hoc loco dominus circumspectosnosinrespondendoadversus haereticos vel Iudaeos esse debere sicut alibidixit:estoteastutisicutserpentes. Beda: Qui autem putant interrogationem salvatoris ignorantiam esse, discant ex praesentiloco,quodpotueritscireIesuscuius imagoessetinnummosedinterrogat,utad sermonem eorum competenter respondeat sequitur enim respondentes dixerunt: Caesaris. Non putemus Caesarem Augustum, sed Tiberium significari. Omnes enim Romani reges a primo CaioCaesare, Caesares appellati sunt. Ex eorum autem responsione convenienter dominus quaestionem solvit sequitur enim et aitillis: redditeergoquaesuntCaesarisCaesari,et quaesuntDeiDeo. Titus: Quasi dicat: verbis tentatis,operibus obedite: subiistis Caesaris servitutem, suscepistis quae eius sunt: date ergo illi censum,Deotimorem:nonenimexigitDeus denarium,sedfidem. Beda: Reddite etiam Deo quae Deisunt, decimas scilicet, primitias, oblationes et
AMBROSE Our Lord here teaches us, how cautiousweoughttobeinouranswerstoheretics orJewsasHehassaidelsewhere,Beyouwise asserpents. BEDE Let those who impute thequestionofour Savior to ignorance, learn from this placethat Jesuswaswellabletoknowwhoseimagewason themoneybutHeasksthequestion,thatHemight give a fitting answer to their words foritfollows, Theyansweredandsaid,Caesars.Wemustnot supposeAugustusistherebymeant,butTiberius, foralltheRomankingswerecalledCaesar,from the first Caius Caesar. But from theiranswerour Lordeasilysolvesthequestion,foritfollows,And he said to them, Render to Caesar thethings whichbeCaesars,andtoGodthethingswhichbe Gods.
TITUSBOSTAsifHesaid,Withyourwordsyou tempt me, obey me in works. You have indeed Caesarsimage,youhaveundertakenhisoffices, tohimthereforegivetribute,toGodfear.ForGod requiresnotmoney,butfaith. BEDE Render also to God the thingswhichbe Gods, that is to say, tithes, firstfruits,offerings,
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victimas. Theophylactus: Et attende quod nondixit: date, sed reddite debitum enim est: tuetur enimteprincepstuusabhostibus,vitamtuam reddit tranquillam pro his ergo teneris ei in censu. Sed et hoc ipsum quod offers, numismascilicet,abeohabes.Reddesergo numismaregiumregi.Deusetiamtibitradidit intellectum et rationem: restituas hoc ei non comparatus bestiis, sed in omnibus rationabiliterprocedens. 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 renuntiaveritmundo. Quam gravia vincula promittere Deo etnon solvere. Maior est contractus fidei quam pecuniae. Origenes: Habet autem locus iste aliquid mystici.Duaeenimsuntimaginesinhomine: unaquamaccepitaDeo,alterainimici.Sicut enim denarius habet imaginemimperatorum mundi:sicquifacitoperatenebrarum,portat imaginemeiuscuiushabetopera.Dicitergo
andsacrifices. THEOPHYL.AndobservethatHesaidnot,give, butreturn.Foritisadebt.Yourprinceprotectsyou from enemies, renders your life tranquil.Surely then you are bound to pay him tribute.Nay,this verypieceofmoneywhichyoubringyouhavefrom him.Returnthentothekingthekingsmoney.God also has given you understanding and reason, makethenareturnofthesetoHim,thatyoumay not be compared to the beasts, but inallthings maywalkwisely. AMBROSE Be unwilling then, if you wouldnot offendCaesar,topossessworldlygoods.Andyou rightly teach, first to render the things whichbe Caesars.FornoonecanbetheLordsunlesshe has first renounced the world. Oh mostgalling chain! To promise to God, and pay not. Far greateristhecontractoffaiththanthatofmoney.
ORIGENNowthisplacecontainsamystery.For there are two images in man, one which he received from God, as it is written, let usmake man in our own image: another from theenemy, which he has contracted through disobedience andsin,alluredandwonbytheenticingbaitsofthe
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redditequaesuntCaesarisCaesari,hocest, abiciteterrenamimaginem,utpossitis,vobis imaginem caelestem imponentes, reddere quae Dei sunt Deo, ut scilicet Deum diligamus, etc. quae, ut Moyses dicit,Deus requiritanobis.PostulatautemanobisDeus, non quia necessarium habet ut eialiquid tribuamus sed ut postquam ei dederimus, hocipsumnobistribuatinsalutem.
prince of this world. For as the penny has the imageoftheemperoroftheworld,sohewhodoes the works of the power of darkness, bearsthe imageofHimwhoseworkshedoes,Hesaysthen, Render to Caesar the things which beCaesars, thatis,castawaytheearthlyimage,thatyoumay be able, by putting on the heavenly image,to rendertoGodthethingswhichbeGods,namely, to love God. Which things Moses says God requiresofus.ButGodmakesthisdemandofus, notbecauseHehasneedthatweshouldgiveHim anything,butthat,whenwehavegiven,Hemight grantusthisverysamegiftforoursalvation. BEDE Now they who ought rather to have believed such great wisdom, marveled that inall their cunning they had found no opportunity of catchingHim.Asitfollows,Andtheycouldnottake hold of his words before the people: andthey marveledathisanswer,andheldtheirpeace. THEOPHYL.Thiswastheirmainobject,torebuke Himbeforethepeople,whichtheywereunableto do because of the wonderful wisdom of His answer.
Beda: Qui autem credere debuerant, ad tantamsapientiammiratisunt,quodcalliditas eorum insidiandi non invenissetlocumunde sequitur et non potuerunt verbum eius reprehendere coram plebe, et mirati in responsoeiustacuerunt. Theophylactus: Hoc enim erat quod praecipueintendebant,increpareeumcoram populo quod obtinere nequiverunt propter sapientissimameiusresponsionem.
Lectio4
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27 , [] , 28 , , , , , . 29 : : 30 31 , .32 . 33 . 34 , , 35 : 36 , , ,.
27. Then came to him certain of the Sadduceeswhichdenythatthereisany resurrection and they asked him, 28. Saying, Master, Moses wrote to us, If any mans brother die, having awife, and he die without children, thathis brother should take his wife, andraise up seed to his brother. 29.Therewere therefore seven brethren: and thefirst took a wife, and died withoutchildren. 30.Andthesecondtookhertowife,and hediedchildless.31.Andthethirdtook herandinlikemannerthesevenalso: and they left no children, anddied.32. Last of all the woman died also. 33. Thereforeintheresurrectionwhosewife of them is she? for seven had her to wife. 34. And Jesus answering saidto them, The children of this world marry, andaregiveninmarriage:35.Butthey which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, norare giveninmarriage:36.Neithercanthey die any more: for they are equaltothe angels and are the children ofGod, being the children of the resurrection. 37.Nowthatthedeadareraised,even Moses showed at the bush, when he
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37 , : 38 , . 39 , , : 40 .
callstheLordtheGodofAbraham,and theGodofIsaac,andtheGodofJacob. 38.ForheisnotaGodofthedead,but oftheliving:foralllivetohim.39.Then certain of the Scribes answeringsaid, Master, you have well said. 40. And after that they durst not ask himany questionatall.
Beda:DuaeeranthaeresesinIudaeis: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,hiadtentandumacceduntunde dicitur accesserunt autem quidam Sadducaeorum qui negant esse resurrectionem. Origenes: Sadducaeorum haeresis non solumresurrectionemmortuorumnegat,sed etiamputatanimaminterirecumcorpore.Hi
BEDEThereweretwoheresiesamongtheJews, one of the Pharisees, who boasted in the righteousness of their traditions, and hence they werecalledbythepeople,separatedtheotherof the Sadducees, whose namesignifiedrighteous, claiming to themselves that which they werenot. When the former went away, the latter came to temptHim.
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
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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 suscitetsemenfratrisuo. Ambrosius: Secundum legis litteram, nubere cogitur etiam invita, ut defuncti semenexcitetfraterspiritusautemmagister estcastitatis.
then to entrap our Savior in His words, they proposed a question just at the time when they observed Him teaching His disciples concerning theresurrectionasitfollows,Andtheyaskedhim, saying,Master,Moseswrotetous,Ifabrother,&c.
AMBROSE According to the letter of the law,a womaniscompelledtomarry,howeverunwilling,in order that a brother may raise up seed to his brother who is dead. The letter therefore kills,but theSpiritisthemasterofcharity. THEOPHYL. Now the Sadducees resting upona weak foundation, did not believe inthedoctrineof theresurrection.Forimaginingthefuturelifeinthe resurrection to be carnal, they were justlymisled, and hence reviling the doctrine of theresurrection as a thing impossible they invent the story, There weresevenbrothers,&c.
Theophylactus: Sadducaei autem fragile fundamentum substituentes, non credebant resurrectionis sermonem. Opinantes enim carnalem esse futuram vitam, in resurrectione merito fallebantur et ideo tamquam impossibile calumniantesdogma resurrectionis, fingunt hanc narrationem, dicentes septem ergo fratres erant: et primusaccepituxorem,etmortuusestsine filiisetsequensaccepitillam,etmortuusest sinefilioettertiusaccepitillametsimiliter omnesseptem,etnonreliqueruntsemen,et mortui sunt. Novissime autem omnium
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mortuaestetmulier. Beda: Hanc fabulam confingunt, quae deliramenti arguat eos qui resurrectionem asserunt mortuorum. Turpitudinem ergo fabulaeopponunt,utresurrectionisdenegent veritatem unde subditur in resurrectione ergo cuius eorum erit uxor? Siquidem habueruntseptemeamuxorem. Ambrosius:Mysticehaecmuliersynagoga est, quae septem viros habuit, sicut dicitur Samaritanae: quinque viros habuisti, quia Samaritana tantum quinque libros Moysi, synagoga septem sequitur principaliter, et denullopropterperfidiamsuamhereditariae posteritatis semen accepit et ideo partem cum viris suis in resurrectione haberenon potuit,quiaspiritualepraeceptumsecundum sensum carnis invertit: non enim frater carnalis aliquis denuntiatus est, quisemen fratris suscitaret defuncti, sed ille qui de mortuo populo Iudaeorum, sapientiamsibi divini cultus ascisceret in uxorem,atqueex ea semen in apostolis suscitaret,quiquasi defunctorum reliquiae Iudaeorum, informes adhuc in synagogae utero derelicti, secundumelectionemgratiaereservarinovi seminisadmixtionemeruerunt.
BEDE They devise this story in order toconvict those of folly, who assert the resurrection ofthe dead.Hencetheyobjectabasefable,thattheymay denythetruthoftheresurrection.
AMBROSE Mystically, this woman is the synagogue,whichhadsevenhusbands,asitissaid totheSamaritan,Youhadfivehusbands,because theSamaritanfollowsonlythefivebooksofMoses, 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 nopartwith her husbands in the resurrection, because she pervertsthespiritualmeaningofthepreceptintoa carnal.Fornotanycarnalbrotherispointedat,who shouldraiseseedtohisdeceasedbrother,butthat brother who from the dead people of theJews should claim to himself for wife the wisdomofthe divineworship,andfromitshouldraiseupseedin theApostles,whobeingleftasitwereunformedin thewombofthesynagogue,haveaccordingtothe election of grace been thought worthy to be preservedbytheadmixtureofanewseed.
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Beda: Sive septem hi fratres reprobis congruunt,quipertotamhuiussaeculivitam, quae septem diebus volvitur, a bonis operibus steriles existunt: quibus viritim morte praereptis, ad ultimum et ipsa mundana conversatio quasi uxorinfecunda transibit. Theophylactus:Dominusautemostendens in resurrectione non esse futuram conversationem carnalem, eorum dogma evulsit simul cum fragili fundamentounde sequitur et ait illis Iesus: filii huius saeculi nubuntettradunturadnuptias. Augustinus de quaest. Evang: Quia connubia propter filios, filii propter successionem, successio propter mortem. Ubi ergo mors non est, nequeconnubia unde sequitur illi vero qui digni habebuntur saeculo illo et resurrectione ex mortuis, neque nubent, neque ducent uxoresneque enimultramoripoterunt. Beda:Quodnonitaintelligendumestquasi soli digni vel resurrecturi, vel sinenuptiis futuri sint sed omnes etiam peccatores
BEDE Or these seven brothers answer to the reprobate,whothroughoutthewholelifeoftheworld whichrevolvesinsevendays,arefruitlessingood works,andthesebeingcarriedawaybydeathone afteranother,atlengththecourseoftheevilworld, asthebarrenwoman,itselfalsopassesaway.
THEOPHYL. But our Lord shows that in the resurrection there will be no fleshlyconversation, therebyoverthrowingtheirdoctrinetogetherwithits slenderfoundationasitfollows,AndJesussaidto them,Thechildrenofthisworldmarry,&c.
AUG. For marriages are for the sake of children, children for succession, succession because of death. Where then there is no death, thereareno marriagesandhenceitfollows,Buttheywhichshall beaccountedworthy,&c.
BEDEWhichmustnotbetakenasifonlytheywho are worthy were either to rise again orbewithout marriage, but all sinners also shallriseagain,and
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resurrecturi, et absque nuptiis sunt in saeculo illo mansuri. Dominus autem utad resurrectionis gloriam inquirendam animos incitaret, de electis tantum voluit facere sermonem. Augustinus de quaest. Evang: Sicut autem nunc sermo noster decedentibuset succedentibus syllabis peragitur atque perficitur,itaetipsihomines,quorumsermo 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 omniaquaehabet,sempermanendo,simul habet ita participes eius, quibus ipsum solum erit vita, neque moriendodecedent, nequenascendosuccedentsicutnuncestin Angelis unde sequitur aequales enim Angelissunt. Cyrillus: Sicut enim multitudo Angelorum plurima quidem est, non autem propagata per generationem, sed ex creatione consistens ita et his qui resurgunt nonest opusulteriusnuptiisundesequituretfiliiDei sunt,cumsintfiliiresurrectionis.
abide without marriage in that new world. Butour Lordwishedtomentiononlytheelect,thatHemight incite the minds of His hearers to search intothe gloryoftheresurrection.
AUG.Asourdiscourseismadeupandcompleted bydepartingandsucceedingsyllables,soalsomen themselveswhosefacultydiscourseisbydeparture andsuccessionmakeupandcompletetheorderof thisworld,whichisbuiltupwiththemeretemporal beautyofthings.Butinthefuturelife,seeingthatthe Word which we shall enjoy is formed by no departureandsuccessionofsyllables,butallthings which it has it has everlastingly and atonce,so thosewhopartakeofit,towhomitalonewillbelife shallneitherdepartbydeath,norsucceedbybirth, evenasitnowiswiththeangelsasitfollows,For theyareequaltotheangels.
CYRILForasthemultitudeoftheangelsisindeed 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 arethe childrenofGod.
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Theophylactus:Quasidicat:quiaDeusest quioperaturinresurrectione,meritodicuntur Deifiliiquiperresurrectionemregenerantur: non enim aliquid carnale in resurgentium generatione conspicitur, non coitus, non matrix,nonpartus. Beda:VelaequalesAngelis,etfiliisuntDei: quia gloria resurrectionis innovati, sine ullo mortismetu,sineullalabecorruptionis,sine ulloterrenistatusactu,perpetuaDeivisione fruuntur.
THEOPHYL.AsifHesaid,BecauseitisGodwho worksintheresurrection,rightlyaretheycalledthe sons of God, who are regenerated by the resurrection.Forthereisnothingcarnalseeninthe regenerationofthemthatriseagain,thereisneither comingtogether,northewomb,norbirth. BEDE Or they are equal to the angels, andthe childrenofGod,becausemadenewbythegloryof theresurrection,withnofearofdeath,withnospot ofcorruption,withnoqualityofanearthlycondition, they rejoice in the perpetual beholding of Gods presence. ORIGEN But because the Lord says inMatthew, whichishereomitted,Youdoerr,notknowingthe Scriptures,askthequestion,whereisitsowritten, Theyshallneithermarry,norbegiveninmarriage? forasIconceivethereisnosuchthingtobefound eitherintheOldorNewTestament,butthewholeof their error had crept in from the reading ofthe Scriptures without understanding for it is said in Esaias,Myelectshallnothavechildrenforacurse. Whencetheysupposethatthelikewillhappeninthe resurrection. But Paul interpreting all these blessings as spiritual, knowing them not to be carnal,saystotheEphesians,Youhaveblessedus inallspiritualblessings.
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Origenes: Sed quia dominus in Matthaeo dicit quod hic praetermittitur: erratis nescientes Scripturas, proponoScripturam, ubi scriptum sit: neque nubent, neque nubentur. Quantum enim ego aestimo, neque in veteri, neque in novotestamento quicquam tale reperitur. Sed omniseorum error de Scripturae lectione, quam non intelligunt, subrepsit dicitur enim inIsaia: electi mei bibent et putant haecetsimilia futura esse in resurrectione. Paulusautem omnes has benedictiones spiritaliter interpretans, et sciens non esse carnales dicit: benedixisti nos in omnibenedictione
spirituali. Theophylactus: Vel dominus rationi suprapositae Scripturae testimonium addit, subdens quia vero resurgant mortui, et Moyses ostendit secus rubum, sicut dicit dominumDeumAbrahametDeumIsaacet DeumIacobquasidicat:sisemelredierunt in nihilum patriarchae, ne viverent apud Deum, in spe resurrectionis non dixisset: ego sum, sed: fueram consuevimusenim de rebus corruptis et praeteritis dicere: eramdominusilliusrei.Nuncveroquoniam dixit: ego sum, ostendit quod viventiumest Deus et dominus et hoc estquodsubditur Deus autem non est mortuorum, sed vivorum: omnes enim vivunt ei: quamvis enim exanimes sunt, vivunt tamen apud Deuminsperesurgendi. Beda: Vel hoc dicit, ut cum probaverit animas permanere post mortem, quod Sadducaei negabant, consequens introducereturetcorporumresurrectio,quae cumanimabusbonamalavegesserunt.Est autem vera vita qua iusti Deovivunt,etiam quando corpore moriuntur. Ad comprobandam autem resurrectionis veritatem,multomanifestioribusexemplisex
THEOPHYL.OrtothereasonabovegiventheLord addedthetestimonyofScripture,Nowthatthedead areraised,Mosesalsoshowedatthebush,asthe Lord said, I am the God of Abraham, the God of Isaac, and the God of Jacob. As if he said,Ifthe patriarchshaveoncereturnedtonothingsoasnot to live with God in the hope of a resurrection,He would not have said, I am, but, I was, forweare accustomedtospeakofthingsdeadandgonethus, I was the Lord or Master of such a thingbutnow thatHesaid,Iam,HeshowsthatHeistheGodand Lordoftheliving.Thisiswhatfollows,Butheitsnot aGodofthedead,butoftheliving:forallliveunto him.Forthoughtheyhavedepartedfromlife,yetlive theywithHiminthehopeofaresurrection.
BEDEOrHesaysthis,thatafterhavingprovedthat thesoulsabideafterdeath,(whichtheSadducees denied,) He might next introduce the resurrection also of the bodies, which together with thesouls havedonegoodorevil.Butthatisatruelifewhich thejustlivetoGod,eventhoughtheyaredeadinthe body.Nowtoprovethetruthoftheresurrection,He might have brought much more obviousexamples fromtheProphets,buttheSadduceesreceivedonly
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prophetisutivaluit,sedSadducaeiquinque tantum libros Moysi recipiebant, prophetarumvaticiniarespuentes. Chrysostomus: Sicut autem sancti communemorbisdominumsibiappropriant, nonderoganteseiusdominio,sedproprium affectum pandentes, secundum morem amantium, qui non patiuntur cum multis diligere, sed volunt praecipuam et specialem quamdam dilectionem exprimeresicetDeusspecialitersehorum Deum dicebat, non coarctando suum dominium, sed ampliando. Non enim sic multitudosubditorumsicutvirtusfamulantium panditeiusdominiumundenonsicgaudet dici Deus caeli et terrae, sicut cumdicitur DeusAbraham,DeusIsaacetDeusIacob. Et apud mortales quidem a dominis denominantur famuli dicimus enim: villicus talis ducis e contrario autem Deusdicitur Abrahae. Theophylactus: Confutatis autem Sadducaeis, favent Iesu Scribaetamquam Sadducaeorum oppositi unde sequitur respondentes autem quidam Scribarum dixerunt:magister,benedixisti.
thefivebooksofMoses,rejectingtheoraclesofthe Prophets.
CHRYS. As the saints claim as their ownthe commonLordoftheworld,notasderogatingfrom His dominion, but testifying their affectionafterthe manner of lovers, who do not brook to love with many,butdesiretoexpressacertainpeculiarand especial attachment so likewise does God call Himself especially the God of these, notthereby narrowingbutenlargingHisdominionforitisnotso much the multitude of His subjects thatmanifests Hispower,asthevirtueofHisservants.Therefore He does not so delight in the name oftheGodof heavenandearth,asinthatofinGodofAbraham, Isaac, and Jacob. Now among men servantsare thusdenominatedby,theirmastersforwesay,The stewardofsuchaman,butonthecontraryGodis calledtheGodofAbraham.
THEOPHYL. But when the Sadducees were silenced, the Scribes commend Jesus, for they wereopposedtothem,sayingtoHim,Master,you havewellsaid.
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Beda:Etquiainsermonibusconfutatisunt, ultra non interrogant unde sequitur et amplius non audebant eum quidquam interrogare: sed comprehensum Romanae traduntpotestatiexquointelligimusvenena invidiaepossequidemsuperari,seddifficile conquiescere.
BEDE And since they had been defeated in argument, they ask Him no further questions, but seizeHim,anddeliverHimuptotheRomanpower. From which we may learn, that the poisonofenvy may indeed be subdued, but it is a hardthingto keepitatrest.
Lectio5 41 , 42 , , 43 . 44 , 41. And he said to them, Howsaythey that Christ is Davids son? 42. And DavidhimselfsaidinthebookofPsalms TheLordsaidtomyLord,Sityouonmy right hand, 43. Till I makeyourenemies your footstool. 44. David therefore calls himLord,howishethenhisson?
Theophylactus: Quamvis dominus ad passionem erat iturus in brevi, praedicat propriamdeitatem:nechoctamenincaute

THEOPHYL.AlthoughourLordwasshortlyaboutto enter on His Passion, He proclaims His own Godhead, and that too neither incautiously nor
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aut arroganter sed modestequaeritunde diciturdixitautemadillos:quomododicunt ChristumfiliumDavidesse?
boastfully,butwithmodesty.ForHeputsaquestion 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 theythat ChristisDavidsson? AMBROSETheyarenotblamedherebecausethey acknowledge Him to be Davids Son, for theblind man for so doing was thought worthytobehealed. And the children saying, Hosanna to the Sonof David, rendered to God the glory of thehighest praise but they are blamed because theybelieve Him not to be the Son of God. Hence itisadded, AndDavidhimselfsaysinthebookofPsalms,The Lord said to my Lord. Both the Father isLordand theSonisLord,buttherearenottwoLords,butone Lord,fortheFatherisintheSon,andtheSonisin the Father. He Himself sits at the right handofthe Father,forHeiscoequalwiththeFather,inferiorto noneforitfollows,Sityouatmyrighthand.Heisnot honored by sitting at the right hand, nor isHe degradedbybeingsent.Degreesofdignityarenot soughtfor,whereisthefullnessofdivinity.
AmbrosiusinLucam:Nonreprehenduntur hoclocoquiaDavidfiliumconfitentur,quia caecus ille, David filium confitendo,meruit sanitatem et pueri dicentes: hosanna filio David, praecelsae praedicationis gloriam Deo deferebant sed reprehenduntur, quia noncreduntfiliumDeiundesubdituretipse David dicit in libro Psalmorum: dixit dominusdominomeo.Etpaterdominus,et filius dominus sed non duo domini, sed unusestdominus:quiapaterinfilio,etfilius 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: gradusnon quaeritur dignitatis, ubi plenitudo est divinitatis. Augustinus de symbolo: Sessione autem ista non accipiamus humanis membrispositum,tamquampatersedeatin sinistra et filius sedeat ad dexteramsed
AUG.Bythesittingwemustnotconceiveaposture of the human limbs, as if the Father sat ontheleft andtheSonontheright,buttherighthanditselfwe must interpret to be the power which that Man
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ipsam dexteram intelligamus potestatem quamaccepitillehomosusceptusaDeo,ut veniat iudicaturus qui primo venerat iudicandus. Cyrillus: Vel quod sedet ad dexteram patris,supernameiusgloriamprobat:nam quorum est thronus aequalis, etmaiestas. Sessio vero in Deo significat regnum,et omnium potestatem. Sedet ergo a dextris Dei patris, quia verbum ex paterna substantia prodiens, factum caro,divinam nonexuitdignitatem. Theophylactus: Manifestat ergo quod adversarius patris non est, sed secum concordat cum pater repugnetadversariis eiussequiturenimdonecponaminimicos tuosscabellumpedumtuorum. Ambrosius: Ergo et Deum Christum,et hominem esse credamus cui a patre subiciuntur inimici, non per infirmitatem potestatis suae, sed perunitatemnaturae, quia in altero alter operatur: nam etfilius subicitinimicospatri,quiapatremclarificat superterram.
receivedwhowastakenupintoHimselfbyGod,that He should come to judge, who at first came tobe judged.
CYRIL Or, that He sits on the Fathers righthand proves His heavenly glory. For whose throneis equal, their Majesty is equal. But sitting whenitis said of God signifies a universal kingdom and power. Therefore He sits at the right handofthe Father, because the Word proceeding from the substanceoftheFather,beingmadeflesh,putsnot offHisdivineglory. THEOPHYL. He manifests then that He is not opposed to the Father, but agrees withHim,since the Father resists the Sons enemies, Until Imake yourenemiesyourfootstool.
AMBROSEWemustbelievethenthatChristisboth God and man, and that His enemies aremade subject to Him by the Father, not through the weaknessofHispower,butthroughtheunityoftheir nature,sinceintheonetheotherworks.FortheSon also subjects enemies to the Father, in that He glorifiestheFatheruponearth.
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Theophylactus: Quaerit ergo ipse, et mota dubitatione sinit illos colligere quid sequaturundesubditDavidergodominum illumvocat,etquomodofiliuseiusest? Chrysostomus: David quidem pater Christi et servus hoc quidemsecundum carnem,illudsecundumspiritum. Cyrillus:EtnosergonovisPharisaeis,qui nec verum Dei filium, neque Deumesse fatenturnatumexsacravirgine,seddividunt unum filium in duos, talem obicimus quaestionem: quo pacto filius David dominuseiusest,etnonhumanodominio, seddivino?
THEOPHYL.ThereforeHeasksthequestion,and having excited their doubts, leaves themtodeduce theconsequenceasitfollows,Davidthereforecalls himLord,howishethenhisson? CHRYSDavidintruthwasboththeFatherandthe servantofChrist,theformerindeedaccordingtothe flesh,thelatterintheSpirit. CYRIL We then likewise in answer to the new Pharisees who neither confess the Son of theholy VirgintobethetrueSonofGod,nortobeGod,but divideonesonintotwo,putthelikeobjections:How thenistheSonofDavidDavidsLord,andthatnot byhumanlordship,butdivine?
Lectio6 45 [],46
45.Thenintheaudienceofallthepeople hesaidtohisdisciples,46.Bewareofthe Scribes, which desire to walk in long robes,andlovegreetingsinthemarkets, andthehighestseatsinthesynagogues, andthechiefroomsatfeasts,47.Which devour widows houses, and for ashow makelongprayers:thesameshallreceive
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, 47 : .
greaterdamnation.
Chrysostomus: Nihil autem est fortius quamexprophetisdisputare:hocenimest et ipsis rebus validius: nam Christo faciente miracula contradicebant multoties cum vero allegavitprophetiam, tacuerunt, quia non habebant quid dicerent.Eisautemtacentibus,contraeos invehiturundedicituraudienteautemomni populo,dixitdiscipulissuis. Theophylactus: Quia enim eos orbis doctoresmittebat,meritomonetnonesse eisimitandamPharisaeorumambitionem unde sequitur attendite a Scribis, qui voluntambulareinstolis. Beda: Idest, cultioribus vestimentis induti adpublicumprocedereinquointercetera
CHRYS.Nownothingismorepowerfulthantoargue from the Prophets. For this is even ofmoreweight than miracles themselves. For when Christ worked miracles,Hewasoftengainsaid.ButwhenHecited theProphets,menwereatoncesilent,becausethey had nothing to say. But when they were silent, He warns against them, as it is said, Then inthe audienceofallthepeoplehesaidtohisdisciples.
THEOPHYL. For as He was sendingthemtoteach the world, He rightly warns them not to imitate the pride of the Pharisees. Beware of theScribes,who desiretowalkinlongrobes,
thatis,togoforthintopublic,dressedinfineclothes, whichwasoneofthesinsremarkedintherichman.
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divespeccassedescribitur. Cyrillus: Passiones autem erant Scribarum,amorgloriaeinanisetlucri.Ut igitur tam pessima crimina evitarent discipuli, commonet eos subdens et amantsalutationesinforo. Theophylactus: Quod est blandientium, et venantium opinionem famae velagunt hoc causa congregandae pecuniae sequitur enim et primas cathedras in synagogis et primos discubitus in conviviis. Beda:Nonprimossedere,veldiscumbere vetat eos quibus hoc officii ordine competit,sedeosquihocindebiteamant, docet esse cavendos, animum, non gradumredarguensquamvisethocculpa non careat, si iidem in foro litibus velint interesse qui in synagoga magistri desiderantappellari.Dupliciautemratione a vanae gloriae cupidis attendere iubemur: ne vel eorum simulatione ducamur, aestimantes bona esse quae faciunt vel aemulatione inflammemur, frustra gaudentes in bonis laudariquae
CYRILThepassionsoftheScribesweretheloveof vainglory and the love of gain. That thedisciples shouldavoidthesehatefulcrimes,Hegivesthemthis warning,andadds,Andlovegreetingsinthemarkets.
THEOPHYL.Whichisthewayofthosewhocourtand huntafteragoodreputation,ortheydoitforthesake ofcollectingmoney.Itfollows,Andthechiefseatsin synagogues.
BEDE He does not forbid those to sit first in the synagogue, or at the feast, to whom thisdignity belongsbyright,butHetellsthemtobewareofthose who love this unduly denouncing not thedistinction, buttheloveofit.Thoughtheotheralsowouldnotbe free from blame, when the same men who wishto takepartinthedisputesinthemarket,desirealsoto becalledmastersinthesynagogue.Fortworeasons we are bid to beware of those whoseekaftervainglory,eitherlestwebeledawaybytheirpresences, supposingthosethingstobegoodwhichtheydo,or be inflamed with jealousy, desiring in vain to be praisedforthegooddeedswhichtheypretendto.But
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simulant. Non solum autem laudes ab hominibus, sed et pecunias quaerunt sequitur enim qui devorant domos viduarum, simulantes longam orationem. IustosenimetmagnimeritiapudDeumse simulantes, ab infirmis et peccatorum suorumconscientiaturbatis,quasipatroni proeisiniudiciofuturi,pecuniasaccipere nondubitant. Chrysostomus: Ingurgitantes etiam se viduarumbonis,paupertatematterunt,non qualitercumque comedentes, sed devorantes, et ad pravitatem oratione utentes quod graviori poenae facit eos obnoxios unde sequitur hi accipient maioremdamnationem. Theophylactus: Quia non solum mala faciunt, sed orationes praetendunt, et virtutem faciunt pravitatis excusationem. Viduas etiam depauperant, quarum oportebat misereri, dum ob sui praesentiameascoguntexponere. Beda: Vel quia laudes ab hominibuset pecunias quaerunt, maiori damnatione plectuntur
theyseeknotonlyforpraisefrommen,butmoneyfor it follows, Who devour widows houses, and fora show make long prayers. For pretending to be righteousandofgreatmeritbeforeGod,theydonot failtoreceivelargesumsofmoneyfromthesickand those whose consciences are disturbed withtheir sins, as though they would be theirprotectorsinthe judgment.
CHRYS. Thrusting themselves also into the possessionsofwidows,theygrinddowntheirpoverty, not content to eat as it may be afforded them,but greedily devouring using prayer also to anevilend, they thus expose themselves to a heavier condemnation as it follows, These shall receivethe greaterdamnation. THEOPHYL. Because they not only do whatisevil, butmakeapresenceofprayer,somakingvirtuean excuse for their sin. They also impoverishwidows whom they were bound to pity, by their presence drivingthemtogreatexpenses.
BEDE Or because they seek from menpraiseand money,theyarepunishedwiththegreaterdamnation.

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Caput21 Lectio1 1 . 2 ,3 , : 4 , .
CHAPTERXXI
1.Andhelookedup,andsawtherich mencastingtheirgiftsintothetreasury. 2. And he saw also a certain poor widow casting in thither two mites.3. Andhesaid,OfatruthIsaytoyou,that thispoorwidowhascastinmorethan they all: 4. For all these have oftheir abundance cast in to the offerings of God:butsheofherpenuryhascastin allthelivingthatshehad.
Glossa: Postquam dominus redarguit Scribarum avaritiam qui domos viduarum devorabant, commendat viduae eleemosynamundediciturrespiciensautem vidit eos qui mittebant munera sua in gazophylaciumdivites.
GLOSS. Our Lord having rebuked the covetousness of the Scribes who devoured widows houses, commends the almsgiving of a widowasitissaid,Andhelookedup,andsawthe richmencastingintothetreasury,&c.
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Beda: Quia sermone Graeco phylattin, servare dicitur, et gaza lingua Persica divitiae vocantur, gazophylacium locus appellari solet quo divitiae servantur. Erat autemarcaforamenhabensdesuperposita 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 etdona ferentes respicit et quem dignum viderit, laudat quem reprobum, damnat unde sequitur vidit autem et quamdam viduam pauperculammittentemaeraminutaduo. Cyrillus: Duos obolos offerebat, quoscum sudoribusaddiurnumvictumacquisieratvel quae quotidie per aliena poscit suffragia, Deodonat,ostendenseisuampaupertatem fructiferam.Vincitigituralios,etiustacensura coronatur a Deo unde sequitur et aitillis: vere dico vobis, quia vidua haecpauper plusquamomnesmisit. Beda: Acceptabile enim est Deoquicquid bono animo obtulerimus, qui cor, et non substantiam pensat, nec perpenditquantum in eius sacrificio, sed ex quantoproferatur
BEDE In the Greek language, signifies to keep, and gaza in Persian means riches, hence gazophylaciumisusedforthenameoftheplacein whichmoneyiskept.Nowtherewasachestwith anopeningatthetopplacednearthealtar,onthe righthandofthoseenteringthehouseofGod,into which the Priests cast all the money, whichwas given for the Lords temple. But our Lord asHe overthrowsthosewhotradeinHishouse,soalso Heremarksthosewhobringgifts,givingpraiseto the deserving, but condemning the bad. Henceit follows, And he saw also a certain poorwidow castingintheretwomites.
CYRILSheofferedtwooboli,whichwiththesweat ofherbrowshehadearnedforherdailyliving,or whatshedailybegsforatthehandsofothersshe givestoGod,showingthatherpovertyisfruitfulto her.Thereforedoesshesurpasstheothers,andby a just award receives a crown from God asit follows,OfatruthIsaytoyou,thatthispoorwidow hascastinmore,&c. BEDEForwhateverweofferwithanhonestheart is well pleasing to God, who has respect tothe heart, not the substance, nor does Heweighthe amountofthatwhichisgiveninsacrifice,butofthat
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in eius sacrificio, sed ex quantoproferatur unde sequitur nam omnes hi exabundanti sibimiseruntinmuneraDeihaecautemex eo quod illi deest, omnem victum quem habuitmisit. Chrysostomus: Non enim paucitatem oblati,sedcopiamaffectusintuitusestDeus. Non est eleemosyna ex pluribus pauca impenderesedilludviduae,quaetotamsibi evacuavit substantiam. Quod si nequis tantum offerre sicut et vidua, offer saltem totumsuperfluum. Beda: Mystice autem divites qui in gazophylacium munera mittebant,significant Iudaeosdeiustitialegiselatosviduapauper Ecclesiae simplicitatem quae paupercula vocatur, quia vel superbiae spiritum, vel peccata tamquam mundi divitias abiecit vidua vero, quia vir eius pro eamortem pertulit. Haec in gazophylacium duo aera minuta mittit, quia in conspectu Dei, apud quem nostri operis oblationesconservantur, munera sua defert, sive dilectionem Deiet proximi, sive fidei et orationis: quaecunctis superborum Iudaeorum operibus praestant: ex abundanti enim in munera Deiimmittunt Iudaei, qui de iustitia sua praesumunt: Ecclesia autem omnem victum suum mittit,
amountofthatwhichisgiveninsacrifice,butofthat from which it is taken as it follows, Forallthese havecastinoftheirabundance,butsheallthatshe had.
CHRYS. For God regarded not thescantinessof the offering, but the overflowing of theaffection. Almsgivingisnotthebestowingafewatthingsout ofmany,butitisthatofthewidowemptyingherself ofherwholesubstance.Butifyoucannotofferas much as the widow, at least give allthatremains over. BEDENowmystically,therichmenwhocasttheir gifts into the treasury signify the Jews puffedup withtherighteousnessofthelawthepoorwidow, the simplicity of the Church which is called poor, becauseithaseithercastawaythespiritofpride, or its sins, as if they were worldly riches.Butthe Churchisawidow,becauseherHusbandendured deathforher.Shecasttwomitesintothetreasury, because in Gods sight, in whose keepingareall the offerings of our works, she presentshergifts, whetheroflovetoGodandherneighbor,oroffaith and prayer. And these excel all the worksofthe proud Jews, for they of their abundancecastinto theofferingsofGod,inthattheypresumeontheir righteousness,buttheChurchcastsinallherliving, foreverythingthathaslifeshebelievestobethe
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quia omne quod vivit, Dei esse muneris intelligit. Theophylactus: Vel vidua potest intelligi quaelibet anima, orbata, quasi primo viro, pristinalege,etnondignacopulaverbiDei quae loco arrhae offert Deo fidem et conscientiam bonam et ideo plus videtur offerre divitibus in sermone, et superfluentibusmoralibusgentiliumvirtutibus.
giftofGod.
THEOPHYL.Orthewidowmaybetakentomean anysoulbereftasitwereofherfirsthusband,the ancient law, and not worthy to be united tothe Word of God. Who brings to God instead ofa dowryfaithandagoodconscience,andsoseems tooffermorethanthosewhoarerichinwords,and aboundinthemoralvirtuesoftheGentiles.
Lectio2 5 , , ,6 , .7 , , , 8 , : , : , :
5. And as some spoke of the temple, howitwasadornedwithgoodlystones andgifts,hesaid,6.Asforthesethings whichyoubehold,thedayswillcome,in the which there shall not be left one stone upon another, that shall notbe thrown down. 7. And they asked him, saying, Master, but when shall these things be? and what sign willtherebe whenthesethingsshallcometopass? 8.Andhesaid,Takeheedthatyoube notdeceived:formanyshallcomeinmy name,saying,IamChristandthetime draws near: go you not thereforeafter
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them.
Eusebius: Quod spectanda forent quae pertinebantadtemplistructuram,manifestant historiae et hucusque quaedam conservantur reliquiae, quibus percipiuntur quae dudum erant fabricarum vestigia.Sed dominus mirantibus templi fabricas, promulgavit quod in eo lapissuperlapidem non maneret dicitur enim et quibusdam dicentibus de templo, quod lapidibusbonis et donis exornatum esset, dixit: haecquae videtis,venientdiesinquibusnonrelinquetur lapis super lapidem qui non destruatur. Decebat enim locum illum, proptercultorum audaciam,omnimodamdesolationempati. Beda:Divinaetiamdispensatioprocuravitut civitasipsaettemplumsubverteretur,nequis forte adhuc parvulus in fide, videns illa constare, dum sacrificiorum ritum attonitus stuperet,rapereturintuitu.
EUSEBIUS.Howbeautifulwaseverythingrelating to the structure of the temple, history informsus, andthereareyetpreservedremainsofit,enough toinstructusinwhatwasoncethecharacterofthe buildings. But our Lord proclaimed to thosethat were wondering at the building of thetemple,that thereshouldnotbeleftinitonestoneuponanother. For it was meet that that place, becauseofthe presumptionofitsworshippers,shouldsufferevery kindofdesolation.
BEDEForitwasordainedbythedispensationof God that the city itself and the templeshouldbe overthrown, lest perhaps some one yet a child in the faith, while rapt in astonishment at theritesof thesacrifices,shouldbecarriedawaybythemere sightofthevariousbeauties. AMBROSEItwasspokenthenofthetemplemade
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Ambrosius: Verum igitur dictum est de

templo manufacto, quod esset subvertendum: nihil enim est manufactum quod non aut vetustas conficiat, aut vis subruat,autignisexurat.Tamenestetaliud templum, scilicet synagoga, cuius structura vetus, Ecclesia surgente, dissolvitur. Est etiam templum in unoquoque, quod deficientefidelabitur,etmaximesiquisfalso Christi nomen obtendat, quo interiorem expugnetaffectum. Cyrillus: Nequaquam autem discipuli adverterant vim dictorum sedarbitrabantur de consummatione saeculi dictum esseet ideo quaerebant quo tempore deberent accidere unde sequitur interrogaverunt autem illum, dicentes: praeceptor, quando haec erunt, et quod signum cum fieri incipient? Ambrosius: Matthaeus tertiam interrogationemaddidit,utettemplitempora destruendi, et signum adventus et consummatio saeculi a discipulis quaereretur. Interrogatus autem dominus quando templi futura esset destructio, et quodsignumesseteiusadventus,designis docet, de tempore non curat intimandum sequiturenimquidixit:videteneseducamini.
withhands,thatitshouldbeoverthrown.Forthere is nothing made with hands which age doesnot impair, or violence throw down, or fire burn.Yet thereisalsoanothertemple,thatis,thesynagogue, whose ancient building falls to pieces as the Churchrises.Thereisalsoatempleineveryone, whichfallswhenfaithislacking,andaboveallwhen any one falsely shields himself under thenameof Christ, that so he may rebel against hisinward inclinations. CYRIL Now His disciples did not at allperceive the force of His words, but supposed they were spoken of the end of the world.Thereforeasked they Him, saying, Master, but when shall these thingsbe?andwhatsign,&c.
AMBROSE Matthew adds a third question, that boththetimeofthedestructionofthetemple,and the sign of His coming, and the end oftheworld, mightbeinquiredintobythedisciples.ButourLord being asked when the destruction of thetemple should be, and what the sign of His coming, instructsthemastothesigns,butdoesnotmindto inform them as to the time. It follows,Takeheed thatyoubenotdeceived.
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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 surripereinsitaseminaverbidominusautem tamquam sua pretiosa dona in nobis sua documenta concludens, monet ne seducamur. Magnum autem quoddam donumtribuitnobisDeiverbum,utnonsolum ex apparentibus non decipiamur,sedetiam si qua latentia sint, diiudicemusperspiritus gratiam. Cum enim sit odiosus Diabolus inventormalitiae,hocquodipseestoccultat, nomen vero cunctis cupitum simulatcallide: puta, si quis subicere sibi volens filios alienos, parentibus absentibus fingateorum vultus,etfiliosdesiderantesseducat.Ergoin unaquaque haeresum Diabolus figuratus dicit: ego sum Christus, et apudmeveritas est unde sequitur multi enim venient in nomine meo, dicentes: quia ego sum et tempusappropinquabit. Cyrillus: Ante suum enim descensum de caelo,provenientaliqui,quibusacquiescere
ATHAN.Forsincewehavereceived,deliveredto usbyGod,gracesanddoctrineswhichereabove man, (as, for example, the rule of a heavenlylife, power against evil spirits, the adoption and the knowledge of the Father and the Word,thegiftof theHolySpirit,)ouradversarythedevilgoesabout seekingtostealfromustheseedofthewordwhich hasbeensown.ButtheLord,shuttingupinusHis teachingasHisownpreciousgift,warnsus,lestwe bedeceived.AndoneverygreatgiftHegivesus, thewordofGod,thatnotonlywebenotledaway by what appears, but even if there isoughtlying concealed,bythegraceofGodwemaydiscernit. For seeing that the devil is the hateful inventorof evil, what he himself is he conceals, butcraftily assumesanamedesirabletoalljustasifaman wishingtogetintohispowersomechildrennotHis own, should in the absence of the parents counterfeit their looks, and lead awaythechildren whowerelongingforthem.Ineveryheresythenthe devil says in disguise, I am Christ, andwithme there is truth. And so it follows, Formanyshall comeinmyname,saying,IamChristandthetime drawsnear.
CYRILForbeforeHisdescentfromheaven,there shallcomesometowhomwemustnotgiveplace.
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non oportet: voluit enim unigenitumverbum Dei,cumvenitutmundumsalvaret,latere,ut crucem sustineret pro nobis sed secundus eiusadventusnoneritclanculo,utante,sed terribilis et manifestus: descendet enim in gloria Dei patris, ministrantibus Angelis, ut mundum in iustitia iudicet unde concludit noliteergoirepostillos. Titus: Vel forsitan non dicitpseudochristos ante consummationem venientes, sed eos quifueretemporeapostolorum. Beda: Multi enim imminente Hierosolymorum excidio principes extitere qui se dicerent esse christos, tempusque libertatis appropinquare. Multi etiam in Ecclesiahaeresiarchaediemdominiinstare praedicaverunt quos apostolus ad Thessalonicenses damnat. Multi etiam in nomine Christi venere Antichristi quorum primus est Simon magus, cui dicebant: hic estvirtusDei,quaevocaturmagna.
FortheOnly-begottenSonofGod,whenHecame to save the world, wished to be insecret,thatHe mightbearthecrossforus.ButHissecondcoming shallnotbeinsecret,butterribleandopen.ForHe shall descend in the glory of God theFather,with the Angels attending Him, to judge the worldin righteousness.ThereforeHeconcludes,Goyounot thereforeafterthem. TITUSBOST. Or perhaps He does not speakof false Christs coming before the end of theworld, butofthosewhoexistedintheApostlestime. BEDE For there were many leaders whenthe destruction of Jerusalem was at hand, who declaredthemselvestobeChrist,andthatthetime ofdeliverancewasdrawingnigh.Manyheresiarchs also in the Church have preached that the dayof theLordisathand,whomtheApostlescondemn. Many Antichrists also came in Christs name, of whom the first was Simon Magus, whosaid,This manisthegreatpowerofGod.
Lectio3 9
9. But when you shall hear of warsand

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,: , ' .10 , ' , 11 , ' .
commotions, be not terrified: for these thingsmustfirstcometopass,buttheend isnotbyandby.10.Thensaidhetothem, Nation shall rise against nation, and kingdomagainstkingdom:11.Andgreat earthquakes shall be in diverseplaces, andfamines,andpestilencesandfearful sightsandgreatsignsshalltherebefrom heaven.
Gregorius in Evang: Perituri mundi praecurrentia mala denuntiat dominus, ut eo minus perturbent venientia, quofuerint praescita: minus enim iacula feriuntquae 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. Ambrosius: Verborum autem caelestium nulli magis quam nos testessumus,quos mundifinisinvenit.Quantapraeliaetquas
GREG. God denounces the woes thatshallforerun thedestructionoftheworld,thatsotheymaytheless disturb when they come, as havingbeenforeknown. Fordartsstrikethelesswhichareforeseen.Andso He says, But when you shall hear of wars and commotions, &c. Wars refer to the enemy, commotionstocitizens.Toshowusthenthatweshall be troubled from within and without, Heassertsthat theonewesufferfromtheenemy,theotherfromour ownbrethren.
AMBROSE But of the heavenly words none are greater witnesses than we, upon whom the endsof theworldhavecome.Whatwarsandwhatrumorsof
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opinionesaccepimuspraeliorum? Gregorius: Sed his malis praevenientibus, quia non statim finis sequatur, adiungitur oportet haec primum fierisednondumstatimfinis.Ultimaenim tribulatio multis tribulationibuspraevenitur: quia multa debent mala praecurrere, ut malum valeant sine fine nuntiare unde sequitur tunc dicebat illis: surget gens contra gentem, et regnum adversus regnum:quianecesseestutaliaexcaelo, alia ex terra, alia ab elementis, alia ab hominibus patiamur. Hic ergo signatur perturbatio hominum sequitur enim et terraemotus magni erunt per loca: ecce respectusiraedesuper. 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.Sequituretpestilentiae. Gregorius: Ecce inaequalitas corporum et fames: ecce sterilitas terrae
warshavewereceived! GREG. But that the end will notimmediatelyfollow theseevilswhichcomefirst,itisadded,Thesethings mustfirstcometopassbuttheendisnotyet,&c.For the last tribulation is preceded by manytribulations, because many evils must come first, thattheymay awaitthatevilwhichhasnoend.Itfollows,Thensaid hetothem,Nationshallriseagainstnation,&c.Forit mustneedsbethatweshouldsuffersomethingsfrom heaven, some from earth, some from theelements, and some from men. Here then are signifiedthe confusionsofmen.Itfollows,Andgreatearthquakes shall be in diverse places. This relates to thewrath fromabove.
CHRYS.Foranearthquakeisatonetimeasignof wrath, as when our Lord was crucified the earth shook but at another time it is a token ofGods providence, as when the Apostles werepraying,the place was moved where they were assembled.It follows,andpestilence.
GREG. Look at the vicissitudes of bodies. And famine. Observe the barrenness of the ground.And
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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, signumnon sunt. Omnia enim quae ad usum vitae accepimus, ad usum convertimusculpae sed cuncta quae ad usum pravitatis infleximus,adusumnobisvertunturultionis. Ambrosius: Occasum ergo saeculi praecedentquaedamaegritudinesmundi, scilicetfames,pestilentiaetpersecutio. Theophylactus:Quidamautemhaecnon solum in consummatione futura, sed et tempore captionis Ierusalem fuisse impleta voluerunt. Auctore namque pacis perempto,meritoineisseditionesetbella locumhabuerunt.Exbellisautempestiset 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 Iosephusnarrat.
fearful sights and great signs there shall be from heaven.Beholdthevariablenessoftheclimate,which mustbeascribedtothosestormswhichbynomeans regardtheorderoftheseasons.Forthethingswhich comeinfixedorderarenotsigns.Foreverythingthat wereceivefortheuseoflifeweperverttotheservice of sin, but all those things which we have benttoa wicked use, are turned to the instruments of our punishment. AMBROSETheruinoftheworldthenisprecededby certain of the worlds calamities, such asfamine, pestilence,andpersecution. THEOPHYL. Now some have wished to placethe fulfillment of these things not only at the future consummationofallthings,butatthetimealsoofthe taking of Jerusalem. For when the Author ofpeace was killed, then justly arose among the Jewswars andsedition.Butfromwarsproceedpestilenceand famine, the former indeed produced by the air infectedwithdeadbodies,thelatterthroughthelands remaining uncultivated. Josephus also relates the most intolerable distresses to have occurred from famineandatthetimeofClaudiusCaesartherewas a severe famine, as we read in theActs,andmany terrible events happened, A forboding,asJosephus says,thedestructionofJerusalem.
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Chrysostomus: Dicit autem, quod non statim finis civitatis eveniet, ut scilicet Hierosolyma capiatur, sed post praelia multa. Beda: Admonentur etiam apostoli, ne terreantur his praecurrentibus, ne Hierosolymam Iudaeamque deserant. Potest autem regnum contra regnum, et pestilentia eorum quorum sermo serpitut cancer, et fames audiendi verbi Dei, et commotiouniversaeterrae,etaverafide separatio, etiam in haereticis intelligi,qui contra se invicem dimicantes,Ecclesiae victoriamfaciunt. Ambrosius:Suntautemetaliabella,quae vir sustinet Christianus diversarum quoquepraeliacupiditatum,studiorumque conflictus. Multo etiam graviores sunt domesticihostesquamextranei.
CHRYS.ButHesays,thattheendofthecityshallnot come immediately, that is, the taking of Jerusalem, butthereshallbemanybattlesfirst.
BEDE The Apostles are also exhorted not tobe alarmed by these forerunners, nor to desert Jerusalem and Judea. But the kingdom against kingdom, and the pestilence of those whoseword creeps as a cancer, and the famine ofhearingthe wordofGod,andtheshakingofthewholeearth,and the separation from the true faith,maybeexplained alsointheheretics,whocontendingonewithanother bringvictorytotheChurch.
AMBROSE There are also other wars which the Christian wages, the struggles of differentlusts,and the conflicts of the will and domestic foes are far moredangerousthanallforeign.
Lectio4 12 '
12. But before all these, they shall lay their hands on you, and persecuteyou,
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, , : 13 . 14 , 15 .16 , , 17 .18 . 19 .
deliveringyouuptothesynagogues,and intoprisons,beingbroughtbeforekings andrulersformynamessake.13.And it shall turn to you for a testimony.14. Settle it therefore in your hearts, notto meditate before what you shallanswer: 15. For I will give you a mouth and wisdomwhichallyouradversariesshall not be able to gainsay nor resist.16. And you shall be betrayed both by parentsandbrethren,andkinsfolks,and friends and some of you shall they cause to be put to death. 17. And you shallbehatedofallmenformynames sake. 18. But there shall not an hairof your head perish. 19. In your patience possessyouyoursouls.
Gregorius in Evang: Quia cuncta quae praedicta sunt, non de iniustitia ferientis sunt, sed de merito mundi patientis,facta
GREG. Because the things which have been prophesied of arise not from the injustice of the inflictor of them, but from the deserts oftheworld
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pravorum hominum praenuntiantur, cum dicitur sed ante haec omnia inicientvobis manus suas, et persequentur, tradentesin synagogasetcustodias,trahentesadreges et praesides propter nomen meum ac si dicat: prius corda hominum,postelementa turbabuntur,ut,cumrerumordoconfunditur, ex qua tribulatione veniat demonstretur. Namquamvisfinismundiexipsosuoordine pendeat, perversiores tamen quosque inveniens, quia digne ruinis illius opprimantur,innotescit. Cyrillus: Vel hoc dicit, quia priusquama Romanis Ierusalem caperetur, passi persecutionesaIudaeisdiscipuliincarcerati sunt, et praesentati principatibus. Missus estPaulusRomamadCaesarem,astititque Festo et Agrippae. Sequitur continget autemvobisintestimonium. Graecus: In martyrium, idest, in martyrii gloriam. Gregorius: Vel in testimonium, videlicet eorum: quia vos persequendo, mortes inferunt, aut videndo non imitantur: utinde perversi sine excusatione pereant unde
which suffers them, the deeds of wickedmenare foretold as it is said, But before all thesethings, they shall lay their hands upon you: as ifHesays First the hearts of men, afterwards theelements, shall be disturbed, that when the order ofthingsis thrown into confusion, it may be plain fromwhat retributionitarises.Foralthoughtheendoftheworld dependsuponitsownappointedcourse,yetfinding somemorecorruptthanotherswhoshallrightlybe overwhelmedinitsfall,ourLordmakesthemknown.
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 beforerulers PaulwassenttoRometoCaesar,andstoodbefore FestusandAgrippa.Itfollows,Anditshallturntoyou foratestimony. IntheGreekitis,forthegloryofmartyrdom.
GREG. Or, for a testimony, that is, againstthose who by persecuting you bring death upon themselves, or living do not imitate you, or themselves becoming hardened perish without
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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 quemadmodumrespondeatis. Theophylactus:Quiaenimidiotaeerantet imperiti, hoc eis dominus dicit, ne conturbarentur reddituri sapientibus rationemetcausamsubditegoenimdabo vobis os et sapientiam, cui nonpoterunt resistere et contradicere omnesadversarii vestri quasi dicat: statim a mesortiemini facundiam et sapientiam, ut nec omnes adversarii vestri si in unum conveniant, resistere valeant vobis, nec in sapientia, idestspeculationumvi,necineloquentiaet sermonis lepore. Saepe enim multi sapientiam quidem habent in mente sed cumsintprovocabilesadturbationem,totum confundunt, cum tempus fueritproponendi. Non autem tales fuerunt apostoli sed utrinquegratiosifuerunt. Gregorius:Acsidominussuisdicat:nolite terreri: vos ad certamen acceditis, ego praelior:vosverbaeditis,sedegosumqui loquor.
excusefromwhomtheelecttakeexamplethatthey maylive.Butashearingsomanyterriblethingsthe heartsofmenmaybetroubledHethereforeaddsfor their consolation, Settle it therefore in your hearts, &c.
THEOPHYL. For because they were foolishand inexperienced, the Lord tells them this, that they might not be confounded when about to give accounttothewise.AndHeaddsthecause,ForI will give you a mouth and wisdom, which allyour adversariesshallnotbeabletogainsayorresist.As if He said, you shall forthwith receive of me eloquenceandwisdom,sothatallyouradversaries, weretheygatheredtogetherinone,shallnotbeable toresistyou,neitherinwisdom,thatis,thepowerof the understanding, nor in eloquence, that is, excellence of speech, for many men have often wisdomintheirmind,butbeingeasilyprovokedto their great disturbance, mar the whole when their time of speaking comes. But not such were the Apostles, for in both these gifts they werehighly favored. GREG.AsiftheLordsaidtoHisdisciples,Benot afraid,goforwardtothebattle,itisIthatfightyou utterthewords,IamHethatspeaks.
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Ambrosius: Alibi autem Christus in discipulis, alibi pater, alibi spiritusloquitur patris. Non discordant ista, sedcongruunt: quod unus loquitur, tres loquuntur,quiavox estunaTrinitatis. Theophylactus: His autem dictis, et propulso imperitiae timore, subdit etaliud quiddamnecessarium,quodeorumanimos poterat commovere, ne subito irruenseos turbaret sequitur enim trademini autema parentibusetfratribusetcognatis,etmorte afficientexvobis. Gregorius: Plus in nobis ea tormenta saeviunt quae ab illis patimur dequorum moribuspraesumebamus:quiacumdamno corporis mala nos cruciant amissae caritatis. Gregorius Nyssenus: Consideremus autem statum qui tunc temporis erat. Omnibussuspectis,adinvicemdividebantur cognationes, invicem disgregatae per cultus et filius gentilis proditor fiebat parentumfideliumetinfiliumquicrediderat, pater in infidelitate obstinatus accusator
AMBROSENowinoneplaceChristspeaksinHis disciples,ashereinanother,theFatherinanother theSpiritoftheFatherspeaks.Thesedonotdiffer butagreetogether.Inthatonespeaks,threespeak, forthevoiceoftheTrinityisone. THEOPHYL. Having in what has gone before dispelled the fear of inexperience, He goesonto warnthemofanotherverycertainevent,whichmight agitatetheirminds,lestfallingsuddenlyuponthem, itshoulddismaythemforitfollows,Andyoushallbe betrayedbothbyparents,andbrethren,andkinsfolk, andsomeofyoushalltheycausetobeputtodeath. GREGWearethemoregalledbythepersecutions we suffer from those of whose dispositionswe made sure, because together with the bodilypain, we are tormented by the bitter pangs of lost affection. GREGNYSS.Butletusconsiderthestateofthings atthattime.Whileallmenweresuspected,kinsfolk were divided against one another, each differing from the other in religion the gentile sonstoodup the betrayer of his believing parents, and of his believing son the unbelieving father became the determined accuser no age was spared in the
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fiebat. Omnis aetas erat exposita persequentibus fidem, nec mulieribus succurrebatnaturalissexusfragilitas. Theophylactus: His autem dictis, et de odio subiungit quod ab omnibus patientur sequitur enim et eritis odio omnibus hominibuspropternomenmeum. 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 martyribussuis:curtimetisnepereatquod incisumdolet,quandoetilludinvobisperire nonpotestquodincisumnondolet? Beda: Vel aliter. Capillus de capite discipulorum domini non peribit: quianon solum fortia facta vel dicta sanctorum,sed et tenuissima cogitatio digna mercede donabitur. Gregorius Moralium: Qui autem patientiam in adversis tenet, inde contra adversa omnia fortis efficitur: unde sibiet seipsumvincendodominaturundesequitur
persecution of the faith women wereunprotected evenbythenaturalweaknessoftheirsex.
THEOPHYL. To all this He adds thehatredwhich theyshallmetwithfrommen.
GREG. But because of the hard things foretold concerningtheafflictionofdeath,thereimmediately follows a consolation, concerning the joy ofthe resurrection,whenitissaid,Butthereshallnotaof yourheadperish.AsthoughHesaidtothemartyrs Why fear you for the perishing of that which when cut, pains when that can not perish in you,which whencutgivesnopain? BEDEOrelse,Thereshallnotperishahairofthe head of our Lords Apostles, because notonlythe nobledeedsandwordsoftheSaints,buteenthe slightest thought shall meet with its deserving reward. GREG.Hewhopreservespatienceinadversity,is therebyrenderedproofagainstallaffliction,andso by conquering himself, he gains thegovernmentof himself as it follows, In your patience shallyou
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in patientia vestra possidebitis animas vestras. Quid enim est animaspossidere nisi perfecte in omnibus vivere,cunctisque mentis motibus quasi ex arce virtutis dominari? Gregorius: Per patientiam igitur animas nostras possidemus quia dum nobismetipsis dominari discimus, hoc ipsum incipimus possidere quod sumus. Idcirco autem possessio animae invirtute patientiae ponitur, quia radix omnium custosque virtutum patientia est.Patientia vero est aliena mala aequanimiterperpeti contra eum quoque qui mala irrogat nullo doloremorderi.
possess your souls. For what is ittopossessyour souls,buttoliveperfectlyinallthings,andsittingit uponthecitadelofvirtuetoholdinsubjectionevery motionofthemind?
GREG. By patience then we possess our souls, becausewhenwearesaidtogovernourselves,we begin to possess you very thing whichweare.But forthisreason,thepossessionofthesoulislaidin thevirtueofpatience,becausepatienceistheroot andguardianwhichareinflictedbyothers,andalso to have no feeling of indignation againsthimwho inflictsthem.
Lectio5 20 , . 21 , , , 22
20. And when you shallseeJerusalem compassedwitharmies,thenknowthat thedesolationthereofisnigh.21.Then let them which are in Judea fleetothe mountainsandletthemwhichareinthe midst of it depart out and letnotthem thatareinthecountriesenterthereinto. 22. For these be the days of
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. 23 : , 24 , , .
vengeance, that all things which are written may be fulfilled. 23. But woeto themthatarewithchild,andtothemthat givesuck,inthosedays!forthereshall begreatdistressintheland,andwrath uponthispeople.24.Andtheyshallfall bytheedgeofthesword,andshallbe led away captive into all nations:and Jerusalemshallbetroddendownofthe Gentiles, until the times oftheGentiles befulfilled.
Beda: Hactenus ea quae per quadraginta annos,necdumfineadveniente,futuraerant, dictasunthicipsefinisdesolationisquaea Romano exercitu facta est, domini verbis exponitur, cum dicitur cum autem videritis circumdari ab exercitu Ierusalem, tunc scitotequiaappropinquavitdesolatioeius. Eusebius: Desolationem Ierusalem vocat non amplius eam a suis, necsecundum ritum legalem constitui, ita quod nullus expectet post futuram obsidionem aliam innovationem fieri, sicut accidit tempore
BEDE, Hitherto our Lord had been speakingof those things which were to come to passforforty years, the end not yet coming. He nowdescribes the very end itself of the desolation, which was accomplished by the Roman army as it is said, AndwhenyoushallseeJerusalemcompassed,&c.
EUSEBIUS. By the desolation of Jerusalem, He means that it was never again to be setup,orits legal rites to be reestablished, so that no one should expect, after the coming siege and desolation, any restoration to take place,asthere
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regisPersarum,etillustrisAntiochi,etiterum temporePompeii. Augustinus ad Hesychium: Haec autem domini verba ideo Lucas hoc loco commemoravit, ut ostendat tunc factam fuisse abominationem desolationis quae a Danielepraedictaest,dequaMatthaeuset Marcus locuti sunt, quando expugnata est Ierusalem. Ambrosius: Iudaei enim putaverunt abominationemdesolationistuncfactam,eo quod caput porci in templo iecerunt illudentes Romani Iudaicae ritum observantiae. Eusebius: Dominus autem futuram in civitate praevidens famem, monebat discipulosneinfuturaobsidioneincivitatem confugerent tamquam ad locum tutum eta Deoprotectumsedmagisindediscederent, etadmontesconfugerentundesequiturtunc quiinIudaeasunt,fugiantinmontes. Beda:Ecclesiasticanarrathistoria,cunctos qui in Iudaea erant Christianos,imminente Hierosolymorum excidio, commonitos a
was in the time of the Persianking,Antiochusthe Great,andPompey. AUG. These words of our Lord, Luke has here relatedtoshow,thattheabominationofdesolation which was prophesied by Daniel, and of which MatthewandMarkhadspoken,wasfulfilledatthe siegeofJerusalem.
AMBROSE For the Jews thought that the abomination of desolation took place when the Romans,inmockeryofaJewishobservance,cast apigsheadintothetemple.
EUSEBIUS. Now our Lord, foreseeing thatthere wouldbeafamineinthecity,warnedHisdisciples in the siege that was coming, not to betake themselves to the city as a place of refuge,and under Gods protection, but rather to departfrom thence,andfleetothemountains.
BEDETheecclesiasticalhistoryrelates,thatallthe ChristianswhowereinJudea,whenthedestruction ofJerusalemwasapproaching,beingwarnedofthe

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domino,locodiscessisse,ettransIordanem habitasse in civitate quadam Pellanomine, donecdesolatioIudaeaecompleretur. Augustinus ad Hesychium: Pro hoc autem Matthaeus et Marcus dixerunt:etqui supratectumest,nondescendatindomum additautem:necintroeatuttollataliquidde domoproquoLucassubditetquiinmedio eiussuntdiscedant. Beda: Sed quomodo ab exercitu civitate iam circumdata, qui in medio eius sunt discedent?Nisifortequodpromisittunc,non ad ipsum tempus obsidionis referatur,sed adproximumanteobsidionemtempus,cum seprimummilesRomanusperGalilaeaevel Samariaefinescoepitdiffundere. AugustinusadHesychium:Proeoautem quodMatthaeusetMarcusposuerunt:etqui in agro erit, non revertatur retro tollere vestimentum suum, apertius iste subdit et qui in regionibus, non intrent in eamquia dies ultionis hi sunt, ut impleantur omnia quaescriptasunt. Beda: Dies autem ultionis hi sunt, dies
Lord, departed from that place, and dweltbeyond theJordaninacitycalledPella,untilthedesolation ofJudeawasended. AUGAndbeforethis,MatthewandMarksaid,And lethimthatisonthehousetopnotcomedowninto hishouseandMarkadded,neitherenterthereinto take any thing out of his house in place ofwhich Lukesubjoins,Andletthemwhichareinthemidst ofitdepartout. BEDE But how, while the city was already compassedwithanarmy,weretheytodepartout? except that the preceding word then is to be referred,nottotheactualtimeofthesiege,butthe period just before, when first the armedsoldiers begantodispersethemselvesthroughthepartsof GalileeandSamaria. AUG. But where Matthew and Mark havewritten, Neither let him which is in the field returnbackto take his clothes, Luke adds more clearly, And let notthemthatareinthecountriesenterthereinto,for thesebethedaysofvengeance,thatallthethings whicharewrittenmaybefulfilled.
BEDEAndthesearethedaysofvengeance,that
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videlicet dominici petentes.
sanguinis
ultionem
is, the days exacting vengeance for our Lords blood. AUG.ThenLukefollowsinwordssimilartothoseof the other two But woe to them thatarewithchild, andthemthatgivesuckinthosedaysandthushas made plain what might otherwise have been doubtful, namely, that what was said of the abominationofdesolationbelongednottotheend oftheworld,butthetakingofJerusalem.
Augustinus: Deinde similiter Lucas prosequitur, sicut et alii duo vae autem praegnantibus et nutrientibus in illisdiebus. Et sic ergo Lucas patefecit quodpoterat esseincertum,scilicetidquoddictumestde abominatione desolationis, non adsaeculi finem, sed ad expugnationem Ierusalem pertinere. Beda: Dicit ergo vae praegnantibus, praesente captivitate, et nutrientibus sive mammantibus, ut quidam interpretantur, quarum vel uteri, vel manusfiliorumsarcina praegravatae fugae necessitatem non minimumimpediunt. Theophylactus: Quidam vero dicunt, dominum per hoc significare filiorumesum, quemetIosephusnarrat. Chrysostomus: Deinde praedictorum assignatcausam,dicenseritenimpressura magnasuperterram,etirapopulohuic.Talia enim mala eos occupaverunt ut nulla deinceps aerumna possit eorum
BEDE He says then, Woe to them that nurse,or give suck, as some interpret it, whose wombor armsnowheavywiththeburdenofchildren,cause noslightobstacletothespeedofflight.
THEOPHYL. But some say that the Lordhereby signifiedthedevouringofchildren,whichJosephus alsorelates. CHRYS.Henextassignsthecauseofwhathehad just now said, For there shall be great distressin the land, and wrath upon this people. For the miseriesthattookholdofthemweresuchas,inthe words of Josephus, no calamity can henceforth
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calamitatibus narravit.
adaequari,
ut
Iosephus
comparetothem.
Eusebius: Qualiter scilicet advenientibus Romanis, et urbem capientibus, multae catervaeIudaicipopuliinoregladiiperiere undesequituretcadentinoregladii.Sedet 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 ducenturin omnes gentes. Totum enim orbemIudaei 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 impleanturtemporanationum. Beda:Quaescilicetapostoluscommemorat dicens: caecitas ex parte facta estinIsrael (...) et sic omnis Israel salvus fiet qui cum promissa salute fuerit potitus, ad patrium solumrediturusnontemeresperatur. Ambrosius: Mystice autem abominatio
EUSEBIUS. For so in truth it was, thatwhenthe Romans came and were taking the city,many multitudes of the Jewish people perished in the mouthoftheswordasitfollows,Andtheyshallfall bytheedgeofthesword.Butstillmorewerecutoff by famine. And these things happened at first indeedunderTitusandVespasian,butafterthemin the time of Hadrian the Roman general, whenthe landoftheirbirthwasforbiddentotheJewsHence itfollows,Andtheyshallbeledawaycaptiveintoall nations.FortheJewsfilledthewholeland,reaching even to the ends of the earth, andwhentheirland was inhabited by strangers, they alone could not enter it as it follows, And Jerusalem shall be troddendownoftheGentiles,untilthetimesofthe Gentilesbefulfilled.
BEDE Which indeed the Apostle makesmention ofwhenhesays,Blindnessinpartishappenedto Israel,andsoallIsraelshallbesaved.Whichwhen itshallhavegainedthepromisedsalvation,hopes notrashlytoreturntothelandofitsfathers. AMBROSE Now mystically, the abomination of
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desolationis, adventus Antichristi est: eo quod sacrilegiis infaustis mentiuminteriora 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 tuncerit dominidies,quoniamsicutprimusadventus dominifuitpropterredimendapeccata,itaet secunduseritpropterreprimendadelicta,ne pluresperfidiaeerrorelabantur.Estetalius Antichristus, idest Diabolus, qui Ierusalem, idest animam pacificam, obsidere nitatur suae legis exercitu. Ergo quando inmedio templiestDiabolus,desolatioabominationis est. Cum autem unicuique laboranti,Christi praesentia spiritualis illuxerit, tollitur iniquus ex medio, et incipit regnare iustitia. Est etiam tertius Antichristus, ut Arius et Sabelliusetomnesquinospravaintentione seducunt. Hae autem sunt praegnantes quibusvaedicitur,quaearvinamsuaecarnis extendant, et quibus intimorum gressus pigrescat animorum, et effetae virtutum, fetaequevitiorum.Sednecillaepraegnantes condemnationis expertes sunt, quae in
desolation is the coming of Antichrist, for withillomened sacrilege he pollutes the innermost recesses of the heart, sitting as it isliterallyinthe temple, that he may claim to himself thethroneof divine power. But according to the spiritual meaning,heiswellbroughtin,becausehedesires toimpressfirmlyontheaffectionsthefootstepofhis unbelief, disputing from the Scriptures that heis Christ. Then shall come desolation, for verymany fallingawayshalldepartfromthetruereligion.Then shall be the day of the Lord, since as His first coming was to redeem sin, so also Hissecond shall be to subdue iniquity, lest more shouldbe carriedawaybytheerrorofunbelief.Thereisalso anotherAntichrist,thatis,theDevil,whoistryingto besiegeJerusalem,i.e.thepeacefulsoul,withthe hostsofhislaw.WhenthentheDevilisinthemidst of the temple, there is the desolation of abomination.Butwhenuponanyoneintroublethe spiritual presence of Christ has shone, theunjust oneiscastout,andrighteousnessbeginsherreign. There is also a third Antichrist, as Ariusand 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 thesizeof theirflesh,andthestepofwhoseinmostsoulwaxes slow,asthosewhoarewornoutinvirtue,pregnant with vice. But neither do those with childescape condemnation,whothoughfirmintheresolutionof good acts, have not yet yielded any fruits of the
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condemnationis expertes sunt, quae in bonorum actuum molimine constitutae, necdum aliquos suscepti operis dedere processus.SuntquaeDeitimoreconcipiunt, 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,autiudiciidiesautmortisinveniat. Quoditafiet,siomniadictaiustitiaeincorde custodias,necsenectutistempusexpectes sed in prima aetate sapientiam sine corruptela corporis tui cito concipias, cito nutrias. In fine autem Iudaea omnis a nationibus credituris subicietur in oregladii spiritalis,quiestsermobisacutus.
good acts, have not yet yielded any fruits of the work undertaken. These are thosewhichconceive fromfearofGod,butdonotallbringforth.Forthere aresomewhichthrustforththewordabortivebefore their delivery. There are others too which have Christ in the womb, but have not yet formedHim. Therefore she who brings forth righteousness, bringsforthChrist.Letusalsohastentonourishour children,lestthedayofjudgmentordeathfindusas it were the parents of an imperfect offspring.And this you will do if you keep all the wordsof righteousnessinyourheart,andwaitnotthetimeof oldage,butinyourearliestyears,withoutcorruption of your body, quickly conceive wisdom, quickly nourish it. But at the end shall all Judeabemade subject to the nations which shall believe, bythe mouthofthespiritualsword,whichisthetwo-edged word.
Lectio6 25 , ,26 ,
25. And there shall be signsinthesun, and in the moon, and in the stars and upon the earth distress of nations, with perplexity the sea and the waves roaring26.Mensheartsfailingthemfor fear, and for looking after thosethings which are coming on the earth: forthe
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. 27 .
powers of heaven shall be shaken. 27. AndthenshalltheyseetheSonofman cominginacloudwithpowerandgreat glory.
Beda: Quid impletis nationum temporibus sequatur,exordinemanifestat,dicenserunt signainsoleetlunaetstellis.
BEDE The events which were to follow the fulfillmentofthetimesoftheGentilesHeexplainsin regularorder,saying,Thereshallbesignsinthesun, andinthemoon,andinthestars. AMBROSE All which signs are more clearly described in Matthew, Then shall the sun be darkened,andthemoonshallnotgiveherlight,and thestarsshallfallfromheaven. EUSEBIUS. For at that time when the end ofthis perishing life shall be accomplished, and, asthe Apostle says, The fashion of this worldpasses away, then shall succeed a new world in which instead of sensible light, Christ Himself shallshine as a sunbeam, and as the King of the newworld, andsomightyandgloriouswillbeHislight,thatthe sunwhichnowdazzlessobrightly,andthemoonand allthestars,shallbehiddenbythecomingofafar
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Ambrosius:Quaequidemsignasecundum Matthaeum evidentius exprimuntur: tunc, inquit, sol obscurabitur, et luna nondabit lumensuum,etstellaecadentdecaelo. Eusebius: Tunc enim cum vitae corruptibilis consummatio agetur, et secundum apostolum species huiusmundi transibit, et novum succedet saeculum,in quo vice sensibilium luminarium ipse Christus fulgebit quasi iubar et rexnovi saeculi: cuius erit tanta luminis virtuset gloria,utsol,quinuncradiat,atquelunaet cetera sidera, adventu maioris luminis
occultentur. Chrysostomus:Sicuteniminhocsaeculo lunaetsideramoxobfuscanturortosolesic in gloriosa Christi apparitione sol obtenebrescet, et luna non dabitproprium iubar, et stellae cadent de caelo, priore spoliatae amictu, ut potioris lucis amictu potiantur. Eusebius: Quae autem evenientorbipost luminariumobtenebrationem,exquibusfiet angustia gentium, consequenter exprimit, dicens et in terris pressura gentiumprae 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, causaexuberantissiccitatis,ceteraemundi 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 marisulterius audiatur. Quo facto subsequetur angustia
greaterlight. CHRYSForasinthisworldthemoonandthestars aresoondimmedbytherisingofthesun,soatthe gloriousappearanceofChristshallthesunbecome dark,andthemoonnotshedherray,andthestars shallfallfromheaven,strippedoftheirformerattire, thattheymayputontherobeofabetterlight.
EUSEBIUS.Whatthingsshallbefalltheworldafter thedarkeningoftheorbsoflight,andwhenceshall arisethestraiteningofnations,Henextexplainsas follows, And of the earth distress of nations,by reason of the confusion of the roaring ofthesea. Wherein He seems to teach, that the beginningof the universal change will be owing to the failingof thewaterysubstance.Forthisbeingfirstabsorbed orcongealed,sothatnolongerisheardtheroaring of the sea, nor do the waves reach theshore becauseoftheexceedingdrought,theotherpartsof the world, ceasing to obtain the usual vaporwhich came forth from the watery matter, shallundergoa revolution. Accordingly since the appearance of Christ must put down the prodigies whichresist God, namely, those of Antichrist, thebeginningsof wrathshalltaketheirrisefromdroughts,suchasthat neither storm nor roaring of the sea beanymore heard. And this event shall be succeeded bythe
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superstitum hominum unde sequitur arescentibus, idest tabescentibus, hominibus prae timore et expectatione, eorum scilicet quae supervenientuniverso orbi. Quae autem tunc ingruant mundo, consequenter ostendit, subdens nam virtutescaelorummovebuntur. Theophylactus:Velaliter.Cumalterabitur superiororbis,etelementainferioramerito patienturiacturamundesequituretinterris pressura gentium prae confusione sonitus maris et fluctuum quasi dicat: mare terribiliter fremet, et littus marisagitabitur tempestate, ita ut sit populo terrae pressura, idest communis miseria, et tabescant timore et expectationemalorum irruentium mundo unde sequitur arescentibus hominibus prae timore et expectatione, quae supervenient universo orbi. Augustinus ad Hesychium: Sed dices: confiterivospoenavestracompellitadesse iamfines,dumimpleturquodpraenuntiatum est. Nullam enim patriam, nullum locum, nostris temporibus non affligi aut tribulari certum est. Sed si ista mala quaenunc patitur genus humanum, certa suntindicia
distressofthemenwhosurviveasitfollows,Mens hearts being dried up for fear, and looking after thosethingswhichshallcomeuponthewholeworld. ButthethingsthatshallthencomeupontheworldHe proceeds to declare, adding, For the powersof heavenshallbeshaken.
THEOPHYL. Or else, When the higher worldshall be changed, then also the lower elements shall suffer loss whence it follows, And on the earth distressofnations,&c.AsifHesaid,theseashall roarterribly,anditsshoresshallbeshakenwiththe tempest, so that of the people and nations ofthe earth there shall be distress, that is, a universal misery, so that they shall pine away from fearand expectationoftheevilswhicharecominguponthe world.
AUG.Butyouwillsay,yourpunishmentcompelsyou toconfessthattheendisnowapproaching,seeing the fulfillment of that which was foretold. For it is certain there is no country, no place in ourtime, which is not affected or troubled. But ifthoseevils which mankind now suffer are sure signs thatour Lordisnowabouttocome,whatmeansthatwhich
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iamdominumesseventurum,quidestquod 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, quaeuniversoorbetribulabitur,nonadeos qui tribulabunt eam: ipsi enim suntdicturi: pax et securitas. Nunc autem istamala quae tamquam summa extremaque creduntur, utrique regno, Christi scilicetet Diaboli, videmus esse communia: pariter quippe his boni affliguntur etmaliinterque tanta mala adhuc usquequaque frequentantur luxuriosa convivia. Hoccine est arescere prae timore, an potius inardescerepraelibidine? Theophylactus: Non solum autem mortales fluctuabunt cum alterabitur mundus,sedetiamAngelistupebuntintam terribilibus mutationibus universi unde sequiturnamvirtutescaelorummovebuntur. Gregorius in Evang: Quid enim virtutes caelorum, nisi Angelos, dominationes, et principatus,etpotestatesappellat?Quaein adventu districti iudicis, nostris tuncoculis
theApostlesays,Forwhentheyshallsaypeaceand safety.Letusseethenifitbenotperhapsbetterto understand the words of prophecy to be notso fulfilled,butratherthattheywillcometopasswhen thetribulationofthewholeworldshallbesuchthatit shallbelongtotheChurch,whichshallbetroubledby thewholeworld,nottothosewhoshalltroubleit.For theyarethosewhoshallsay,Peaceandsafety.But nowtheseevilswhicharecountedthegreatestand mostimmoderate,weseetobecommontoboththe kingdomsofChristandtheDevil.Forthegoodand the evil are alike afflicted with them, andamong these great evils is the yet universal resortto licentiousfeasts.Isnotthisthebeingdriedupfrom fear,orratherthebeingburntupfromlust?
THEOPHYL.Butnotonlyshallmenbetossedabout when the world shall be changed, but angelseven shallstandamazedattheterriblerevolutionsofthe universe.Henceitfollows,Andthepowersofheaven shallbeshaken. GREG. For whom does He call the powersof heaven, but the angels, dominions, principalities, andpowers?whichatthecomingofthestrictJudge shall then appear visibly to our eyes,thattheymay
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visibiliter apparebunt, ut districte tunc a nobisexiganthocquodnosmodoinvisibilis conditoraequanimiterportat. Eusebius:CumetiamDeifiliussitventurus ingloria,etconfutaturuselatamtyrannidem filii peccati, ministrantibus Angelis, caeli fores a saeculo clausae patebunt, ut spectenturexcelsa.
strictly exact judgment of us, seeing that now our invisibleCreatorpatientlybearswithus.
EUSEBIUS.WhenalsotheSonofGodshallcome inglory,andshallcrushtheproudempireoftheson ofsin,theangelsofheavenattendingHim,thedoors ofheavenwhichhavebeenshutfromthefoundation oftheworldshallbeopened,thatthethingsthatare onhighmaybewitnessed. CHRYS. Or the heavenly powers shall beshaken, althoughthemselvesknowitnot.Forwhentheysee the innumerable multitudes condemned, they shall notstandtherewithouttrembling. BEDE Thus it is said in Job, thepillarsofheaven trembleandareafraidathisreproof.Whatthendo theboardsdo,whenthepillarstremble?whatdoes the shrub of the desert suffer, when the cedar of Paradiseisshaken? EUSEBIUS. Or the powers of heaven arethose which preside over the sensible parts of the universe, which indeed shall then be shakenthat they may attain to a better state. For theyshallbe discharged from the ministry with which theyserve God toward the sensible bodies in theirperishing
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Chrysostomus: Vel virtutes caelicae movebuntur,quamvissibiconsciaenonsint: videntes enim infinitas multitudines condemnari,nonintrepidestabuntillic. Beda:UndeetinIobdicitur:columnaecaeli contremiscunt, et pavent ad nutum eius. Quid ergo faciunt tabulae, quando tremunt columnae?Quidvirguladesertipatitur,cum cedrusParadisiconcutitur? Eusebius:Velvirtutescaelorumsuntquae praesunt sensibilibus partibus universi: quaequidemtuncmovebuntur,utpotiorem statum attingant. Absolventur enim in saeculonovoaministerio,quoDeoserviunt circa sensibilia corpora secundum
corruptionisstatum. Augustinus: Sed ne dominus, propinquantesecundoadventusuo,eapro magno praedixisse videatur quae huic mundo etiam ante primum eius adventum fieri consueverant, et rideamur ab eisqui plurainhistoriagentiumetmaioralegerunt, haec quae dicta sunt, melius inEcclesia existimo intelligi. Ecclesia enim est sol,et luna, et stellae, cui dictum est: pulchra ut luna,electautsolquaetuncnonapparebit, persecutoribusultramodumsaevientibus. Ambrosius: Plurimis etiam a religione deficientibus,clarafidesobscurabiturnube perfidiae quia sol caelestis in ea, fide minuiturvelaugeturetsicutmenstruis,idest mensium, defectibus, luna vel terrae oppositu, cum fuerit ex regione solis, vanescitsicetsanctaEcclesia,cumlumini caelesti vitia carnis obsistunt, fulgorem divini luminis de Christi radiis nonpotest mutuari: nam in persecutionibus lucem divini solis plerumque amor vitae huius excludit. Cadunt etiam stellae, idestgloria micantes viri, si persecutionis acerbitas convalescat, quae oportet fieri donec Ecclesiae multitudo cumuletur: sic enim
condition. AUG. But that the Lord may not seem tohave foretoldasextraordinarythosethingsconcerningHis secondcoming,whichwerewonttohappentothis worldevenbeforeHisfirstcoming,andthatwemay notbelaughedatbythosewhohavereadmoreand greatereventsthantheseinthehistoryofnations,I thinkwhathasbeensaidmaybebetterunderstood toapplytotheChurch.FortheChurchisthesun,the moon, and the stars, to whom it was said,Fairas themoon,electasthesun.Andshewillthennotbe seenfortheunboundedrageofthepersecutors. AMBROSEWhilemanyalsofallawayfromreligion, clearfaithwillbeobscuredbythecloudofunbelief, for to me that Sun of righteousness is either diminishedorincreasedaccordingtomyfaithand as the moon in its monthly wanings, or whenitis opposite the sun by the interposition of theearth, suffers eclipse, so also the holy Church whenthe sins of the flesh oppose the heavenly light,cannot borrow the brightness of divine light fromChrists rays. For in persecutions, the love of thisworld generally shuts out the light of the divineSunthe stars also fall, that is, men who shine in gloryfall whenthebitternessofpersecutionwaxessharpand prevails. And this must be until themultitudeofthe Church be gathered in, for thus are thegoodtried
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probanturboni,sicprodunturinfirmi. Augustinus: Quod autem dictum estetin terris pressura gentium, gentes voluit intelligi, non quae in semine Abrahae benedicentur, sed quae ad sinistram stabunt. Ambrosius:Ergovariianimorumaestusita graveseruntutdelictorummultitudinemale consciis futuri iudicii metu, sacri nobisros fontis arescant. Quemadmodum autem domini expectatur adventus, ut eius praesentia in toto fiat vel hominis orbevel 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. Augustinus: Vel virtutes caelorum movebuntur, quia impiis persequentibus, quidam fideles fortissimi turbabuntur. Sequiturettuncvidebuntfiliumhominis.
andtheweakmademanifest. AUG.Butinthewords,Andupontheearthdistress of nations, He would understand by nations,not those which shall be blessed in the seed of Abraham, but those which shall stand on theleft hand. AMBROSE So severe then will be themanifold fires of our souls, that with consciencesdepraved throughthemultitudeofcrimes,byreasonofourfear of the coming judgment, the dew of the sacred fountain will be dried upon us. But astheLords comingislookedfor,inorderthatHispresencemay dwell in the whole circle of mankind or theworld, which now dwells in each individual who has embracedChristwithhiswholeheart,sothepowers of heaven shall at our Lords coming obtain an increase of grace, and shall be moved by the fullness of the Divine nature more closelyinfusing itself. There are also heavenly powers which proclaimthegloryofGod,whichshallbestirredbya fullerinfusionofChrist,thattheymayseeChrist. AUG. Or the powers of heaven shall bestirred, because when the ungodly persecute, someofthe moststout-heartedbelieversshallbetroubled.
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Theophylactus: Tam fideles quam infideles: radiabit enim amplius sole tam ipse quam crux eius: unde ab omnibus cognoscetur.
THEOPHYL.Itfollows,Andthenshalltheyseethe Sonofmancomingintheclouds.Boththebelievers and unbelievers shall see Him, for He Himselfas wellasHiscrossshallglistenbrighterthanthesun, andsoshallbeobservedofall. AUG.Butthewords,comingintheclouds,maybe takenintwoways.EithercominginHisChurchasit wereinacloud,asHenowceasesnottocome.But thenitshallbewithgreatpowerandmajesty,forfar greater will His power and might appear toHis saints, to whom He will give great virtue, thatthey maynotbeovercomeinsuchafearfulpersecution. OrinHisbodyinwhichHesitsatHisFathersright handHemustrightlybesupposedtocome,andnot onlyinHisbody,butalsoinacloud,forHewillcome even as He went away, And a cloud receivedhim outoftheirsight.
AugustinusadHesychium: Quodautem dicit venientem in nube, duobus modis accipipotest:siveinEcclesiasuatamquam in nube venientem, sicut nunc venirenon cessatsedideotunccumpotestatemagna et maiestate, quia maior maiestas et potestas illius apparebit sanctis, quibus magnam virtutem dabit, ne tanta persecutionevincantursiveincorporesuo, in quo sedet ad dexteram patris,merito credendusestnonsolumineodemcorpore, verumetiaminnubeventurus:quoniamsic veniet sicut abiit nubes autem suscepit eumaboculiseorum. Chrysostomus: Semper enim Deus in nube apparet, secundum illud: nubes et caligoincircuitueius:undeetfiliushominis innubibusveniet,utDeusetdominus,non latenter, sed in gloria digna Deo etideo subditcumpotestatemagnaetmaiestate.
CHRYS. For God ever appears in a cloud, according to the Psalms, clouds anddarknessare 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. ThereforeHe adds,withgreatpowerandmajesty.
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Cyrillus:Intelligendumestsimilitermagna. Primam enim apparitionem prosecutusest cum infirmitate et humilitate nostra sed secundamcelebrabitcumpropriapotestate etmagnamaiestate. GregoriusinEvang: In potestate enimet maiestate visuri sunt quem in humilitate positum audire noluerunt ut virtutem eius tanto tunc districtius sentiant, quanto cervicem cordis ad eius patientiam non inclinant.
CYRIL Great must be understood in like manner. ForHisfirstappearanceHemadeinourweakness and lowliness, the second He shall celebrate inall Hisownpower.
GREG.ForinpowerandmajestywillmenseeHim, whominlowlystationstheyrefusedtohear,thatso muchthemoreacutelytheymayfeelHispower,as theyarenowthelesswillingtobowthenecksoftheir heartstoHissufferings.
Lectio7 28 , .29 : : 30 , ' : 31 , , . 32

28. And when these things beginto cometopass,thenlookup,andliftup yourheadsforyourredemptiondraws nigh. 29. And he spoke to them a parableBeholdthefigtree,andallthe trees 30. When they now shootforth, you see and know of your ownselves that summer is now nigh athand.31. So likewise you, when you seethese thingscometopass,knowyouthatthe kingdom of God is nigh at hand. 32. VerilyIsaytoyou,Thisgenerationshall
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.33 , .
not pass away, till all be fulfilled.33. Heavenandearthshallpassaway:but mywordsshallnotpassaway.
Gregorius in Evang: Quia praemissa contrareprobosdictasunt,moxadelectorum consolationemverbavertunturnamsubditur his autem fieri incipientibus, respicite et levate capita vestra, quoniamappropinquat redemptio vestra ac si dicat: cumplagae mundi crebrescunt, levate capita, idest exhilarate corda: quia dum finitur mundus, cuius amici non estis, prope fitredemptio quam quaesistis. In Scriptura enim sacra saepe caput pro mente ponitur: quiasicut capite reguntur membra, ita cogitationes mentedisponuntur.Capitaitaquelevare,est mentes nostras ad gaudia patriaecaelestis erigere. Eusebius:Velaliter.Transactiscorporalibus aderunt intelligibilia et caelestia, scilicet regnumsaeculinonampliustransituriettunc dignis salubria promissa tribuentur unde
GREG. Having in what has gone beforespoken against the reprobate, He now turns Hiswordsto the consolation of the elect for itisadded,When these things begin to be, look up, andliftupyour heads, for your redemption draws nigh as if he says,Whenthebuffetingsoftheworldmultiply,lift upyourheads,thatis,rejoiceyourhearts,forwhen the world closes whose friends you are not,the redemption is near which you seek. For inholy Scripturetheheadisoftenputforthemind,foras the members are ruled by the head, so are the thoughtsregulatedbythemind.Toliftupourheads then, is to raise up our minds to the joys ofthe heavenlycountry.
EUSEBIUS. Or else, To those that have passed throughthebodyandbodilythings,shallbepresent spiritualandheavenlybodies:thatis,theywillhave nomoretopassthekingdomoftheworld,andthen

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diciturhisautemfieriincipientibus,respicite et levate capita vestra, quoniam appropinquat redemptio vestra. Acceptis enim Dei promissis quae speramus, erigemur qui ante curvi fueramus, et elevabimuscapitanostra,humiliatiquondam, eo quod redemptio nostra quam sperabamus, aderit, illa scilicet quam tota creaturaexpectat. Theophylactus: Idest, perfecta libertas corporis et animae. Sicut enim primus adventus domini fuit ad reformationem animarum nostrarum, sic secundus ad reformationemcorporumcelebrabitur. Eusebius: Dicit autem haec addiscipulos 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. Gregorius: Quod autem calcari mundus atquedespicidebeat,providacomparatione manifestat cum subdit videte ficulneam, et omnes arbores: cum producunt ex se
tothosethatareworthyshallbegiventhepromises of salvation. For having received the promisesof God which we look for, we who before were crookedshallbemadeupright,andweshallliftup ourheadswhowerebeforebentlowbecausethe redemption which we hoped for is at handthat namelyforwhichthewholecreationwaits.
THEOPHYL. That is, perfect liberty of bodyand soul.ForasthefirstcomingofourLordwasforthe restoration of our souls, so will the secondbe manifestedtotherestorationofourbodies.
EUSEBIUS. He speaks these things to His disciples,notastothosewhowouldcontinueinthis lifetotheendoftheworld,butasifunitinginone bodyofbelieversinChristboththemselvesandus andourposterity,eventotheendoftheworld.
GREG. That the world ought to betrampledupon and despised, He proves by a wisecomparison, adding,Beholdthefigtreeandallthetrees,when they now put forth fruit, you know thatsummeris
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fructum,scitisquoniampropeestaestas:ita et vos, cum videritis haec fieri, scitote quoniampropeestregnumDei:quasidicat: 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 hocenimgerminat,utquaecumquegermine aluit, cladibus consumat. Bene autem regnum Dei aestati comparatur, quiatunc moeroris nostri nebulae transeunt, et vitae diesaeternisolisclaritatefulgescunt. Ambrosius: Matthaeus autem de soladixit ficulnea,hicdearboribusomnibus.Duplicem autem habet figuram ficulnea vel cumdura mitescunt, vel cum peccata luxuriant.Sive ergo cum fructus in omnibus virescit arboribusetficulneafecundaiamfloretidest 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,tamquamfoliasynagogae,homo iniquitatis induerit, conicere debemus appropinquare iudicium: nam remunerare fidem dominus et delinquendi finemafferre festinat.
near.AsifHesays,asfromthefruitofthetreethe summerisperceivedtobenear,sofromthefallof the world the kingdom of God is known tobeat hand.Herebyisitmanifestedthattheworldsfallis 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 cloudsof oursorrowfleeaway,andthedaysoflifebrighten upundertheclearlightoftheEternalSun.
AMBROSE Matthew speaks of the fig-treeonly, Lukeofallthetrees.Butthefig-treeshadowsforth twothings,eithertheripeningofwhatishard,orthe luxuriance of sin that is, either that,whenthefruit bursts forth in all trees and the fruitfulfig-tree abounds, (that is, when every tongue confesses God,eventheJewishpeopleconfessingHim,)we oughttohopeforourLordscoming,inwhichshall be gathered in as at summer the fruits of the resurrection. Or, when the man of sin shallclothe himselfinhislightandfickleboastingasitwerethe leaves of the synagogue, we must thensuppose the judgment to be drawing near. For the Lord hastens to reward faith, and to bring an endof sinning.
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Augustinus ad Hesychium: Cum autem dicitcumvideritishaecfieri,quaeintelligere 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 eritregnum Dei, sed prope erit. An dicendum est,non omniaquaesupracommemoratasunt,esse intelligenda, ubi ait cum videritis haecfieri, sedaliquaeorum,hocscilicetexceptoquod dictum est, et tunc videbunt filium hominis? Sed Matthaeus aperuit, nullis exceptisesse accipiendum,dicens:itaetvoscumvideritis haec omnia: inter quae est quodvidebitur filius hominis veniens, ut intelligatur de adventu quo nunc venit in membris suis tamquam in nubibus, vel in Ecclesia tamquaminnubemagna. Titus:Velaliter.DicitpropeestregnumDei, quia dum haec fient, nondum ultimus finis rerumeveniet,sediaminfinemtendent:nam et ipse adventus domini eliminansomnium principatum et potestatem praeparat regno Dei.
AUG.ButwhenHesays,Whenyoushallseethese things to come to pass, what can weunderstand butthosethingswhichwerementionedabove.But amongthemweread,Andthenshalltheyseethe Son of man coming. When therefore thisisseen, thekingdomofGodisnotyet,butnighathand.Or must we say that we are not tounderstandallthe thingsbeforementioned,whenHesays,Whenyou shallseethesethings,&c.butonlysomeofthem this for example being excepted, And thenshall theyseetheSonofman.ButMatthewwouldplainly haveittakenwithnoexception,forhesays,Andso you,whenyouseeallthesethings,amongwhichis theseeingthecomingoftheSonofmaninorder thatitmaybeunderstoodofthatcomingwhereby HenowcomesinHismembersasinclouds,orin theChurchasinagreatcloud.
TITUS BOST. Or else, He says, thekingdomof God is at hand, meaning that when thesethings 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 Lorditself,castingout everyprincipalityandpower,isthepreparationfor thekingdomofGod. EUSEBIUS. For as in this life, whenwinterdies
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Eusebius:Sicuteniminhacvitasolhieme
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,dudumconditapertotummundum semina,scilicetdormientesinpulvereterrae, potioribuscorporibusquampriusproducetin lucem,acconfutatamorteregnabitdeinceps vitasaeculinovi.
away, and spring succeeds, the sunsendingforth its warm rays cherishes and quickens theseeds hid in the ground, just laying asidetheirfirstform, 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 thenewworldwithHisquickeningraysshallbring forth into light from more excellent bodiesthan beforetheseedsthathavelongbeenhiddeninthe wholeworld,i.e.thosewhosleepinthedustofthe earth.Andhavingvanquisheddeath,Heshallreign fromhenceforththelifeofthenewworld. GREG. But all the things before mentioned are confirmed with greet certainly, when He adds, VerilyIsaytoyou,&c.
Gregorius: Omnia autem praedicta sub magnacertitudineconfirmantur,cumsubditur amen dico vobis, quia non praeteribit generatiohaecdonecomniafiant. Beda: Multum commendat quod ita praenuntiat.Et,sidicerefasest,iuratioeius estquoddicitamendicovobis:amenquippe interpretaturverum.Igiturveritasdicit:verum dico vobis: quod si non diceret, mentiri omnino non posset. Generationem autem, aut omne genus humanum dicit, aut specialiterIudaeorum. Eusebius: Vel generationem dicit novam
BEDE He strongly commends that whichhethus foretell.And,ifonemaysospeak,hisoathisthis, Amen,Isaytoyou.Amenisbyinterpretationtrue. Therefore the truth says, I tell you the truth,and thoughHespokenotthus,Hecouldbynomeans lie. But by generation he means either the whole humanrace,orespeciallytheJews.
EUSEBIUS.OrbygenerationHemeansthenew
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generationem Ecclesiae sanctae suae, ostendens duraturum populum fidelium usqueadidtempusquovisurussitomniaet eventus verborum salvatoris oculis apprehendet. Theophylactus: Quia enim turbationes et bellaetalterationestamelementorumquam ceterarum rerum futurum esse praedixerat ne quis suspicaretur quod et ipsa Christianitasperituraforet,subiungitcaelum et terra transibunt, verba autem mea non transibunt quasi dicat: etsi cuncta commoveantur, fides tamen mea non deficiet:exquoinnuitEcclesiampraeferritoti creaturae: siquidem creatura patietur alterationem fidelium vero Ecclesia et sermonesEvangeliipermanebunt. Gregorius: Vel aliter caelum et terra transibuntetc.,quasidicat:omnequodapud nosdurabileest,sinemutationedurabilead aeternitatemnonestetomnequodapudme transirecernitur,fixumetsinetransitutenetur: quia sine mutabilitate manentessententias exprimitsermomeus,quitransit. Beda: Caelum autem quod transibit, non
generation of His holy Church, showing thatthe generationofthefaithfulwouldlastuptothattime, whenitwouldseeallthings,andembracewithits eyesthefulfillmentofourSaviorswords.
THEOPHYL. For because He had foretold that there should be commotions, and wars and changes,bothoftheelementsandinotherthings, lest any one might suspect that Christianityitself alsowouldperish,Headds,Heavenandearthshall passaway,butmywordsshallnotpassaway:asif He said, Though all things should be shaken,yet shallmyfaithfailnot.WherebyHeimpliesthatHe sets the Church before the whole creation. The creationshallsufferchange,buttheChurchofthe faithfulandthewordsoftheGospelshallabidefor ever. GREG.Orelse,Theheavenand,earthshallpass away, &c. As if He says, All that with usseems lasting,doesnotabidetoeternitywithoutchange, and all that with Me seems to pass away isheld fixed and immovable, for My word whichpasses awayutterssentenceswhichremainunchangeable, andabideforever. BEDE But by the heaven which shall passaway
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aethereum, sive sidereum, sive aereum,a quo aves caeli nominantur, intelligere debemus.Siautemterratransibit,quomodo Ecclesiastes dicit: terra in aeternumstat? Sedapertarationecaelumetterrapeream quam nunc habent, imaginem transeunt, attamenperessentiamsinefinesubsistunt.
we must understand not the ethereal orthestarry heaven,buttheairfromwhichthebirdsarenamed of heaven. But if the earth shallpassaway,how doesEcclesiastessay,Theearthstandsforever? Plainly then the heaven and earth in the fashion which they now have shall pass away, but in essencesubsisteternally.
Lectio8 34 , ' 35 . . 36 , . 34.Andtakeheedtoyourselves,lestat any time your hearts be overcharged with surfeiting, and drunkenness,and caresofthislife,andsothatdaycome uponyouunawares.35.Forasasnare shall it come on all them thatdwellon thefaceofthewholeearth.36.Watch youtherefore,andprayalways,thatyou maybeaccountedworthytoescapeall these things that shall come topass, andtostandbeforetheSonofman.
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Theophylactus: Posuit supra dominus terribilia et sensibilia malorum indiciaquae occupabunt peccatores, sed contra haec mala remedium est cautela et oratio unde dicitur attendite autem vobis, ne forte graventurcordavestraincrapulaetebrietate. Basilius: Singulum animalium a conditore omnium Deo habet intrinsecus causas facientes ad tutelam consistentiaepropriae: propter quod et Christus nobis dedit hanc monitionem,utquaeillisanatura,haecnobis auxilio rationis et cautela contingant: fugientibusquidempeccatum,utirrationabilia fugiunt mortifera pabula, inquirentibus vero iustitiam,sicutillaherbasnutritivasrequirunt 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 virtutemnonattingit:restatigiturdictumesse de opere intellectus, attendite hoc est, undiquecircumspicitevos,pervigilhabentes advestramcustodiamanimaelumen.Neque autem dixit attendite vestris, aut eisquae circa vos sunt, sed vobis: vos enimestis intellectus et anima vestrum autemcorpus est sensus circa vos autem opes, arteset
THEOPHYL.OurLorddeclaredabovethefearful and sensible signs of the evils which should overtakesinners,againstwhichtheonlyremedyis watchingandprayer,asitissaid,Andtakeheed toyourselves,lestatanytime,&c.
BASIL Every animal has within itself certain instincts which it has received from God, forthe preservation of its own being. WhereforeChrist hasalsogivenusthiswarning,thatwhatcomesto thembynature,maybeoursbytheaidofreason and prudence: that we may flee from sin asthe brutecreaturesshundeadlyfood,butthatweseek after righteousness, as they wholesome herbs. Therefore said He, Take heed toyourselves,that is, that you may distinguish the noxiousfromthe wholesome.Butsincetherearetwowaysoftaking heedtoourselves,theonewiththebodilyeyes,the otherbythefacultiesofthesoul,andthebodilyeye doesnotreachtovirtueitremainsthatwespeak of the operations of the soul. Take heed, thatis, Look around you on all sides, keeping anever watchful eye to the guardianship of your soul.He says not, Take heed to your own or tothethings around, but to yourselves. For you aremindand spirit, your body is only of sense.Aroundyouare riches, arts, and all the appendages of life, you must not mind these, but your soul, of which you
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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 ebrietateetcurishuiusvitae. Titus: Quasi dicat: cavete neluminamentis vestrae graventur: cura namque praesentis vitae, et crapula, et ebrietas fugant prudentiam, quassant fidem, operantur naufragia. Basilius: Est autem ebrietas nimius usus vini crapula vero anxietas et nausea quae est in ebrietate, a motione capitisGraeco vocabulo dicta. Sicut igitur cibis ne esuriamus, sic et potibus nesitimpatiamur, utendum est, vitando diligentius lapsum. Fallax enim est vini ingestio. Anima autem vinoliberaprudentissimaeritetoptimased humectatavinivaporibusquasiquadamnube velatur.
must take especial care. The same admonition tends both to the healing of the sick, andthe perfecting of those that are well, namely,suchas are the guardians of the present,theprovidersof the future, not judging the actions of others,but strictly searching their own, not sufferingthemind tobetheslaveoftheirpassionsbutsubduingthe irrational part of the soul to the rational. Butthe reason why we should take heed He addsas follows, Lest at any time your hearts be overcharged,&c.
TITUSBOST.AsifHesays,Bewarelesttheeyes ofyourmindwaxheavy.Forthecaresofthislife, and surfeiting, and drunkenness, scare away prudence,shatterandmakeshipwreckoffaith.
CLEM.ALEX.Drunkennessisanexcessiveuseof wine crapula is the uneasiness, and nausea attendantondrunkenness,aGreekwordsocalled fromthemotionofthehead.Andalittlebelow.As thenwemustpartakeoffoodlestwesufferhunger, soalsoofdrinklestwethirst,butwithstillgreater care to avoid falling into excess. For the indulgenceofwineisdeceitful,andthesoulwhen free from wine will be the wisest and best,but steepedinthefumesofwineislostasinacloud.
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Curiositas autem huius vitae quamvis nihil inhibitorum continere videatur, si tamenad cultumdivinumnoncoadiuvet,vitandaestet quare hoc dixerit, ostendit subdens et superveniatinvosrepentinadiesilla.
BASIL But carefulness, or the care of thislife, although it seems to have nothing unlawful in it, nevertheless if it conduce not toreligion,mustbe avoided. And the reason why He said thisHe showsbywhatcomesnext,Andsothatdaycome uponyouunawares. THEOPHYL.Forthatdaywillnotcomewhenmen are expecting it, but unlooked for and by stealth, takingasasnarethosewhoareunwary.Forasa snareshallitcomeuponallthemthatsituponthe face of the earth. But this we maydiligentlykeep farfromus.Forthatdaywilltakethosethatsiton thefaceoftheearth,astheunthinkingandslothful. Butasmanyasarepromptandactiveinthewayof good, not sitting and loitering on theground,but rising from it, saying to themselves, Rise up,be gone,forherethereisnorestforyou.Tosuchthat day is not as a perilous snare, but a dayof rejoicing.
Theophylactus: Non enim cum deliberatione veniet dies illa, sed ex improvisoetfurtimcapienstamquamlaqueus 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 surgentesabeis,sibidicentes:surge,vade, quoniamnonesthictibirequiestalibusnon estilladies,utlaqueus,indiscrimen,sedut diesfestivus. Eusebius: Praedicta igitur docuit esse attendenda ad cavendam gravedineminde provenientem unde sequitur vigilateitaque, omni tempore orantes, ut dignihabeamini fugereistaomniaquaefuturasunt.
EUSEBIUS. He taught them therefore to take heedtothethingswehavejustbeforementioned, lesttheyfallintotheindolenceresultingtherefrom. Hence it follows, Watch you therefore, andpray always, that you may be accounted worthy to
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escapeallthosethingsthatshallcometopass. Theophylactus:Scilicetfamem,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. Augustinus de Cons. Evang: Haec intelligitur illa fuga quam Matthaeus commemorat,quaenondebetfieriinhieme vel sabbato. Ad hiemem pertinent curae huiusvitae,quaetristessuntveluthiems:ad sabbatum vero crapula et ebrietas, quae carnalilaetitialuxuriaquecorsubmergitatque obruit quod malum sabbati nomine significatur, quia illo die Iudaei deliciis affluunt,dumspiritualesabbatumignorant. Theophylactus: Et quia Christianum decet non solum fugere mala, sed etiam niti ad gloriam assequendam, subdit et stareante filiumhominis:haecestenimangelicagloria stare ante filium hominis Deum nostrum,et faciemeiusiugitercernere. Beda: Et certe si quis sapiens medicus
THEOPHYL. Namely, hunger, pestilence, and such like, which for a time only threatentheelect and others, and those things also which are hereafterthelotoftheguiltyforever.Forthesewe can in no wise escape, save by watchingand prayer. AUG. This is supposed to be that flightwhich Matthewmentionswhichmustnotbeinthewinter or on the sabbath day. To the winterbelongthe caresofthislife,whicharemournfulasthewinter, but to the sabbath surfeiting and drunkenness, whichdrownsandburiestheheartincarnalluxury and delight, since on that day the Jews are immersedinworldlypleasure,whiletheyarelostto aspiritualsabbath.
THEOPHYL.AndbecauseaChristianneedsnot only to flee evil, but to strive to obtain glory,He adds,AndtostandbeforetheSonofman.Forthis is the glory of angels, to stand before theSonof man,ourGod,andalwaystobeholdHisface.
BEDENowsupposingaphysicianshouldbidus
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praeciperet attendere a succo alicuius herbae, ne repentinus interitussuperveniat, magno studio medici mandataservaremus: nuncautemsalvatoreadmonenteebrietatem, etcrapulam,etcurassaeculiessecavendas, his sauciari et consumi non timent: quia fidem quam medici dictis praebent,domini verbispraeberecontemnunt.
bewareofthejuiceofacertainherb,lestasudden deathovertakeus,weshouldmostearnestlyattend tohiscommandbutwhenourSaviorwarnsusto shundrunkennessandsurfeiting,andthecaresof thisworld,menhavenofearofbeingwoundedand destroyed by them for the faith which they putin thecautionofthephysician,theydisdaintogiveto thewordsofGod.
Lectio9 37 , :38 . 37.Andinthedaytimehewasteaching in the temple and at night hewentout, andabodeinthemountthatiscalledthe mount of Olives. 38. And all thepeople came early in the morning to himinthe temple,fortohearhim.
Beda: Quae verbis praeceperatdominus, suis confirmat exemplis: nam quinosante iudicis adventum, et incertum singulorum exitum, ad vigilandum hortatus est, et orandum, et ipse, imminente tempore passionis suae, doctrinae, vigiliis et
BEDE What our Lord commanded in word,He confirmsbyHisexample.ForHewhobiduswatch and pray before the coming of the Judge, andthe uncertain end of each of us, as the time of His Passion drew near, is Himself instant inteaching, watching, and prayer. As it is said, And intheday
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precibus instat unde dicitur erat autem diebus docens in templo: in quo suo exemplo insinuat hoc esse digne Deo vigilare, vel dicto vel facto proximisviam veritatisostendere. Cyrillus: Quae autem erant quaedocebat nisi transcendentia cultum legis? Instabat enim tempus quo debebat umbra in veritatemtransformari. Theophylactus: Tacuerunt autem Evangelistae pleraque documentorum Christi, qui, cum per triennium fere praedicaverit, documenta eius quae conscripserunt, dicet aliquis vix adunius diei sermonem sufficere. Ex pluribus ergo pauca describentes, dederunt nobis quemdam gustum dulcedinis doctrinae ipsius.Ostenditautemnobisdominusquod oporteatnoctuetquietealloquiDeum,etin die prodesse hominibus et colligere quideminnocte,distribuereverocollectain die unde subditur noctibus vero exiens morabaturinmontequivocaturolivetinon quasi opus habens oratione, sed ad exemplumdandumhocegit.
time he was teaching in the temple, wherebyHe conveysbyHisownexample,thatitisathingworthy ofGod,towatch,orbywordanddeedtopointout thewayoftruthtoourneighbor.
CYRIL But what were the thingsHetaught,unless suchastranscendedtheworshipofthelaw?
THEOPHYL. Now the Evangelists are silent as to thegreaterpartofChriststeachingforwhereasHe preachedforthespacenearlyofthreeyears,allthe teaching which they have written down would scarcely,onemightsay,sufficeforthediscourseof a single day. For out of a great manythings extracting a few, they have given only a tasteasit wereofthesweetnessofHisteaching.ButourLord here instructs us, that we ought to addressGodat nightandinsilence,butindaytimetobedoinggood tomenandtogatherindeedatnight,butintheday distribute what we have gathered. As it isadded, Andatnighthewentoutandabodeinthemountthat iscalledOlivet.NotthatHehadneedofprayer,but Hedidthisforourexample.
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Cyrillus: Quia vero eloquium eius in potestateerat,etpotestativetransferebatin spiritualem cultum quae per Moysen et prophetastraditafuerantinfiguris,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,Deusmeus,adtedelucevigilo. Beda: Mystice autem et nos, cuminter prospera sobrie et pie et iuste conversamur, diebus in templo docemus, quia formam boni operis fidelibus praebemus noctibus vero in monteoliveti moramur, quia in tenebris angustiarum spiritaliconsolationerespiramus:etadnos quoquepopulusmanicat,cumveldiscussis operibus tenebrarum vel cunctis nebulis pressurarumnosimitatur.
CYRIL But because His speech was withpower, andwithauthorityHeappliedtospiritualworshipthe thingswhichhadbeendeliveredinfiguresbyMoses andtheProphets,thepeopleheardHimgladly.Asit follows,Andthewholepeoplemadehastetocome earlytohearhiminthetemple.Butthepeoplewho came to Him before light might with fitnesssay,O GodmyGod,earlydoIwaituponyou.
BEDE Now mystically, we also when amid our prosperitywebehaveourselvessoberly,piously,and honestly,teachbydaytimeinthetemple,forwehold up to the faithful the model of a good work butat night we abide on mount Olivet, when in the darknessofanguishwearerefreshedwithspiritual consolationandtousalsothepeoplecomeearlyin themorning,wheneitherhavingshakenofftheworks of darkness, or scattered all the cloudsofsorrow, theyfollowourexample.
Caput22 Lectio1 1
CHAPTERXXII
1. Now the feast of unleavened bread

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.2 , .
drewnighwhichiscalledthePassover. 2. And the Chief Priests andScribes sought how they might kill him forthey fearedthepeople.
Chrysostomus: Umbra nostrorum fuerunt festaIudaicaetideosiquaesierisaIudaeo de Pascha et azymis, nil magni proferet, commemoransliberationemabAegypto.Si quis autem a me quaesierit, nonaudiet Aegyptum nec Pharaonem, sed absolutionemerrorisettenebrarumDiaboli, nonperMoysen,sedperfiliumDei. Glossa: Ad cuius passionem enarrandam accedens Evangelista praemittit defigura, dicens appropinquabat autem dies festus azymorum,quidiciturPascha. Beda: Pascha quidem, quod Hebraice diciturphase,nonapassione,sedatransitu nominatur eo quod exterminator videns sanguinem in foribus Israelitarum pertransierit, nec percusserit primogenita eorum.Velipsedominuspraebensauxilium
CHRYS.TheactionsoftheJewswereashadowof ourown.AccordinglyifyouaskofaJewconcerning thePassover,andthefeastofunleavenedbread,he will tell you nothing momentous, mentioning the deliverance from Egypt whereas should aman inquire of me he would not hear of Egyptor Pharaoh,butoffreedomfromsinandthedarkness ofSatan,notbyMoses,butbytheSonofGod GLOSS. Whose Passion the Evangelist being about to relate, introduces the figure ofit,saying, Nowthefeastofunleavenedbreaddrewnigh,which iscalledthePassover. BEDE Now the Passover, which is called in HebrewPhase,isnotsonamedfromthePassion, but from the passing over, becausethedestroying angel, seeing the blood on the doors of the Israelites,passedoverthem,andtouchednottheir first-born.OrtheLordHimself,givingassistanceto
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populo suo desuper ambulavit. Hoc autem interPaschaetazymadistat,quodPascha ipse solus dies appellatur in quoagnus occidebatur ad vesperam, hoc estdecima 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 autempermysterium,quodChristussemel pro nobis passus, per totum tempus huius saeculi, quod septem diebus agitur, in azymis sinceritatis et veritatis praecepit essevivendum. 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,nonmetuunt divina, ne scilicet ex tempore sacromaius
His people, walked over them. But herein isthe difference between the Passover and thefeastof unleavened bread, that by the Passover ismeant thatdayaloneonwhichthelambwasslaintowards theevening,thatis,onthefourteenthdayofthefirst month,butonthefifteenth,whentheIsraeliteswent outofEgypt,followedthefeastofunleavenedbread for seven days, up to the twenty-first ofthesame month. Hence the writers of the Gospelsubstitute oneindifferentlyfortheother.Ashereitissaid,The day of unleavened bread, which is called the Passover.Butitissignifiedbyamystery,thatChrist having suffered once for us, has commandedus throughthewholetimeofthisworldwhichispassed in seven days, to live in the unleavened breadof sincerityandtruth.
CHRYS.TheChiefPriestssetabouttheirimpious deed on the feast, as it follows, And theChief PriestsandScribes,&c.Mosesordainedonlyone Priest,atwhosedeathanotherwastobeappointed. But at that time, when the Jewish customshad begun to fall away, there were many madeevery year.ThesethenwishingtokillJesus,arenotafraid ofGod,lestintruththeholytimeshouldaggravate thepollutionoftheirsin,buteverywherefearman. Henceitfollows,Fortheyfearedthepeople.
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incurrant peccati contagium: sed ubique timenthumanaundesequiturtimebantvero plebem. Beda: Non quidem seditionem metuentes, sed caventes ne auxilio populi de suis manibustolleretur.Haecautemantebiduum Paschae congregatis eis in atrioCaiphae Matthaeusactaattestatur. BEDENotindeedthattheyapprehendedsedition, butwereafraidlestbytheinterferenceofthepeople He should be taken out of their hands. Andthese thingsMatthewreportstohavetakenplacetwodays beforethePassover,whentheywereassembledin thejudgmenthallofCaiaphas.
Lectio2 3 , :4 .5 . 6 , . 3. Then entered Satan into Judas surnamedIscariot,beingofthenumber of the twelve. 4. And he wenthisway, and communed with the Chief Priests andcaptains,howhemightbetrayhim to them. 5. And they were glad,and covenantedtogivehimmoney.6.And hepromised,andsoughtopportunityto betray him to them in the absenceof themultitude.
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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 SatanasinIudam. Titus: In Iudam Satanas intravit, non impellens, sed patulum inveniens ostium: namoblitusomniumquaeviderat,adsolam avaritiamdirigebatintuitum. Chrysostomus: Ponit autem eius cognomen, subdens qui cognominabatur Iscariotes:eratenimaliusIudas. Titus:Subditautemunumdeduodecim:nam numerum adimplebat, non autem vere fungebaturapostolicadignitate.
THEOPHYL. Having already said that the Chief Priests sought means how they might slayJesus without incurring any danger, he next goesonto relate the means which occurred to them, asitis said,ThenenteredSatanintoJudas.
TITUS BOST. Satan entered into Judas notby force,butfindingthedooropen.Forforgetfulofall that he had seen, Judas now turned histhoughts solelytocovetousness. CHRYS. St. Luke gives his surname, because therewasanotherJudas.
TITUS BOST. And he adds, one of thetwelve, since he made up the number, though hedidnot truly discharge the Apostolic office. Or the Evangelistaddsthis,asitwereforcontrastsake. Asifhesaid,Hewasofthefirstbandofthosewho wereespeciallychosen.
Chrysostomus: Vel hoc addit Evangelista velutabsonumquidem,acsidiceret:eratde primochorodiligentiuselectorum.

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Beda: Non est autem huic contrariumquod Ioannesdicit,postbucellamintrasseineum Satanam:quianuncintravitutquasialienum tentaret, tunc autem quasi proprium ad quaecumquevelletagendaattraheret. Chrysostomus: Attende autem magnam Iudae nequitiam, tum quia per se proficiscitur, tum quia pro pretio hoc facit sequitur enim et abiit, et locutus estcum principibus sacerdotum et magistratibus quemadmodum illum traderet eis. Etgavisi sunt. Theophylactus:Magistratushicappellantur praepositiconstructionumtempli,veletiamilli quos Romani populo praefecerant ne proruerentintumultus,erantenimseditiosi.
BEDE There is nothing contrary to this in what John says, that after the sop Satan enteredinto Judas seeing he now entered into him as a stranger,butthenashisown,whomhemightlead afterhimtodowhatsoeverhewilled. CHRYS,ObservetheexceedinginiquityofJudas, thathebothsetsoutbyhimself,andthathedoes this for gain. It follows, And he went hisway,and communedwiththechiefpriestsandcaptains.
THEOPHYL. The magistrates here mentioned werethoseappointedtotakecareofthebuildings ofthetemple,oritmaybethosewhomtheRomans had set over the people to keep them from breakingforthintotumultfortheywereseditious. CHRYS. By covetousness then Judas became whathewas,foritfollows,Andtheycovenantedto givehimmoney.Sucharetheevilpassionswhich covetousnessengenders,itmakesmenirreligious, and compels them to lose all knowledge ofGod, though they have received a thousand benefits fromHim,nay,eventoinjureHim,asitfollows,And hecontractedwiththem.
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Chrysostomus: Propter avaritiam autem Iudas factus est talis sequitur enimetpacti sunt pecuniam illi dare. Tales enimavaritia generat passiones: reddit impios, etDeum ignorare compellit et si milliesbenefactum sit eis, ad nocendum impellit unde et hic sequituretspopondit.
Theophylactus:Idest,pepigitetpromisit.Et quaerebat opportunitatem ut eum traderet sine turbis idest, quaerebat eum tradere quando videret eum seorsum existentem sineturbis. Beda: Multi autem Iudae scelus exhorrent, nec tamen cavent: qui enim caritatis et veritatisiuraspernit,Christum,quiestveritas etcaritas,proditmaximecumnoninfirmitate vel ignorantia peccet, sed adsimilitudinem Iudae quaerat opportunitatem, ut arbitris absentibus veritatem mendacio, virtutem crimineimmutet.
THEOPHYL.Thatis,hebargainedandpromised. And sought opportunity to betray him to them, without the crowds, that is, when he saw Him standing by Himself apart, in the absenceofthe multitude. BEDE Now many shudder at the wickedness of Judas,yetdonotguardagainstit.Forwhosoever despisesthelawsoftruthandlove,betraysChrist whoistruthandlove.Aboveall,whenhesinsnot frominfirmityorignorancebutafterthelikenessof Judasseeksopportunity,whennooneispresent, tochangetruthforalie,virtueforcrime.
Lectio3 7, [].8 , . 9 , 10 ,
7. Then came the day of unleavened bread,whenthePassovermustbekilled. 8. And he sent Peter and John,saying, GoandprepareusthePassover,thatwe mayeat.9.Andtheysaidtohim,Where willyouthatweprepare?10.Andhesaid to them, Behold, when you areentered intothecity,thereshallamanmeetyou, bearingapitcherofwaterfollowhiminto the house where he enters in. 11.And
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: . 11 , , 12 : . 13 , .
you shall say to the goodman of the house,TheMastersaidtoyou,Whereis theguest-chamber,whereIshalleatthe Passoverwithmydisciples?12.Andhe shall show you a large upper room furnished: there make ready. 13. And they went, and found as he hadsaidto them: and they made ready the Passover.
Titus: Ut nobis dominus caeleste Pascha dimitteret, typicum manducavit, figuram removens, ut veritas locumobtineretunde dicitur venit autem dies azymorum, inqua necesseeratoccidiPascha. Beda: Dies azymorum Paschae quartamdecimam primi mensis appellat, quando, fermento abiecto, Pascha, idest agnus,occidiadvesperamconsueverat.
TITUS BOST. Our Lord, in order to leave usa heavenly Passover, ate a typical one,removingthe figure,thatthetruthmighttakeitsplace.
BEDE By the day of unleavened bread ofthe Passover, He means the fourteenth day of thefirst month,thedayonwhich,havingputawaytheleaven, theywereaccustomedtoholdthePassover,thatis, thelamb,towardsevening.
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Eusebius: Si quis autem dicat: si prima die azymorum discipuli salvatori parant Pascha, ergo et eadem die oportet nos Paschacelebrare:dicemus,hocnonfuisse monitionem, sed historiam facti quod accidittemporesalutiferaepassionis.Aliud autem est narrare gesta vetera, etaliud sancire,acposterisstatutarelinquere.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, utmanducarent Pascha:exquoenimveritatiinsidiatisunt, verbumveritatisaseexpulerunt,nonprimo die azymorum, quo die debebatimmolari Pascha,manducantessolitumsibiPascha (erant enim erga aliud attenti), sed die sequenti post illam, quae erat azymorum secunda. Dominus vero prima die azymorum, hoc est quinta feria sabbati, Paschacumdiscipulisperegit. Theophylactus:Eademautemquintaferia mittit duos ex discipulis suisadparandum Pascha, Petrum scilicet et Ioannem, alterum scilicet ut diligentem, alterum ut dilectum unde sequitur et misit Petrumet Ioannem, dicens: euntes parate nobis
EUSEBIUS.Butshouldanyonesay,Ifonthefirst dayofunleavenedbreadthedisciplesofourSavior prepare the Passover, on that day then should we also celebrate the Passover we answer,thatthis wasnotanadmonition,butahistoryofthefact.Itis what took place at the time of thesavingPassion but it is one thing to relate past events, anotherto sanction and leave them an ordinance toposterity. Moreover,theSaviordidnotkeepHisPassoverwith the Jews at the time that they sacrificed thelamb. FortheydidthisonthePreparation,whenourLord suffered. Therefore they entered not into thehallof Pilate, that they might not be defiled, butmighteat thePassover.Forfromthetimethattheyconspired againstthetruth,theydrovefarfromthemtheWord oftruth.Noronthefirstdayofunleavenedbread,on whichthePassoveroughttobesacrificed,didthey eattheiraccustomedPassover,fortheywereintent uponsomethingelse,butonthedayafter,whichwas thesecondofunleavenedbread.ButourLordonthe firstdayofunleavenedbread,thatis,onthefifthday oftheweek,keptthePassoverwithHisdisciples. THEOPHYL. Now on the same fifth dayHesends two of His disciples to prepare the Passover, namely,PeterandJohntheoneintruthasloving,the otherasloved.Inallthingsshowing,thateventothe end of His life He opposed not the law.AndHe sends them to a strange house for He and His
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Pascha, ut manducemus: per omnia manifestansquodusqueadextremumvitae nonestadversatuslegi.Mittitautemeosad alienam domum: nam nulla domuseratei, neque discipulis suis alioquin apud aliquemeorumPaschacelebrassetetideo subdituratillidixerunt:ubivisparemus? 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. Chrysostomus:Cumautemignorarentad quemmitterentur,signumdediteis,sicutet SamuelSauliundesubdituretdixitadeos: ecce introeuntibus vobis in civitatem, occurret vobis homo amphoram aquae portans:sequiminieumindomuminquam intrat. Ambrosius:Primummaiestatemdivinitatis adverte:cumdiscipulisloquitur,etiamnovit quid alibi sit futurum deindedignationem eius intuere: quia non persona divitis aut potentis eligitur, sed pauper ambitur, et
discipleshadnohouse,elsewouldHehavekeptthe Passover in one of them. So it isadded,Andthey saidWherewillyouthatweprepare?
BEDEAsiftosad,Wehavenoabode,wehaveno place of shelter. Let those hear this, whobusy themselves in building houses. Let them knowthat Christ,theLordofallplaces,hadnowheretolayHis head.
CHRYS. But as they knew not to whom theywere sent,Hegavethemasign,asSamueltoSaul,asit follows, And he told to them, Behold,whenyouare entered into the city, there shall a manmeetyou bearingapitcherofwaterfollowhimintothehouse whereheentersin.
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 choosesnot thepersonoftherichorpowerful,butseeksafterthe
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angustum hospitium pauperis amplis nobiliumaedibusantefertur.Sciebatautem dominus nomen eius, cuius sciebat mysterium et occursum sed ideo sine nominedesignatur,utignobilisaestimetur. 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 cumIudaeistractare.Dicuntautemquidam quod ideo non dixit nomen hominis, ne proditor cognito nomine domum panderet Pharisaeis, qui venientes cepissent eum priusquam coena fieret, et spiritualia mysteriadiscipulistraderet:sedquibusdam 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 coenaculummagnumstratumetibiparate. Glossa: Quibus signis inventis, discipuli sollicite quae mandata eis fuerant, impleverunt unde sequitur euntes autem invenerunt sicut praedixit illis Iesus, et paraveruntPascha.
poor, and prefers a mean inn to the spacious palacesofnobles.NowtheLordwasnotignorantof the name of the man whose mysteryHeknew,and thathewouldmeetthedisciples,butheismentioned withoutaname,thathemaybecountedasignoble. THEOPHYL. He sends them for this reason toan unknown man: to show them that He voluntarily underwentHisPassion,sinceHewhososwayedthe mindofoneunknowntoHim,thatHeshouldreceive them, was able to deal with the Jews just as He wished.ButsomesaythatHegavenotthenameof the men, lest the traitor knowing his namemight open the house to the Pharisees, andtheyshould have come and taken Him before that thesupper was eaten, and He had delivered the spiritual mysteries to was disciples. But Hedirectsthemby particularsignstoacertainhousewhenceitfollows, Andyoushallsaytothegoodmanofthehouse,The Master said, Where is the guest-chamber,&c.And hewillshowyouanupperroom,&c.
GLOSS. And perceiving these signs, thedisciples zealously fulfilled all that had been commanded them as it follows, And they went andfoundashe hadsaidtothem,andmadereadythePassover.
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Beda:HocPaschaexponensapostolusait: Pascha nostrum immolatus est Christus quod quidem Pascha tunc necesse erat occidi,quasipaternoconsilioacdefinitione sancitum, qui licet die sequenti, hocest decimaquintalunasitcrucifixus,hactamen nocte, qua agnus immolabatur aIudaeis, tentus ac ligatus, immolationis, hoc est passionissuae,sacravitexordium. Theophylactus: Intelligamus autem diem quidem azymorum totam conversationem quaeestinlucespiritali,nullamredolentem 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:quiaperpraedictareperimusstatum hominis qui creatus est adimaginemDei: quiportatamphoramaquae,quaesignificat gratiamspiritussancti:amphoraautemest humilitas cordis: humilibus enim dat gratiam,quisecognoscuntesseterramet pulverem. Ambrosius: Vel amphora est mensura
BEDEToexplainthisPassover,theApostlesays, Christ our passover is sacrificed for us. Which Passoverintruthmustneedshavebeenslainthere, as it was so ordained by the Fatherscounseland determination. And thus although on the next day, that is, the fifteenth, He was crucified, yet, onthis nightonwhichthelambwasslainbytheJews,being seizedandbound,Heconsecratedthebeginningof Hissacrifice,thatis,ofHisPassion. THEOPHYL. By the day of unleavenedbread,we mustunderstandthatconversationwhichiswhollyin thelightoftheSpirit,havinglostalltraceoftheold corruptionofAdamsfirsttransgression.Andlivingin this conversation, it becomes us to rejoice inthe mysteriesofChrist.NowthesemysteriesPeterand John prepare, that is, action andcontemplation, fervid zeal and peaceful meekness. And these preparersacertainmanmeets,becauseinwhatwe have just mentioned, lies the condition ofmanwho wascreatedaftertheimageofGod.Andhecarries a pitcher of water, which signifies the grace ofthe HolySpirit.Butthepitcherishumblenessofheartfor Hegivesgracetothehumble,whoknowthemselves tobebutearthanddust.
AMBROSE Or the pitcher is a more perfect

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perfectior aqua autem est quae sacramentum Christi esse meruit quae lavaremeruit,nonlavari. Beda: Parant autem Pascha ubi aquae infertur amphora quia tempus adestquo veri Paschae cultoribus typicus delimine auferatur cruor et ad tollenda crimina vivificifontisBaptismaconsecratur.
measure, but the water is that which was thought meettobeasacramentofChristtowash,nottobe washed. BEDE They prepare the Passover in that house, whitherthepitcherofwateriscarried,forthetimeis athandinwhichtothekeepersofthetruePassover, the typical blood is taken away from the lintel,and thebaptismofthelifegivingfountainisconsecrated totakeawaysin. ORIGEN, But I think that the man who meetsthe disciplesastheyenterintothecity,carryingapitcher ofwater,wassomeservantofamasterofahouse, carrying water in an earthen vessel either for washing or for drinking. And this I think isMoses conveying the spiritual doctrine in fleshlyhistories. But they who follow him not, do not celebratethe Passover with Jesus. Let us then ascend withthe Lord united to us, to the upper part in whichisthe guest-chamber, which is shown by the understanding,thatis,thegoodmanofthehouse,to every one of the disciples of Christ. Butthisupper roomofourhousemustbelargeenoughtoreceive Jesus the Word of God, who isnotcomprehended butbythosewhoaregreaterincomprehension.And thischambermustbemadereadybythegoodman ofthehouse,(thatis,theunderstanding,)fortheSon ofGod,anditmustbecleaned,whollypurgedofthe
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Origenes super Matth: Ego autem puto quod homo qui ingredientibusdiscipulisin civitatem occurrit amphoram aquae portans, erat quidam minister patrisfamilias, portans mundatoriam aut potabilemaquaminvasefictiliquemputo esse Moysen, spiritalem doctrinam portantem in corporalibus historiis. Qui autem non consequuntur spiritualiter eum, non celebrant Pascha cum Iesu. Ascendamus ergo, ipso dominoconstituto nobiscum,adsuperioremlocuminquoest diversorium, quod demonstratur ab intellectu, qui est in unoquoque homine paterfamilias, discipulis Christi. Haec autemdomussuperiorsitnobismagna,ut capiatIesumverbumDei,quodnoncapitur, nisi a magnis sensu. Et sit domushaeca
patrefamilias, idest intellectu, praeparata filioDei,etsitmundata,nullomodohabens malitiae sordes. Sit etiam domus illius princeps non qualibuscumque cognitum habens nomen: unde mystice dicit secundumMatthaeum:iteadquemdam. Ambrosius: In superioribus autem magnum habet stratum, ut magnum meritumeiusadvertas,inquodominuscum discipulis sublimium virtutum eius delectationerequiesceret. Origenes super Matth: Scire autem debemus quoniam qui in epulationibuset sollicitudinibus saecularibus sunt, non ascendunt in domum illam superiorem,et proptereanoncelebrantcumIesuPascha. Post sermones enim discipulorum quibus catechizaverunt patremfamilias, idest intellectum, venit et divinitas coepulans discipulisindomopraedicta.
filthofmalice.Themasterofthehousealsomustnot be any common person having a knownname. HenceHesaysmysticallyinMatthew,Goyoutosuch aone.
AMBROSENowintheupperpartshehasalarge room furnished, that you may consider howgreat werehismeritsinwhomtheLordcouldsitdownwith Hisdisciples,rejoicinginHisexaltedvirtues.
ORIGEN But we should know that they whoare takenupwithbanquetingsandworldlycaresdonot ascend into that upper part of the house,and thereforedonotkeepthePassoverwithJesus.For after the words of the disciples wherewith they questioned the goodman of the house, (thatis,the understanding,) the Divine Person came into that housetofeasttherewithHisdisciples.
Lectio4 14 ,
14.Andwhenthehourwascome,hesat downandthetwelveapostleswithhim.
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.15, ' :16 .17 , : 18 [] .
15. And he said to them, WithdesireI have desired to eat this Passoverwith youbeforeIsuffer:16.ForIsaytoyou,I will not any more eat thereof,untilitbe fulfilledinthekingdomofGod.17.And he took the cup, and gave thanks,and said, Take this, and divide it among yourselves:18.ForIsaytoyou,Iwillnot drink of the fruit of the vine, until the kingdomofGodshallcome.
Cyrillus: Postquam discipuli Pascha paraverant,agiturdePaschaecomestione unde dicitur et cum facta esset hora, discubuit,etduodecimapostolicumeo. Beda:HoramanducandiPaschaedesignat quartamdecimam diem primi mensis perductamadvesperam,quintadecimaluna iamterrisapparente. Theophylactus: Sed qualiter dominus
CYRILAssoonasthediscipleshadpreparedthe Passover,theyproceedtoeatitasitissaid,And whenthehourwascome,&c.
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 appearingontheearth. THEOPHYL.ButhowisourLordsaidtositdown,
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discumbere dicitur, cum Iudaei stantes Pascha manducarent? Dicunt ergo, quod cum manducavissent legale Pascha, accubuerunt secundum communem usum, manducantes quosdam alios cibos. Sequituretaitillis:desideriodesideravihoc Pascha manducare vobiscum, antequam patiar. Cyrillus: Quod ideo dicit, quia discipulus avarus proditionis tempus explorabatsed ne traderet eum ante festumPaschae,non explicaverat dominus domum, vel virum penes quem Pascha perageret cuius causamperhaecverbaostendit.
whereastheJewseatthePassoverstanding?They say, that when they had eaten thelegalPassover, theysatdownaccordingtothecommoncustom,to eattheirotherfood.Itfollows,Andhesaidtothem, WithdesirehaveIdesiredtoeatthisPassoverwith you,&c.
CYRILHesaysthis,becausethecovetousdisciple was looking out for the time forbetrayingHimbut thathemightnotbetrayHimbeforethefeastofthe Passover, our Lord had not divulged either the house, or the man with whom He shouldkeepthe Passover. That this was the cause is veryevident fromthesewords. THEOPHYL. Or He says, With desire have I desiredasiftosay,ThisisMylastsupperwithyou, therefore it is most precious and welcome toMe just as those who are going away to adistance, utter the last words to their friends most affectionately. CHRYS. Or He says this, because after that PassovertheCrosswasathand.ButwefindHim frequently prophesying of His own Passion,and desiringittotakeplace.
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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. Chrysostomus: Vel hoc dicit, quia post illud Pascha crux imminebat. Invenimus autem pluries eum praedicantem suam passionem,eteamcupientemevenire.
Beda: Desiderat ergo primo typicum Pascha cum discipulis manducare, et sic passionissuaemundomysteriadeclarare. Eusebius: Vel aliter. Cum dominusnovum Pascha celebraret, opportune dixit desiderio desideravi hoc Pascha, idest, novum mysterium novi testamenti, quod tradebat discipulis, quod plures anteeum prophetae et iusti cupiverant sed etipse 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 etideo noneratdesideratum. Epiphanius contra Haeres.: Ex hoc Ebionitarum dementia de carnis esu redargui poterat, domino manducante PaschaIudaeorumundesignanterdixithoc Pascha,nequisadaliudinvertereposset. Beda: Sic ergo dominus legalisPaschae approbator extitit et hoc ad suae dispensationisfiguramdocendopertinuisse, vetat ultra carnaliter exhiberi unde subdit dico enim vobis, quia ex hoc non
BEDE He first then desires to eat thetypical Passover, and so to declare the mysteries of His Passiontotheworld. EUSEBIUS. Or else When our Lord was celebrating the new Passover, He fitly said, With desirehaveIdesiredthisPassover,thatis,thenew mysteryoftheNewTestamentwhichHegavetoHis disciples, and which many prophets andrighteous men desired before Him. He then also Himself thirsting for the common salvation, delivered this mystery, to suffice for the whole world. But the PassoverwasordainedbyMosestobecelebrated inoneplace,thatis,inJerusalem.Thereforeitwas not adapted for the whole world, and so wasnot desired. EPIPHAN. Hereby we may refute the folly of the Ebionitesconcerningtheeatingofflesh,seeingthat ourLordeatsthePassoveroftheJews.Therefore He pointedly said, This Passover that no one mighttransferittomeananother. BEDEThusthenwasourLordtheapproverofthe legal Passover and as He taught thatitrelatedto the figure of His own dispensation, He forbidsit henceforthtoberepresentedintheflesh.Therefore He adds, For I say to you, I will not anymoreeat
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manducabo illud donec impleatur inregno Dei idest, nequaquam ultra Mosaicum Pascha celebrabo, donec in Ecclesia spiritaliterintellectumcompleatur:ipsaenim estregnumDei,secundumillud:regnumDei intra vos est. Ad vetus autemilludPascha, cui finem desiderabat imponere, pertinet etiamilludquodsubdituretacceptocalice, gratiasegit,etdixit:accipite,etdividiteinter vos. Ob hoc gratias egit, quia vetera transitura,etventurafuerantomnianova. 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. Nonigitur post escas ad lectum, sed ad orationem vertamur: evidenter enim hoc Christus significavit, quod post escas non somnus, non cubile, sed oratio, et sacrarumlectio Scripturarum succedere debeat. Sequitur dico enim vobis, quod non bibam de generationevitis,donecregnumDeiveniat. Beda: Potest quidem hoc et simpliciter accipi,quodabhachoracoenaeusquead tempusresurrectionis,quoinregnoDeierat venturus, vinum bibiturus nonesset:postea
thereof until it be fulfilled in the kingdomofGod. That is, I will no more celebrate the Mosaic Passover, until, being spiritually understood, it is fulfilledintheChurch.FortheChurchisthekingdom of God as in Luke, The kingdom of Godiswithin you.Again,theancientPassover,whichHedesired tobringtoanend,isalsoalludedtoinwhatfollows And he took the cup, and gave thanks,andsaid, Takeyou,&c.ForthisgaveHethanks,thattheold things were about to pass away, and all thingsto becomenew. CHRYS. Remember then when you sit downto meat that after the meal you must pray therefore satisfyyourhunger,butwithmoderation,lestbeing overcharged you should not be able to bend your kneesinsupplicationandprayertoGod.Letusnot thenafterourmealsturntosleep,buttoprayer.For Christplainlysignifiesthis,thatthepartakingoffood should not be followed by sleep or rest, butby prayerandreadingtheholyScripture.Itfollows,For Isaytoyou,Iwillnotdrinkofthefruitofthevine,until thekingdomofGodcome.
BEDEThismaybealsotakenliterally,forfromthe hourofsupperuptothetimeofresurrectionHewas abouttodrinknowine.AfterwardsHepartookboth of meat and drink, as Peter testifies, Whodideat

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namque cibum potumque sumpsisse eum testaturPetrusdicens:quimanducavimuset bibimus cum illo postquam resurrexit a mortuis. Theophylactus: Dicitur autem resurrectio regnumDei,quiamortemexterminavit:unde et David ait: dominus regnavit, decorem indutus est, scilicet formosi amictus, secundumIsaiam,exutacorporiscorruptela. Resurrectione autem adveniente, iterum cum discipulis bibit, ut probaret quod resurrectiononeratphantastica. Beda:Sedmultoconsequentiusest,utsicut 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 fuissetransferenda.
anddrinkwithhimafterherosefromthedead.
THEOPHYL.Theresurrectioniscalledthekingdom ofGod,becauseithasdestroyeddeath.Therefore David also says, The Lord reigns. He hasputon beauty, that is, a beautiful robe, having put offthe corruption of the flesh. But when theresurrection comes,HeagaindrinkswithHisdisciplestoprove thattheresurrectionwasnotashadowonly.
BEDE But it is far more natural, thatasbeforeof the typical lamb, so now also of the drink of the Passover, He should say that He would nomore taste, until the glory of the kingdom of God being made manifest, the faith of thewholeworldshould appearthatsobymeansofthespiritualchanging of the two greatest commands of thelaw,namely, the eating and drinking of the Passoveryoumight learnthatalltheSacramentsofthelawweretobe transferredtoaspiritualobservance.
Lectio5
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19 , : . 20 , , , .
19. And he took bread,andgave thanks, and broke it, and gaveto them, saying, This is my body which is given for you: this doin remembranceofme.20.Likewise also the cup after supper,saying, This cup is the new testamentin myblood,whichisshedforyou.
Beda: Finitis Paschae veteris solemniis, transiit adnovum,quodinsuaeredemptionismemoriam Ecclesiam frequentare desiderat, procarneagni et sanguine, suae carnis sanguinisque sacramentum in panis ac vini figurasubstituens, sacerdos in aeternum factus secundumordinem Melchisedech unde dicitur et accepto pane, gratias egit sicut et de veteribus terminandis gratias egerat, nobis exemplum tribuensinomni bonioperisinchoationeetperfectioneDeumesse glorificandum. Sequitur et fregit. Frangit ipse panem quem porrigit, ut ostendat corporissui fractionemnonsinesuaspontefuturam.Etdedit eisdicens:hocestcorpusmeum,quodprovobis tradetur.
BEDE Having finished the rites of the old Passover,Hepassesontothenew,whichHe desirestheChurchtocelebrateinmemoryof His redemption, substituting for thefleshand bloodofthelamb,theSacramentofHisown FleshandBloodinthefigureofthebreadand wine, being made a Priest for ever afterthe orderofMelchisedech.Henceitissaid,And he look bread, and gave thanks, as alsoHe hadgiventhanksuponfinishingtheoldfeast, leaving us an example to glorify God atthe beginning and end of every good work. It follows, And broke it. He Himself breaksthe bread which He holds forth, to show thatthe breakingofHisBody,thatis,HisPassion,will not be without His will. And gave to them,
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saying,Thisismybodywhichisgivenforyou. Gregorius Nyssenus: Panis enim ante consecrationem communis panis est sed ubi consecraturmysterio,fitetdiciturcorpusChristi. GREG NYSS. For the bread before the consecrationiscommonbread,butwhenthe mystery has consecrated it, it is, and itis called,theBodyofChrist. CYRIL Nor doubt that this is true forHe plainly says, This is my body but rather receive the words of your Saviorinfaith.For since He is the Truth, He lies not.Theyrave foolishly then who say that the mystical blessing loses its power of sanctifying,ifany remains are left till the following day.Forthe mostholyBodyofChristwillnotbechanged, but the power of blessing and the lifegiving grace is ever abiding in it. Forthelife-giving powerofGodtheFatheristheonly-begotten Word, which was made flesh not ceasing to betheWord,butmakingthefleshlifegiving. What then? since we have in us thelifeof God,theWordofGoddwellinginus,willour bodybelife-giving?Butitisonethingforusby thehabitofparticipationtohaveinourselves the Son of God, another for Himself tohave been made flesh, that is, to have madethe body which He took from thepureVirginHis ownBody.Hemustneedsthenbeinacertain mannerunitedtoourbodiesbyHisholyBody
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Cyrillus: Nec dubites an hoc verum sit, eo manifeste dicente hoc est corpus meum sed potiussuscipeverbasalvatorisinfide.Cumenim sit veritas, non mentitur. Insaniunt igitur dicentes mysticam benedictionem a sanctificatione cessare, si quae reliquiae remanserint eiusin diem subsequentem: non enim mutabitur sacrosanctum corpus Christi sed virtus benedictionis,etvivificativagratiaiugisineoest. Virtus enim vivificativa Dei patris unigenitum verbum est, quod caro factum est,nondesinens esse verbum, sed efficiens carnemvivificativam. Si enim in aliquo liquore modicum panis immiseris,reperieshuncimbibitumqualitateillius. Igitur vivificativum Dei verbum uniens seipsum propriae carni, fecit eam vivificativam.Numquid ergoetquoniaminnobisvitaDeiest,Deiverbo existente in nobis, vivificativum erit nostrum corpus? Sed aliud est secundumparticipationis habitudinemnoshabereinnobisDeifiliumaliud ipsum fuisse factum carnem, idest corpus sumptum ex alma virgine proprium corpus
effecisse. Decebat ergo eum nostris quodammodo uniri corporibus per sacrameius carnemetpretiosumsanguinem,quaeaccipimus inbenedictionemvivificativaminpaneetvino.Ne enimhorreremuscarnemetsanguinemapposita sacris altaribus, condescendens Deus nostris fragilitatibus,influitoblatisvimvitaeconvertensea inveritatempropriaecarnis,utcorpusvitaequasi quoddamsemenvivificativuminveniaturinnobis unde subditur hoc facite in meam commemorationem. Chrysostomus super Ioannem: Hoc fecit Christus ducens nos ad maiusamicitiaefoedus, suamque caritatem declarans erga nos, praestans se non solum videri desiderantibus, sedetpalpare,etcomedere,etamplecti,ettotum affectum explere. Igitur ut leones flammam spirantes,sicabillamensadiscedimusterribiles factiDiabolo. Basilius: Disce autem quo pacto decetedere corpus Christi, in memoriamscilicetobedientiae Christi usque ad mortem ut qui vivunt, non ampliusinsevivant,sedineoquiproeismortuus estetresurrexit.
andpreciousBlood,whichwehavereceived foralifegivingblessinginthebreadandwine. For lest we should be shocked, seeingthe Flesh and Blood placed on the holyaltars, God, in compassion to our infirmities,pours into the offerings the power of life, changing themintotherealityofHisownflesh,thatthe body of life may be found in us,asitwerea certain life-giving seed. He adds, Do thisin commemorationofme.
CHRYS.Christdidthistobringustoacloser bond of friendship, and to betoken Hislove towardus,givingHimselftothosewhodesire Him,notonlytobeholdHim,butalsotohandle Him, to eat Him, to embrace Him withthe fullnessoftheirwholeheart.Thereforeaslions breathing fire do we depart from that table, renderedobjectsofterrortothedevil. BASILLearntheninwhatmanneryouought to eat the Body of Christ, namely, in remembrance of Christs obedience evento death, that they who live may nomorelivein themselves,butinHimwhodiedforthem,and roseagain.
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Theophylactus: Duos autem calices Lucas commemorat de altero quidem supra dixit: accipite et dividite inter vos quem dicetaliquis esse typum veteris testamenti: alterumveropost panis fractionem et distributionem ipse partitur discipulis unde subditur similiter et calicem postquamcoenavit. Beda: Subauditur dedit eis, ut sit plena constructio. Augustinus de Cons.Evang: Vel quodLucas bis de calice commemoravit, prius antequam panem daret, inde postquam panem dedit:illud quod superius dixit praeoccupavit, ut soletillud vero quod ordine suo posuit, non commemoraverat superius. Utrumque autem coniunctumeamdemsententiamfacitquaeillorum est,scilicetMatthaeietMarci.
THEOPHYL.NowLukementionstwocupsof the one we spoke above, Take this, and divideitamongyourselves,whichwemaysay is a type of the Old Testament buttheother after the breaking and giving of bread, He Himself imparts to His disciples. Hence itis added,Likewisealsothecupaftersupper. BEDE He gave to them, ishereunderstood tocompletethesentence. AUG.OrbecauseLukehastwicementioned the cup, first before Christ gave thebread, thenafterHehadgivenit,onthefirstoccasion hehasanticipated,ashefrequentlydoes,but onthesecondthatwhichhehasplacedinits natural order, he had made no mentionof before. But both joined together make the same sense which we find intheothers,that is,MatthewandMark. THEOPHYL.OurLordcallsthecuptheNew Testament,asitfollows,ThiscupistheNew Testament in my blood, which shall be shed foryou,signifyingthattheNewTestamenthas its beginning in His blood. For in theOld Testament the blood of animals waspresent whenthelawwasgiven,butnowthebloodof
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Theophylactus: Nominat autem dominus hunc calicemnovitestamentiundesequiturdicens:hic estcalixnovumtestamentuminsanguinemeo,qui pro vobis fundetur: significans novum testamentum in suo sanguine exordiumsumere: naminveteritestamentosanguisanimaliumaffuit cum data fuit lex nunc vero sanguis verbiDei
significat nobis novum testamentum.Cumautem dicit pro vobis, non significat pro solisapostolis corpus Christi datum et sanguinem effusum fuisse sed causa totius humanae naturae. Et vetusquidemPaschaadremovendamservitutem Aegypti fiebat, sanguis autem agni ad primogenitorum custodiam: novum vero Pascha ad peccatorum remissionem, sanguis autem Christi ad conservationem eorum qui dedicati suntDeo.
the Word of God signifies to us the New Testament. But when He says, for you, He doesnotmeanthatfortheApostlesonlywas HisBodygiven,andHisBloodpouredout,but for the sake of all mankind. And the old Passoverwasordainedtoremovetheslavery ofEgyptbutthebloodofthelambtoprotect the first-born. The new Passover was ordained to the remission of sins but the Blood of Christ to preserve those who are dedicatedtoGod. CHRYS. For this Blood molds in usaroyal image, it suffers not our noblenessofsoulto waste away, moreover it refreshes thesoul, and inspires it with great virtue. This Blood putstoflightthedevils,summonsangels,and the Lord of angels. This Blood pouredforth washed the world, and made heaven open. They that partake of it are built up with heavenly virtues, and arrayed in the royal robesofChristyesratherclotheduponbythe King Himself. And since if you comeclean, you come healthfully so if polluted byanevil conscience, you come to your own destruction, to pain and torment. For ifthey whodefiletheimperialpurplearesmittenwith the same punishment as those who tear it asunder, it is not unreasonable thattheywho
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Chrysostomus: Hic enim sanguis operatur in nobis imaginem regiam, nobilitatem animaenon permittit marcescere, protinus irrigans animam, magnamqueinspiransvirtutem.Hicsanguisfugat Daemones, advocat Angelos et dominum Angelorum. Hic sanguis effusus lavit orbem,et adibile fecit caelum. Huius participessanguinis, suntsupernisvirtutibusamicti,regiopallio,magis autem ipso rege induti. Et sicut si mundus accesseris, salubriter accessisti sic siimbutus conscientia prava, damnose accedis inpoenam etsupplicia.Namsiquiimperatoriamcoinquinant purpuram, pari poena plectuntur cum eis qui divellunt absurdum non est si et qui obscoena mente corpus Christi recipiunt, pari poena plectunturcumhisquiilludclavistransfoderunt.
withanuncleanheartreceiveChristshouldbe beaten with the same stripes as theywere whopiercedHimwithnails. Beda: Quia vero panis confirmat, vinum vero sanguinem operatur in carne hoc ad corpus Christi,illudreferturadsanguinem.Verum,quiaet nos in Christo et in nobis Christum manere oportet, vinum dominici calicis aqua miscetur testeenimIoanne:aquaemultaepopulisunt. BEDE Because the bread strengthens, and the wine produces blood in the flesh,the former is ascribed to the Body ofChrist,the lattertoHisBlood.Butbecausebothweought toabideinChrist,andChristinus,thewineof the Lords cup is mixed with water, forJohn bearswitness,Thepeoplearemanywaters. THEOPHYL.Butfirstthebreadisgiven,next thecup.Forinspiritualthingslaborandaction comefirst,thatis,thebread,notonlybecause it is toiled for by the sweat of thebrow,but alsobecausewhilebeingeatenitisnoteasy to swallow. Then after labor follows the rejoicingofDivinegrace,whichisthecup. BEDE For this reason then the Apostles communicated after supper, because itwas necessarythatthetypicalpassovershouldbe firstcompleted,andthentheyshouldpasson 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
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Theophylactus: Primo autem datur panis, secundario calix: prior enim est inspiritualibus laboriosus actus velut panis, non solum quia in vultus sudore laboratur, sed etiam quia dum comeditur, non est facilis ad glutiendumdeinde post labores sequitur exultatio divinae gratiae, quaeestcalix. Beda: Ideo autem tunc coenati communicarunt apostoli,quianecesseeratPaschatypicumante consummari,etsicadveriPaschaesacramenta transiri nunc autem in honorem tantisacramenti placuitmagistrisEcclesiae,priusnosspiritualibus epulisrefici,acdeindeterrenis.
banquet,andafterwardwiththeearthly. Graecus: Totum autem corpus et sanguinem domini suscipit communicans, etiam si mysteriorum partem accipiat. Sicut enimunum sigillumdiversistotamsuamfiguramimpartitur,et integrum manet post distributionem, et sicutuna voxpenetratadmultorumauditussicnullidubium sit,corpusetsanguinemdominitotuminomnibus reperiri. Fractio autem panis venerandi passionemsignificat. GREEKEX.Hethatcommunicatesreceives the whole Body and Blood of ourLord,even thoughhereceivebutapartoftheMysteries. For as one seal imparts the whole ofits device to different substances, and yet remains entire after distribution, and asone word penetrates to the hearing of many,so thereisnodoubtthattheBodyandBloodof our Lord is received whole in all. But the breaking of the sacred bread signifiesthe Passion.
Lectio6 21 ' : 22 , ' . 23 . 21.But,behold,thehandofhimthat betraysmeiswithmeonthetable. 22.AndtrulytheSonofmangoes, as it was determined: but woeto that man by whom he isbetrayed. 23. And they began to inquire amongthemselves,whichofthemit wasthatshoulddothisthing.
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AugustinusdeCons.Evang:Cumtradidisset dominus discipulis calicem, rursus de traditore suolocutusest,dicensverumtameneccemanus tradentisme,mecumestinmensa. Theophylactus: Quod dixit, non solum ut ostendat se scire futura, sed etiamutostendat nobispropriambonitatem,secundumquamnon praetermisit quin prosequeretur ea quae spectabantadDeum:datenimnobisexemplum utusqueadfinemsatagamuslucraripeccatores: et ut ostendat proditoris nequitiam, qui et convivafierinonerubuit.
AUG.WhenourLordhadgiventhecuptoHis disciples, He again spoke of His betrayer, saying,But,behold,thehandofhimthatbetrays me,&c. THEOPHYL.AndthisHesaidnotonlytoshow thatHeknewallthings,butalsotodeclaretous His own especial goodness, in that He left nothingundoneofthosethingswhichbelonged toHimtodo(forHegivesusanexample,that even to the end we should be employedin reclaiming sinners) and moreover topointout the baseness of the traitor who blushednotto beHisguest. CHRYS. Yet though partaking of themystery, he was not converted. Nay, his wickednessis made only the more awful, as well because underthepollutionofsuchadesign,hecameto the mystery, as that coming he wasnotmade better,eitherbyfear,gratitude,orrespect. BEDE And yet our Lord does notespecially pointhimout,lestbeingsoplainlydetected,he mightonlybecomethemoreshameless.ButHe throwsthechargeonthewholetwelvethatthe guilty one might be turned to repentance.He
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Chrysostomus: Et particeps existens mysteriorum,conversusnonest:fitenimscelus eius utique immanius, tum quia tali proposito imbutus adiit mysteria, tum quia adiensmelior factus non fuit nec metu, nec beneficio, nec honore. 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
suppliciaundesequituretquidemfiliushominis, secundumquoddefinitumest,vadit.
also proclaims his punishment, that the man whomshamehadnotprevailedupon,mightby the sentence denounced against him be brought to amendment. Hence it follows,And trulytheSonofmangoes,&c. CHRYS. Because then Judas in thethings which are written of him acted with an evil purpose,inorderthatnoonemightdeemhim guiltless, as being the minister of the dispensation.Christadds,Woetothatmanby whomheisbetrayed. BEDEButwoealsotothatman,whocoming unworthily to the Table of our Lord, afterthe exampleofJudas,betraystheSon,notindeed toJews,buttosinners,thatis,tohisownsinful members. Although the eleven Apostlesknew that they were meditating nothingagainsttheir Lord, yet notwithstanding because they trust more to their Master than themselves,fearing theirowninfirmities,theyaskconcerningasin ofwhichtheyhadnoconsciousness. BASIL For as in bodily diseases there are manyofwhichtheaffectedarenotsensible,but they rather put faith in the opinion of their physicians,thantrusttheirowninsensibilityso
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Chrysostomus: Sed quia Iudas ea quaesunt scripta, prava intentione agebat, ne quisputet eum innoxium tamquam dispensationis ministrum,subditverumtamenvaehominiilliper quemtradetur.
Beda: Sed et vae homini illi qui admensam domini indignus accedens in exemplumIudae filium hominis tradit, non quidem Iudaeis,sed peccatoribus membris suis. Et quamvisscirent undecim apostoli quod nihil contra dominum cogitarent quia tamen plus credunt magistro quam sibi timentes fragilitatem suam,quaerunt de peccato, cuius conscientiam non habebant sequiturenimetipsicoeperuntquaerereinterse quisessetexeisquihocfacturusesset. 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 passionibussiquisinsepeccatumnonsentiat, credere tamen debet his qui plus possunt cognosceresuapeccata.
alsointhediseasesofthesoul,thoughamanis notconsciousofsininhimself,yetoughtheto trust to those who are able to have more knowledgeoftheirownsins.
Lectio7 24 , . 25 , . 26 , ' , . 27 , . 24. And there was also a strifeamong them, which of them should be accountedthegreatest.25.Andhesaid to them, The kings of the Gentiles exercise lordship over them and they that exercise authority upon them are calledbenefactors.26.Butyoushallnot beso:buthethatisgreatestamongyou, lethimbeastheyoungerandhethatis chief, as he that does serve. 27. For whetherisgreater,hethatsitsatmeat, or he that serves? is not bethatsitsat meat? but I am among you as hethat serves.
Theophylactus: Cum inter se quaererent quisessetdominumtraditurus,consequens

THEOPHYL. While they were inquiring among themselveswhoshouldbetraytheLord,theywould

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eratadinvicemsibidicere:tuprodituruses etexhoccoactisuntdicere:egopotior,ego maior, et similia unde dicitur: facta est autem et contentio inter eos, quis eorum videreturessemaior. Graecus: Vel haec contentio videtur habuisse motivum, quod cum dominusab hominibustransmigraret,oportebataliquem eorumfierialiorumprincipem,quasidomini vicemgerentem. Beda: Sicut autem boni in Scripturis exempla patrum, quibus proficiant et humilientur, requirunt sic reprobi, siquid forte in electis reprehensibile repererint, quasi suas ex eo nequitias obtecturi, libentersolentamplecti.Ideomultiardentius legunt quod facta est contentio inter discipulosChristi. Ambrosius: Si enim contendebant apostoli, non excusationi obtenditur, sed cautioni proponitur. Caveamus ergo ne in perditionemaliquainternosdepraelatione possitessecontentio. Beda: Potius autem videamus, non quid
naturally go on to say to one another,Youarethe traitor, and so become impelled to say, I amthe best,Iamthegreatest.Henceitissaid,Andthere was also a strife among them which shouldbe accountedthegreatest. GREEKEX.Orthestrifeseemstohavearisenfrom this, that when our Lord was departing from the world, it was thought that some one mustbecome theirhead,astakingourLordsplace.
BEDE As good men seek in the Scripturesthe examplesoftheirfathers,thattheymaytherebygain profitandbehumbled,sothebad,ifby,chancethey have discovered any thing blamable in theelect, 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. AMBROSE If the disciples did contend, it isnot alleged as any excuse, but held out as awarning. Let us then beware lest any contentionsamongus forprecedencebeourruin.
BEDERatherletuslooknotwhatcarnaldisciples
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carnalesadhucdiscipuligesserint,sedquid iusserit spiritalis magister sequitur enim dixit autem eis: reges gentiumdominantur eorum. Chrysostomus: Gentilium meminit, ut ex hoc rem vituperandam ostendat: gentilium enimestambireprimatum. Cyrillus: Sed et blandi sermones eis offeruntur a subditis unde sequitur etqui potestatem habent super eos, benefici vocantur. Sed illi quidem quasi extorresa sacrislegibus,huiusmodisubiacentmorbis vestrum autem culmen est in humilitate unde sequitur vos autem non sic sedqui maiorestinvobis,fiatsicutminor. Basilius: Non ergo extollat praesidentem dignitas, ne ab humilitatis beatitudine corruat. Illud autem noverit quodhumilitas veraministeriumpluriumest.Sicutenimqui pluribus ministrat vulneratis, et abstergit cuiuslibet vulneris saniem, non sumit ministerium in causam elationis sicmulto magis cui commissae sunt curae fraternorum languorum, ut omniumminister redditurus pro omnibus rationem, cogitare
did,butwhattheirspiritualMastercommandedforit follows, And he said to them, The kings ofthe Gentiles,&c.
CHRYS.HementionstheGentiles,toshowthereby how faulty it was. For it is of the Gentiles toseek afterprecedence. CYRIL Soft words are also given them bytheir subjects, as it follows, And they that exercise authority upon them, are called benefactors.Now theytrulyasalienfromthesacredlawaresubjectto theseevils,butyourpreeminenceisinhumility,asit follows,Butyoushallnotbeso.
BASILLetnothimthatischiefbepuffedupbyhis dignity, lest he fall away from the blessednessof humility, but let him know that true humility is the ministering to many. As then hewhoattendsmany wounded and wipes away the blood from their wounds,leastofallmenentersupontheservicefor hisownexaltation,muchmoreoughthetowhomis committed the care of his sick brethren as the ministerofall,abouttorenderanaccountofall,to be thoughtful and anxious. And so let him that is
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debet, et esse sollicitus et sic qui maior est, fiat sicut minor. Decet autem et corporaleobsequiumabhisquipraesident offerri, exemplo domini lavantis pedes discipulorum unde sequitur et qui praecessor est, sicut ministrator. Nonest autem timendum ne in subdito solvatur humilitatis propositum dum ei a maiori servitur,sedimitationepanditurhumilitas. Ambrosius: Contuendum est autem, quia non omnis honorificentiae studio humilitas definitur: potes enim deferre alicuipropter saeculi gratiam, potentiae metum, utilitatisque contuitum: tua aedificatio quaeritur, non alterius honor et ideo una datur omnibus forma sententiae, ut nonde praelatione iactantia sit, sed dehumilitate contentio. Beda:Inhactamenformaadominotradita maiores non minima discretione opus habentnescilicet,adinstarregumgentium, dominarisubiectis,sequeabeisgaudeant laudibus attolli: et tamen contra delinquentium vitia per zelum iustitiae sint erecti.Adverbaautemexhortationis,suimet adiungitexemplumundesequiturnamquis maior est: qui recumbit, an qui ministrat?
greatest be as the younger. Again, it is meet that thosewhoareinthechiefplacesshouldbereadyto offer also bodily service, after ourLordsexample, who washed His disciples feet. Hence it follows, Andhethatischiefashethatdoesserve.Butwe need not fear that the spirit of humility willbe weakenedintheinferior,whileheisbeingservedby hissuperior,forbyimitationhumilityisextended.
AMBROSEButitmustbeobserved,thatnotevery kind of respect and deference toothersbetokens humility,foryoumaydefertoapersonfortheworlds sake, for fear of his power, or regard to yourown interest.Inthatcaseyouseektoedifyyourself,notto honor another. Therefore there is one form ofthe preceptgiventoallmen,namely,thattheyboastnot aboutprecedence,butstriveearnestlyforhumility.
BEDE In this rule however, given byourLord,the greathaveneedofnolittlejudgment,thattheydonot indeed like the kings of the Gentiles delight to tyrannizeovertheirsubjects,andbepuffedupwith 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,Forwhichisgreater,hewhositsatmeat,or
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Nonne qui recumbit? Ego autem inmedio vestrumsum,sicutquiministrat. Chrysostomus: Quasi dicat: non putes discipulumtuiegere,teverononillius:ego enim, qui nullo egeo, quo universaegent caelestia et terrestria, ad ministerialem gradumcondescendi. Theophylactus: Ostendit autem se ministrantem eis, cum panem etcalicem distribuit, cuius ministerii mentionem facit, rememorans eos quod si de eodempane comederuntetdeeodemcalicebiberunt,si ipse Christus omnibus ministravit, unum debentomnessentire. Beda: Vel loquitur de ministerio quo secundum Ioannem eorum pedes lavit dominus et magister: quamvisetiamverbo ministrandi possint omnia quae in carne gessit intelligi sed et suum sanguinemse pronobiseffundereministrandosignificat.
hethatserves?ButIamamongyou,&c.
CHRYS.AsifHesays,Thinknotthatyourdisciple needsyou,butthatyoudonotneedhim.ForIwho need no one whom all things in heaven andearth need, have condescended to the degree of a servant. THEOPHYL.HeshowsHimselftobetheirservant, whenHedistributesthebreadandthecup,ofwhich service He makes mention, reminding them thatif theyhaveeatenofthesamebread,anddrunkofthe samecup,ifChristHimselfservedall,theyoughtall tothinkthesamethings.
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,allthatHedidinthefleshmaybeimplied, butbyservingHealsosignifiesthatHepoursforth Hisbloodforus.
Lectio8 28
28.Youaretheywhichhavecontinued
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' : 29 30 , .
with me in my temptations. 29.AndI appoint to you a kingdom, as my Father has appointed to me30.That you may eat and drink at my tablein mykingdom,andsitonthronesjudging thetwelvetribesofIsrael.
Theophylactus: Sicut dominus proditori praenuntiaverat vae, sic discipulis remanentibus e contrario bona praenuntiat, dicens vos autem estis qui permansistis mecumintentationibusmeis. Beda: Non enim inchoatio patientis, sed perseverantia,caelestisregnigloriadonatur: quia perseverantiam, quae constantia, seu fortitudo mentis vocatur, dicimus esse cunctarumcolumnamvirtutum.FiliusergoDei secum permanentes in tentationibus aeternum ducit ad regnum. Si enim complantati facti sumus similitudini mortis eius, simul et resurrectionis erimus unde sequituretegodisponovobis,sicutdisposuit mihipatermeusregnum.
THEOPHYL.AstheLordhaddenouncedwoeto thetraitor,soontheotherhandtotherestofthe disciplesHepromisesblessings,saying,Youare theywhichhavecontinuedwithme,&c.
BEDEFornotthefirsteffortofpatience,butlongcontinuedperseverance,isrewardedwiththeglory oftheheavenlykingdomforperseverance,(which is called constancy or fortitude of mind,)is,soto say, the pillar and prop of all virtues. TheSonof God then conducts those who abide with Himin Histemptationstotheeverlastingkingdom.Forif we have been planted together in thelikenessof his death, we shall be also in the likenessofhis resurrection.Henceitfollows,AndIgivetoyoua kingdom,&c.
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Ambrosius: Regnum Dei non est dehoc 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 aeternaepossimus esse participes propter quod sequitur ut edatis et bibatis super mensam meam in regno meo. Non enim victus et potusvobis praemii loco spondetur sed communicatio gratiaecaelestisetvitae. Beda:Velmensapropositaomnibussanctis ad fruendum, caelestis est gloria vitaequa, qui esuriunt et sitiunt iustitiam,saturabuntur, fruendodesideratogaudioveriboni.
AMBROSE The kingdom of God is not of this world.ButitisnotequalitywithGod,butlikeness toHim,towhichmanmustaspire.ForChristalone isthefullimageofGod,onaccountoftheunityof His Fathers glory expressed in Him. But the righteousmanisaftertheimageofGod,ifforthe sake of imitating the likeness of the Divine conversation, He through the knowledge of God despises the world. Therefore also we eatthe Body and Blood of Christ, that we may be partakers of eternal life. Whence it follows,That youmayeatanddrinkatmytableinmykingdom. For the reward promised to us is not food and drink, but the communication of heavenlygrace andlife. BEDE Or the table offered to all saints richlyto enjoyisthegloryofaheavenlylife,wherewiththey whohungerandthirstafterrighteousnessshallbe filled,restinginthelongdesiredenjoymentofthe trueGod. THEOPHYL.Hesaidthisnotasiftheywouldhave therebodilyfood,orasifHiskingdomweretobe asensibleone.Fortheirlifethenshallbethelifeof angels,asHebeforetoldtheSadducees.ButPaul alsosaysthatthekingdomofGodisnotmeatand
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Theophylactus: Non autem hoc dixit quasi futurisilliscorporalibusescis,etquasiregno suo sensibili futuro: erit enim illic angelica conversatio,sicutSadducaeispraedixit.Sed et Paulus dicit non esse regnumDeiescam
etpotum. Cyrillus: Sed ex his quae sunt apud nos, spiritualia designat: nam praerogativa quadam funguntur apud reges terrenos qui eis quasi convivae consident. Ex humano ergoiudicioostenditquiapudeuminprimis honoribusstatuentur. Beda: Haec est enim immutatio dexterae excelsi, ut qui nunc humiles gaudent ministrare conservis, tunc super domini mensam sublimes, vitae perpetuaedapibus alantur et qui hic in tentationibus iniuste iudicati,cumdominopermanent,illiccumeo super tentatores suos iusti iudices veniant unde sequitur et sedeatis super thronos duodecim,iudicantesduodecimtribusIsrael. Theophylactus: Hoc est, condemnantesex duodecimtribusinfideles. Ambrosius: Non autem duodecim throni tamquam aliqua corporalis suntreceptacula sessionis sed quia secundum divinam similitudinem iudicat Christus cognitione cordium,noninterrogationefactorum,virtutem remunerans, impietatem condemnans ita
drink. CYRILBymeansofthethingsofourpresentlife Hedescribesspiritualthings.Fortheyexercisea high privilege with earthly kings, who sit attheir table as guests. So then bymansestimationHe shows who shall be rewarded by Him with the greatesthonors. BEDEThisthenistheexchangetotherighthand oftheMostHigh,thatthosewhonowinlowliness rejoice to minister to their fellow-servants. shall then at our Lords table on high be fedwiththe banquet of everlasting life, and they who here in temptations abide with the Lord being unjustly judged, shall then come with Him asjustjudges upon their tempters. Hence it follows, And siton thronesjudgingthetwelvetribesofIsrael. THEOPHYL.Thatis,theunbelieverscondemned outofthetwelvetribes. AMBROSE But the twelve thrones are not as it wereanyresting-placesforthebodilyposture,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
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apostoli in iudicium spiritale formantur remuneratione fidei, execratione perfidiae, virtuteerroremredarguentes,sacrilegosodio persequentes. Chrysostomus:Numquidautemillicsedebit etIudas?Sedconsidera,quodlexestdataa DeoperIeremiam:siquidbonipromisero,si censearis indignus, mulctabo te. Et ideo loquens cum discipulis, non simpliciter promisit,sedaddiditquipermansistismecum intentationibus. 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, abieruntretro.
appointedtoaspiritualjudgment,fortherewarding of faith, the condemnation of unbelief, repelling error with virtue, inflicting vengeance on the sacrilegious. CHRYS. What then will Judas also sitthere? Observe what the lay, was which God gaveby Jeremiah, If I have promised any good,andyou are counted unworthy of it, I will punishyou. Therefore speaking to His disciples He didnot make a general promise, but added, Youwho havecontinuedwithmeinmytemptations. BEDE From the high excellence ofthispromise Judas is excluded. For before theLordsaidthis, Judasmustbesupposedtohavegoneout.They alsoareexcludedwhoeverhavingheardthewords of the incomprehensible Sacrament, have gone backwards.
Lectio9 31 , :32 :
31. And the Lord said, Simon, Simon,behold,Satanhasdesiredto have you, that he may sift youas wheat:32.ButIhaveprayedforyou, that your faith fail not: andwhenyou
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.33, , . 34 , , , .
are converted, strengthen your brethren. 33. And he said to him, Lord,Iamreadytogowithyou,both intoprison,andtodeath.34.Andhe said, I tell you, Peter, the cockshall not crow this day, before thatyou shallthricedenythatyouknowme.
Beda:Negloriarenturundecimapostoli,etsuis viribustribuerentquodsolipeneintertotmillia Iudaeorum dicerentur in tentationibus permansissecumdomino,ostendit,eossinon iuvantissedominiessentopitulationeprotecti, eadem procella cum ceteris potuisseconteri unde sequitur ait autem dominus Simoni: Simon,ecceSatanasexpetivitvos,utcribraret sicut triticum idest, expetivit vos tentare, et, velut qui triticum purgat, ventilando concutere: inquodocetnulliusfidemaDiabolo,nisiDeo permittentetentari.
BEDE Lest the eleven should beboastful,and impute it to their own strength, that theyalmost alone among so many thousands of the Jews weresaidtohavecontinuedwithourLordinHis temptations,Heshowsthem,thatiftheyhadnot been protected by the aid of their Master succoring them, they would have been beaten down by the same storm as the rest.Henceit follows, And the Lord said to Simon,Simon, behold Satan has desired you, that hemaysift youaswheat.Thatis,hehaslongedtotemptyou andtoshakeyou,ashewhocleanseswheatby winnowing. Wherein He teaches that nomans faithistriedunlessGodpermitsit. THEOPHYL. Now this was said to Peter, becausehewasbolderthantherest,andmight feel proud because of the things whichChrist
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Theophylactus: Hoc autem Petro dixit, eo quodfortioraliiserat,etsuperbirepoteratinhis quaepromissaerantaChristo.

hadpromised. Cyrillus: Vel ut ostendat quod hominesnihil existentes, quantum pertinet ad humanam naturametlubricummentisnostrae,nondecet ut praeesse ceteris velint et ideo omissis ceteris, venit ad Petrum ceteris praelatum undesequituregoautemrogaviprote,utnon deficiatfidestua. Chrysostomus:Nonautemdixitegopermisi, sed oravi: humiliter enim loquitur tendens ad passionem,uthumilitatemdemonstretnamqui non deprecatione, sed imperio dixerat:super hanc petram aedificabo Ecclesiam meamet: tibi dabo claves regni caelorum quomodo opus habebat oratione, ut concitatam unius hominis animam coerceret? Non autem dixit: rogavi,utnonneges,sednedeserasfidem. CYRILOrtoshowthatmenbeingasnought,(as regardshumannature,andthepronenessofour mindstofall,)itisnotmeetthattheyshouldwish tobeabovetheirbrethren.Thereforepassingby all the others, He comes to Peter,whowasthe chiefofthem,saying,ButIhaveprayedforyou, thatyourfaithfailnot. CHRYS.NowHesaidnot,Ihavegranted,butI have prayed. For He speaks humbly as approaching to His Passion, and that Hemay manifest His human nature. For He whohad spokennotinsupplication,butbyauthority,Upon thisrockIwillbuildmyChurch,andIwillgiveyou the keys of the kingdom, how should Hehave need of prayer that He might stayoneagitated soul? He does not say, I have prayedthatyou denynot,butthatyoudonotabandonyourfaith. THEOPHYL. For albeit you are for a time shaken, yet you hold stored up, aseedoffaith though the spirit has shed its leaves in temptation,yettherootisfirm.Satanthenseeks toharmyou,becauseheisenviousofmylovefor you, but notwithstanding that I have prayedfor you,youshallfall.Henceitfollows,Andwhenyou
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Theophylactus:Nametsipaululumagitandus sis, habes tamen reconditum semen fidei: quamvisdeieceritfoliaspiritustentatoris,viget tamen radix. Petit ergo Satanas te laedere tamquam invidens tibi de meadilectionesed quamvis egomet pro te sim deprecatus,tu tamendelinquesundesequiturettualiquando
conversus confirma fratres tuos quasi dicat: postquam me negato ploraveris, ac poenitueris, corrobora ceteros cum te principemapostolorumdeputaverim:hocenim decet te qui mecum robur es et petra Ecclesiae. Hoc autem intelligendum estnon solum de apostolis qui tunc erant, ut roborarentur a Petro sed et de omnibusqui usque ad finem mundi futuri sunt fidelibus:ne scilicet aliquis credentium diffidat,videnseum qui,cumessetapostolus,denegavit,aciterum per poenitentiam obtinuit praerogativam, ut essetantistesmundi. Admirare igitur exuberantiam divinae patientiae: ne diffidere discipulum faceret, nondumpatratocriminelargitusestveniam,ac iterum ipsum in apostolico gradu restituit, dicensconfirmafratrestuos.
areconverted,strengthenyourbrethren.AsifHe says,Afterthatyouhaveweptandrepentedyour denialofMe,strengthenyourbrethren,forIhave deputedyoutobetheheadoftheApostles.For thisbefitsyouwhoarewithMe,thestrengthand rockoftheChurch.Andthismustbeunderstood notonlyoftheApostleswhothenwere,butofall thefaithfulwhowereabouttobe,eventotheend of the world that none of the believers might despair, seeing that Peter though an Apostle denied his Lord, yet afterwards bypenitence obtainedthehighprivilegeofbeingtheRulerof theworld. CYRIL Marvel then at the superabundance of the Divine forbearance: lest He shouldcausea disciple to despair, before the crime was committed, He granted pardon, and again restored him to his Apostolic rank, saying, Strengthenyourbrethren. BEDEAsiftosay,AsIbyprayerprotectedyour faiththatitshouldnotfail,sodoyourememberto sustaintheweakerbrethren,thattheydespairnot ofpardon. AMBROSEBewarethenofboasting,bewareof the world he is commanded to strengthenhis ownbrethren,whosaid,Master,wehaveleftall,
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Beda: Quasi dicat: sicut ego tuam fidem ne deficiatorandoprotexi,itatuinfirmioresfratres, nedeveniadesperent,confortarememento.
Ambrosius: Cave ergo iactantiam, cave saeculum. Ille iubetur confirmare fratressuos quidixit:omniareliquimus,etsecutisumuste.
andfollowedyou. Beda: Quia vero se dominus dixerat profide Petrirogasse,consciusillepraesentisaffectus, fideiqueferventis,sedfuturicasusnescius,non creditseullatenusabeopossedeficereunde sequitur qui dixit ei: domine, tecumparatus sumetincarceremetinmortemire. BEDE Because the Lord said He hadprayed for Peters faith, Peter conscious of present affectionandferventfaith,butunconsciousofhis comingfall,doesnotbelievehecouldinanyway fallfromChrist.Asitfollows,Andhesaidtohim, Lord,Iamreadytogowithyoutoprisonandto death. THEOPHYL. He burns forth indeed with too much love, and promises what isimpossibleto him.Butitbehimassoonasheheardfromthe Truththathewastobetempted,tobenolonger confident.NowtheLord,seeingthatPeterspoke boastfully, reveals the nature of histemptation, namely,thathewoulddenyHimItellyou,Peter, thecockshallnotcrowthisday,beforethatyou thricedeny,&c. AMBROSE Now Peter although earnest in spirit, yet still weak in bodily inclination, is declaredabouttodenyhisLordforhecouldnot equaltheconstancyoftheDivinewill.OurLords Passionhasrivals,butnoequal.
Theophylactus:Praenimiaquidemdilectione flammescit et impossibilia sibi pollicetur. Decebat autem, audito semel a veritatequod tentandusesset,nonampliuscontendere.Sed dominus videns eum praesumptuose loquentem,promittentationisspeciem,scilicet quodnegaturusessetundesequituretilledixit: dico tibi, Petre, non cantabit hodie gallus, donecterabnegesnosseme. Ambrosius: Petrus quidem, etsi spiritu promptus, corporis tamen adhuc infirmus affectu,denuntiaturdominumnegaturus:neque enim poterat divinae constantiam intentionis aequare.Passiodominiaemuloshabet,pares nonhabet. Theophylactus:
Hinc
autem
magnam
THEOPHYL. From hence we draw a great

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doctrinamhaurimus:quodnonsufficithumanum propositum absque divino subsidio. Petrus enim,quamvisfervensesset,derelictustamen aDeo,supplantatusfuitabhoste. Beda: Sciendum autem, quod Deo permittente, timorati lapsum patiuntur quandoque ad fastus praecedentisremedium. Sed quamvis idem videatur esse delictum timorati et aliorum, refert non modicum: nam timoratus ex quibusdam insidiis etpeneprout noluit,peccavitaliiveronullamgerendocuram neque sui, neque Dei, peccant, non distinguentes inter peccare et agerevirtuose. Unde reor et iussionis modum in eisdebere forediversum:namtimoratusquodamiuvamine indigens, circa eamdem rem erga quam peccavit, iussa debet perferre alii verocum totum bonum animae destruxerint, affligi et moneri,etpraeceptissubicidebent,quousque ratum sit illis Deum iustum iudicem esse,et contremiscant. Augustinus de Cons. Evang: Hoc autem quod hic dicitur de Petri negationepraedicta, omnes quidem Evangelistae commemorant sed non omnes ex una eademqueoccasione sermonis ad eam commemorandam veniunt: nam Matthaeus et Marcus eam subnectunt
doctrine, that human resolve is not sufficient withouttheDivinesupport.ForPeterwithallhis zeal, nevertheless when forsaken of Godwas overthrownbytheenemy. BASIL We must know then, that God sometimesallowstherashtoreceiveafall,asa remedytopreviousself-confidence.Butalthough the rash man seems to have committed the same offense with other men, there isnoslight difference.Fortheonehassinnedbyreasonof certain secret assaults and almost against his will, but the others, having no care eitherfor themselves or God, knowing no distinction between sin and virtuous actions. Fortherash needingsomeassistance,inregardtothisvery thing in which he has sinned ought tosuffer reproof.Buttheothers,havingdestroyedallthe good of their soul, must be afflicted, warned, rebuked, or made subject to punishment,until theyacknowledgethatGodisajustJudge,and tremble. AUG. Now what is here said concerningthe foregoing denial of Peter is contained inallthe Evangelists,buttheydonotallhappentorelateit upon the same occasion in the discourse. Matthew and Mark subjoin it after ourLordhad departedfromthehousewhereHehadeatenthe
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postea quam dominus egressus est exilla domo ubi manducaverant PaschaLucasvero etIoannesantequamindeessetegressus.Sed facile possemus intelligere aut illos duosea recapitulando posuisse, aut istos praeoccupandonisimagismoveretquodtam diversanontantumverba,sedetiamsententias domini praemittunt, quibus permotus Petrus illam praesumptionem praeferret, vel pro domino vel cum domino moriendi, utmagis cogant intelligi, ter eum expressisse praesumptionemsuamdiversislocissermonis Christi, et ter illi a domino responsum, quod eumantegallicantumteressetnegaturus.
PassoverbutLukeandJohnbeforeHewentout fromthence.Butwemayeasilyunderstandeither that the two former used these words, recapitulatingthem,orthetwoothersanticipating them: only it rather moves us, that notonlythe words but even the sentences of our Lord,in which Peter being troubled used that boastof dying either for or with our Lord, are givenso differently,asrathertocompelustobelievethat hethriceutteredhisboastatdifferentpartsofour Lords discourse, and that he was thrice answered by our Lord, that before thecock crowedheshoulddenyHimthrice.
Lectio10 35, , ,. 36 , , , . 37 ,
35. And he said to them, WhenIsent you without purse, and scrip, and shoes,lackedyouanything?Andthey said, Nothing. 36. Then said he to them,Butnow,hethathasapurse,let himtakeit,andlikewisehisscrip,and he that has no sword, let himsellhis garment,andbuyone.37.ForIsayto you,thatthisthatiswrittenmustyetbe accomplished in me, And he was reckonedamongthetransgressors:for
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: . 38 , , . ,.
thethingsconcerningmehaveanend. 38. And they said, Lord, behold,here aretwoswords.Andhesaidtothem,It isenough.
Cyrillus: Praedixerat autem dominusPetro quod eum esset negaturus, temporescilicet 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 corporaliumcuramgererent,sedineototam spemvivendireponerent. Chrysostomus: Sicut autem qui docent natare,circaprincipiumquidemmanussuas supponentes, attentius sustentant suos discipulos, postea vero plerumque manum abstrahentes iubent ut sibi opitulentur, quinimmo et paululum emergi permittuntita etChristusfecitdiscipulis.Inexordiisquidem
CYRIL Our Lord had foretold to Peter that he shoulddenyHimnamely,atthetimeofHisbeing taken.ButhavingoncemadementionofHisbeing takencaptive,Henextannouncesthestrugglethat would ensue against the Jews. Hence itissaid, 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 takeno thoughtofthethingsofthebody,buttoplacetheir wholehopeofsalvationinlkm.
CHRYS.Nowasonewhoteachestoswim,atfirst indeedplacinghishandsunderhispupils,carefully supports them, but afterward frequently withdrawinghishand,bidsthemhelpthemselves, nay even lets them sink a little solikewisedid ChristdealwithHisdisciples.Atthebeginningtruly He was present to them, giving them most richly
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praesto in cunctis eis aderat, paranseis 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 quidemquandoneccalceamenta,neczonam habebant, nec baculum, nec aes, nullius passi sunt penuriam ut autemmarsupium 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 inopiamexperiri: ideoque non addico necessitati pristinae legis, sed mando et loculum habere et peram.PoteratautemetDeususqueinfinem eosintantaconstituerecopiasednoluitob multas causas: primo quidem ut nihil sibi tribuerent, sed recognoscerent totum emanassedivinitussecundoutmoderarisibi sciant tertio ne maiora de se opinentur. Horum igitur causa permittenseosincurrere multa inopinatorum, relaxavit prioris legis rigorem, ne gravis et intolerabilis fieret eis vita.
abundanceofallthingsasitfollows,Andtheysaid to them, Nothing. But when it was necessaryfor themtoshowtheirownstrength,Hewithdrewfrom them for a little His grace, bidding them do somethingofthemselvesasitfollows,Butnowhe thathasapurse,thatis,whereintocarrymoney,let himtakeit,andlikewisehisscrip,thatis,tocarry provisions in. And truly when they hadneither shoes,norgirdle,norstaff,normoney,theynever sufferedthewantofanything.ButwhenHeallowed thempurseandscrip,theyseemtosufferhunger, andthirst,andnakedness.AsifHesaidtothem, Hithertoallthingshavebeenmostrichlysuppliedto you, but now I would have you alsoexperience poverty,thereforeIholdyounolongertotheformer rule, but I command you to get purse andscrip. NowGodmighteventotheendhavekeptthemin plenty,butformanyreasonsHewasunwillingtodo so. First that they might impute nothing to themselves, but acknowledge that every thing flowed from God secondly, that they mightlearn moderation thirdly, that they might not thinktoo highly of themselves. For this cause whileHe permittedthemtofallintomanyunlookedforevils, Herelaxedtherigoroftheformerlaw,lestitshould becomegrievousandintolerable.
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Beda: Non enim eadem vivendi regula persecutionis qua pacis tempore discipulos informat. Missis quidem discipulis ad praedicandum, ne quid tollerent in via, praecepit,ordinansscilicetutquiEvangelium 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 insaniapersecutorum,tempusevangelizandi redeat: ubi nobis quoque dat exemplum, iusta nonnunquam causa instante,quaedam de nostri propositi rigore posse sineculpa intermitti. Augustinus contra Faustum: Nulla ergo inconstantia praecipientis, sed ratione dispensantis, pro temporum diversitate praecepta, vel consilia, vel permissa mutantur. Ambrosius: Qui autem ferire prohibet,cur emere gladium iubet, nisi forte ut sitparata defensio, non ultio necessaria, et videatur potuisse vindicari, sed noluisse? Unde sequitur et qui non habet, scilicetsacculum, vendattunicamsuam,etematgladium.
BEDEForHedoesnottrainHisdisciplesinthe sameruleoflife,intimeofpersecution,asinthe timeofpeace.WhenHesentthemtopreach,He orderedthemtotakenothingintheway,ordaining in truth, that He who preaches theGospelshould livebytheGospel.Butwhenthecrisisofdeathwas athand,andthewholenationpersecutedboththe shepherd and the Hock, He proposes a law adapted to the time, allowing them to take the necessariesoflife,untiltherageofthepersecutors wasabated,andthetimeofpreachingtheGospel had returned. Herein He leaves us also an example, that at times when a just reasonurges, we may intermit without blame somewhat of the strictnessofourdetermination. AUG. By no inconsistency then of Him who commands,butbythereasonofthedispensation, according to the diversity of times are commandments, counsels, or permissions changed. AMBROSE But He who forbids to strike,why does He order them to buy a sword? unless perchancethattheremaybeadefenseprepared, but no necessary retaliation a seeming abilityto berevenged,withoutthewill.Henceitfollows,And he who has not, (that is, a purse,) lethimsellhis garment,andbuyasword,
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Chrysostomus: Quid est hoc? Quidixerat: siquistepercusseritindexteragena,vertas ei et aliam nunc armat discipulos, etsolo gladio: nam si penitus armaredecebat,non solum oportebat gladium possidere, sedet scuta et galeas. Sed et si mille huiusmodi possiderentarma,prototinsultibusetinsidiis populorum, tyrannorum, urbium, nationum, qualiter undecim comparerent, et ex solo aspectuagminumnoncontremiscerent,nutriti instagnisetfluviis?Nonergoputemuseum iussisse ut gladios possiderent sed per gladios innuit imminentes insidias Iudaeorum unde sequitur dico enimvobis, quoniam adhuc hoc quod scriptum est oportet impleri in me: et cum iniquis deputatusest. Theophylactus: Cum enim ipsi inter se supradepraerogativiscontenderint:nonest, inquit, tempus praerogativarum, immo periculorum et caedium: nam egomagister vester ducor ad mortem nonhonorabilem, cumimpiisdeputandusetenimeaquaesunt deme,scilicetpraedicta,finemhabent,idest impletionem.Volensergoviolentuminsultum innuere,meminitgladii:necprorsusrevelavit, ne tangerentur acedia nec prorsus obticuit,
CHRYS. What is this? He who said, If anyone strikeyouontherightcheek,turntohimtheother also, now arms His disciples, and with asword only. For if it were fitting tobecompletelyarmed, not only must a man possess asword,butshield andhelmet.Buteventhoughathousandhadarms ofthiskind,howcouldtheelevenbepreparedfor alltheattacksandlyinginwaitofpeople,tyrants, allies,andnations,andhowshouldtheynotquake at the mere sight of armed men, who hadbeen brought up near lakes and rivers? We must not then suppose that He ordered them to possess swords,butbytheswordsHepointsatthesecret attackoftheJews.Andhenceitfollows,ForIsay to you, that this that is written must, be accomplished in me: And he was numberedwith thetransgressors. THEOPHYL. While they were contendingamong themselvesaboveconcerningpriority,Hesaid,Itis not a time of dignities, but rather ofdangerand slaughter. Behold I even your Master am ledtoa disgraceful death, to be reckoned with the transgressors. For these things which are prophesiedofMehaveanend,thatis,afulfillment. Wishing then to hint at a violent attack,Hemade mentionofasword,notaltogetherrevealingit,lest they should be seized with dismay, nor didHe
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ne repentinis aggressibus fluctuarent sed postea recolentes mirarentur quomodo se ipsum pretium exhibuit passioni pro salute humana.
entirelyprovidethattheyshouldnotbeshakenby these sudden attacks, but that afterwards recovering,theymightmarvelhowHegaveHimself up to the Passion, a ransom for thesalvationof men. BASILOrtheLorddoesnotbidthemcarrypurse and scrip and buy a sword, but predicts thatit should come to pass, that in truth the Apostles, forgetfulofthetimeofthePassion,ofthegiftsand lawoftheirLord,woulddaretotakeupthesword. For often does the Scripture make use ofthe imperative form of speech in the place of prophecy. Still in many books we donotfind,Let himtake,orbuy,but,hewilltake,hewillbuy. THEOPHYL. Or He hereby foretell to themthat they would incur hunger and thirst, which He implies by the scrip, and sundry kinds ofmisery, whichheintendsbythesword. CYRILOrelseWhenourLordsays,Hewhohas a purse, let him take it, likewise a scrip, His discourse He addressed to His disciples, butin reality He regards every individual Jew asifHe says,IfanyJewisrichinresources,lethimcollect them together and fly. But if any oneoppressed withextremepovertyapplieshimselftoreligion,let him also sell his cloak and buy a sword. Forthe
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Basilius: Vel dominus non iubet portare marsupiumetperametemeregladiumsed praedicitfuturum,quodscilicetapostoliobliti temporispassionis,donorumetlegisdomini, auderent sumere gladios: saepius enim Scriptura utitur imperativa sermonisspecie loco prophetiae. In pluribus tamen librisnon invenituraccipiat,tollat,velematsedtolletet emet. Theophylactus:Velperhocpraenuntiateis quodincurrerentfamemetsitim,quodinnuit per peram et adversitates nonnullas, quod innuitpergladium. Vel aliter. Quod dominus dicit qui habet sacculum, tollat similiter et peram, videtur sermoaddiscipulosfierisedreverarespicit quamlibet Iudaei personam quasi dicat:si quis Iudaeorum abundat facultatibus, congestis omnibus fugiat si autem quis ultimaoppressuspenuriacolitregionem,hic etiam amictum vendat et gladium emat:
invadet enim eos intolerabilis impetus pugnae, ut nihil ad resistendum sufficiat. Deindepandithorummalorumcausam:quia scilicetpassusestpoenamprofanisdebitam, 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 intelligebantprofunditatemdictorum,putantes ob futurum proditoris insultum gladiis opus esse unde sequitur at illi dixerunt:domine, ecceduogladiihic.Atilledixiteis:satisest. Chrysostomus: Et quidem si humanoeos volebat uti auxilio, nec centum sufficerent gladii quod si nolebat eos uti humano subsidio,etiamduosupervacuisunt. Theophylactus: Noluit ergo dominus eos reprehendere quasi non intelligentes sed dicenssatisest,eosdimisit.Quidamautem dicunt, dominum ironice dixisse satis est quasidicat:exquoduosuntgladii,sufficiant nobis ad tantam multitudinem quanta nos debetinvadere.
terribleattackofbattleshallovertakethem,sothat nothingshallsufficetoresistit.Henextlaysopen thecauseoftheseevils,namely,thatHesuffered thepenaltyduetothewicked,beingcrucifiedwith thieves.Andwhenitshallhavecomeatlasttothis, thewordofdispensationwillreceiveitsend.Butto the persecutors shall happen all that hasbeen foretold by the Prophets. These things thenGod prophesied concerning what should befall the country of the Jews, but the disciplesunderstood notthedepthofHiswords,thinkingtheyhadneed ofswordsagainstthecomingattackofthetraitor. WhenceitfollowsButtheysaid,Lord,behold,here aretwoswords. CHRYS. And in truth, if He wished them touse human aid, not a hundred swords would have sufficedbutifHewillednottheassistanceofman, eventwoaresuperfluous. THEOPHYL.OurLordthenwasunwillingtoblame them as not understanding Him, but saying, Itis enough, He dismissed them as when we are addressing any one, and see that he doesnot understandwhatissaid,wesay,Well,letusleave him, lest we trouble him. But some say,thatour Lord said, It is enough, ironically as if Hesaid, Sincetherearetwoswords,theywillamplysuffice againstsolargeamultitudeasisabouttoattack
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us. Beda: Vel duo gladii sufficiunt ad testimoniumspontepassisalvatoris:unusqui etapostolisaudaciamprodominocertandiet domino virtutem medicandi doceret inesse alter qui nequaquam vagina exemptus, ostenderet eos nec totum quod potuerepro eiusfaceredefensionepermissos. Ambrosius: Vel quia lex referire non vetat, fortasse Petro duos gladios offerenti satis esse dicit, quasi licuerit usque ad Evangeliumutsitinlegeaequitatiseruditio, in Evangelio bonitatis perfectio. Estetiam gladius spiritalis ut vendas patrimonium, et emas verbum quo mentis penetralia vestiuntur. Est etiam gladius passionis ut exuas corpus, et immolatae carnisexuviis ematur tibi sacra corona martyrii. Movet adhuc quod duos gladios discipuli protulerunt: ne forte unum novi,unumveteris testamenti sit, quibus adversus Diaboli armamurinsidias.Deindedicitdominussatis est, quasi nil desit ei quem utriusque testamentidoctrinamunierit. BEDE Or the two swords suffice foratestimony thatJesussufferedvoluntarily.Theoneindeedwas to teach the Apostles the presumption of their contendingfortheirLord,andHisinherentvirtueof healingtheothernevertakenoutofitssheath,to show that they were not even permitted to doall thattheycouldforHisdefense. AMBROSE Or, because the law doesnotforbid toreturnablow,perhapsHesaystoPeter,asheis offering the two swords, It is enough,asthoughit werelawfuluntiltheGospelinorderthattheremay be in the law, the knowledge of Justice inthe Gospel, perfection of goodness. There is alsoa spiritual sword, that you may sell your patrimony, and buy the word, by which thenakednessofthe soulisclothed.Thereisalsoaswordofsuffering, sothatyoumaystripyourbody,andwiththespoils of your sacrificed flesh purchase for yourselfthe sacred crown of martyrdom. Again it moves, seeing that the disciples put forwardtwoswords, whetherperhapsoneisnotoftheOldTestament, the other of the New, whereby we are armed against the wiles of the devil. Therefore theLord says,Itisenough,becausehewantednothingwho isfortifiedbytheteachingofbothTestaments.
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Lectio11 39 : . 40 , . 41 ' , 42 ,, ': . 39. And he came out, and went, ashe waswont,tothemountofOlivesandhis disciplesalsofollowedhim.40.Andwhen hewasattheplace,hesaidtothem,Pray thatyouenternotintotemptation.41.And he was withdrawn from them abouta stones cast, and kneeled down, and prayed, 42. Saying, Father, if you be willing, remove this cup from me: nevertheless not my will, but yours,be done.
Beda: Tradendus a discipulo dominus consueti secessus locum, quo facillime reperiri possit, adit unde sequitur et egressusibatsecundumconsuetudinemin montemoliveti. Cyrillus: De die namque conversabatur
BEDEAsHewastobebetrayedbyHisdisciple,our Lord goes to the place of His wontedretirement, where He might most easily be found asitfollows, Andhecameout,andwent,ashewaswont,tothe mountofOlives. CYRIL. By day He was in Jerusalem, butwhenthe
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Hierosolymis, obscura vero nocte succedente in montem olivarum cumsuis conversabatur discipulis unde subditur secutisuntautemillumetdiscipuli. Beda: Pulchre autem sui corporis mysteriis imbutos in montem olivarum discipulos educit, ut omnes in mortesua baptizatos sancti spiritus charismate confirmandosessedesignet. Theophylactus: Post coenam autem nequaquam inertia, et iocus, etsomnus occupantdominumsedoratioetdoctrina unde sequitur et cum pervenisset ad locum, dixit illis: orate ne intretis in tentationem. Beda: Impossibile quidem est humanam animamnontentariundenonait:oratene tentemini sed orate ne intretis in tentationem hoc est ne tentatio vos superetultima. Cyrillus: Sed ne solis verbis eis prodesset, procedens paululum orabat unde sequitur et ipse avulsus est abeis quantum iactus est lapidis. Ubique
darknessofnightcameonHeheldconversewithHis disciplesonthemountofOlivesasitisadded,And hisdisciplesfollowed.
BEDERightlydoesHeleadthedisciples,aboutto be instructed in the mysteries of His Body,tothe mountofOlives,thatHemightsignifythatallwhoare baptized of His death should be comfortedwiththe anointingoftheHolySpirit. THEOPHYL. Now after supper our Lordbetakes Himself not to idleness or sleep, but toprayerand teaching. Hence it follows, And when he wasatthe place,hesaidtothem,Pray,&c.
BEDEItisindeedimpossibleforthesoulofmannot tobetempted.Thereforehesaysnot,Praythatyou be not tempted, but, Pray that you enter not into temptation, that is, that the temptation donotatlast overcomeyou. CYRIL But not to do good by words only,Hewent forwardalittleandprayedasitfollows,Andhewas withdrawn from them about a stones cast. You will everywherefindHimprayingapart,toteachyouthat
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invenieseumsemotumorantem,utdiscas quod animo attento et corde quieto colloquendum est cum Deo sublimi. Non autemquasiegensalienisuffragiiprecibus insistebat qui est omnipotentissima virtus patris sed ut discamus non esse in tentationibus dormitandum, sed magis orationibusinsistendum. Beda: Solus etiam orat pro omnibusqui solus erat passurus pro omnibus, significans tantum orationem suam quantumetpassionemanostradistare. Augustinus de quaest.Evang: Avulsus est autem ab eis quantum iactus est lapidis, tamquam typice admonuerit utin eum dirigerent lapidem: idest, usquead ipsumperducerentintentionemlegis,quae scriptaeratinlapide. Gregorius Nyssenus: Quid autem sibi vultflexusgenuum,dequodicituretpositis 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
withadevoutmindandquietheartweshouldspeak withthemosthighGod.HedidnotbetakeHimselfto prayer,asifHewasinwantofanothershelp,whois the Almighty power of the Father, but that wemay learn not to slumber in temptation, but rathertobe instantinprayer.
BEDEHealsoalonepraysforall,whowastosuffer aloneforall,signifyingthatHisprayerisasfardistant fromoursasHisPassion.
AUG.Hewastornfromthemaboutastonescast,as though He would typically remind them that toHim they should point the stone, that is, up toHimbring theintentionofthelawwhichwaswrittenonstone.
GREG NYSS. But what means His bending of knees?ofwhichitissaid,Andhekneeleddown,and prayed.Itisthewayofmentopraytotheirsuperiors withtheirfacesontheground,testifyingbytheaction thatthegreaterofthetwoarethosewhoareasked. Now it is plain that human nature containsnothing worthy of Gods imitation. Accordingly thetokensof
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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, sedper omniahumilitaticonformandum:quiaDeus superbis resistit, dat autem humilibus gratiam. Chrysostomus: Quaelibet autem ars verbis et operibus ostenditur ab eoqui docet. Quia ergo dominus venerat docturus nos quamlibet virtutem, ob hoc eadem dicit et facit: unde, quiaiusserat verbis orare ne intrarent in tentationem, hoc etiam opere docet sequitur enim dicens:pater,sivis,transfercalicemistum a me. Non dicit si vis, quasi ignoransan patri placeret: neque enim magis ardua cognitio est cognitione paternae substantiae,quamipsesolusperspicaciter novit,secundumillud:sicutnovitmepater, etegonovipatremnequehocdicitquasi respuens passionem: qui enim comminatus est discipulo volenti eius
respectwhichweevincetooneanother,confessing ourselves to be inferior to our neighbors, wehave transferred to the humiliation of the Incomparable Nature. And thus He who bore our sicknesses and intercededforus,bentHiskneeinprayer,byreason ofthemanwhichHeassumed,givingusanexample, that we ought not to exalt ourselves at the timeof prayer,butinallthingsbeconformedtohumilityfor Godresiststheproud,butgivesgracetothehumble.
CHRYS.Noweveryartissetforthbythewordsand worksofhimwhoteachesit.BecausethenourLord had come to teach no ordinary virtue, therefore He speaksanddoesthesamethings.Andsohavingin words commanded to pray, lest they enter into temptation, He does the same likewise inwork, saying,Father,ifyoubewilling,removethiscupfrom me. He said not the words, If youwill,asifignorant whether it was pleasing to the Father. For such knowledgewasnotmoredifficultthantheknowledge of His Fathers substance, which He aloneclearly knew, according to John, As the Father knowsme, evensohaveIknowntheFather.NorsaysHethis,as refusingHisPassion.ForHewhorebukedadisciple, whowishedtopreventHisPassion,soasevenafter manycommendations,tocallhimSatan,howshould
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passionem impedire, ut Satanam eum vocaret post multa praeconia, qualiter crucifiginolebat?Curigituritadictumest, consideres. Quantum erat audire quod Deus ineffabilis, qui quemlibetintellectum transcendit,voluituterumsubirevirgineum, lac sugere, et humana quaeque pati. Quoniam ergo fere incredibile erat quod eratfuturum,primoquidemmisitprophetas hoc nuntiantes, postea ipseindutuscarne veniens, ut non phantasma putaretur, permittit carnem ferre naturalesdefectus, esurire,sitireetdormire,laborare,afficiet anxiari ob hoc et recusat mortem,veram humanitatemdemonstrans. Ambrosius: Dicit ergo si vis, transfera me calicem istum quasi homo mortem recusans, quasi Deus sententiam suam servans. Beda:Veltransferriasecalicempostulat, non quidem timore patiendi, sed misericordiapriorispopuli,neabillobibat calicempropinatumundeetsignanternon dicit transfer a me calicem, sedcalicem istum, hoc est populi Iudaeorum, qui excusationem ignorantiae habere non potest,quimequotidievaticinatur.
Hebeunwillingtobecrucified?Considerthenwhyit wassosaid.Howgreatathingwasittohearthatthe unspeakable God, who passes all understanding, was content to enter the virgins womb, tosuckher milk, and to undergo every thing human.Sincethen that was almost incredible which was about to happen,HesentfirstindeedProphetstoannounceit, afterwardsHeHimselfcomesclothedintheflesh,so thatyoucouldnotsupposeHimtobeaphantom.He permits His flesh to endure all natural infirmities,to hunger,tothirst,tosleep,tolabor,tobeafflicted,to betormentedonthisaccountlikewiseHerefusesnot death, that He might manifest thereby His true humanity.
AMBROSEHesays,then,Ifyouwill,removethiscup fromme,asmanrefusingdeath,asGodmaintaining Hisowndecree.
BEDEOrHebegsthecuptoberemovedfromHim, not indeed from fear of suffering, but fromHis compassionforthefirstpeople,lesttheyshouldhave todrinkthecupfirstdrunkbyHim.ThereforeHesays expressly,not,RemovefromMethecup,butthiscup, thatis,thecupoftheJewishpeople,whocanhaveno excuse for their ignorance in slaying Me,havingthe LawandtheProphetsdailyprophesyingofMe.
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DionysiusAlexandrinus: Vel quod dicit transfer calicem istum a me, nonesthoc: non adveniat mihi nisi enim advenerit, transferri non potest. Igitur ut sensitiam praesentem, coepit affici et tristari, et quasi iam propinquante eo dicittransfer calicem hunc. Sicut enim quod praeterit, nec intactum est, nec permanens sic et salvator leviter invadentem tentationem flagitat pelli et hoc est non intrarein tentationem, quod consulit esseorandum. Perfectissimus autem modus tentationes evitandi manifestatur cum dicitur verumtamen non mea voluntas, sed tua fiat. Deus enim inexpertus est malorum. Vultautemnobisbonalargirisupraidquod petimus vel intelligimus. Ergo perfectam voluntatempatris,quamipsenoverat,petit sortiri effectum, quae eadem est etsua secundum deitatem. Renuit autemimpleri humanam voluntatem, quam dicit suam, paternavoluntateminorem. Athanasius: Geminum enim hic velle ostendit: alterum quidem humanum, quod estcarnisalterumverodivinum:humanitas enim ob carnis fragilitatem recusat passionem: sed divinus eius affectus
DION. ALEX. Or when He says, Let thiscuppass fromme,itisnot,letitnotcometoMe,forunlessit had come it could not pass away. Itwastherefore whenHeperceiveditalreadypresentthatHebegan to be afflicted and sorrowful, and as itwascloseat hand,Hesays,letthiscuppass,forasthatwhichhas passedcanneitherbesaidnottohavecomenoryet to remain, so also the Savior asks first that the temptationslightlyassailingHimmaypassaway.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,notmywill,butyoursbedone.ForGod is not a tempter to evil, but He wishes tograntus good things above what we either desire or understand. Therefore He seeks that theperfectwill of His Father which He Himself hadknown,should dispose of the event, which is the same willasHis own,asrespectstheDivinenature.ButHeshrinksto fulfill the human will, which He calls His own,and whichisinferiortoHisFatherswill.
ATHAN. For here He manifests a double will. One indeedhuman,whichisoftheflesh,theotherdivine. For our human nature, because of theweaknessof the flesh, refuses the Passion, but His divine will eagerlyembracedit,forthatitwasnotpossiblethat
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affectantereamsubiit,eoquodnonesset possibileeumdetineriamorte. Gregorius Nyssenus: Apollinaris autem asserit quod Christus non habuit secundum terrenam naturam propriam voluntatem sed solum in Christo est voluntasDei,quidecaelodescendit.Dicat ergo: quam voluntatem vult dominus nequaquam evenire? Neque enim deitas aufertpropriamvoluntatem. Beda: Appropinquans etiam passioni salvator,infirmantiuminsevocemsumpsit, utcumhocimminetquodfierinolumus,sic per infirmitatem petamus ut non fiat, quatenus per fortitudinem parati simusut voluntas conditoris nostri, etiam contra nostramvoluntatem,fiat.
Heshouldbeholdenofdeath.
GREG NYSS. Now Apollinaris asserts that Christ hadnotHisownwillaccordingtoHisearthlynature, but that in Christ exists only the will of God who descendsfromheaven.Lethimthensaywhatwillisit which God would have by no means tobefulfilled? AndtheDivinenaturedoesnotremoveHisownwill.
BEDEWhenHedrewnearHisPassion,theSavior alsotookuponHimthewordsofweakmanaswhen something threatens us which we do not wishto cometopass,wethenthroughweaknessseekthatit maynotbe,totheendthatwealsomaybeprepared byfortitudetofindthewillofourCreatorcontraryto ourownwill.
Lectio12 [43' .44 :

43.Andthereappearedanangeltohim fromheaven,strengtheninghim.44.And being in an agony he prayed more earnestly:andhissweatwasasitwere greatdropsofbloodfallingdowntothe

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.]45 , 46 , , .
ground. 45. And when he roseupfrom prayer, and was come to hisdisciples, he found them sleeping for sorrow.46. And said to them, Why sleepyou?rise andpray,lestyouenterintotemptation.
Theophylactus: Ut nobis innotesceret orationis virtus, quatenus eam in adversis praeponamus, orans dominus ab Angelo confortatur unde dicitur apparuit autemilli Angelusdecaeloconfortanseum. Beda: Alibi legimus quia Angeli accesserunt et ministrabant ei. In documentoergoutriusquenaturae,Angeliet eiministrasse,eteumconfortassedicuntur. Creator enim creaturae suae non eguit praesidio sed homo factus, sicut propter nostristisest,itapropternosconfortatur. Theophylactus: Quidam autem dicunt
THEOPHYL. To make known to us the powerof prayerthatwemayexerciseitinadversity,ourLord whenprayingiscomfortedbyanAngel.
BEDEInanotherplacewereadthatAngelscame and ministered to Him. In testimony then ofeach nature, Angels are said both tohaveministeredto Him and comforted Him. For the Creatorneeded not the protection of His creature, butbeingmade manasforoursakesHeissad,soforoursakesHe iscomforted. THEOPHYL. But some say that the Angel
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quoniam apparuit ei Angelus glorificans eum, et dicens: domine, tua est virtus:tu namque potes contra mortem et Infernum genushumanumliberare. Chrysostomus: Et quia non phantastice, sed vere nostram carnem suscepit ut approbet dispensationis veritatem, et oppilethaereticorumora,quaequehumana sustinet sequitur enim et factus inagonia prolixiusorabat. Ambrosius: Horrent plerique hoc loco,qui tristitiam salvatoris ad argumentuminolitae potius a principio quam susceptae ad tempusinfirmitatisinclinant.Egoautemnon solumexcusandumnonputo,sednusquam magis pietatem eius maiestatemque demiror: minus enim contulerat mihi, nisi meumsuscepissetaffectum:suscepitenim tristitiam meam ut mihi suam laetitiam largiretur. Confidenter tristitiam nomino, quiacrucempraedico.Debuitergodolorem suscipere, ut vinceret. Neque enimhabent fortitudinis laudem qui stuporem magis vulnerum tulerint quam dolorem. Nos ergo voluit erudire, quemadmodum mortem, et quodestamplius,futuraemortismoestitiam vinceremus.Dolesergo,domine,nonmea,
appeared, glorifying Him, saying, O Lord,Yoursis thepower,foryouareabletovanquishdeath,andto deliverweakmankind.
CHRYS. And because not in appearance butin reality He took upon Himself our flesh, in orderto confirmthetruthofthedispensationHesubmitsto bearhumansufferingforitfollows,Andbeinginan agonyheprayedmoreearnestly.
AMBROSE Many are shocked at this placewho turn the sorrows of the Savior to an argument of inherent weakness from the beginning, ratherthan taken upon Him for the time. But I am sofarfrom considering it a thing to be excused, that Inever moreadmireHismercyandmajestyforHewould haveconferredlessuponmehadHenottakenupon Himmyfeelings.ForHetookuponHimmysorrow, that upon me He might bestow His joy. With confidencethereforeInameHissadness,becauseI preach His cross. He must needs then have undergoneaffliction,thatHemightconquer.Forthey have no praise of fortitude whose woundshave 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, OLord,notfrom
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sedtuavulnera.Infirmatusestenimpropter delicta nostra: et fortasse tristis est ideo quia post Adae lapsum, tali transitunobis erat ex hoc saeculo recedendum ut mori essetnecesse.Necilluddistataverosed tristis erat pro persecutoribus suis quos sciebatimmanissacrilegiipoenasdaturos. Gregorius Moralium: Appropinquante etiammorte,nostraementisinsecertamen expressit, qui vim quamdam terroris ac formidinis patimur, cum per solutionem carnis aeterno iudicio propinquamus nec immerito,quoniamanimapostpusillumhoc invenitquodinaeternummutarenonpossit. Theophylactus: Quod autem humanae naturae foret praemissa oratio, nonautem divinae, ut dicunt Ariani, patet etiamexeo quod subdit sequitur enim et factus est sudor eius sicut guttae sanguinis decurrentisinterram. Beda: Nemo sudorem hunc infirmitati deputet, quia contra naturam est sudare sanguinem sed potius intelligat, per hoc nobis declaratum quod effectum iamsuae precis obtineret, ut scilicet fidem
your own but my wounds for he was woundedfor our transgressions. And perhaps He is sad, becausethatafterAdamsfalltilepassagebywhich wemustdepartfromthisworldwassuchthatdeath wasnecessary.NorisitfarfromthetruththatHev. as sad for His persecutors, who He knewwould sufferpunishmentfortheirwickedsacrilege. GREG. He has expressed also the conflictofour mindinitself,asdeathapproaches,forwesuffera certain thrill of terror and dread, when by the dissolutionofthefleshwedrawneartotheeternal judgmentandwithgoodreason,forthesoulfindsin amomentthatwhichcanneverbechanged.
THEOPHYL.Nowthattheprecedingprayerwasof Hishumannature,notHisdivine,astheArianssay, is argued from what is said of Hissweat,which follows,Andhissweatwasasitweregreatdropsof bloodfallingdowntotheground.
BEDE Let no one ascribe this sweat tonatural 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
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discipulorum,quamterrenaadhucfragilitas arguebat,suosanguinepurgaret. ProsperinlibrosententiarumAugustini: Orans etiam cum sudore sanguineo dominus significabat de corpore suo toto, quodestEcclesia,manaturamartyria. Theophylactus: Vel hoc proverbialiter dicitur de eo qui vehementersudavit,quod sudavit sanguinem. Volens igitur Evangelistainnuere,quodgrossissudorum guttis madebat, sumit guttas sanguinis ad exemplum. Post hoc autem inveniens discipulos dormientes prae tristitia, improperateis,simuladmonensutorarent sequitur enim et cum surrexisset ab oratione, et venisset ad discipulos suos, inveniteosdormientespraetristitia. Chrysostomus: Erat enim intempestum noctis, et discipulorum oculi praeangustia premebantur, et erat somnus nontorporis, sedmoeroris. AugustinusdeCons.Evang:Nonautem expressithicLucasquotaorationedominus ad discipulos venerit nihil tamen hoc
mightpurgebyHisbloodthefaithofHisdisciples, stillconvictedofhumanfrailty. AUG. Our Lord praying with a bloody sweat representedthemartyrdomswhichshouldHowfrom Hiswholebody,whichistheChurch.
THEOPHYL.Orthisisproverbiallysaidofonewho has sweated intensely, that He sweatedbloodthe Evangelist then wishing to show that He was moistenedwithlargedropsofsweat,takesdropsof blood for an example. But afterwards findingHis disciples asleep for sorrow, He upbraids them, at thesametimeremindingthemtoprayforitfollows, Andwhenherosefromprayerandwascometohis disciples,hefoundthemsleeping.
CHRYS. For it was midnight, and the disciples eyeswereheavyfromgrief,andtheirsleepwasnot thatofdrowsinessbutsorrow.
AUG. Now Luke has not stated afterwhichprayer He came to His disciples, still in nothing doeshe disagreewithMatthewandMark.
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MatthaeoetMarcorepugnant. Beda: Demonstrat autem dominus consequenter quia pro discipulis oraverit, quos monet orationum suarum vigilandoet orandoexistereparticipessequiturenimet ait illis: quid dormitis? Surgite et orate,ne intretisintentationem. Theophylactus: Hoc est, ne a tentatione superentur: hoc enim est non induci in tentationem, non demergi ab ea. Vel simpliciter nos iubet orare, ut tranquillasit 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 invitovoluntariumfacientes. BEDE Our Lord proves by what comesafter,that He prayed for His disciples whom He exhortsby watchingandprayertobepartakersofHisprayer foritfollows,Andhesaidtothem,Whysleepyou? Riseandpray,lestyouenterintotemptation.
THEOPHYL. That is, that they should not be overcome by temptation, for not to be ledinto temptation is not to be overwhelmed by it.OrHe simply bids us pray that our life maybequiet,and webenotcastintotroubleofanykind.Foritisof the devil and presumptuous, for a man to throw himself into temptation. Therefore James saidnot, Castyourselvesintotemptation,but,Whenyouare fallen,countitalljoy,makingavoluntaryactoutofan involuntary.
Lectio13 47 , ,
47. And while he yet spoke,beholda multitude, and he that was called Judas, one of the twelve wentbefore them, and drew near to Jesus tokiss
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. 48 , , 49 , , 50 . 51 , : . 52 ' , 53 ' ' ':' .
him.48.ButJesussaidtohim,Judas, betrayyoutheSonofmanwithakiss? 49. When they which were abouthim saw what would follow, they saidto him, Lord, shall we smite with the sword?50.Andoneofthemsmotethe servant of the high priest, and cutoff hisrightear.51.AndJesusanswered and said, Suffer you thus far.Andhe touched his ear, and healed him.52. Then Jesus said to the chief priests, and captains of the temple, and the elders, which were come to him,Be you come out, as against athief,with swords and staves? 53. When I was daily with you in the temple, you stretched forth no hands against me: butthisisyourhour,andthepowerof darkness.
Glossa:PraemissaorationeChristi,subicitur de eius proditione, qua a discipuloproditur diciturenimadhuceoloquente,ecceturba,et

GLOSS.AfterfirstmentioningtheprayerofChrist, St.LukegoesontospeakofHisbetrayalwherein HeisbetrayedbyHisdisciple,saying,Andwhile

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qui vocabatur Iudas, unus de duodecim, antecedebateos. Cyrillus: Dicit autem qui vocabatur Iudas, quasi nomen eius habens exosum addit autem unus de duodecim, adsignificantiam nequitiaeproditoris:namquihonoratusfuerat aequeapostolis,factusestoccisioniscausa inChristum. Chrysostomus: Sicut enim insanabilia vulnera nec austeris medicamentisobediunt necdemulcentibus,sicanima,ubisemelest captivata, et seipsam dederit cuicumque peccato, nullum emolumentum ex admonitionibus consequetur quod etIudae accidit a proditione non cessanti, quamvis omni modo doctrinae esset a Christo cohibitus unde sequitur et appropinquavit Iesu,utoscularetureum. Cyrillus: Immemor enim gloriae Christi, putavit forsitan posse latenter agere,ausus praecipuum dilectionis signum organum efficeredoli. Chrysostomus: Non autem discedendum est a fratrum admonitione, quamquamnihil
heyetspoke,beholdamultitude,andhethatwas calledJudas. CYRILHesays,hethatwascalledJudas,holding hisnameasitwereinabhorrencebutadds,one ofthetwelve,tosignifytheenormityofthetraitor. For he who bad been honored as an apostle becamethecauseofthemurderofChrist.
CHRYS.Forjustasincurablewoundsyieldneither toseverenorsoothingremedies,sothesoulwhen onceitistakencaptive,andhassolditselftoany particularsin,willreapnobenefitfromadmonition. And so it was with Judas, whodesistednotfrom His betrayal, though deterred by Christ byevery manner of warning. Hence it follows, And drew neartoJesustokisshim.
CYRILUnmindfulofthegloryofChrist,hethought to be able to act secretly, daring to makean especial token of love the instrument of his treachery. CHRYS. Now we must not depart from admonishingourbrethren,albeitnothingcomesof
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propter nostra verba eveniat: nam etrivuli, etsi nullus hauriat, fluunt et si forsan non persuaseris hodie, poteris forsan cras. Piscatorenimpertotamdiemvacuatrahens retia,circaseropiscemcapitundedominus, etsi sciret Iudam non convertendum, non destitit facere quae sua intererat sequitur enimIesusautemdixitilli:Iuda,osculofilium hoministradis?
our words. For even the streams though noone drink therefrom still flow on, and him whom you havenotpersuadedtoday,peradventureyoumay tomorrow. For the fisherman after drawingempty netsthewholeday,whenitwasnowlatetakesa fish.AndthusourLord,thoughHeknewthatJudas wasnottobeconverted,yetceasednottodosuch thingsashadreferencetohim.Itfollows,ButJesus saidtohim,Judas,betrayyoutheSonofmanwith akiss? AMBROSE It must be used I think by way of question, as if he arrests the traitorwithalovers affection. CHRYS. And He gives him his proper name, whichwasratherlikeonelamentingandrecalling him,thanoneprovokedtoanger. AMBROSEHesays,Betrayyouwithakiss?that is,doyouinflictawoundwiththepledgeoflove? with the instruments of peace do youimpose death?aslave,doyoubetrayyourLordadisciple, yourmasteronechosen,Himwhochoseyou? CHRYS.ButHesaidnot,BetrayyouyourMaster, your Lord, your Benefactor, but the Son ofman, thatis,thehumbleandmeek,whothoughHewere
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Ambrosius: Per interrogationem pronuntiandum puto, quasi amantis affectu corripiatproditorem. Chrysostomus: Proprium autem nomen ponit,quodmagisdolentiseratetrevocantis, quamprovocatiadiram. Ambrosius: Dicit autem osculotradis?Hoc est, amoris pignore vulnus infligis, et pacis instrumento mortem irrogas? Servus dominum, discipulus prodit magistrum, electusauctorem. Chrysostomus: Non autem dicit: tradis magistrum tuum, dominum tuum, benefactorem tuum, sed filium hominishoc
est, mansuetum et mitem qui si nonesset magisteretdominus,quiatamentamsuaviter ergategessit,nonessetateprodendus. 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 quemtraderet,dumdicitfiliumhominis,quia caro, non divinitas comprehenditur. Illud tamen plus confutat ingratum quod eum tradiderit qui, cum esset Dei filius,propter nosfiliushominisessevoluissetquasidicat: propter te suscepi, ingrate, quod tradis, hypocrita.
not your Master and Lord, forasmuch as He has borne himself so gently toward you, shouldhave neverbeenbetrayedbyyou. AMBROSE O great manifestation of Divine power,greatdisciplineofvirtue!Boththedesignof yourtraitorisdetected,andyetforbearanceisnot withheld. He shows whom it is Judasbetrays,by manifesting things hidden He declares whomhe delivers up, by saying, the Son of man, forthe humanflesh,nottheDivinenature,isseized.That however which most confounds the ungrateful,is the thought that he had delivered up Him, who thoughHewastheSonofGod,yetforoursakes wishedtobetheSonofmanasifHesaid,For you did I undertake, O ungrateful man,thatwhich youbetrayinhypocrisy. AMBROSE Our Lord kissed him, not thatHe would teach us to dissemble, but both that He mightnotseemtoshrinkfromthetraitor,andthat He might the more move him bynotdenyinghim theofficesoflove. AUG. The Lord when He was betrayed firstsaid this which Luke mentions, Betray you the Sonof manwithakiss?next,whatMatthewsays,Friend, wherefore are you come? and lastly, whatJohn
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Ambrosius: Osculatus est autem eum dominus, non quo simulare nosdoceat,sed ut neque proditorem refugere videretur, et plus afficeret proditorem, cui amoris officia nonnegaret. Augustinus de Cons. Evang: Hoc ergo dominus,cumtraderetur,primodixitquodait Lucas: Iuda, osculo filium hominis tradis? Deinde quod Matthaeus: amice, ad quid
venisti? Deinde id quod commemorat:quemquaeritis?
Ioannes
records,Whomseekyou?
Theophylactus:Zelanturautemdiscipuli,et gladios evaginant unde sequitur videntes autemhiquicircaipsumerantquodfuturum erat, dixerunt ei: domine, si percutimusin gladio? Sed qualiter habent gladios?Quia mactaverant agnum, et a mensa discesserant.Aliiautemdiscipuliquaeruntan percuterent sed Petrus ubique fervenspro domino, persuasionem non expectat, sed percutit servum pontificis unde sequitur et percussit unus ex illis servum principis sacerdotum, et amputavit auriculam eius dexteram. Augustinus: Qui percussit, secundum IoannemPetruseratquemautempercussit, Malchusvocabatur. Ambrosius: Eruditus enim in lege Petrus promptus affectu, qui sciret Phinees reputatum ad iustitiam quod sacrilegos peremisset,percussitprincipisservum.
THEOPHYL.Thedisciplesareinflamedwithzeal, andunsheathetheirswords.Butwhencehavethey swords?Becausetheyhadslainthelamb,andhad departed from the feast. Now the otherdisciples ask whether they should strike but Peter,always fervent in defense of his Master, waits notfor permission, but straightway strikes the servantof the High Priest as it follows, And one ofthem smote,&c.
AUG. He who struck, according to John,was Peter,buthewhomhestruckwascalledMalchus.
AMBROSE For Peter being well versed inthe law,andfullofardentaffection,knowingthatitwas counted righteousness in Phineas that hehad killed the sacrilegious persons, struck theHigh Priestsservant. AUG. Now Luke says, But Jesus answeredand
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Augustinus:DeindeLucasdicitrespondens
autemIesusait:siniteusquehuc.Ethocest quod Matthaeus commemorat: converte gladium tuum in locum suum. Nec moveat quasi contrarium sit quod Lucas hicdicit 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 quodcum 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 enimdiceretrespondensautemIesus,nisiad interrogationem eorum responderet, non facto Petri. Sed inter moras verborum interrogantium dominum, et illius respondentis, Petrus aviditate defensionis percussit.Sednonpotueruntsimuldiciquae simul fieri potuerunt. Tunc, sicut dicitLucas, sanavit eum qui percussus erat sequitur enimetcumtetigissetauriculameius,sanavit eum. Beda:Numquamenimpietatissuaedominus
said, Suffer you thus far which is what Matthew records,Putyourswordupintoitssheath.Norwill it move you as contrary thereto, that Lukesays herethatourLordanswered,Sufferyouthusfar,as if He had so spoken after the blow to show that whatwasdonehadpleasedHimsofar,butHedid notwishittoproceedfarther,seeingthatinthese words which Matthew has given, it mayratherbe impliedthatthewholecircumstanceinwhichPeter used the sword was displeasing to ourLord.For the truth is, that upon their asking, Lord,shallwe strike with the sword? He then answered,Suffer you thus far, that is, be not troubled with whatis about to happen. They must be permitted to advancesofar,thatis,totakeMe,andsotofulfill thethingswhichwerewrittenofMe.Forhewould not say, And Jesus answering, unless He answered this question, not Peters deed.But betweenthedelayoftheirwordsofquestiontoour Lord and His answer, Peter in theeagernessof defensestrucktheblow.Andtwothingscannotbe said,thoughonemaybesaidandanothermaybe done, at the same time. Then, as Lukesays,He healed him who was struck, as itfollows,Andhe touchedhisear,andhealedhim.
BEDEFortheLordisneverforgetfulofHisloving
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obliviscitur. Illi iusto mortem inferunt, iste persequentiumvulnerasanat. Ambrosius: Sed cum dominus vulnere cruentumdetersit,mysteriadivinasubiecit,ut servos principis mundi, non naturae conditione, sed culpae, auris vulnus exciperet,quinonaudissetverbasapientiae. Aut si Petrus volens percussitaurem,docuit quod aurem in specie habere nondeberet, quam in mysterio non haberet. Sed quare Petrus?Quiaipseligandietsolvendiadeptus est potestatem et ideo tollit gladio spiritali aurem interiorem male intelligentis. Sed dominusipserefunditauditum,demonstrans, etipsos,siconvertantur,possesanariquiin passione domini vulnerati sunt: eo quod omnepeccatum,fideimysteriisabluatur.
kindness. While they are bringing deathuponthe righteous,HehealsthewoundsofHispersecutors. AMBROSE The Lord in wiping away thebloody wounds, conveyed thereby a divine mystery, namely,thattheservantoftheprinceofthisworld, not by the condition of His nature but by guilt, shouldreceiveawoundontheear,forthathehad not heard the words of wisdom. Or, by Peter so willinglystrikingtheear,hetaughtthatheoughtnot to have a ear outwardly, who had not oneina mystery. But why did Peter do this? Becausehe especially obtained the power of binding and loosing,thereforebyhisspiritualswordhetakes awaytheinteriorearofhimwhounderstandsnot. ButtheLordHimselfrestoresthehearing,showing thateventhey,iftheywouldturn,mightbesaved, whoinflictedthewoundsinourLordsPassionfor thatallsinmaybewashedawayinthemysteriesof faith. BEDE Or that servant is the Jewishpeoplesold bytheHighPrieststoanunlawfulobligation,who, bythePassionofourLord,losttheirrightearthat is,thespiritualunderstandingofthelaw.Andthis earindeediscutoffbyPeterssword,notthathe takesawaythesenseofunderstandingfromthose that hear, but manifests it withdrawn by the judgmentofGodfromthecareless.Butthesame
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Beda:VelservusistepopulusestIudaeorum, principibus sacerdotum indebitomancipatus officio: qui in passione domini dexteram auriculam, idest spiritualem legis intelligentiam, perdidit quae scilicet auris, Petri gladio deciditur non quod illesensum intelligendi audientibus tollat, sed divino ablatumiudicionegligentibuspandat.Verum
eadem dextera auris in his qui ineodem populocrediderunt,divinadignationepristino estrestitutaofficio.SequiturdixitautemIesus ad eos qui venerant ad se, principes sacerdotum et magistratus templi et seniores: quasi ad latronem existis cum gladiisetfustibus. Chrysostomus: Accesserunt enim nocte, timentes multitudinis impetum et ideodicit: quid vobis opus erat his armis in eum qui vobiscum est semper? Et hoc est quod sequitur: cum quotidie vobiscum fuerim in templo,nonextendistismanusinme. Cyrillus:Ubinoninculpatdominuspraesides Iudaeorum,quodnonsibimatureparaverant insidias mortis, sed arguit eos qui temere opinabantureumseinvasisseipsoinvitoac sidicat:tuncnoncepistisme,quianolebam et nec nunc possetis, nisi mespontevestris subiceremmanibusundesequitursedhaec est hora vestra idest, parvum tempus concessum est vobis exercendae in me vestrae saevitiae, patre votis meis favente. Dicit etiam quod haec potestasesttenebris data, idest Diabolo et Iudaeis, insurgendiin Christum, et hoc est quod subditur et potestastenebrarum.
right ear in those who among the same people have believed, is restored by the Divine condescensiontoitsformeroffice.Itfollows,Then saidJesustothem,Areyoucomeoutasagainsta thiefwithswordsandstaves?&c.
CHRYS. For they had come at night fearingan outbreakofthemultitude,thereforeHesays,What need was there of these arms against onewho was always with you? as it follows, When Iwas dailywithyou.
CYRILWherebyHedoesnotblamethechiefsof the Jews that they had not soonerpreparedtheir murderousdesignsagainstHim,butconvictsthem of having presumptuously supposed they had attackedHimagainstHiswillasifHesays,You did not take Me then, because I willed itnot,but neithercouldyounow,didInotofMyownaccord surrenderMyselfintoyourhands.Henceitfollows, But this is your hour, that is, a short timeis permittedyoutoexerciseyourvengeanceagainst Me,buttheFatherswillagreeswithMine.Healso says,thatthispowerisgiventodarkness,i.e.the Devil and the Jews, of rising in rebellionagainst Christ. And shell is added, And the power of
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darkness. Beda: Quasi dicat: ideo adversum me in tenebriscongregamini,quiapotestasvestra, qua sic contra lucem mundi armamini,in tenebrisest.QuaeriturautemquomodoIesus principes sacerdotum, magistratus templi et seniores qui ad se venerunt, alloquidicatur, cum apud alios Evangelistas non ipsos venisse,veruminatrioCaiphaeexpectantes, ministros misisse perhibeantur. Sed huic contrarietati respondetur, quod illi non per seipsos, sed per eos quos miserunt ad apprehendendumChristuminsuaeiussionis potestatevenerunt. BEDE As if He says, Therefore are you assembledagainstMeindarkness,becauseyour power,wherewithyouarethusarmedagainstthe light of the world, is in wherewith. But itisasked how Jesus is said to be addressing thechief priests,theofficersofthetemple,andtheelders, whocametoHim,whereastheyarereportednot tohavegoneofthemselves,buttohavesenttheir servantswhiletheywaitedinthehallofCaiaphas? The answer then to this contradiction is,thatthey camenotbythemselves,butbythosewhomthey senttotakeChristinthepoweroftheircommand.
Lectio14 54 : . 55 . 56
54. Then took they him, and led him,and brought him into the high priestshouse. AndPeterfollowedafaroff.55.Andwhen they had kindled a fire in the midstofthe hall,andweresetdowntogether,Petersat downamongthem.56.Butacertainmaid beheld him as he sat by the fire,and earnestly looked upon him, andsaid,This manwasalsowithhim.57.Andhedenied
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, : 57 , , . 58 , : , , . 59 , ' ' ,:60 ,, . .61 , : 62 .
him, saying, Woman, I know him not.58. Andafteralittlewhileanothersawhim,and said,Youarealsoofthem.AndPetersaid, Man,Iamnot.59.Andaboutthespaceof onehourafteranotherconfidentlyaffirmed, saying, Of a truth this fellowalsowaswith him: for he is a Galilean. 60. AndPeter said, Man, I know not what you say.And immediately, while he yet spoke,thecock crew.61.AndtheLordturned,andlooked upon Peter. And Peter rememberedthe wordoftheLord,howhehadsaidtohim, Before the cock crow, you shall denyme thrice. 62. And Peter went out, andwept bitterly.
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Ambrosius: Non intellexerunt infelices mysterium, nec venerati sunt tam clementem pietatis affectum, quoetiam 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 secundumcorporisveritatem. Beda: Princeps autem sacerdotum Caipham significat, qui, secundum Ioannem,eratpontifexanniillius. 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. Chrysostomus: Ideo autem ducitur ad domum pontificis, ut de consensu principis sacerdotum singula quaeque facerent: illuc enim omnes convenerant Christum praestolantes. Magnus autem
AMBROSE The wretched men understood not the mystery, nor had reverence to an outpouring of compassion so merciful, that even His enemiesHe suffered not to be wounded. For it issaid,Thentook theyhim,&c.WhenwereadofJesusbeingholden,let usguardagainstthinkingthatHeisholdenwithrespect to His divine nature, and unwilling throughweakness, forHeisheldcaptiveandboundaccordingtothetruth ofHisbodilynature.
BEDE Now the Chief Priest means Caiaphas,who accordingtoJohnwasHighPriestthatyear.
AUG.ButfirstHewasledtoAnnas,thefather-in-lawof Caiaphas,asJohnsays,thentoCaiaphas,asMatthew says,butMarkandLukedonotgivethenameofthe HighPriest.
CHRYS. It is therefore said, to the houseoftheHigh Priest,thatnothingwhatevermightbedonewithoutthe consentofthechiefofthePriests.Forthitherhadthey allassembledwaitingforChrist.Nowthegreatzealof Peterismanifestedinhisnotflyingwhenhesawallthe

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fervor Petri ostenditur, qui non aufugit, cum alios fugientes vidisset sequitur enim Petrus vero sequebatur eum a longe. Ambrosius: Bene a longe sequebatur iam proximus negator: neque enim negare potuisset, si Christo proximus adhaesisset. Sed in hoc fitreverendus, quod dominum non reliquit etiam cum timeret:metusnaturaeest,curapietatis. Beda: Quod autem ad passionem euntem dominum a longe sequitur Petrus, significat Ecclesiam secuturam quidem, idest imitaturam passionem domini sed longe differenter: Ecclesia enimprosepatitur,atilleproEcclesia. Ambrosius: Iam autem in domo principissacerdotumignisardebatunde sequitur accenso autem igne inmedio atrii,etcircumsedentibusillis,eratPetrus in medio eorum. Accessit Petrus ut calefaceretse,quiaclausodomino,calor mentisiamineorefriguerat. Chrysostomus: Traditae enim erant
othersdoingsoforitfollows,ButPeterfollowedafar off.
AMBROSERightlyhefollowedafaroff,soonaboutto deny, for he could never have denied if hehadclung closetoChrist.Buthereinmustheberevered,thathe forsooknotourLord,eventhoughhewasafraid.Fear istheeffectofnature,solicitudeoftenderaffection.
BEDE But that when our Lord was going to His Passion,PeterfollowedafaroffrepresentstheChurch about to follow indeed, that is, to imitate ourLords Passion, but in a far different manner, fortheChurch suffersforherself,ourLordsufferedfortheChurch.
AMBROSEAndbythistimetherewasafireburning inthehouseoftheHighPriestasitfollows,Andwhen theyhadkindledafire,&c.Petercametowarmhimself, becausehisLordbeingtakenprisoner,theheartofhis soulhadbeenchilledinhim.
PSEUDO-AUG.FortoPeterweredeliveredthekeys
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Petro claves regni caelorum: credenda erat ei populorum innumera multitudo, quaeessetinvolutapeccatis.Eratautem Petrus paulo durior, sicut truncataservi 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,quoergapeccantesduriorem sententiam proprii casus intuitu temperaret. Et cum se calefacerevellet ad prunas, accessit ad eum puella, de qua sequitur quem cum vidisset ancilla quaedam sedentem ad lumen, et eum fuissetintuita,dixit:ethiccumilloerat. Ambrosius: Quid sibi vult quod primo eumproditancilla,cumviriutiquemagis potuerint eum recognoscere, nisi utiste sexus peccare in necedominivideretur, ut et iste sexus redimeretur perdomini passionem? Petrus autem proditus negat:maloenimnegassePetrumquam dominum fefellisse unde sequitur at ille negavit,dicens:mulier,nonnoviillum. Chrysostomus:Quidais,oPetre?Vox
of the kingdom of heaven, to him wereentrustedan innumerable multitude of people, who werewrapped up in sin. But Peter was somewhattoovehement,as the cutting off the ear of the HighPriestsservantant betokens. If he then who was so sternandsosevere hadobtainedthegiftofnotsinning,whatpardonwould he have given to the people committed tohim? Therefore Divine Providence suffers him first to beholdenofsin,thatbytheconsciousnessofhisown fall he might soften his too harsh judgmenttowards sinners.Whenhewishedtowarmhimselfatthefire,a maid came to him, of whom it follows, Butacertain maidbeheldhim,&c.
AMBROSEWhatmeansit,thatamaidisthefirstto betray Peter, whereas surely men ought the more easily to have recognized him, save that that sex should be plainly implicated in our Lordsmurder,in orderthatitmightalsoberedeemedbyHisPassion ButPeterwhendiscovereddenies,forbetterthatPeter shouldhavedenied,thanourLordswordshouldhave failed. Hence it follows, And he denied, saying, Woman,Iknowhimnot. AUG. What ails you, Peter, your voice is suddenly
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tua repente mutata est: osenimplenum fidei et amoris in odium perfidiamque conversum est: non tibiflagella,nondum sunt admota tormenta qui te interrogat, nullus est eorum qui auctoritate sua possit formidinem incutere confitenti: muliertesimplicivoceinterrogat,etforte nec proditura confessum nec tamen mulier, sed puella ostiaria, vile mancipium. Ambrosius: Sed ideo negavit Petrus, quia promisit incaute: non negat in monte, non in templo, non insuadomo, sedinpraetorioIudaeorum:ibinegatubi Iesus ligatus est, ubi veritas non est. Negans autem dicit non novi illum: temerarium quippe erat ut diceretquia noverat eum quem mens humana non potestcomprehendere:nemoenimnovit filium nisi pater. Rursum secunda vice negat Christum sequitur enim et post pusillum alius videns eum dixit: et tude illises. AugustinusdeCons.Evang:Intelligitur autemquodinhacsecundanegationea duobus est compellatus ab ancilla scilicet, quam commemorantMatthaeus
changed?Thatmouthfulloffaithandlove,isturnedto hatred and unbelief. Not yet awhile is thescourge applied, not yet the instruments of torture. Your interrogator is no one of authority, who mightcause alarm to the confessor. The mere voice of a woman asks the question, and she perhaps not aboutto divulgeyourconfession,noryetawoman,butadoorkeeper,ameanslave.
AMBROSE Peter denied, because he promised rashly. He does not deny on the mount, nor inthe temple,norinhisownhouse,butinthejudgment-hallof the Jews. There he denies where Jesus was bound, wheretruthisnot.AnddenyingHimhesays,Iknowhim not. It were presumptuous to say that he knew Him whom the human mind can not grasp. For no one knowstheSonbuttheFather.Again,asecondtimehe denies Christ for it follows, And after a little while anothersawhim,andsaid,Youwerealsooneofthem.
AUG.Anditissupposedthatintheseconddenialhe was addressed by two persons, namely, bythemaid whom Matthew and Mark mention, and byanother whomLukespeaksof.WithrespectthentowhatLuke
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etMarcus,etabalioquemcommemorat Lucas.HocergoquodhicLucasdicitet postpusillum,iamegressuseratianuam Petrus, et primum gallus cantaverat, ut Marcus dicit iam redierat, ut, quemadmodum dicit Ioannes, adfocum stans iterum negaret de qua negatione sequitur Petrus vero ait: o homo, non sum. Ambrosius: Maluit enim se negare quam Christum aut quia videbatur negare Christi societatem, utique se negavit. Beda: In hac autem negatione Petri dicimus, non solum ab eo negari Christum qui dicit eum non esse Christum, sed ab illo etiam qui,cumsit, negatseesseChristianum. Ambrosius: Tertio quoque interrogatur sequitur enim et intervallo facto quasi horae unius, alius quidam affirmabat dicens:vereethiccumilloerat. Augustinus:QuodMatthaeusetMarcus dicunt:postpusillum,quantumessethoc
here relates, And after a little while, &c. Peterhad alreadygoneoutofthegate,andthecockhadcrowed thefirsttime,asMarksaysandnowhehadreturned, that,asJohnsays,hemightagaindenystandingbythe fire.Ofwhichdenialitfollows,AndPetersaid,Man,I amnot.
AMBROSE, For he preferred to deny himselfrather than Christ, or because he seemed to denybeingof thecompanyofChrist,hetrulydeniedhimself.
BEDE In this denial then of Peter we affirm thatnot only is Christ denied by him who says that Heisnot Christ,butbyhimalso,who,beingaChristian,sayshe isnot.
AMBROSE He is also asked a third time for it follows,Andaboutthespaceofonehourafter,another confidently affirmed, saying, Of a truth thisfellowalso waswithhim. AUG. What Matthew and Mark call afteralittlewhile, Lukeexplainsbysaying,aboutthespaceofonehour
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temporismanifestathicLucasdicendoet intervallofactoquasihoraeunius:dehoc autemintervallotacetIoannes.Itemquod 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? Marcusautemet LucasinterseillosdePetrolocutos:aut sententiam intelligimus tenuisse eosqui compellatumdicuntPetrum:tantumenim valet quod de illo coram illodicebatur, quantum si illis diceretur aut utroque modo dictum, et alios hunc, aliosillum modumcommemorasse. Beda:SubditautemnametGalilaeuses: non quia alia lingua Galilaei atque alia loquerentur Hierosolymitae, qui utrique fuerunt Hebraei sed quod unaquaeque provincia et regio suas habendo proprietates usitatum loquendi sonum
after but with regard to the space oftime,Johnsays nothing.LikewisewhenMatthewandMarkrecordnot in the singular but in the plural number thosewho conversed with Peter, while Luke and John speakof one, we may easily suppose either thatMatthewand Markusedthepluralforthesingularbyacommonform ofspeech,orthatonepersoninparticularaddressed Peter, as being the one who had seen him,andthat otherstrustingtohiscreditjoinedinpressinghim.But nowastothewordswhichMatthewassertsweresaid to Peter himself, Truly you are one of them,foryour speechbetraysyouasalsothosewhichtothesame Peter,Johndeclaredtohavebeensaid,DidnotIsee youinthegarden?whereasMarkandLukestatethat theyspoketooneanotherconcerningPeterweeither believethattheyheldtherightopinionwhosaythatthey were really addressed to Peter (for what wassaid concerning him in his presence amountstothesame asifithadbeensaidtohim)orthattheyweresaidin both ways, and that some of theEvangelistsrelated themoneway,sometheother.
BEDEButheadds,ForheisaGalileannotthatthe Galileans spoke a different language from the inhabitants of Jerusalem, who indeed wereHebrews, butthateachseparateprovinceandcountryhavingits ownpeculiaritiescouldnotavoidavernaculartoneof speech. It follows, And Peter said, know I knownot
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vitarenonpossit.SequituretaitPetrus:o homo,nescioquiddicis. Ambrosius: Hoc est, sacrilegia vestra nescio. Sed nos excusamus, ipse non excusavit non enim satis est involuta responsio confitentis Iesum, sedaperta confessio: et ideo Petrus non de industria respondisse sic inducitur quia postearecordatusest,ettamenflevit. 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 oblivioniserravit,verae lucisrememorationecorrexit. Augustinus de Cons. Evang: Galli autem cantum post trinam negationem Petriintelligimus,sicutMarcusexpressit. Beda: Hunc gallum mystice opinor aliquem doctorum intelligendum, qui iacentes et somnolentos increpat, dicens:evigilate,iusti,etnolitepeccare.
whatyousay.
AMBROSEThatis,Iknownotyourblasphemies.But we make excuse for him. He did notexcusehimself. For an involved answer is not sufficient for our confessingJesus,butanopenconfessionisrequired. And therefore Peter is not represented to have answered this deliberately, for he afterwards recollectedhimself,andwept. BEDE Holy Scripture is often wont to markthe characterofcertaineventsbythenatureofthetimesin 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 errorhecommittedinthedarknessofforgetfulness,he correctedbytheremembranceofthetruelight.
AUG.Thecock-crowweunderstandtohavebeenafter thethirddenialofPeter,asMarkhasexpressedit.
BEDE This cock must, I think, be understood mystically as some great Teacher, who rousesthe listlessandsleepy,saying,Awake,yourighteous,and sinnot.
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Chrysostomus:Admirareautemcuram magistri, quia cum vinctus esset, multa utebatur provisione erga discipulum, quem nutu erigens ad lacrymas provocavit sequitur enim et conversus dominusrespexitPetrum. Augustinus: Quod quomodo accipiendum sit, diligentius considerandum est. Dicit enim Matthaeus: Petrus enim sedebatforisin atrio quod non diceret, nisi illa cum dominointusagerentur.Similiteretineo quoddixitMarcus:etcumessetPetrusin atrio deorsum, ostendit non solum in interioribus, sed etiam in superioribus gesta quae dixerat. Quomodo ergo respicitdominusPetrumfaciecorporali? Quapropter mihi videtur illa respectio divinitus facta: et sicut dictum est: respice, et exaudi me et: convertere, domine,liberaanimammeam,itadictum arbitror conversus dominus respexit Petrum. Beda:Respicerenamqueeius,misereri est: quia non solum cum agitur poenitentia, verum etiam ut agatur,Dei
CHRYS. Marvel now at the case of the Master,who though in He was a prisoner, had exercised much forethoughtforHisdisciple,whombyalookHebrought toHimself,andprovokedtotearsforitfollows,Andthe Lordturned,andlookeduponPeter.
AUG. How we should understand this requiressome careful consideration for Matthew says, Peter was sittingwithoutinthehall,whichhewouldnothavesaid unless the transaction relating to our Lord were passing within. Likewise also, where Mark said,And as Peter was beneath in the hall, he showsthatthe things he had been speaking of took place notonly withinbutintheupperpart.HowthendidourLordlook uponPeter?notwithHisbodilyface,sincePeterwas without in the hall among those who werewarming themselves, while these things were going on inthe inner part of the house. Wherefore, thatlookingupon Peter seems to me to have been done inadivine manner. And as it was said, Look you,andhearme, andTurnanddelivermysoul,soIthinktheexpression hereused,TheLordturnedandlookeduponPeter.
BEDE For to look upon him is tohavecompassion, seeingthatnotonlywhilepenanceisbeingpracticed, but that it may be practiced, the mercy of Godis
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misericordianecessariaest. Ambrosius: Denique quos Iesus respicit, plorant delictum unde sequitur et recordatus est Petrus verbi domini quod dixerat: quia prius quam gallus cantet,termenegabis.Etegressusforas Petrus flevit amare. Quare flevit? Quia erravit ut homo: lacrymas eius lego, satisfactionemnonlego.Lavantlacrymae delictum, quod voce pudor est confiteri. Negavit primo et secundo, et nonflevit, quia adhuc non respexerat dominus negavit tertio, respexit eum Iesus, et amarissime flevit. Et tu si veniam vis mereri,diluelacrymisculpamtuam. Chrysostomus: Non autem audebat Petrus palam flere, ne a lacrymis deprehenderetur sed foras exiens lacrymabatur. Flebat autem nonpropter poenam sed quia dilectum negaverat, quodmolestiuserateiquolibetsupplicio.
necessary. AMBROSE Lastly, those whom Jesus looks upon weep for their sins. Hence it follows, And Peter rememberedthewordoftheLord,howhehadsaidto him, Before the cock crow, you shall deny methrice. Andhewentout,andweptbitterly.Whydidheweep? Becausehesinnedasman.Ireadofhistears,Idonot read of his confession. Tears wash away anoffense which it is shame to confess in words. Thefirstand second time he denied and wept not, for asyetour Lord had not looked upon him. He denied the third time,Jesuslookeduponhim,andheweptbitterly.So thenifyouwillobtainpardon,washawayyourguiltin tears.
CYRIL.NowPeterdidnotdaretoweepopenly,lesthe should be detected by his tears, but hewentoutand wept. He wept not because of punishment, but becausehedeniedhisbelovedLord,whichwasmore gallingthananypunishment.
Lectio15 63
63. And the men that held Jesus

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, 64 , , 65 . 66, , , , 67 , , . , : 68 .69 . 70 , , .71, .
mockedhim,andsmotehim.64.And when they had blindfolded him,they struckhimontheface,andaskedhim, saying,Prophesy,whoisitthatsmote you? 65. And many other things blasphemously spoke they against him.66.Andassoonasitwasday,the elders of the people and the chief priestsandthescribescametogether, and led him into their council,saying, 67.AreyoutheChrist?tellus.Andhe said to them, If I tell you, youwillnot believe:68.AndifIalsoaskyou,you willnotanswerme,norletmego.69. Hereafter shall the Son of man siton therighthandofthepowerofGod.70. Then said they all, Are you thenthe SonofGod?Andhesaidtothem,You saythatIam.71.Andtheysaid,What need we any further witness? for we ourselves have heard of his own mouth.
Augustinus de Cons. Evang: De Petri

AUG. The temptation of Peter which tookplace

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tentatione, quae inter domini contumelias facta est, non eodem ordine omnesnarrant: nam illas primo commemorat Matthaeuset Marcus,deindePetritentationem:Lucasvero explicavit prius tentationem Petri, deinde domini contumelias, dicens et viri qui tenebanteum,illudebantei,caedentes. Chrysostomus: Caeli et terrae dominus caesus sustinet, et patitur impiorumridicula, formamnobispatientiaepraebens. Theophylactus: Nec non dominus prophetarum, ut pseudopropheta deluditur. Sequitur et velaverunt eum, etpercutiebant faciemeiusetinterrogaverunteum,dicentes: prophetizanobis:quisestquitepercussit? Beda: Haec quasi in contumeliamfaciebant eiusquiseapopulisprophetamvoluithaberi. SedquitunccaesusestcolaphisIudaeorum, caeditur etiam nunc blasphemiis falsorum Christianorum.Velaveruntautemeum,nonut eorumillasceleranonvideat,sedutaseipsis faciem eius abscondant. Haeretici autem et IudaeietmaliCatholicieumreprobisactibus exacerbantes, quasi illudentes, dicunt quis est qui te percussit? Dum ab illo suas
betweenthemockingsofourLordisnotrelatedby alltheEvangelistsinthesameorder.ForMatthew and Mark first mention those, then Peters temptation but Luke has first described the temptations of Peter, then the mockings of our Lord,saying,AndthementhatheldJesusmocked him,&c. CHRYS. Jesus, the Lord of heaven and earth, sustainsandsuffersthemockingsoftheungodly, givingusanexampleofpatience. THEOPHYL. Likewise the Lord of prophetsis derided as a false prophet. It follows, Andthey blindfoldedhim.
ThistheydidasadishonortoHimwhowishedto beaccountedbythepeopleasaprophet.ButHe who was struck with the blows of the Jews,is struck also now by the blasphemies of false Christians. And they blindfolded Him, notthatHe should not see their wickedness, but that they might hide His face from them. Butheretics,and Jews, and wicked Catholics, provoke Him with theirvileactions,asitweremockingHim,saying, Whosmoteyou?whiletheyflatterthemselvesthat
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cogitationes et opera tenebrarum cognosci nonaestimant. 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 sacerdotumet Scribae,etduxeruntilluminConciliumsuum, dicentes:situesChristus,dicnobis. Beda: Non veritatem desiderabant, sed calumniampraeparabant.SiquidemChristum hominem tantummodo de stirpe David venturumsperantes,hocabeoquaerebant,ut sidiceret:egosumChristus,calumniarentur, quodsibiarrogaretregiampotestatem. Theophylactus: Ipse vero sciebat eorum praecordia, quod qui non crediderant operibus,multominussermonibuscrederent unde sequitur et ait illis: sivobisdixero,non credetismihi. Beda:SaepeenimdixeratseChristumesse: putacumdicebat:egoetpaterunumsumus: et cetera talia. Si autem interrogavero,non respondebitis mihi, neque dimittetis.
their evil thoughts and works of darknessarenot knownbyHim. AUG.NowourLordissupposedtohavesuffered thesethingsuntilmorninginthehouseoftheHigh Priest,towhichHewasfirstled.Henceitfollows, And as soon as it was day, the elders of the peopleandthechiefpriestsandthescribescame together,andledhimintotheircouncil,saying,Are youtheChrist?&c. BEDE They wished not for truth, but were contriving calumny. Because they expected that Christ would come only as man, of the rootof David, they sought this of Him, that if He should say, I am the Christ, they might falselyaccuse HimofclaimingtoHimselfthekinglypower. THEOPHYL.Heknewthesecretsoftheirhearts, that they who had not believed Hisworkswould muchlessbelieveHiswords.Henceitfollows,And hesaidtothem,IfItellyou,youwillnotbelieve,&c.
BEDEForHehadoften,declaredHimselftobe the Christ as when he said, I andmyFatherare one, and other such like things. And if Ialsoask you, you will not answer me. For Hehadasked
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Interrogaverat enim eos, quomodo dicerent Christum filium esse David, cum Davidin spiritu dominum num suum illumvocaverit verum illi neque dicenti credere, neque interrogantiresponderevoluerunt.Quiaautem semenDavidcalumniariquaerebant,plusest quodaudiunt.Sequiturexhocautemeritfilius hominissedensadextrisvirtutisDei. Theophylactus: Quasi dicat: non est vobis de cetero tempus sermonum et doctrinae: sed deinceps iudicii tempus erit, cum videbitis me filium hominis sedentem a dextrisvirtutisDei. Cyrillus: Cum autem de Deosessiodicitur, 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 autemparishonoris,parisquoqueconsessus filius videbitur esse, si non est secundum naturam filius, naturalem in seproprietatem habenspatris?
themhowtheysaidChristwastheSonofDavid, whereas David in the Spirit called Him hisLord. ButtheywishedneithertobelieveHiswordsnorto answer His questions. However, because they sought to accuse falsely the seed of David,they hearsomethingstillfartherasitfollows,Hereafter shall the Son of man sit on the right hand ofthe powerofGod. THEOPHYL.Asifhesaid,Thereisnotimeleftto you any longer for discourses and teaching,but hereaftershallbethetimeofjudgment,whenyou shallseetheSonofman,sittingontherighthand ofthepowerofGod. CYRILWheneversittingandathronearespoken of God, His kingly and supreme majesty is signified. For we do not imagine any judgmentseattobeplaced,onwhichwebelievetheLordof alltakesHisseatnoragain,thatinanywiseright handorlefthandappertaintotheDivinenaturefor figure,andplace,andsitting,arethepropertiesof bodies. But how shall the Son be seen to be of equalhonorandtosittogetheronthesamethrone, ifHeisnottheSonaccordingtonature,havingin HimselfthenaturalpropertyoftheFather?
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Theophylactus:Hocigituraudientestimere debebant sed illi post haec verba magis insaniunt unde sequitur dixerunt autem omnes:tuergoesfiliusDei? Beda:QuodsefiliumDeidixerat,acceperunt in eo quod ait erit filius hominis sedensa dextrisvirtutisDei. Ambrosius:Dominusautemmaluitseregem probare, quam diceret, ut condemnandi causam habere non possint qui quod obiciunt, hoc fatentur. Sequitur qui ait: vos dicitisquiaegosum. 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. Theophylactus: Ex quo patet quod inobedientesnullacommodaferunt,revelatis sibi secretioribus sed maiorem poenam acquirunt,propterquodtaliaoporteteisesse occulta
THEOPHYL. When then they heard this, they ought to have been afraid, but after thesewords theyarethemorefranticasitfollows,Allsaid,&c.
BEDETheyunderstoodthatHecalledHimselfthe SonofGodinthesewords,TheSonofmanshall sitontherighthandofthepowerofGod. AMBROSETheLordhadratherproveHimselfa KingthancallHimselfone,thattheymighthaveno excuse for condemning Him, when they confess the truth of that which they lay against Him.It follows,Andhesaid,YousaythatIam. CYRIL When Christ spoke this, the companyof the Pharisees were very wroth, utteringshameful wordsasitfollows,Thensaidthey,Whatneedwe anyfurtherwitness?&c.
THEOPHYL. Whereby it the manifest, that the disobedient reap no advantage, when the more secret mysteries are revealed to them,butrather incur the heavier punishment. Wherefore such thingsoughttobeconcealedfromthem.
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Caput23 Lectio1 1 . 2 , . 3 , ,.4 , . 5 ' , .
CHAPTERXXIII
1. And the whole multitude ofthem arose, and led him to Pilate. 2.And theybegantoaccusehim,saying,We foundthisfellowpervertingthenation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. 3. And Pilate asked him, saying, Are you the King ofthe Jews? And he answered him and said,Yousayit.4.ThensaidPilateto the chief priests and to the people,I find no fault in this man. 5. Andthey werethemorefierce,saying,Hestirs upthepeople,teachingthroughoutall Jewry, beginning from Galilee tothis place.
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Augustinus de Cons. Evang: Postquam complevit Lucas narrando Petrinegationem, recapitulavit quae cum domino gesta sunt circamane,commemoransquaedamquaealii tacuerunt atque ita contexuit narrationem, similia aliis narrans, cum dicit et surgens multitudoeorumduxeruntillumadPilatum.
AUG. Luke, after he had finished relatingthe denial of Peter, recapitulated all that tookplace concerning our Lord during the morning, mentioning some particulars which the others omitted and so he has composedhisnarrative, giving a similar account with the rest, whenhe says,Andthewholemultitudeofthemarose,and ledhimtoPilate,&c. BEDE That the word of Jesus mightbefulfilled whichHeprophesiedofHisowndeath,Heshall be delivered to the Gentiles, that is, tothe Romans. For Pilate was a Roman, andthe RomanshadsenthimasgovernortoJudea. AUG. He next relates what happens before Pilate,asfollows,Andtheybegantoaccusehim, saying,Wefoundthisfellowpervertingournation, &c. Matthew and Mark do not givethis,though affirmingthattheyaccusedHim,butLukehaslaid opentheverychargeswhichtheyfalselybrought againstHim.
Beda:UtimpleretursermoIesuquemdesua morte praedixit: tradetur gentibus, scilicet Romanis:namPilatusRomanuserat,eumque RomaniinIudaeampraesidemmiserant.
AugustinusdeCons.Evang: Deindeapud Pilatumgestasicnarrat:coeperuntautemeum accusare, dicentes: hunc invenimus subvertentemgentemnostram,etprohibentem tributadariCaesari,etdicentemseChristum regem esse. Hoc Matthaeus et Marcusnon dixerunt, cum tamen dicerent quod eum accusabantsedisteetiamipsacriminaquae falsoobiecerunt,aperuit. Theophylactus:Evidenterautemadversantur veritati: non enim dominus prohibuit dare censum,sedmagisdareiussit.Qualiterautem
THEOPHYL. Most plainly are they opposed to thetruth.ForourLordwassofarfromforbidding togivetribute,thatHecommandedittobegiven.

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populum subvertebat, an ut regnum aggrederetur?Sedhocestincredibilecunctis: quia volente multitudine tota eum inregem eligere,sciensfugit.
HowthendidHepervertthepeople?Wasitthat He might take possession of the kingdom?But this is incredible to all, for when the whole multitudewishedtochooseHimfortheirking,He wasasawareofit,andfled. BEDE Now two charges having beenbrought againstourLord,namely,thatHeforbadetopay tribute to Caesar, and called Himself Christ the King, it may be that Pilate had chancedtohear thatwhichourLordspoke,RendertoCaesarthe things which be Caesars and therefore setting aside this accusation as a palpable lie ofthe Jews,hethoughtfittoaskconcerningthatalone of which he knew nothing, the sayingaboutthe kingdomforitfollows,Pilateaskedhim,saying, AreyoutheKingoftheJews,&c. THEOPHYL. It seems to me that heaskedthis question of Christ by way of deriding the wantonness or hypocrisy of the allegedcharge. Asifhesaid,youapoorhumblenakedman,with none to help You, are accused of seeking a kingdom,forwhichyouwouldneedmanytohelp You,andmuchmoney. BEDE He answers the governor in thesame words which He used to the ChiefPriests,that
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Beda:Duobusautemdominoobiectis,scilicet quodettributaCaesaridariprohibuerit,etse Christum regem diceret, potuit fieri ut illud quoddominusait:redditequaesuntCaesaris Caesari, etiam Pilatum audisse contigerit. Ideoque causam hanc quasi apertum Iudaeorum mendacium parvipendens, solum quodnesciebat,deregniverbointerrogandum putavit. Sequitur Pilatus autem interrogavit eum,dicens:tuesrexIudaeorum?
Theophylactus: Mihi videtur quod hoc a Christoquaesieritcontemptumobiecticriminis subsannando quasi dicat: tu pauper,humilis, nudus, cui nullus adiutor, accusaris de regni ambitione, ad quod opus est multorum adiutoriumetsumptus.
Beda: Eodem autem verbo praesidi, quoet principibus sacerdotum respondet, ut propria
sententia condemnetur sequitur enim at ille respondensait:tudicis. 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, incipiensa Galilaea usque huc quasi dicant: pervertit populum, nec in una parte tantum, sed a Galilaea incepit, et hucusque pervenit, transiens per Iudaeam. Puto autem eosnon absque causa meminisse Galilaeae sed volentesincuteretimoremPilato.Galilaeienim schismatici fuerunt, et nova tentantes, qualis fuit Iudas Galilaeus, cuius in actibus apostolorumfitmentio. Beda: His autem verbis non illum, sed se accusant.Docuisseenimpopulumetapristini temporis ignavia docendo commovisse, talique actu totam terram promissionis pertransisse, non criminis, sed indicium est virtutis. Ambrosius: Accusatur autem dominus, et tacet, quia defensione non indiget: ambiant defendi qui timent vinci. Non ergo
Pilatemightbecondemnedbyhisownvoicefor itfollows,Andheansweringsaid,Yousay. THEOPHYL. Now they finding nothing else to support their calumny, have resort to theaidof clamor, for it follows, And they were themore fierce, saying, He stirs up the people,teaching throughout all Jewry, beginning from Galileeto thisplace.Asiftheysaid,Hepervertsthepeople, notinonepartonly,butbeginningfromGalileeHe arrives at this place, having passed through Judea. I think then that they purposelymade mention of Galilee, as desirous to alarmPilate, for the Galileans were of a different sect and given to sedition, as, for example, Judas of Galilee who is mentioned in the Acts ofthe Apostles. BEDE But with these words they accuse not Him, but themselves. For to have taught the people, and by teaching to have roused them fromtheirformeridleness,anddoingthistohave passed through the whole land of promise,was anevidencenotofsin,butofvirtue. AMBROSEOurLordisaccusedandissilent,for He needs no defense. Let them cast aboutfor defensewhofeartobeconquered.Hedoesnot
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accusationemtacendoconfirmat,seddespicit, non refellendo. Quid ergo timeret qui non ambitsalutem?Salusomniumsuamprodit,ut acquiratomnium.
thenconfirmtheaccusationbyHissilence,butHe despisesitbynotrefutingit.WhythenshouldHe fearwhodoesnotcourtsafety?TheSafetyofall menforfeitsHisown,thatHemaygainthatofall.
Lectio2 6 :7 , . 8 , , ' . 9 : . 10 . 11 [] .12

6. When Pilate heard of Galilee, he asked whether the man were a Galilean.7.Andassoonasheknew that he belonged to Herods jurisdiction,hesenthimtoHerod,who himselfalsowasatJerusalematthat time.8.AndwhenHerodsawJesus, he was exceeding glad: for hewas desiroustoseehimofalongseason, becausehehadheardmanythingsof himandhehopedtohaveseensome miracle done by him. 9. Then he questioned with him in many words butheansweredhimnothing.10.And the chief priests and scribesstood andvehementlyaccusedhim.11.And Herodwithhismenofwarsethimat nought,andmockedhim,andarrayed himinagorgeousrobe,andsenthim againtoPilate.12.Andthesameday Pilate and Herod were madefriends
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' : .
together: for before they were at enmitybetweenthemselves.
Beda:Pilatusdepraemissaaccusationenon interrogandum dominum ratus, se ipsum magisnactaoccasionecupitabeoiudicando 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 ipsepotius eum, qui eius patriae tetrarcha existebat,vel absolveret vel puniret. Sequitur etutcognovit quoddeHerodispotestateesset,remisiteum adHerodem,quietipseHierosolymiseratillis diebus. Theophylactus: In hoc sequitur legem Romanam,quaeiubebatquemlibetaprincipe suaeiurisdictioniscondemnari. Gregorius Moralium: Christi autem famam Herodes explorare voluit, cum eius miracula
BEDE,Pilatehavingdeterminednottoquestion our Lord concerning the above-mentioned accusation, is the rather glad now that an opportunity offers to escape from passing judgmentuponHim.Henceitissaid,WhenPilate heardofGalilee,heaskedwhetherthemanwere a Galilean. And lest he should be compelled to passsentenceagainstonewhomheknewtobe innocent,anddeliveredforenvysendsHimtobe heard by Herod, preferring that he who wasthe TetrarchofourLordscountrymightbetheperson eithertoacquitorpunishHimforitfollows,And assoonasheknewthathebelongedtoHerods jurisdiction. THEOPHYL.WhereinhefollowstheRomanlaw, whichprovidedthateverymanshouldbejudged bythegovernorofhisownjurisdiction. GREG. Now Herod wished to make proof of Christs fame, desiring to witness Hismiracles
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videre concupivit. Sequitur Herodes autem visoIesu,gavisusestvalde:eratenimcupiens exmultotemporevidereillum. Theophylactus: Non tamquam lucraturus quidquam utilitatis ex eius aspectu sed patiens novorum cupidinem, credebatvidere quemdam extraneum hominem de quo audieratquodsapiensetmirificusessetunde sequitur eo quod audierat multa de illo et sperabat signum aliquod videre ab eofieri. Volebat etiam audire ab eo quid diceretet ideointerrogateumquasiderisoriesehabens ad ipsum, et eum subsannans. Sequitur interrogabat autem illum multis sermonibus. Iesus,quicunctarationeperegit,etqui,teste David, suos sermones in iudicio disponit, piumesseiudicavitintalibushaberesilentium: sermo enim prolatus ei cui nihil proficit, condemnationis fit causa unde sequitur et ipsenihileirespondebat. Ambrosius:Tacuitetnihilfecit:quianecillius credulitasmerebaturvideredivinaetdominus iactantiamdeclinabatetfortetypiceinHerode omnes impii significantur, qui si legi non crediderint et prophetis, mirabilia Christi operainEvangelioviderenonpossunt.
foritfollows,AndwhenHerodsawJesus,hewas glad,&c.
THEOPHYL.Notasthoughhewasabouttogain anybenefitfromthesight,butseizedwithcuriosity hethoughtheshouldseethatextraordinaryman, of whose wisdom and wonderful works he had heardsomuch.HealsowishedtohearfromHis mouth what He could say. Accordingly heasks Him questions, making a sport of Him,and ridiculing Him. But Jesus, who performed all things prudently, and who, as David testifies, ordersHiswordswithdiscretion,thoughtitrightin such a case to be silent. For a word utteredto onewhomitprofitsnothingbecomesthecauseof his condemnation. Therefore it follows, Buthe answeredhimnothing.
AMBROSE He was silent and did nothing,for Herods unbelief deserved not to see Him,and theLordshunneddisplay.Andperhapstypicallyin Herodarerepresentedalltheungodly,whoifthey have not believed the Law and theProphets, cannot see Christs wonderful works in the Gospel.
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Gregorius Moralium: Hoc etiam audientes nos oportet addiscere ut quoties auditores nostri nostra volunt quasi laudando cognoscere,nonautemsuaperversamutare, omnino taceamus ne si ostentationis studio verbum Dei loquimur, et illorum quae erat culpa esse non desinat, et nostra quaenon erat, fiat. Multa autem sunt quae audientis animumproduntmaximesiauditoresnostriet semper laudant quod audiunt, et nunquam quodlaudantsequuntur. Gregorius Moralium: Inquisitus ergo redemptor tacuit, expectatus miracula adhibere contempsit, seseque apud se in occultisretinens,eosquosexterioraquaerere comperit,ingratosforisreliquit,magiseligens aperte a superbientibus despici quam anon credentibusvacuavocelaudariundesequitur stabant autem principes sacerdotum et Scribae constanter accusantes eum. Sprevit autemillumHerodescumexercitusuo,etillusit indutumvestealba,etremisitadPilatum.
GREG. From these words we ought toderivea lesson, that whenever our hearers wish as if by praisingustogainknowledgefromus,butnotto change their own wicked course, we must be altogethersilent,lestiffromloveofostentationwe speak Gods word, both they who wereguilty ceasenottobeso,andwewhowerenotbecome so. And there are many things which betraythe motive of a hearer, but one in particular, when theyalwayspraisewhattheyhear,yetneverfollow whattheypraise. GREG. The Redeemer therefore though questioned held His peace, though expected disdainedtoworkmiracles.AndkeepingHimself secretly within Himself, left those who were satisfied to seek for outward things, toremain thankless without, preferring to be openly set at noughtbytheproud,thanbepraisedbythehollow voices of unbelievers. Hence it follows, And the chief priests and scribes stood andvehemently accusedhim.AndHerodwithhismenofwarset himatnought,andmockedhim,andarrayedhim inawhiterobe. AMBROSE It is not without reason that He is arrayed by Herod in a white robe, asbearinga signofHisimmaculatePassion,thattheLambof
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Ambrosius: Non otiosum quod veste alba induitur ab Herode, immaculatae tribuens indicia passionis, quod agnus Dei sine
maculacumgloriamundipeccatasusciperet.
God without spot would take upon Himselfthe sinsoftheworld. THEOPHYL. Nevertheless, observe how the DevilisthwartedbythethingwhichHedoes.He heaps up scorn and reproaches againstChrist, whereby it is made manifest that theLordisnot seditious. Otherwise He would not have been derided,whensogreatadangerwasafloat,and that too from a people who were held in suspicion, and so given to change. But the sendingofChristbyPilatetoHerod,becomesthe commencementofamutualfriendship,Pilatenot receiving those who were subject to Herods authority, as it is added, And they weremade friends,&c.ObservetheDevileverywhereuniting together things separate, that he maycompass the death of Christ. Let us blush then, ifforthe sake of our salvation we keep not evenour friendsinunionwithus. AMBROSE Under the type also of Herodand Pilate, who from enemies were madefriendsby JesusChrist,ispreservedthefigureofthepeople of Israel and the Gentile nation that throughour Lords Passion should come to pass thefuture concord of both, yet so that the people ofthe GentilesshouldreceivethewordofGodfirst,and thentransmititbythedevotionoftheirfaithtothe
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Theophylactus: Tu autem considera, quod pereaquaefacitDiabolus,impeditur:congerit derisionesetopprobriainChristum,exquibus declaratur quod dominus seditiosus nonsit 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 Herodeset Pilatusinipsodie:namanteainimicierantad invicem. Attende Diabolum ubique coniungentem disiuncta, ut Christi peragat necem. Erubescamus ergo nos, si causa nostraesalutisnecamicosinpropriofoedere conservemus.
Ambrosius:IntypoetiamHerodisatquePilati quiamiciexinimicisperIesumChristumfacti sunt,etplebisIsraelisetpopuligentilisfigura servatur, quod per domini passionem utriusque sit futura concordia ita tamen ut priuspopulusnationumcapiatDeiverbum,et adpopulumIudaeorumfideisuaedevotionem transmittat, ut illi quoque gloria maiestatis
suae corpus vestiant Christi quod ante despexerant.
Jewishpeoplethattheytoomaywiththegloryof their majesty clothe the body of Christ, which beforetheyhaddespised. BEDEOrthisalliancebetweenHerodandPilate signifies that the Gentiles and Jews, though differing in race, religion, and character,agree togetherinpersecutingChristians
Beda: Vel hoc Herodis et Pilati foedus significat, quod gentiles et Iudaei genereet religione et mente dissidentes, in Christianis persequendisconsentiunt.
Lectio3 13 14 , , ' , 15 ' : : . 16 . 18 ,,

13. And Pilate, when he had called togetherthechiefpriestsandtherulers and the people, 14. Said to them,you have brought this man to me, as one thatpervertsthepeople:and,behold,I, having examined him before you,have foundnofaultinthismantouchingthose thingswhereofyouaccusehim:15.No, noryetHerod:forIsentyoutohimand, lo, nothing worthy of death is done to him. 16. I will therefore chastise him, and release him. 17. (For ofnecessity he must release one to them at the feast.)18.Andtheycriedoutallatonce, saying,Awaywiththisman,andrelease tousBarabbas:19.(Whoforacertain
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: 19 . 20 , : 21 , , .22 , : . 23 , .24 :25 , .
sedition made in the city, and for murder,wascastintoprison.)20.Pilate therefore, willing to release Jesus, spokeagaintothem.21.Buttheycried, saying,Crucifyhim,crucifyhim.22.And hesaidtothemthethirdtime,Why,what evilhashedons?Ihavefoundnocause ofdeathinhim:Iwillthereforechastise him,andlethimgo.23.Andtheywere instantwithloudvoices,requiringthathe might be crucified. And the voicesof themandofthechiefpriestsprevailed. 24. And Pilate gave sentence that it shouldbeastheyrequired.25.Andhe released to them him that forsedation andmurderwascastintoprison,whom they had desired but he delivered Jesustotheirwill.
Augustinus de Cons. Evang: Rediens Lucas ad ea quae apud praesidem gerebantur, unde digressus erat utnarraret
AUG.Lukereturnstothosethingswhichweregoing on before the governor, from which he had digressed in order to relate what took placewith
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quod apud Herodem actum est, itadicit: Pilatus autem convocatis principibus sacerdotum et magistratibus et plebe,dixit adeos:obtulistismihihunchominemquasi avertentem populum et ecce ego coram vobis interrogans nullam causam invenioin homineistoexhisinquibuseumaccusatis. Hic intelligimus eum praetermisisse quemadmodum a domino quaesierit quid accusatoribusresponderet. Ambrosius: Hic Pilatus Christum absolvit iudicio, crucifigit ministerio. Ad Herodem mittitur, ad Pilatum remittitur undesequitur sed neque Herodes: nam remisi vos ad illum et ecce nihil dignum morteactumest ei. Etsi uterque reum non pronuntiat,ob metum tamen, alienae crudelitati studiis Pilatusobsequitur. Theophylactus: Duorum ergo virorum testimonio Iesus insons ostenditur Iudaei vero, qui accusabant, nullum testem obtulerunt,cuicredereoporteret.Videergo quomodo superet veritas. Iesus tacet, et testanturinimici:proclamantIudaei,etnullus eorumattestaturclamoribus.
Herodsayingasfollows,AndPilate,whenhehad called,yetfromwhichweinfer,thathehasomitted thepartwhereinPilatequestionedourLordwhatHe hadtoanswertoHisaccusers.
AMBROSE Here Pilate, who as a judgeacquits Christ,ismadetheministerofHiscrucifixion.Heis senttoHerod,sentbacktoPilate,asitfollows,Nor yetHerod,forIsentyoutohim,andbeholdnothing worthyofdeathisdonetohim.Theybothrefuseto pronounce Him guilty, yet for fears sake, Pilate gratifiesthecrueldesiresoftheJews.
THEOPHYL. Wherefore by the testimony of two men,Jesusisdeclaredinnocent,buttheJewssHis accusers brought forward no witness whom they couldbelieve.Seethenhowtruthtriumphs.Jesusis silent, and His enemies witness for Him theJews makeloudcries,andnotoneofthemcorroborates theirclamor.
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Beda:Pereantergoscriptaquaeposttanto tempore contra Christum composita, non illum apud Pilatum magicae artis accusatum, sed componentes, apud dominum perfidiae et falsitatisaccusandos essedemonstrant. Theophylactus: Lentus ergo Pilatus, nec satis pro veritate severus, quia timebat accusationes, subiungit emendatum ergo illumdimittam. Beda: Quasi dicat: flagris illum etludibriis quantum iubetis afficiam, dummodo innoxium sanguinem non sitiatis. Sequitur necesse autem habebat dimittere eis per diem festum unum. Necesse habebatnon imperialislegissanctione,sedannuagentis consuetudine devictus, cui per talia gaudebatplacere. Theophylactus: Romani enim Iudaeis concesserant secundum leges et ritus propriosconversari.Mosautempatriuserat Iudaeispeteredamnatosaprincipe,sicuta SauleIonathampetiveruntundeetdeeorum petitione nunc subditur exclamavit autem simul universa turba, dicens: tolle hunc, et
BEDEPerishthenthosewritings,whichcomposed solongatimeafterChrist,convictnottheaccused of magical arts against Pilate, but the writers themselvesoftreacheryandlyingagainstChrist.
THEOPHYL.Pilatethereforelenientandeasy,yet wantinginfirmnessforthetruth,becauseafraidof being accused, adds, I will therefore chastisehim andreleasehim. BEDE As if he said, I will subject Him toallthe scourgings and mockings you desire, but do not thirst after the innocent blood. It follows, Forof necessity he must release one to them, &c.an obligationnotimposedbyadecreeoftheimperial law,butbindingbytheannualcustomofthenation whominsuchthingshewasgladtoplease.
THEOPHYL. For the Romans permitted theJews to live according to their own laws andcustoms. And it was a natural custom of the Jewstoseek pardon of the prince for those who were condemned as they asked Jonathan of Saul.And henceitisnowadded,withrespecttotheirpetition, Andtheycriedallatonce,Awaywiththisman,and
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dimitte nobis Barabbam. Qui erat propter seditionem quamdam factam in civitate, et homicidium,missusincarcerem. 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: Barabbasenimpatris filius Latine dicitur. Illi ergo quibusdicitur: vos ex patre Diabolo estis, vero Dei filio, patrissuifilium,idestAntichristum,praelaturi esseproduntur. Beda: Haeret autem Iudaeis usquehodie suapetitio:quiaenimdatasibioptione,pro Iesu latronem, pro salvatore interfectorem elegerunt merito salutem vitamque perdiderunt,etlatrociniisseacseditionibus intantumsubieceruntutetpatriametregnum suumperdiderint. Theophylactus:Sicergogensolimsancta furitadcaedendumPilatusgentiliscaedem prohibetsequiturenimiterumautemPilatus locutus est ad illos, volens dimittereIesum. At illi succlamabant dicentes: crucifige,
releasetousBarabbas,&c.
AMBROSE Not unreasonably do they seek the pardon of a murderer, who were themselves demandingthedeathoftheinnocent.Sucharethe laws of iniquity, that what innocence hates, guilt loves. And here the interpretation of the name affordsafigurativeresemblance,forBarabbasisin Latin,thesonofafather.Thosethentowhomitis said,YouareyourfathertheDevil,arerepresented asabouttoprefertthetrueSonofGodthesonof theirfather,thatis,AntiChrist. BEDEEventothisdaytheirrequeststillclingsto theJews.Forsincewhentheyhadthechoicegiven tothem,theychosearobberforJesus,amurderer foraSaviorrightlylosttheybothlifeandsalvation, and became subject to such robberies and seditionsamongthemselvesastoforfeitboththeir countryandkingdom. THEOPHYL. Thus it came to pass, theonceholy nation rages to slay, the Gentile Pilate forbids slaughterasitfollows,Pilatethereforespokeagain tothem,buttheycried,out,Crucify,&c.
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crucifigeeum. 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,nedolorcitiusfiniretur.Veruma domino electa erat mors crucis, quam Diabolo superato, tamquam trophaeum, in frontibusfideliumeratpositurus. Theophylactus: Tertio autem Pilatus Christum absolvit sequitur enim illeautem tertiodixitadillos:quidenimmalifecitiste? Nullam causam mortis invenio in eo. Corripiamergoillum,etdimittam. Beda: Hanc correptionem qua populo satisfacere, ne usque ad crucifigendum salvatorem saevirent, ne Pilatusquaerebat, nonsolumobtulisse,sedetiamderidendoet flagellando exhibuisse, verba Ioannis testantur. Quia vero totam accusationem quamadversusdominumdetulerunt,sollicita Pilati interrogatione videbant evacuatam, tandemadsolasseprecesconvertuntunde sequitur at illi instabant vocibus magnis,
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 feetfixedbynailstothewood,sufferedaprolonged death,thattheiragonymightnotquicklyceasebut thedeathofthecrosswaschosenbyourLord,as thatwhichhavingovercometheDevil,Hewasabout toplaceasatrophyonthebrowsofthefaithful.
THEOPHYL. Three times did PilateacquitChrist, for it follows, And he said to them thethirdtime, Why,whatevilhathedone?Iwillchastisehim,and lethimgo.
BEDE, This chastisement wherewithPilatesought tosatisfythepeople,lesttheirrageshouldgoeven so far as to crucify Jesus, Johns words bear testimonythathenotonlythreatenedbutperformed together with mockings and scourgings. Butwhen they saw all their charges which they brought against the Lord baffled by Pilates diligent questioning, they resort at last to prayersonly entreatingthatHemightbecrucified.
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postulantes ut crucifigeretur invalescebantvoceseorum.
et
Theophylactus: Tertio clamant contra Christum, ut per trinam hanc vocem, suam esse occisionem Christi approbent, quam petendoextorseruntsequiturenimetPilatus adiudicavit fieri petitionem eorum. Dimisit autem illis eum qui propter homicidium et seditionem missus fuerat in carcerem Iesumverotradiditvoluntatieorum. Chrysostomus: Putabant enim hoc se posse astruere, quod Iesus deterior esset latrone, et adeo nequam ut neque pro pietatenequeprofestipraerogativadeberet liberari.
THEOPHYL.Theycryoutthethirdtimeagainstto be that by this third voice, they may approvethe murdertoetheirown,whichbytheirentreatiesthey extorted for it follows, And Pilate gave sentence thatitshouldbeastheyrequired.Andhereleased him that for sedition and murder was cast into prison,butdeliveredJesustotheirwill.
CHRYS. For they thought they could add this, namely,thatJesuswasworsethanarobber,andso wicked, that neither for mercys sake, or by the privilegeofthefeast,oughtHetobeletfree.
Lectio4 26 , ' . 27
26. And as they led him away, theylaid holdupononeSimon,aCyrenian,coming outofthecountry,andonhimtheylaidthe cross,thathemightbearitafterJesus.27. Andtherefollowedhimagreatcompanyof people, and of women, which also bewailedandlamentedhim.28.ButJesus
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. 28 [] , , ' : ' , 29 , . 30 , ' , , : 31 , 32 .
turning to them said, Daughters of Jerusalem,weepnotforme,butweepfor yourselves, and for your children.29.For, behold,thedaysarecoming,inthewhich theyshallsay,Blessedarethebarren,and the wombs that never bare, andthepaps whichnevergavesuck.30.Thenshallthey begin to say to the mountains,Fallonus andtothehills,Coverus.31.Foriftheydo thesethingsinagreentree,whatshallbe done in the dry? 32. And therewerealso two other, malefactors, led with himtobe puttodeath.
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
GLOSS. Having related the condemnation ofChrist, LukenaturallygoesontospeakofHiscrucifixionasit issaid,Andastheyledhimaway,theylaidholdupon onSimon,&c.
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Iesum. Augustinus de Cons. Evang: Ioannes autem narrat quod Iesus baiulabat sibi crucem: unde intelligitur quod ipse sibi portabat crucem cum exiret in eumqui dicitur Calvariae locum. Simon autemin itinere angariatus est, cui data est portandacruxusqueadlocum: nullus enim aliorum acceptabat crucem baiulare, eo quod lignum detestabile putabatur et ideo Simoni Cyrenaeo, quasiinquamdamiacturamimposuerunt crucemportare,quamaliirecusabant.Hic adimpletur illud: cuius principatussuper humerum eius: principatus enim Christi est crux eius, propter quam,secundum apostolum,Deuseumexaltavit.Etsicutin signumdignitatisaliibalteum,aliimitram portant sic et dominus crucem. Et si inquiras, invenies non aliter in nobis regnare Iesum, nisi per asperitates:quo fitutdeliciosiinimicisintChristicrucis. Ambrosius: Christus ergo crucem baiulans, iam trophaeum suum victor attulitcruxsuperhumerosimponitur,quia sive Simon, sive ipse portaverit, et
AUG.ButJohnrelatesthatJesusboreHisowncross, fromwhichisunderstoodthatHewasHimselfcarrying His cross, when He went froth to that placewhichis called Calvary but as they journeyed Simon was forcedintotheserviceontheroad,andthecrosswas givenhimtocarryasfarastheplace. THEOPHYL. For no one else accepted tobearthe cross, because the wood was counted an abomination. Accordingly upon Simon the Cyrenian theyimposedasitweretohisdishonorthebearingof the cross, which others refused. Here isfulfilledthat prophecyofIsaiah,Whosegovernmentshallbeupon hisshoulder.ForthegovernmentofChristisHiscross forwhichtheApostlesays,Godhasexaltedhim.And as for a mark of dignity, some wear a belt,othersa head dress, so our Lord the cross. And ifyouseek, you will find that Christ does not reign in ussaveby hardships,whenceitcomesthattheluxuriousarethe enemiesofthecrossofChrist.
AMBROSE Christ therefore bearing His cross, alreadyasaconquerorcarriedHistrophies.Thecross islaiduponHisshoulders,becausewhetherSimonor Himselfboreit,bothChristboreitintheman,andthe

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Christus in homine et homo portavit in Christo. Nec discordant Evangelistarum sententiae,quandoconcordatmysterium. Et bonus ordo nostri profectus est, ut priuscrucissuaetrophaeaipseerigeret, deinde martyribus traderet erigendum. Non Iudaeus est qui crucem portat,sed alienigena atque peregrinus, nec praecedit, sed sequitur, iuxta hocquod scriptum est: tollat crucem suam, et sequaturme. Beda: Simon autem obediens, Cyrene heres interpretatur unde per eumpopuli gentium designantur, qui quondam peregrini et hospites testamentorum, nunc obediendo facti sunt Deiheredes. DevillaautemSimonegrediens,crucem portat post Iesum, cum Paganis ritibus derelictis vestigia dominicae passionis obedienteramplectitur.VillaenimGraece pagos vocatur, a qua Pagani nomen trahunt. Theophylactus: Vel ille tollit crucem Christi,quivenitavilla,idestdimittithunc mundumetoperaeius,inIerusalem,idest in supernam libertatem, tendens. Exhoc etiamnonmodicumsumiturdocumentum.
maninChrist.NordotheaccountsoftheEvangelists differ,sincethemysteryreconcilesthem.Anditisthe rightful order of our advance that Christ should first HimselferectthetrophyofHiscross,thenhanditdown toberaisedbyHismartyrs.HeisnotaJewwhobears the cross, but an alien and a foreigner, nor doeshe precedebutfollow,accordingasitiswritten,Lethim takeuphiscross,andfollowme.
BEDE, Simon is by interpretationobedient,Cyrene an heir By this man therefore the people ofthe Gentiles are denoted who formerly foreigners and aliens to the covenant, have nowbyobediencebeen madeheirsofGod.ButSimoncomingoutofavillage, bears the cross after Jesus, because forsaking the paganrites,heobedientlyembracesthefootstepsof our Lords Passion. For a village is in Greekcalled, fromwhencePagansderivetheirname.
THEOPHYL.OrhetakesupthecrossofChrist,who comes from the village that is, he leavesthisworld and its labors, going forward to Jerusalem, that is heavenly liberty. Hereby also we receive no slight instruction. For to be a master after theexampleof
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Quia enim ad modum Christi magister est, debet ipse prius tollere crucem,et timoreDeipropriamcarnemconfigereet sic subditis et obedientibus eam imponere.SequiturautemChristumetiam multitudo plebis et mulierum nam subditur sequebatur autem illum multa turba populi et mulierum, quae plangebantetlamentabantureum. Beda: Multa quidem turba crucem domini, sed non una eademque mente sequebatur: nam populus qui eius mortemimpetraverat,utmorientemlaetus aspiceret mulieres vero, ut moriturum plorarent.Nonautemideosolusmulierum planctus sequebatur, quia non etiam innumerus virorum coetus de eiuserat passione moestissimus sed quia femineus, quasi contemptibilior, sexus liberiuspoteratquodsenseratostentare. Cyrillus: Amans etiam lacrymarum est semper sexus femineus, et mentem habensflexibilemadpietatem. Theophylactus: Per hoc etiam significabatur quod multitudo magna
Christ,amanmusthimselffirsttakeuphiscross,and inthefearofGodcrucifyhisownflesh,thathemayso layituponthosethataresubjectandobedienttohim. ButtherefollowedChristagreatcompanyofpeople, andofwomen.
BEDEAlargemultitudeindeedfollowedthecrossof Christ,butwithverydifferentfeelings.Forthepeople whohaddemandedhisdeathwererejoicingthatthey shouldseeHimdying,thewomenweepingthathewas abouttodie.ButHewasfollowedbytheweepingonly of women. Not because that vast crowd ofmenwas notalsosorrowfulatHisPassion,butbecausetheless esteemedfemalesexcouldmorefreelygiveutterance towhattheythought.
CYRILWomenalsoareeverpronetotears,andhave heartseasilydisposedtopity.
[Theophlact:Thisalsosignifiedthatagreatmultitude of Jews would go after the cross,believinginJesus.

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Iudaeorum esset post crucem itura, credens in Iesum. Sed et mensinfirma, quaesignificaturperfeminam,sisumpta cordis contritione per poenitentiamfleat, sequitur Iesum propter nostram salutem afflictum. Flebant igitur mulieres per compassionem. Eum autem qui ultro patitur, flere non oportet, sed magisei applaudere et ideo eas flere vetat sequitur enim conversus autem Iesusad illas dixit: filiae Ierusalem, nolite flere superme. 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, quodnonsolaequaecumeoveneranta Galilaea, sed et eiusdem urbis civeset mulieresadhaeserunt. Theophylactus: Mandat deplorantibus euminfuturamalaprospectumintendere, etsuperillisfleresequiturenimsupervos ipsasflete,etsuperfiliosvestros. Cyrillus: Significans in futuro mulieres
But a weak mind, represented by a woman, if itis contriteofheartandweepsfromrepentance,iffollows Jesus who was afflicted for our salvation. So the women weeped from compassion. Whoeversuffers 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,donotweepoverme."
[Bede:Hisimminentresurrectioncandissolvedeath, since his death would destroy all death and thevery author of death. Note, however, when he callsthem daughtersofJerusalem,thatnotonlywomenwhohad come with him from Galilee were there, butalso citizensandwomenfromthecityitself.]
THEOPHYL. He bids those who weep forhimcast their eyes forward to the evils thatwerecoming,and weepforthemselves.
CYRIL Signifying that in the time to comewomen

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liberisesseorbandas:namirruentebello interramIudaeorum,cunctisimulperibunt magni et parvi unde sequitur quiaecce venient dies in quibus dicent: beatae steriles, et ventres qui non genuerunt,et uberaquaenonlactaverunt. Theophylactus: Cum scilicet feminae crudeliter suos assabunt filios, etventer qui produxerat, flebiliter iterato recipiet genitum. Beda: In quo die, venturae aRomanis 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 abscondanturhomines,refugiaquaerere 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 etex superfluo quod beatificandas dicit steriles, de his intelligi qui utrolibetsexu secastraveruntpropterregnumcaelorum montibus collibusque dici cadite super
wouldbebereftoftheirchildren.Forwhenwarbreaks out upon the land of the Jews. All shallperish,both smallandgreat.Henceitfollows,For,behold,thedays are coming, in the which they shall say,Blessedare thebarren,&c.
THEOPHYL. Seeing indeed that womenshallcruelly roasttheirchildren,andthebellywhichhadproduced shallmiserablyagainreceivethatwhichitbore.
BEDE By these days He signifies the time ofthe siegeandcaptivitywhichwascominguponthemfrom the Romans, of which He had said before, Woeto themthatarewithchild,andgivesuckinthosedays.It isnatural,whencaptivitybyanenemyisthreatening,to seekforrefugeinfastnessesorhiddenplaces,where men may lie concealed. And so itfollows,Thenshall theybegintosaytothemountains,Fallonusandto thehills,Coverus.ForJosephusrelates,thatwhenthe Romans pressed hard upon them, the Jews sought hastily the caverns of the mountains, andthelurking places in the hills. It may be also that thewords, Blessedarethebarren,aretobeunderstoodofthose ofbothsexes,whohavemadethemselveseunuchsfor thekingdomofheavenssake,andthatitissaidtothe mountains and hills, Fall upon us, and Coverus, because all who are mindful of their own weakness,
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nos, et operite nos cum quilibetsuae fragilitatis memores, ingruente tentationum articulo, sublimium quorumcumque virorum quaesierint exemplis, monitis et precibus defendi. Sequitur quia si in viridi ligno haec faciunt,inaridoquidfiet? Gregorius Moralium: Se lignum viride, etnoslignumaridumdixit:quiaipseinse vim divinitatis habuit nos vero, qui puri homines sumus, lignum aridum appellamur. Theophylactus: Quasi dicat Iudaeis:si ergo in me, lignum fructiferum, iugiter virens,talitersaevieruntRomani,quidnon attentabunt erga vos? Populum dico, quasi lignum aridum, privatum qualibet vivificante virtute, nec ullum fructum ferentem. Beda:Velquasiomnibusdiceret:siego, qui peccatum non feci, lignum vitae appellatus, sine igne passionisamundo nonexeoquidputaseismaneretormenti quisuntfructibusvacui?
whenthecrisisoftheirtemptationsbreaksuponthem, havesoughttobeprotectedbytheexample,precept, andprayers,ofcertainhighandsaintlymen.Itfollows, Butiftheydothesethingsinagreentree,whatshall bedoneinthedry?
GREG.HehascalledHimselfthelifeandstrengthof theDivinenaturebutwewhoaremeremenarecalled thedrywood.
THEOPHYL. As though He said to the Jews,Ifthen theRomanshavesoragedagainstMe,afruit-bearing and ever flourishing tree, what will they notattempt againstyouthepeople,whoareadrytree,destituteof everylife-givingvirtue,andbearingnofruit?
BEDEOrasifHespoketoall:IfIwhohavedoneno sinbeingcalledthetreeoflife,donotdepartformthe world without suffering the fire of my Passion, what torment think you awaits those who are barren ofall fruits?
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Theophylactus: Malam autem opinionem de domino innuere volens Diabolus,etiamlatronesfaciebatcrucifigi cumeoundesequiturducebanturautem et alii duo nequam cum eo ut interficerentur.
THEOPHYL. But the Devil, desiring to engender an evil opinion of our Lord, caused robbers alsotobe crucified with Him whence it follows,Andtherewere twoothermalefactorsledwithhimtobeputtodeath.
Lectio5 33 , , . 33. And when they were come to the place, in which is called Calvary,there theycrucifiedhim,andthemalefactors, oneontherighthand,andtheotheron theleft.
Athanasius: Ubi corruptum est genus humanum, ibi Christus proprium corpus exposuit ut ubi seminata est corruptio, ibidem incorruptio oriatur: propter quodin loco Calvariae crucifigitur dicitur enim et postquam venerunt in locum qui vocatur Calvariae,ibicrucifixerunteum:quemlocum doctores Iudaeorum aiunt esse sepulcrum Adae.
ATHAN, When mankind became corrupted,then Christ manifested His own body, that where corruptionhasbeenpassseen,theremightspring up incorruption. Wherefore He is crucified inthe place of Calvary which place the Jewishdoctors saywastheburial-placeofAdam.
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Beda:Velaliter.Forisportamlocaerantin quibus truncabantur capita damnatorum,et Calvariae, idest decollatorum, sumpserunt nomen. Et sic pro omnium salute quasi noxius inter noxios crucifigitur ut ubi abundavitpeccatum,superabundetetgratia. Cyrillus: Non autem ipse unigenitus Dei filiusinproprianaturaquaDeusest,passus estquaesuntcorporissedmagisinnatura terrena. Decet enim utrumque de uno et eodemfiliodici:scilicetetnonpatidivine,et passumessehumanitus.
BEDE Or else, without the gate were theplaces wheretheheadsofcondemnedcriminalswerecut off,andtheyreceivedthenameofCalvary,thatis, beheaded. Thus for the salvation of all menthe innocentiscrucifiedamongtheguilty,thatwheresin abounded,theregracemightmuchmoreabound. CYRIL The only-begotten Son of God didnot HimselfinHisownnatureinwhichHeisGodsuffer thethingswhichbelongtothebody,butratherinHis earthly nature. For of one and the sameSonboth maybeaffirmed,namely,thatHedoesnotsufferin His divine nature, and that He suffered inHis human. EUSEBIUS. But if, on the contrary, after His intercourse with men, He suddenly disappeared, flyingawaytoavoiddeath,Hemightbelikenedby mantoaphantom.Andjustasifanyonewishedto exhibitsomeincombustiblevessel,whichtriumphed overthenatureoffire,hewouldputitintotheflame, and then directly draw it out from the flame unharmed so the Word of God, wishing toshow thattheinstrumentwhichHeusedforthesalvation ofmenwassuperiortodeath,exposedHismortal body to death to manifest His nature, thenaftera littlerescueditfromdeathbytheforceofHisdivine power. This is indeed the first cause ofChrists
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Eusebius: Si autem aliter post conversationemcumhominibusevanescens 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 verbumvolens ostendere instrumentum, quo usus est ad humanam salutem, esse praevalensmorti mortale morti exposuit ad demonstrandam eiusnaturamdeindepostmodicumamorte
illud eripuit in signum divinae virtutis. Et primaquidemcausamortisChristihaecest: secunda vero divinae potestatis ostensio, corpus Christi inhabitantis: cum enim antiquitus deificarent homines, communem exitum mortis sortito, quos heroas etdivos nominabant: docuit illum solum mortuum verumessefatendumquembraviavictoriae, morte prostrata, decorant. Tertia ratio est victimaprototogenerehominummactanda quaoblata,totapotestasDaemonumperiit, et error quilibet est sedatus. Est etalia causasalutiferaemortis:utdiscipuliocculta fide conspicerent resurrectionem post mortem ad quam propriam spemerigere docebantur ut mortem contemnentes, agonemcontraerroresinirentalacriter. Chrysostomus: Non autem sui mortem, quam non habebat, cum sit vita, sed hominum,venitconsumpturussalvator:unde non propria morte corpus deposuit,sedab hominibus illatam sustinuit. Sed et si aegrotavisset corpus eius, et inconspectu omnium solveretur, inconveniens erat eum qui sanaret aliorum languores, habere proprium corpus affectum languoribus.Sed et si absque aliquo morbo seorsumalicubi corpus deposuisset, ac deinde rursus se
death. But the second is the manifestationofthe divinepowerofChristinhabitingabody.Forseeing thatmenofolddeifiedthosewhoweredestinedto a like end with themselves, and whomtheycalled Heroes and Gods, He taught that He aloneofthe dead must be acknowledged the true God,who having vanquished death is adorned with the rewardsofvictory,havingtroddendeathunderHis feet.Thethirdreasonis,thatavictimmustbeslain forthewholeraceofmankind,whichbeingoffered, the whole power of the evil spiritswasdestroyed, andeveryerrorputtosilence.Thereisalsoanother causeofthehealth-givingdeath,thatthedisciples withsecretfaithmightbeholdtheresurrectionafter death. Whereunto they were taught to lift uptheir ownhopes,thatdespisingdeaththeymightembark cheerfullyintheconflictwitherror. ATHAN. Now our Savior came to accomplishnot Hisowndeath,butthatofman,forHeexperienced not death who is Life. Therefore not by His own deathdidHeputoffthebody,butHeenduredthat whichwasinflictedbymen.ButalthoughHisbody hadbeenafflicted,andwasloosedinthesightofall men, yet was it not fitting that Hewhoshouldheal thesicknessesofothersshouldhaveHisownbody visitedwithsickness.Butyetifwithoutanydisease He had put off His body apart in some remote place,Hewouldnotbebelievedwhenspeakingof
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offerret, non crederetur ei deresurrectione disserenti: oportet enim mortem resurrectionem praecedere. Cur ergo resurrectionem palam quidem praedicaret, clanculoveromoreretur?Nimirumsilatenter haecevenissent,quodexcogitarenthomines 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, ostenditurexcellentioromnibussicomnium vitaabhostibusillatam,quamputabantesse diram et infamem et detestabilem, mortem in cruce suscepit, ut hac interempta, dominiummortistotaliterdestruatur.Propter quodnoncaputeiamputaturutIoannineque sectus est, ut Isaias ut corpus integrum et indivisibile morti servet, et non fiatoccasio volentibus Ecclesiam dividere. Volebat etiam supportare quam incurreramus maledictionemmaledictammortem,scilicet crucis, suscipiendo, secundum illud Deut. 21: maledictus homo qui pendet inligno.In cruce etiam expansis manibus moritur,ut
His remote place, For death must precede resurrection why then should He openlyproclaim His resurrection, but die in secret? Surelyifthese things had happened secretly, what calumnies would unbelieving men have invented?Howwould the victory of Christ over death appear, unless undergoingitinthesightofallmen.Hehadproved it to be swallowed up by the incorruption ofHis body? But you will say, At least He oughttohave devised for Himself a glorious death, tohave avoidedthedeathofthecross.ButifHehaddone this,HewouldhavemadeHimselfsuspectedofnot havingpowerovereverykindofdeath.Asthenthe champion by laying prostrate whomsoever the enemyhasopposedtohimisshowntobesuperior to all, so the Life of all men took upon Himthat deathwhichHisenemiesinflicted,becauseitwas the most dreadful and shameful, theabominable deathuponthecross,thathavingdestroyedit,the dominion of death might be entirelyoverthrown. WhereforeHisheadisnotcutoffasJohnswasHe was not sawn asunder as Isaiah, that He might preserve His body entire, and indivisibletodeath, andnotbecomeanexcusetothosewhohowould dividetheChurch.ForHewishedtobearthecurse of sin which we had incurred, by takinguponHim the accursed death of the cross, as it issaid, Cursedishethathangsuponatree.Hediesalso onthecrosswithoutstretchedhands,thatwithone indeed He may draw to Him the ancientpeople,
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cruce etiam expansis manibus moritur,ut alteraquidemmanuveterempopulum,altera eosquisuntexgentibustrahat,utrosquesibi coniungens. Moriens etiam in cruce a Daemonibus expiat aerem, et ascensum nobisparatincaelum. Theophylactus: Quia etiam per lignum mors intraverat, necesse erat ut perlignum exterminaretur et ut dominus per ligni dolores invictus transiens confutaret delectationemprovenientemexligno. GregoriusNyssenus:Sedetfiguracrucis amediocontactuinquatuorextremapartita, significatvirtutemetprovidentiameiusquiin eapependit,ubiquediffusam. Augustinus de quaest. Nov. et Veter. Testam.:Nonfrustraetiamtalegenusmortis elegit, ut latitudinis et altitudinis et longitudinis et profunditatis, de quibus apostolus loquitur, magister existeret.Nam latitudo est in eo ligno quodtransversum desuperfigitur:hocadbonaoperapertinet, quiaibiextendunturmanus.Longitudoineo quod ab ipso ligno usque ad terram conspicuum est: ibi enim quodammodo statur,idestpersistituretperseveraturquod
indeed He may draw to Him the ancientpeople, with the other the Gentiles joining bothtoHimself. Dying also on the cross He purges the air ofevil spirits,andpreparesforusanascentintoheaven.
THEOPHYL. Because also by a tree death had entered,itmustneedsbethatbyatreeitshouldbe abolished,andthattheLordpassingunconquered through the pains of a tree should subdue the pleasureswhichflowfromatree. GREGNYSS.Butthefigureofthecrossfromone center of contact branching out into fourseparate terminations,signifiesthepowerandprovidenceof Himwhohunguponitextendingeverywhere. AUG. For not without reason did He choosethis kindofdeath,inorderthatHemightbethemaster of breadth and length, and heighth anddepth.For breadth lies in that cross piece of wood which is fastenedfromabove.Thisbelongstogoodworks, because on it the hands are outstretched. Length liesinthatwhichisseenreachingfromtheformer piece to the ground, for there in acertainmanner westand,thatis,abidefirmorpersevere.Andthis isappliedtolong-suffering.Heighthisinthatpiece of wood which is left reaching upwards fromthat
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longanimitatitribuitur.Altitudoestinealigni parte quae ab illo quod transversumfigitur, sursum versus relinquitur: hoc est adcaput crucifixi, quia bene sperantium superna expectatio est. Iam vero illud exlignoquod fixum occultatur, unde totum illud exurgit, profunditatemsignificatgratuitaegratiae. Chrysostomus: Duos etiam latrones utrinque crucifixerunt, ut eorumsuspicionis fieret particeps unde sequitur et latrones, unumadextris,alterumasinistris.Sednon ita evenit: nam de illis nihil dicitur huius autem crux ubique honoratur. Reges diademata deponentes, assumunt crucem: in purpuris, in diadematibus, in armis, in mensasacrata,ubiqueterrarumcruxemicat. Non talia sunt humana: viventibus enimillis qui egerunt strenue, arrident propriagesta, his autem pereuntibus pereunt. Sed in Christo totum contrarium: nam antecrucem omnia moesta ut autem crucifixus est, omnia clariora facta sunt ut noscas non purumhominemessecrucifixum. Beda: Duo autem latrones cum Christo crucifixi significant eos qui sub fideChristi, velagonemmartyriivelcontinentiaearctioris instituta subeunt sed qui haec proaeterna
which is fixed across, that is, to the head ofthe Crucifiedfortheexpectationofthosewhohopefor betterthingsisupward.Again,thatpartofthewood which is fixed hidden in the ground, signifiesthe depthofunrestrainedgrace.
CHRYS.Twothievesalsotheycrucifiedonthetwo sides,thatHemightbeapartakeroftheirreproach asitfollows,Andthethievesoneonhisrighthand, theotheronhisleft.Butitdidnotsoturnout.Forof themnothingissaid,butHiscrossiseverywhere honored.Kings,layingasidetheircrowns,assume thecrossontheirpurple,ontheirdiadems,ontheir arms. On the consecrated table, throughout the wholeearth,thecrossglitters.Suchthingsarenot of men. For even in their lifetime those whohave actednoblyaremockedbytheirownactions,and when they perish their actions perish also.Butin Christ it is quite different. For before thecrossall thingsweregloomy,afteritallthingsarejoyfuland glorious, that you may know that not a mereman wascrucified. BEDE But the two robbers crucified withChrist signifythosewhounderthefaithofChristundergo eitherthepainsofmartyrdom,ortherulesofastill strictercontinence.Buttheydothisforeternalglory,
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gloria faciunt, dexteri latrones qui autem humanaelaudisintuitu,sinistrilatronisactus imitantur.
whoimitatetheactionsofthethiefontherighthand while they who do it to gain the praise ofmen, imitatethethiefonthelefthand.
Lectio6 34 [ ,, , .] .35 . , , , .36 , 37 , ,. 34. Then said Jesus, Father, forgive them for they know not what theydo. And they parted his raiment, and cast lots. 35. And the people stood beholding.Andtherulersalsowiththem derided him, saying, He savedothers lethimsavehimself,ifhebeChrist,the chosen of God. 36. And thesoldiers also mocked him, coming to him,and offeringhimvinegar,37.Andsaying,If you be the king of the Jews, save yourself.
Chrysostomus: Quia dominus dixerat: orate pro persequentibus vos, hoc etiam crucemascendensfecitundesequiturIesus
CHRYS.BecausetheLordhadsaid,Prayforthem that persecute you, this likewise He did,whenHe ascendedthecross,asitfollows,ThensaidJesus,

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autem dicebat: pater, dimitte illis: nonquia non posset ipse relaxare, sed ut nos pro persequentibus orare doceret, non solum verbo,sedetopere.Dixitautemdimitteeis, si poenituerunt: favet enim poenitentibus,si velint post tantam nequitiam, reatus per fidemdiluere. Beda: Neque putandum est hiceumfrustra orassesedineisquiposteiuspassionem crediderunt, quod orabat, impetrasse. Notandumsane,quodnonproeisoravitqui filium Dei intellexerunt crucifigere, nec confiteri voluerunt sed pro eis qui nesciebant quid facerent, zelum Dei habentes, sed non secundum scientiam undesubditnonenimsciuntquidfaciunt. Graecus:Permanentesveropostcrucemin infidelitate nullus per ignorantiam iuvari putabit, signis, miraculis, sonora voceeum praedicantibusesseDeum.
Father, forgive them, not that He was notable Himselftopardonthem,butthatHemightteachus toprayforourpersecutors,notonlyinword,butin deed also. But He says, Forgive them, if they shouldrepent.ForHeisgracioustothepenitent,if theyarewillingaftersogreatwickednesstowash awaytheirguiltbyfaith. BEDEFormustweimagineherethatHeprayed in vain, but that in those who believedafterHis passion He obtained the fruit of His prayers?It mustberemarked,however,thatHeprayednotfor those who chose rather to crucify,thantoconfess HimwhomtheyknewtobetheSonofGod,butfor suchaswereignorantwhattheydid,havingazeal for God, but not according to knowledge, asHe adds,Fortheyknownotwhattheydo. GREEKEX.Butforthosewhoafterthecrucifixion remain in unbelief, no one can suppose thatthey areexcusedbyignorance,becauseofthenotable miracles that with aloud voice proclaimed Him to betheSonofGod. AMBROSEItisimportantthentoconsider,inwhat condition He ascends the cross for I seeHim naked.Lethimthenwhopreparestoovercomethe world,soascendthatheseeknotheappliancesof
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Ambrosius: Refert ergo considerarequalis crucem ascendat: nudum enim video.Talis ergoascendatquisaeculumvincereparat,ut saeculi adiumenta non quaerat. Victusest
autem Adam qui vestimenta quaesivitvicit illequitegumentadeposuit,ettalisascendit qualesnosauctoreDeonaturaformavittalis inParadisoprimushomohabitaverat,talisin Paradisum homo secundus intravit. Pulchre autem ascensurus crucem regalia vestimentadeposuit,utsciasquasihominem passum esse, non quasi Deumregem,etsi utrumqueChristus. Athanasius:Quietiamcunctasconditiones nostras causa nostri suscepit, induit vestimenta nostra, signa mortificationis Adae, ut exuat illa et horumviceinduatnos vitametincorruptionem.Sequiturdividentes verovestimentaeius,miseruntsortes. Theophylactus: Forsitan enim plures eorum egebant vel forte magis ad opprobrium hoc faciebant et ex quadam lascivia:quidenimpretiosuminveniebantin vestibus? Beda: In sorte autem gratia Dei commendataest:quiacumsorsmittitur,non personae cuiusdam vel meritis, sedocculto Deiiudicioceditur.
the world. Now Adam was overcome whosought for a covering. He overcame who laid asideHis covering. He ascends such as nature formedus, GodbeingourCreator.Suchasthefirstmanhad dwelt in paradise, such did thesecondmanenter paradise.Butabouttoascendthecrossrightly,did HelayasideHisroyalgarments,thatyoumayknow that He suffered not as God, but as man, though Christisboth. ATHAN.Healsowhoforoursakestookuponhim allourconditions,putonourgarments,thesignsof Adams death, that He might put them off, andin their stead clothe us with life and incorruption. It follows, And they parted his raimentamongthem, andcastlots. THEOPHYL. For perhaps many of them werein want.Orperhapsrathertheydidthisasareproach, andfromakindofwantonness.Forwhattreasure didtheyfindinHisgarments?
BEDEButinthelotthegraceofGodseemstobe commendedforwhenthelotiscast,weyieldnotto themeritsofanyperson,buttothesecretjudgment ofGod.

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AugustinusdeCons.Evang:Hocquidem breviter dictum est a tribus Evangelistis Ioannes autem distinctius hic explicat quemadmodumhocgestumsit. Theophylactus: Deludentes igitur hoc agebant: nam ubi principessubsannabant, quiddicereoportetdevulgo?Sequiturenim et stabat populus, qui scilicet petierateum crucifigi, expectans, scilicet finem et deridebanteumprincipescumeis. Augustinus de Cons. Evang: Quia principes dixit, nec addidit sacerdotum, omnesprimatesgeneralinominecomplexus est, ut ibi possent intelligi Scribae et seniores. Beda:Quiaetiamnolentesconfitenturquod alios salvos facit sequitur enim dicentes: alios salvos fecit, seipsum salvum faciat,si hicestChristusDeielectus. Athanasius: Dominus autem vere salvator non salvando seipsum, sed creaturam liberando,volebatcognoscisalvator.Neque enim medicus, quia sibi medetur,medicus essecognoscitur,nisiergalanguidosartem
AUG.Thismatterindeedwasbrieflyrelatedbythe three first Evangelists, but John moredistinctly explainshowitwasdone.
THEOPHYL.Theydiditthenmockingly.Forwhen therulersscoffed,whatcanwesayofthecrowd? For it follows, And the people stood, who intruth hadentreatedthatHeshouldbecrucified,waiting, namely, for an end. And the rulers alsowiththem derided. AUG. Having mentioned the rulers, and said nothing of the priests, St. Lukecomprehended under a general name all the chief men, sothat herebymaybeunderstoodboththescribesandthe elders. BEDEAndthesealsounwillinglyconfessthatHe saved others, for it follows, Saying, He saved others,lethimsavehimself,&c.
ATHAN. Now our Lord being truly the Savior wished not by saving Himself, but by savingHis creatures, to be acknowledged the Savior. For neither is a physician by healinghimselfknownto be physician by healing himself known to be a
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probet: sic dominus salvator existens,non habebat opus salutis, nequedescendendo de cruce volebat cognosci salvator, sed moriendo multo namque maiorem salutem mors salvatoris affert hominibus quam descensusdecruce.
physician, unless he also gives proof of his skill towardsthesick.SotheLordbeingtheSaviorhad no need of salvation, nor by descending fromthe crossdidHewishtobeacknowledgedtheSavior, but by dying. For truly a much greatersalvation doesthedeathoftheSaviorbringtomen,thanthe descentfromthecross.GREEK EX. Now the Devil, seeing that there was no protectionforhim,wasataloss,andashavingno otherresource,triedatlasttoofferhimvinegarto drink. But he knew not that he was doingthis againsthimselfforthebitternessofwrathcaused bythetransgressionofthelaw,inwhichhekeptall menbound,henowsurrenderedtotheSavior,who tookitandconsumedit,inorderthatintheplaceof vinegar, He might give us wine to drink,which wisdomhadmingled.
Graecus: Videns autem Diabolus nullum esse sibi defensaculum, titubabat etquasi aliud non valens, tentavit ulterius propinari salvatoriacetumadbibendumsequiturenim illudebantautemeietmilitesaccedentes,et acetum offerentes illi: quod contra seipsum facere Diabolus ignorabat: nam amaritudinem irae ex praevaricatione legis actam, qua cunctos detinebat, salvatori praebebatquamillasumensconsumebat,ut vice aceti, vinum det nobis inpotum,quod sapientiamiscuit. Theophylactus: Obtulerunt autem milites Christo acetum, quasi regisubministrantes sequitur enim dicentes: si tu es rex Iudaeorum,salvumtefac. Beda:Etnotandum,quodIudaeivocabulum Christi Scripturae sibi auctoritate creditum
THEOPHYL. But the soldiers offered Christ vinegar, as it were ministering to a king, forit follows,saying,IfyouarethekingoftheJews,save yourself. BEDE And it is worthy of remark, thattheJews blaspheme and mock the name of Christ, which
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blasphemantes irrident milites vero,utpote Scripturarum nescii, non Christo, sed regi Iudaeoruminsultant.
wasdeliveredtothembytheauthorityofScripture whereas the soldiers, as being ignorant of the Scriptures,insultnotChristthechosenofGod,but theKingoftheJews.
Lectio7 38', .39 , . 40 , ,41 , : . 42 , , .43, , ' . 38. And a superscription also was writtenoverhiminlettersofGreek,and Latin,andHebrew,THISISTHEKING OF THE JEWS. 39. And one of the malefactors which were hanged railed on him, saying, If you be Christ,save yourself and us. 40. But the other answeringrebukedhim,saying,Donot you fear God, seeing you are in the same condemnation? 41. And we indeed justly for we receive the due rewardofourdeeds:butthismanhas donenothingamiss.42.Andhesaidto Jesus, Lord, remember me whenyou comeintoyourkingdom.43.AndJesus said to him, Verily I say toyou,Today shallyoubewithmeinparadise.
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Theophylactus:Aliamattendesagacitatem DaemonisagitataminChristum:triplicienim litterarum figura promulgabat accusationem Iesu, ne scilicet quemquam transeuntium lateatquodobhocsuspensusfuerat,quiase regem faciebat dicitur enim erat autem et superscriptio scripta super illum litteris Graecis, Latinis et Hebraicis: hic est rex Iudaeorum: per quod significabatur, potentissimasgentiumqualeserantRomani, prudentissimas, quales Graeci, maxime Deumcolentes,qualefuitIudaeorumgenus, subicidebereimperioChristi. Ambrosius: Merito autem supra crucem poniturtitulusquianonhumanicorporis,sed divinae potestatis est regnum quodhabet Christus.LegotitulumregisIudaeorum,cum lego:regnummeumnonestdehocmundo lego causam Christi super caput eius scriptam, cum lego: et Deus erat verbum: caputenimChristiDeus. Cyrillus: Alter autem latronum eademcum Iudaeiseructabatsequiturenimunusautem de his qui pendebant latronibus blasphemabateum,dicens:situesChristus, salvum fac teipsum et nos. Alter refrenabat
THEOPHYL.Observeasecondtimethedeviceof the devil turned against himself. For in lettersof three different characters he published the accusation of Jesus, that in truth it might not escape one of the passers by, that He was crucifiedbecauseHemadeHimselfKing.Foritis said,InGreek,Latin,andHebrew,bywhichitwas signified,thatthemostpowerfulofthenations,(as the Romans,) the wisest, (as the Greeks,) those whomostworshippedGod,(astheJewishnation,) mustbemadesubjecttothedominionofChrist.
AMBROSE And rightly is the title placedabove the cross, because Christs kingdom is notofthe humanbody,butofthepowerofGod.Ireadthetitle oftheKingoftheJews,whenIread,Mykingdomis notofthisworld.IreadthecauseofChristwritten above His head, when I read, And theWordwas God.FortheheadofChristisGod.
CYRIL Now one of the thieves uttered thesame revilings as the Jews, but the othertriedtocheck his words, while he confessed his own guilt, adding, We indeed justly, for we receive the due rewardofourdeeds.
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voces ipsius sequitur enim respondens autemalterincrepabateum,dicens:nequetu times Deum, qui in eademdamnationees? Sed et proprium reatum confessus est, subdens et nos quidem iuste, namdigna factisrecipimus. Chrysostomus: Hic fungitur vice iudicis, condemnatus, et incipit de veritate censere qui coram Pilato post multa tormenta confessus est scelera. Quia aliud esthomo censor,quemlatentintima,etaliudDeus,qui mentes penetrat: et ibi quidem post confessionempoenasubsequitur,hicautem confessio fit ad salutem. Sed et Christum pronuntiat innocentem, cum subdit hicvero nihil mali fecit quasi dicat: novam vide iniuriam honestatem damnari cumscelere. Nos viventes occidimus, hic mortuos suscitavitnosalienasumusfurati,hicetsua iubet tribuere. Beatus igitur latro astantes docebat, talia disserens, quibus alterum increpabat. Sed ut videt extinctos auditus astantium, redit consequenter ad eumqui novitpraecordiasequiturenimetdicebatad Iesum:domine,mementomeicumvenerisin regnum tuum. Crucifixum aspicis, at dominum profiteris: condemnati vides figuram,etregispraedicasdignitatem:mille
CHRYS.Herethecondemnedperformstheoffice ofjudge,andhebeginstodecideconcerningtruth who before Pilate confessed his crime onlyafter manytortures.Forthejudgmentofmanfromwhom secretthingsarehidisofonekindthejudgmentof Godwhosearchestheheartofanother.Andinthe former case punishment follows afterconfession, but here confession is made to salvation. But he also pronounces Christ innocent, adding, Butthis manhasdonenothingwrong:asiftosay,Beholda new injury, that innocence should becondemned with crime. We kill the living, Heraisedthedead. We have stolen from others, He bids usgiveup evenwhatisourown.Theblessedthiefthustaught thosethatstoodby,utteringthewordsbywhichhe rebukedtheother.Butwhenhesawthattheearsof those who stood by were stopped up, heturnsto Him who knows the hearts for it follows, And he saidtoJesus,Lord,remembermewhenyoucome into your kingdom. You behold the Crucified,and youacknowledgeHimtobeyourLord.Youseethe form of a condemned criminal, andyouproclaim
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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 commutabitveritas? Gregorius Moralium: In cruce clavi manus eius pedesque ligaverant nihilque apoenis ineoliberumnisicoretlinguaremanserunt. Inspirante Deo, totum illud ei obtulitquodin seliberuminvenitutiuxtahocquodscriptum 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. Fidemnamquehabuit,quiregnaturumDeum credidit, quem secum pariter morientem vidit: spem habuit, qui regni eius aditum postulavit:quicaritatemquoqueinmortesua vivacitertenuit,quifratremetcollatronempro simili scelere morientem de iniquitate sua redarguit. Ambrosius: Pulcherrimum autem datur affectandae conversionis exemplum, quod tamcitolatroniveniarelaxatur.Citoignoscit
the dignity of a king. Stained with a thousand crimes, you ask the Fountain of righteousness to rememberyourwickedness,saying,ButIdiscover yourhiddenkingdomandyouturnawaymypublic iniquities,andacceptthefaithofasecretintention. Wickednessusurpedthediscipleoftruth,truthdid notchangethediscipleofwickedness.
GREG.Onthecrossnailshadfastenedhishands and feet, and nothing remained free from torture, buthisheartandtongue.BytheinspirationofGod, the thief offered to Him the whole whichhefound free, that as it is written, With the heart hemight believe to righteousness, with the mouthhemight confesstosalvation.Butthethreevirtueswhichthe Apostle speaks of, the thief suddenly filled with grace both received and preserved on thecross. He had faith, for example, who believedthatGod would reign whom he saw dying equally with himself. He had hope who asked for anentrance into His kingdom. He preserved charity also zealouslyinhisdeath,whoforhisiniquityreproved hisbrotherandfellow-thief,dyingforalikeclimeto hisown. AMBROSE A most remarkable example ishere given of seeking after conversion, seeing that pardonissospeedilygrantedtothethief.TheLord
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dominus, quia cito ille convertitur,etuberior 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,hodiemecumerisinParadiso.Vitaest enim esse cum Christo et ubi Christus,ibi regnum. Theophylactus:Etquemadmodumquisque rex victoriosus rediens ex triumpho optima praedarum fert secum, sic et dominus praedatus portionem diabolicarum praedarum,scilicetlatronem,ducitsecumin Paradisum. Chrysostomus: Erat ergo videre salvatorem in medio latronum, trutinam iustitiae trutinantem fidem et infidelitatem. Expulit Diabolus de Paradiso Adam, Christus latronem impulit ante totumorbem 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,utnoverisnonadbenevolentiam illius, sed ad clementiam dominum totum fecisse. Si autem iam facta est bonorum retributio, numquid supervacua erit
quickly pardons, because the thief is quickly converted. And grace is more abundant than prayer for the Lord ever gives more than Heis asked for. The thief asked that He should rememberhim,butourLordanswers,VerilyIsayto you,ThisdayshallyoubewithmeinParadise.To bewithChristislife,andwhereChristis,thereis Hiskingdom. THEOPHYL. And as every king who returns victoriouscarriesintriumphthebestofhisspoils, sotheLordhavingdespoiledthedevilofaportion ofhisplunder,carriesitwithHimintoParadise.
CHRYS. Here then might one see the Savior between the thieves weighing in the scalesof justicefaith,andunbelief.ThedevilcastAdamout ofParadise.ChristbroughtthethiefintoParadise beforethewholeworld,beforetheApostles.Bya mere word and by faith alone he entered into Paradise,thatnooneafterhissinsmightdespair ofentrance.Marktherapidchange,fromthecross to heaven, from condemnation to Paradise,that you may know that the Lord did it all, not with regard to the thiefs good intention, but Hisown mercy. But if the reward of the good hasalready taken place, surely a resurrection will be
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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 Paradisiregnumcaelorumnominavit,usitato nomineutensdumalloquereturlatronem,qui nihilaudieratdearduisdocumentis.Quidam autem non sic legunt hodie mecum erisin Paradiso, sed sic: dico tibi hodie et consequenter:mecumerisinParadiso.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, diciturParadisumintrasse. Theophylactus: Hoc tamen est verius omnibus,quodquamvisnonomniapromissa sortitisuntetlatroetaliisancti,nesinenobis consummarentur, ut dicitur in epistola ad Hebraeos, sunt tamen in regnocaelorumet
superfluous. For if He introduced the thief into Paradise while his body remained in corruption without, it is clear there is no resurrection ofthe body. Such are the words of some, But shall the fleshwhichhaspartakenofthetoilbedeprivedof the reward? Hear Paul speaking, Then mustthis corruptible put on incorruption. But if the Lord promised the kingdom of heaven, butintroduced the thief into Paradise, He does not yet recompense him the reward. But they say,Under thenameofParadiseHesignifiedthekingdomof heaven,usingawell-knownnameinaddressinga thief who knew nothing of difficult teaching. Now somedonotreadit,Thisdayshallyoubewithme inParadise,butthus,Isaytoyouonthisday,and thenfollows,YoushallbewithmeinParadise.But we will add a still more obvious solution.For physicians when they see a man in adesperate state, say, He is already dead. So also thethief, since he no longer fears his falling backto perdition,issaidtohaveenteredParadise.
THEOPHYL. This however is more true thanall, that although they have not obtained all the promises,Imean,thethiefandtheothersaintsin order that without us they might not bemade perfect,theyarenotwithstandinginthekingdomof
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inParadiso. Gregorius Nyssenus: Hoc iterum oportet discutere: quomodo latro censeaturdignus Paradiso, cum sanctis flammea framea prohibeatintroitum.Sedattendequodsermo divinus eum versatilem dicit, ut indignis quidemobviet,dignisveroliberumadvitam patefaciataditum. 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 nobisiteraperiret. Ambrosius:Sedetilludsolvendumest,quia alii, scilicet Matthaeus et Marcus, duos conviciantes inducunt latrones iste unum conviciantem, unum repugnantem: fortasse et iste prius conviciatus est, sed repente conversusest.Potuitetiamdeunopluraliter dici, sicut est illud: in caprinis pellibus ambulabant (...) secti sunt, cum solusElias melotidem habuisse, Isaias sectus esse doceatur. Mystice autem duo latrones duos populos peccatores significant per
heavenandParadise. GREGNYSS.Hereagain,wemustexaminehow the thief should be thought worthy ofParadise, seeingthataflamingswordpreventstheentrance of the saints. But observe that the word of God describes it as turning about, so as itshould obstructtheunworthy,butopenafreeentranceto lifetotheworthy. GREG.Orthatflamingswordissaidtobeturning, becausethatHeknewthetimewouldcomewhenit must be removed when He in truthshouldcome, whobythemysteryofHisincarnationwastoopen tousthewayofParadise.
AMBROSEButitmustalsobeexplainedhowthe others, that is, Matthew and Mark,introducedtwo thieves reviling, while Luke, one reviling,theother resistinghim.Perhapsthisotheratfirstreviled,but was suddenly converted. It may also havebeen spoken of one, but in the plural numberasinthe Hebrews, They wandered in goat-skins, andthey weresawnasunderwhereasElijahaloneisrelated to have had a goat-skin, and Isaiahtohavebeen sawn asunder. But mystically, the two thieves represent the two sinful people who were tobe
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BaptismumcrucifigendosessecumChristo quorum dissensio diversitatem pariter credentiumsignificat. Beda: Quicumque enim baptizati sumusin ChristoIesu,inmorteipsiusbaptizatisumus. 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,donoquodaccepere,privantur.
crucified by baptism with Christ, whose disagreementlikewiserepresentsthedifferenceof believers. BEDE For as many of us as werebaptizedin Christ Jesus, were baptized in His death butwe arewashedbybaptism,seeingweweresinners. But some, in that they praise Godsufferinginthe flesh, are crowned others, in that they refuse to havethefaithorworksofbaptism,aredeprivedof thegiftwhichtheyhavereceived.
Lectio8 44 ' 45 , . 46 ,, : . 44. And it was about the sixth hour,and there was a darkness over all theearth until the ninth hour. 45. And the sunwas darkened,andtheveilofthetemplewas rentinthemidst.46.AndwhenJesushad cried with a loud voice, hesaid,Father, into thy hands I commend my spirit: and havingsaidthus,hegaveuptheghost.
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Cyrillus: Postquam cruci tradiderunt dominumomnium,mundimachinalugebat propriumdominum,etobtenebrataestlux in meridie, secundum Amos, undedicitur erat autem fere hora sexta, ettenebrae factae sunt in universa terra usque ad horam nonam: quod erat manifestum indicium, quod forent passuraecaliginem crucifigentiumanimae. Augustinus de Cons. Evang: Hoc autemquoddetenebrisdictumest,etiam alii duo, Matthaeus et Marcus, contestantur. Addit autem Lucas, unde factae sunt tenebrae, cum subdit et obscuratusestsol. 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. Dionysius ad Polycarpum: Cum ambo apud Heliopolim essemus, ambo simul incidentem mirabiliter soli lunam
CYRILAssoonastheLordofallhadbeengivenup to be crucified, the whole framework of the world bewailed its rightful Master, and the light was darkenedatmid-day,whichwasamanifesttokenthat the souls of those who crucified Him would suffer darkness.
AUG.Whatisheresaidofthedarkness,theothertwo Evangelists,MatthewandMarkconfirm,butSt.Luke addsthecausewhencethedarknessarose,saying, Andthesunwasdarkened.
AUG.Thisdarkeningofthesunitisquiteplaindidnot happenintheregularandfixedcourseoftheheavenly bodies, because it was then the Passover,whichis always celebrated at the full moon. But aregular eclipseofthesundoesnottakeplaceexceptatnew moon.
DIONYS.WhenowewerebothatHeliopolistogether, webothsawatthesametimeinamarvelousmanner themoonmeetingthesun,(foritwasnotthenthetime

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notabamus(nonenimeiusceconiunctionis tunc aderat tempus), ipsamquerursusab hora nona usque in vesperam adsolis diametrum,supranaturaeviresrestitutam. Insuper et eam lunae incidentiam observavimus ab oriente coepisse, et usque ad solaris corporis finem pervenisse: ac tum demum resilisse,nec exea,utassolet,parteluminisdefectumet restitutionem contigisse, sed ex adverso diametri. Graecus:Hocigiturprodigiumfactumest ut pateret quod qui mortemsusceperat, gubernatoressettotiuscreaturae. Ambrosius: Sol etiam occiditsacrilegis, ut funesti spectaculum sceleris obumbraret tenebrae effusae sunt oculis perfidorum,utfideilumenresurgeret.
ofnewmoon,)andthenagainfromtheninthhouruntil eveningsupernaturallybroughtbacktotheedgeofthe suns diameter. Besides, we observed that this obscurationbeganfromtheeast,andhavingreached asfarasthesunswesternborderatlengthreturned, andthatthelossandrestorationoflighttookplacenot from the same side, but from opposite sides ofthe diameter. Such were the miraculous events ofthat time,andpossibletoChristalonewhoisthecauseof allthings.
GREEKEX.Thismiraclethentookplacethatitmight be made known, that He who had undergonedeath wastheRulerofthewholecreation. AMBROSE The sun also is eclipsed to the sacrilegious, that it may overshadow the scene of theirawfulwickednessdarknesswasspreadoverthe eyesoftheunbelieving,thatthelightoffaithmightrise again. BEDE But Luke, wishing to join miracletomiracle, adds,Andtheveilofthetemplewasrentintwo.This took place when our Lord expired, as Matthew and Markbearwitness,butLukerelateditbyanticipation.
Beda: Volens autem Lucas miraculum miraculo adiungere, subiungit et velum templiscissumestmedium.Hocexpirante domino factum est, sicut Matthaeus et Marcus contestantur, sed Lucas praeoccupandonarravit.
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Theophylactus:Perhocautemdominus ostendebat,quodnoneruntulteriussancta sanctorum inaccessibilia sed tradita in manus Romanorum inquinarentur, et eorumadituspateret. Ambrosius: Velum etiam scinditur, quo duorum populorum divisio, etsynagogae profanatio declaratur. Scinditur velum vetus, ut Ecclesia nova fidei suaevela suspendat. Synagogae velamen suspenditur, ut religionis interna mysteria revelata,mentiscernamusintuitu. Theophylactus:Perhocetiamostenditur quod velum, quod sequestrabat nos a sacris quae sunt in caelo, disrumpitur, idestDeiinimicitiaetpeccatum. Ambrosius: Deinde etiam ubi acetum bibit,assumptaemortalitatisimpletumest omne mysterium, et immortalitas sola remansit unde sequitur et clamansvoce magna ait Iesus: pater, in manustuas commendospiritummeum. Beda: Patrem invocando, filium Dei se esse declarat: spiritum vero
THEOPHYL. By this then our Lord showed thatthe Holy of Holies should be nolongerinaccessible,but beinggivenoverintothehandsoftheRomans,should bedefiled,anditsentrancelaidopen.
AMBROSETheveilalsoisrent,bywhichisdeclared thedivisionofthetwopeople,andtheprofanationof the synagogue. The old veil is rent that theChurch may hang up the new walls of faith. Thecoveringof thesynagogueisdrawnup,thatwemaybeholdwith theeyesofthemindtheinwardmysteriesofreligion nowrevealedtous. THEOPHYL. Whereby it is signified that the veil whichkeptusasunderfromtheholythingswhichare inheaven,isbrokenthrough,namely,enmityandsin.
AMBROSEIttookplacealsoatthattimewhenevery mystery of Christs assumed mortality wasfulfilled, andHisimmortalityaloneremainedasitfollows,And whenJesushadcriedwithaloudvoice,hesaid.
BEDEByinvokingtheFatherHedeclaresHimselfto betheSonofGod,butbycommendingHisSpirit,He
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esse declarat: spiritum vero commendando, non defectum suae virtutis, sed confidentiam eiusdem cum patrepotestatisinsinuat. Ambrosius: Caro moritur, ut resurgat spiritus patri commendatur, ut caelestia quoque ab iniquitatis vinculo solverentur, et pax fieret in caelo, quam terrena sequerentur. Cyrillus: Haec autem vox edocet quod animaesanctorumnondeincepsinInferno clauduntur,utpriussedapudDeumsunt, huiusreifactoChristoprincipio. Athanasius: Commendat enim patri se per universos mortales in se vivificatos: namsumusmembraeius,secundumillud apostoli:omnesunumestisinChristo. Gregorius Nyssenus: Decet autem quaerere qualiter in eodem tempore dominus tripartitur seipsum: in viscera terrae,utdixeratPharisaeisinParadisum Dei, ut dixit latroni in manuspaternas,ut nunc dicitur. Sed recte considerantibus, hoc nec quaestione dignum videtur: nam qui ubique est per divinam potentiam,
betheSonofGod,butbycommendingHisSpirit,He signifies not the weakness of His strength, butHis confidenceinthesamepowerwiththeFather.
AMBROSE The flesh dies that the Spirit mayrise again. The Spirit is commended to theFather,that heavenlythingsalsomaybeloosedfromthechainof iniquity,andpeacebemadeinheaven,whichearthly thingsshouldfollow. CHRYS.Nowthisvoiceteachesus,thatthesoulsof thesaintsarenothenceforthshutupinhellasbefore, butarewithGod,Christbeingmadethebeginningof thischange. ATHAN. For He commends to His Fatherthrough HimselfallmankindquickenedinHimforweareHis members as the Apostle says, You are all one in Christ. GREGNYSS.Butitbecomesustoinquirehowour LorddistributesHimselfintothreepartsatonceinto thebowelsoftheearth,asHetoldthePhariseesinto the Paradise of God, as He told the thief intothe hands of the Father, as it is said here. To those howeverwhorightlyconsider,itisscarcelyworthyof question,forHewhobyHisdivinepowerisinevery place,ispresentinanyparticularplace.
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quolibetlocoadest. Ambrosius: Commendatur ergo patri spiritus sed cum sit in superioribus, illuminatetInferna,utuniversaredimantur etenim Christus omnia, et in Christo omnia. Gregorius Nyssenus: Alia solutio est, quod in tempore passionis neutram partem humanitatis semel unitadivinitas dimisit, sed animam de corporesponte disiunxit, sed tamen in utroque permanentemostendit:nampercorpus,in quo mortem suscepit, confutavit mortis potentiamperanimamverolatroniparavit introitum Paradisi. Dicit autem Isaiasde superna Ierusalem, quae a Paradisonon est alia: super manus meas depinxi moenia tua. Unde palam est quod existens in Paradiso manus patris inhabitabat. Damascenus: Vel expressius loquendo, in sepulcro erat secundum corpus, in Inferno secundum animam sed sicut Deus,inParadisocumlatrone,etinthrono eratcumpatreetspiritusancto.
AMBROSEHisspirittheniscommendedtoGod,but though He is above He yet gives light to theparts belowtheearth,thatallthingsmayberedeemed.For Christisallthings,andinChristareallthings.
GREGNYSS.Thereisanotherexplanationthatatthe timeofHisPassion,HisDivinitybeingonceunitedto Hishumanity,leftneitherpartofHishumanity,butof itsownaccordseparatedthesoulfromthebody,yet showeditselfabidingineach.Forthroughthebodyin whichHesuffereddeathHevanquishedthepowerof death, but through the soul He preparedforthethief an entrance into Paradise. Now Isaiah says of the heavenlyJerusalem,whichisnootherthanParadise, UponmyhandsIhavepaintedyourwallswhenceitis clear,thathewhoisinParadisedwellsinthehandsof theFather.
DAMASCENE. Or to speak more expressly, In respectofHisbody,Hewasinthegrave,inrespectof Hissoul,Hewasinhell,andwiththethiefinParadise butasGod,onthethronewithHisFatherandtheHoly Spirit.

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Theophylactus: Clamans vero altavoce expirat, quia inerat ei potestas ponendi animam suam, et eam resumendi unde sequiturethaecdicens,expiravit. Ambrosius:Quasidicat:tradiditspiritum quia non invitus amisit: quod enim emittitur, voluntarium est quod amittitur, necessarium.
THEOPHYL.ButcryingwithaloudvoiceHegivesup the ghost, because He had in Himself the powerof layingdownHislifeandtakingitupagain.
AMBROSEHegaveupHisSpirit,becauseHedid notloseitasoneunwillingforwhatamansendsforth isvoluntary,whatheloses,compulsory.
Lectio9 47 , . 48 , , . 49 , , . 47. Now when the centurion sawwhat was done, he glorified God, saying, Certainlythiswasarighteousman.48. Andallthepeoplethatcametogetherto that sight, beholding the things which were done, smote their breasts, and returned. 49. And all his acquaintance, and the women that followed himfrom Galilee, stood afar off, beholdingthese things.
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AugustinusdeTrin:Cumpostillamvocem 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 iustuserat. Augustinus de Cons. Evang: Non est autem contrarium quod Matthaeus, viso terraemotu, dicit admiratum centurionem, cumLucasdicathoceumadmiratumfuisse quodemissaillavoceexpirasset,ostendens quampotestatemhabuitquandomoreretur. IneoautemquodMatthaeusdixitnonsolum viso terraemotu, sed addidit: et his quae fiebant,integrumlocumfuissedemonstravit Lucae, ut diceret ipsum domini mortem fuisse miratum. Quod autem Lucas etiam ipsedixitvidensautemcenturioquodfactum erat,ineogenereinclusitomniaquaefacta erantinillahoramirabiliter,tamquamunum mirabilefactumcommemorans,cuiusquasi membraetparteserantomniaillamiracula. Quodautemaliusdixit,centurionemdixisse: vere filius Dei erat iste, Lucas autemait, quodiustuserat,putaripotestdiversumsed
AUG.WhenafterutteringthatvoiceHeimmediately gaveuptheghost,thosewhowerepresentgreatly marveled.Forthosewhohunguponthecrosswere generallytorturedbyaprolongeddeath.Henceitis said,Nowwhenthecenturionsaw,&c.
AUG.Thereisnocontradictioninthatthecenturion seeing the earthquake marveled, whereas Luke saysthathemarveled,thatJesuswhileutteringthe loud voice expired, showing what power Hehad when He was dying. But in that Matthew notonly says,atthesightoftheearthquake,butadded,and at the things that were done, he hasmadeitclear thattherewasampleroomforLuketosay,thatthe centurion marveled at the death of the Lord.But because Luke also himself said, Now whenthe centurion saw what was done, he has included in that general expression all the marvelous things which took place at that hour, as if relatingone marvelous event of which all those miracleswere the parts and members. Again, because one Evangelist stated that the centurion said,Trulythis manwastheSonofGod,butLukegivesthewords, was a just man, they might be supposedtodiffer. But either we ought to understand that boththese
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vel utrumque dictum acenturionedebemus intelligere, et aliud illum, aliud istum commemorasse vel fortasse Lucam exprimere voluisse sententiam centurionis, quomododixeritIesumfiliumDei:forteenim non unigenitum aequalem patri centurio intellexeratsedideofiliumDeidixerat,quia iustum crediderat, sicut multi iustidictisunt filii Dei. Iam vero quia Matthaeus addidit eos qui cum centurione erant, Lucas vero hoc tacuit non est contrarium, cumalius dicit quod alius tacet: et Matthaeusdixit: timuerunt valde Lucas autem non dixit: timuit, sed glorificavit Deum: quis non intelligatDeumtimendoglorificasse? Theophylactus: Nunc autem videtur effectum sortiri quod dominus dixerat:cum exaltatus fuero, omnia ad me traham. Exaltatus namque in cruceattraxitlatronem etcenturionem,sedetquosdamIudaeorum, dequibussequituretomnisturbaeorumqui simul aderant ad spectaculum istud, et videbantquaefiebant,percutientespectora suarevertebantur. Beda: Quod percutiebant pectora, quia poenitentiae et luctus indicium est,potest dupliciterintelligi:siveenimeumcuiusvitam
weresaidbythecenturion,andthatoneEvangelist related one, another. Or perhaps, that Luke expresses the opinion of the centurion, in what respecthecalledHimtheSonofGod.Forperhaps the centurion did not know Him to be the Onlybegotten, equal to the Father, but called Himthe SonofGod,becausehebelievedHimtobejust,as manyjustpersonsarecalledthesonsofGod.But again, because Matthew added, those who were withthecenturion,whileLukeomitsthis,thereisno contradiction,sinceonesayswhatanotherissilent about.AndMatthewsaid,Theyweregreatlyafraid but Luke does not say that he feared, but thathe glorifiedGod.Whothendoesnotseethatbyfearing heglorifiedGod? THEOPHYL. The words of our Lord seemnowto be fulfilled, wherein He said, When Ishallbelifted upIwilldrawallmentome.Forwhenlifteduponthe cross He drew to Him the thief and thecenturion, besidessomeoftheJewsalso,ofwhomitfollows, And all the people that came togethersmotetheir breasts.
BEDE By their smiting their breasts as if betokeningapenitentialsorrow,twothingsmaybe understood either that they bewailed Himunjustly
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dilexerunt, iniuste occisum dolebant sive cuius mortem se impetrasse meminerant, hunc in morte amplius glorificatum tremebant. Notandum autem, quodgentiles Deum timentes, apertae confessionisvoce glorificant Iudaei percutientes solum pectora,silentesdomumredeunt. Ambrosius: O duriora saxis pectora Iudaeorum. Iudex arguit, credit minister, proditor scelus suum morte condemnat, elementa fugiunt, terra concutitur, monumenta reserantur: Iudaeorum tamen immobilisduritiamanetorbeconcusso. Beda: Unde merito per centurionem fides Ecclesiae designatur, quae Dei filium tacentesynagogaconfirmat.Impleturautem quod dominus patri conqueritur dicens: elongasti a me amicum et proximum, et notosmeosamiseriaundesequiturstabant autemomnesnotieiusalonge.
slainwhoselifetheyloved,orthatrememberingthat theyhaddemandedHisdeath,theytrembledtosee Him in death still farther glorified. But wemay observe, that the Gentiles fearing God glorifyHim with works of public confession the Jews only strikingtheirbreastsreturnedsilenthome
AMBROSEOthebreastsoftheJews,harderthan the rocks! The Judge acquits, theofficerbelieves, thetraitorbyhisdeathcondemnshisowncrime,the elements flee away, the earth quakes, thegraves areopenedthehardnessoftheJewsstillremains immovable,thoughthewholeworldisshaken. BEDE Rightly then by the centurion is thefaithof the Church signified, which in the silence of the synagogue bears witness to the Son of God.And nowisfulfilledthatcomplaintwhichtheLordmakes toHisFather,neighborandfriendhaveyouputfar from me, and mine acquaintance because ofa misery. Hence it follows, And all hisacquaintance stoodafaroff. 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,seeingthesethings.Andthustheyarethe
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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,sicutetresurrectione.
first to be renewed by Justification, or bythe blessingwhichflowsfromHispassion,asalsofrom Hisresurrection.
Lectio10 50 [] 51 , , 52 , 53 , . 54 , . 55 , , , 56
50. And, behold, there was a man namedJosephacounselorandhewas agoodman,andajust:51.(Thesame had not consented to the counsel and deedofthem)hewasofArimathea,a city of the Jews: who also himself waitedforthekingdomofGod.52.This man went to Pilate, and begged the bodyofJesus.53.Andhetookitdown, and wrapped it in linen and laiditina sepulcher that was hewn in stone whereinnevermanbeforewaslaid.54. And that day was thepreparation,and the sabbath drew on. 55. And the womenalso,whichcamewithhimfrom Galilee, followed after, and beheld the sepulcher, and how his bodywaslaid. 56. And they returned, and prepared spices and ointments and rested the sabbath day according to the commandment.
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. .
Graecus:FueratquandoqueIosephoccultus Christi discipulus: denique vinculumtimoris rumpens, ferventior factus, dominicum corpus turpiter pendens a ligno deposuit, comparanspretiosammargaritamverborum modestia unde dicitur et ecce virnomine Ioseph,quieratdecurio.
GREEKEX.Josephhadbeenatonetimeasecret discipleofChrist,butatlengthburstingthroughthe bonds of fear, and become very zealous,hetook downthebodyofourLord,baselyhangingonthe 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. BEDE A counselor, or decurio, is so called becauseheisoftheorderofthecuriaorcouncil, and administers the office of the curia.Heisalso wonttobecalledcurialis,fromhismanagementof civil duties. Joseph then is said to havebeenof highrankintheworld,butofstillhigherestimation beforeGodasitfollows,Agoodman,andajust, ofArimathea,acityoftheJews,&c.Arimatheais the same as Ramatha, the city of Helcanahand Samuel. AUG.NowJohnsays,thatJosephwasadisciple
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Beda: Decurio vocatur, quod sit deordine curiae,etofficiacuriaeadministret,quietiam curialis a procurando munera civilia solet appellari. Magnae ergo Ioseph dignitatis apud saeculum, sed maioris apud Deum meritifuisselaudaturundesequiturvirbonus et iustus (hic non consenserat consilioet actibus eorum) ab Arimathaea civitate Iudaeae. Arimathaea ipsa est Ramatha civitasHelcanaeetSamuelis. AugustinusdeCons.Evang:Dicitautem
Ioannes quod erat discipulus Iesu undeet hic subditur qui expectabat et ipse regnum Dei.Meritoautemmovetcurillequipropter timorem occultus erat discipulus, ausus sit petere corpus eius, quod nullus eorum qui eum palam sequebantur auderet sequitur enimhicaccessitadPilatum,etpetiitcorpus Iesu. Sed intelligendum est istum fiducia dignitatishocfecisse,quapraedituspoterat familiariter intrare ad Pilatum. In extremo autem illo officio funeris exhibendo minus videtur curasse de Iudaeis, quamvissoleret in domino audiendo eorum inimicitias devitare. Beda: Sic igitur pro iustitia meritorum sepeliendo corpori dominico aptus, dignus fuitpernobilitatempotentiaesaecularisillud impetrare unde sequitur et depositum involvit in sindone. Ex simplici sepultura dominiambitiodivitumcondemnatur,quinec intumulisquidempossintcareredivitiis. Athanasius: Enormiter etiam agunt qui condiunt corpora mortuorum, et ea non sepeliunt, etiamsi sancta sint: quid enim sanctius aut maius domini corpore?Quod tameninmonumentopositumestdonecdie tertiaresurrexitsequiturenimetposuiteum
of Jesus. Hence it is also here added, Whoalso himself waited for the kingdom of God. Butit naturallycausessurprisehowhewhoforfearwasa secretdiscipleshouldhavedaredtobegourLords body,whichnoneofthosewhoopenlyfollowedHim daredtodoforitissaid,ThismanwenttoPilate, and begged the body of Jesus. We must understandthen,thathedidthisfromconfidencein his rank, by which he might beprivilegedtoenter familiarly into Pilates presence. Butinperforming that last funeral rite, he seems tohavecaredless fortheJews,althoughitwashiscustominhearing ourLordtoavoidtheirhostility.
BEDESothenbeingfittedbytherighteousnessof hisworksfortheburialofourLordsbody,hewas worthybythedignityofhissecularpowertoobtain it. Hence it follows, And he took it down, and wrappeditinlinen.BythesimpleburialofourLord, theprideoftherichiscondemnedwhonotevenin theirgravescanbewithouttheirwealth. ATHAN. They also act absurdly who embalmthe bodies of their dead, and do not burythem,even supposingthemtobeholy.Forwhatcanbemore holyorgreaterthanourLordsbody?Andyetthis was placed in a tomb until it rose again thethird day. For it follows, And he laid it in a hewn
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inmonumentoexciso. Beda: Scilicet de petra ne si exmultis lapidibus aedificatum esset, post resurrectionemsuffossistumulifundamentis, ablatusfurtodiceretur.Innovoetiamponitur monumento nam sequitur in quo nondum quisquam positus fuerat: ne post resurrectionem ceteris corporibus remanentibus, surrexisse aliussuspicaretur. Quia vero sexta die homo factus est,recte dominus sexta die crucifixus humanae reparationisimplevitarcanumundesequitur et erat dies parasceves, quod praeparatio interpretatur quo nomine sextam feriam appellabant,quiaeadie,quaeinsabbatum forent necessaria, praeparabant. Quiavero septimodierequievitconditoraboperesuo, sabbatodominusinsepulcrorequievitunde sequitur et sabbatum illucescebat. Supra autemlegimus,quiastabantomnesnotieius alonge,etmulieresquaesecutaeeranteum. His ergo notis Iesu post depositum eius cadaveradsuaremeantibus,solaemulieres, 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
sepulcher. BEDE That is, hewn out of a rock, lest ifithad been built of many stones, and thefoundationsof the tomb being dug up after theresurrection,the bodyshouldbesaidtohavebeenstolenaway.Itis laidalsoinanewtomb,whereinnevermanbefore waslaid,lestwhentherestofthebodiesremained after the resurrection, it might be suspected that someotherhadrisenagain.Butbecausemanwas createdonthesixthday,rightlybeingcrucifiedon the sixth day our Lord fulfilled the secretofmans restitution. It follows, And it was the day of the(Greek),whichmeansthepreparation,thename bywhichtheycalledthesixthday,becauseonthat daytheypreparedthethingswhichwerenecessary for the Sabbath. But because on the seventhday theCreatorrestedfromHiswork,theLordonthe Sabbathrestedinthegrave.Henceitfollows,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, returnedtotheirhomes,butthewomenwhomore tenderlylovedHim,followingHisfuneral,desiredto see the place where He was laid. For itfollows, And the women also, which came with himfrom Galilee, followed after, and beheld thesepulcher, andhowhisbodywaslaid,thatintruththeymight
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positum erat corpus eius: ut scilicet ei tempore congruo munus possent suae devotionisofferre. Theophylactus: Neque tamen fidem debitam adhuc habebant, sed quasi puro homini aromata et unguenta parabantmore Iudaeorum, qui talia exhibebant defunctis unde sequitur et revertentes paraverunt aromataetunguenta. Beda: Sepulto enim domino, quamdiu licebat operari, idest usque ad solis occasum, unguentis praeparandis erant occupatae.Mandatumautemeratutsabbati silentium, idest quies, a vespera usquead vesperam servaretur sequitur enim et sabbato quidem siluerunt secundum mandatum. Ambrosius: Mystice autem iustus Christi corpus sepelit: talis enim est Christi sepultura,quaefraudeminiquitatemquenon habeat. Merito autem Matthaeus hunc divitem dixit: suscipiendo enim divitem nescivit fidei paupertatem. Iustus corpus Christi operit sindone vesti et tu domini corpusgloriasua,utetipsesisiustusetsi
make the offerings of their devotion attheproper time.
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. Henceit follows,Andtheyreturned,andpreparedspices.
ForourLordbeingburied,theywereoccupiedas longasitwaslawfultowork,(thatis,untilsun-set,) in preparing ointments. But it wascommandedto keep silence on the Sabbath, that is, rest from evening to evening. For it follows, And restedthe sabbathdayaccordingtothecommandment.
AMBROSENowmystically,thejustmanburiesthe bodyofChrist.FortheburialofChristissuchasto have no guile or wickedness in it. Butrightlydid Matthew call the man rich, or bycarryingHimthat was rich he knew not the poverty offaith.Thejust man covers the body of Christ with linen. Doyou also clothe the body of Christ with His ownglory, thatyoumaybeyourselfjust.Andifyoubelieveitto
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mortuum credis, operi tamen divinitatis plenitudine suae sed et vestitur Ecclesia innocentiaegratia. Beda: Ille etiam in sindone mundainvolvit Iesumquipuraeummentesusceperit. Ambrosius: Non otiose alius Evangelista monumentum novum dixit, alius monumentum Ioseph: etenim tumulus his paraturquisublegesuntmortisvictormortis tumulum suum non habet. Quae enim communicatio tumulo et Deo? Solusetiam tumulo includitur, quia mors Christi, etsisit communis secundum naturam, specialisest secundum virtutem. Bene autem Christusin monumento conditur iusti ut iustitiae habitatione requiescat: monumentum enim hoc in duritiae gentilis petra iustusexcidit penetraliverbi,utpraetenderetinnationibus virtus Christi. Cui pulcherrime admotus est lapis. Quicumque in se bene humaverit Christum, diligenter custodiat, ne eum perdat,neveperfidiaesitingressus.
be dead, still cover it with the fullness ofHisown divinity. But the Church also is clothed with the graceofinnocence. BEDEHealsowrapsJesusincleanlinen,whoho hasreceivedHimwithapuremind. AMBROSE Nor without meaning has one Evangelist spoken of a new tomb, another of the tombofJoseph.Forthegraveispreparedbythose who are under the law of deaththeConquerorof deathhasnograveofHisown.Forwhatfellowship has God with the grave. He alone is enclosed in thistomb,becausethedeathofChrist,althoughit wascommonaccordingtothenatureofthebody, yetwasitpeculiarinrespectofpower.ButChristis rightly buried in the tomb of the just, that Hemay restinthehabitationofjustice.Forthismonument thejustmanhewsoutwiththepiercingwordinthe heartsofGentilehardness,thatthepowerofChrist might extend over the nations. And veryrightlyis thereastonerolledagainstthetombforwhoever has in himself truly buried Christ, mustdiligently guard,lestheloseHim,orlesttherebeanentrance forunbelief. BEDE Now that the Lord is crucifiedonthesixth day and rests on the seventh, signifies thatinthe
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Beda: Quod autem dominus sexta die crucifigitur, septima in sepulcro quiescit,
significatquodinsextamundiaetatenospro dominopatietvelutmundocrucifiginecesse est in septima vero, idest post mortem, corporaquidemintumulis,animaeverocum domino requiescunt. Usque huc etmulieres 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,moxadparandaseopera virtutum, quibus Christus delectetur, convertunt, ut finita praesentis vitae parasceve, in requie beata tempore resurrectionisoccurrereChristovaleantcum aromatibusspiritualiumactionum
sixth age of the world we mustofnecessitysuffer forChrist,andasitwerebecrucifiedtotheworld. But in the seventh age, that is, after death,our bodiesindeedrestinthetombs,butoursoulswith the Lord. But even at the present time alsoholy women, (that is, humble souls,) fervent in love, diligently wait upon the Passion of Christ, andif perchance they may be able to imitateHim,with anxiouscarefulnesspondereachstepinorder,by which this Passion is fulfilled. And having read, heard,andcalledtomindallthese,theynextapply themselves to make ready the works of virtue,by whichChristmaybepleased,inorderthathaving finished the preparation of this present life, ina blessedresttheymayatthetimeoftheresurrection meet Christ with the frankincense of spiritual actions.
Caput24 Lectio1 1 . 2
CHAPTERXXIV
1. Now upon the first day oftheweek, veryearlyinthemorning,theycameto thesepulcher,bringingthespiceswhich they had prepared, and certainothers with them. 2. And they foundthestone
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, 3 . 4 .5 , 6 , . , 7 .8 , 9 .10 : . 11 , . 12 ,
rolledawayfromthesepulcher.3.And theyenteredin,andfoundnotthebody of the Lord Jesus. 4. And it cameto pass, as they were much perplexed thereabout, behold, two men stoodby them in shining garments: 5. And as theywereafraid,andboweddowntheir faces to the earth, they said tothem, Why seek you the living amongthe dead? 6. He is not here, butisrisen: remember how he spoke to youwhen he was yet in Galilee, 7. Saying,The Sonofmanmustbedeliveredintothe hands of sinful men, and becrucified, andthethirddayriseagain.8.Andthey rememberedhiswords,9.Andreturned fromthesesepulcher,andtoldallthese thingstotheeleven,andtoalltherest. 10. It was Mary Magdalene, and JoannaandMarythemotherofJames, and other women that were withthem, whichtoldthesethingstotheapostles. 11.Andtheirwordsseemedtothemas idle tales, and they believed themnot. 12. Then arose Peter, and ran tothe sepulcher and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
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, : .
pass.
Beda:Religiosaemulieresnonsolumindie parasceve, sed etiam sabbato transacto, idest sole occidente, mox ut operandi licentia remeavit, emerunt aromata, ut venientesungerentcorpusIesu,sicutMarcus testatur praeoccupante tamen iam noctis articulo,monumentumadirenonvalueruntet ideodiciturunaautemsabbativaldediluculo venerunt ad monumentum, portantes quae paraverantaromata.Unasabbati,siveprima sabbati, prima est a sabbato, quamdiem dominicam propter domini resurrectionem mosChristianusappellat.Quodautemvalde diluculo mulieres venere ad monumentum, magnus quaerendi et inveniendi dominum fervorcaritatisostenditur. Ambrosius: Sed magna oritur hoc loco plerisque dubitatio: siquidem hic valde diluculo, Matthaeus vespere sabbati mulieres ad monumentum venissedixerunt. Sed Evangelistas de diversis putesdixisse
BEDE Devout women not only on the dayof preparation, but also when the sabbath was passed,thatis,atsun-set,assoonasthelibertyof working returned, bought spices that theymight come and anoint the body of Jesus, asMark testifies.Stillaslongasnighttimerestrainedthem, theycamenottothesepulcher.Andthereforeitis said,Onthefirstdayoftheweek,veryearlyinthe morning,&c.OneoftheSabbath,orthefirstofthe Sabbath, is the first day from the Sabbathwhich Christians are wont to call the Lord s day, because of our Lords resurrection. But by the women coming to the sepulcher very earlyinthe morning,ismanifestedtheirgreatzealandfervent loveofseekingandfindingtheLord.
AMBROSE Now this place has caused great perplexity to many, because while St.Lukesays, Veryearlyinthemorning,Matthewsaysthatitwas intheeveningofthesabbaththatthewomencame to the sepulcher. But you may suppose thatthe
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temporibus, ut personas alias mulierum,et alias conicias visiones. Quod autem scriptum est vespere sabbati,quaelucescit inprimasabbati,resurrexissedominum,sic temperandumest:utnequemanedominica, quae est prima post sabbatum, neque sabbato resurrectio facta credatur: nam quomodo triduum completur? Non ergo vesperascente die, sed vespere noctis resurrexit.DeniqueGraecusserodixit.Sero autemhoramsignificatinoccasudiei,etrei cuiuslibet tarditatem si dicas: sero mihi suggestum est. Est ergo et sero tempus noctis profundum: unde et mulieres ad monumentum accedendi habentfacultatem, custodibus quiescentibus. Et ut sciasnocte factum,mulieresaliaesciunt,aliaenesciunt: sciunt quae observant noctibus et diebus, nesciuntquaerecesserunt.NescitunaMaria Magdalene, secundum Ioannem: nam eadem et ante scire et postea nescirenon potuit. Ergo si plures Mariae, pluresetiam fortasse Mariae Magdalenae cum illud nomenpersonaesit,hocsumaturaloco.
Evangelistsspokeofdifferentoccasions,soasto understand both different parties of women,and different appearances. Because however itwas written, that in the evening of the sabbath, asit began to dawn towards the first day oftheweek, ourLordrose,wemustsotakeit,asthatneitheron themorningoftheLordsday,whichisthefirstafter the sabbath, nor on the sabbath,theresurrection shouldbethoughttohavetakenplace.Forhoware the three days fulfilled Not then as thedaygrew towardsevening,butintheeveningofthenightHe rose. Lastly, in the Greek it is late butlate signifiesboththehourattheendoftheday,andthe slownessofanythingaswesay,Ihavebeenlately told. Late then is also the dead ofthenight.And thusalsothewomenhadtheopportunityofcoming tothesepulcherwhentheguardswereasleep.And thatyoumayknowitwasinthenighttime,someof thewomenareignorantofit.Theyknowwhowatch nightandday,theyknownotwhohavegoneback. According to John, one Mary Magdaleneknows not, for the same person could not firstknowand thenafterwardsbeignorant.Thereforeifthereare severalMarys,perhapsalsothereareseveralMary Magdalenes, since the former is the name ofa person,thesecondisderivedfromaplace. AUG.OrMatthewbythefirstpartofthenight,which istheevening,wishedtorepresentthenightitself,
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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 avespere paraverant, et licebat afferre aromata transactosabbato. Eusebius: Iacebat autem organum verbi extinctum: magnus vero lapis claudebat sepulcrum, quasi mors eum duxisset captivum sed nondum lapso triduo vitase promit iterum post sufficientem mortis convictionem unde sequitur et invenerunt lapidemrevolutumamonumento. Theophylactus: Nam Angelus revolverat eum,uttestaturMatthaeus. Origenes: Amotus est autem lapis post resurrectionem propter mulieres, utcredant resurrexisse dominum, videntes monumentumvacuumcorporeundesequitur et ingressae non invenerunt corpus domini Iesu. Cyrillus: Cum igitur non invenissentcorpus Christi, quod resurrexerat, ducebantur diversis cogitationibus: et propter amorem Christietadhibitamsollicitudinemmeruerunt
at the end of which night they came to the sepulcher, and for this reason, because they had beennowpreparingsincetheevening,anditwas lawful to bring spices because the sabbathwas over. EUSEBIUS.TheInstrumentoftheWordlaydead, but a great stone enclosed the sepulcher, as if deathhadledHimcaptive.Butthreedayshadnot yetelapsed,whenlifeagainputsitselfforthaftera sufficient proof of death, as it follows, Andthey foundthestonerolledaway.
THEOPHYL. An angel had rolled it away, as Matthewdeclares. CHRYS. But the stone was rolled awayafterthe resurrection, on account of the women, that they mightbelievethattheLordhadrisenagain,seeing indeedthegravewithoutthebody.Henceitfollows, Andtheyenteredin,andfoundnotthebodyofthe LordJesus CYRILWhenthentheyfoundnotthebodyofChrist which was risen, they were distracted byvarious thoughts,andfortheirloveofChristandthetender care they had shown Him, were thoughtworthyof
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visionemangelicamsequiturenimetfactum estdummenteconsternataeessentdeisto, ecce duo viri steterunt iuxta illas in veste fulgenti. Eusebius: Iucunditatis et gaudii indicia salutiferae resurrectionis nuntii, etfulgentes amictus praestant. Moyses enim plagas Aegyptiis praeparans in flamma ignis Angelum perspexit. Sed non tales visisunt mulieribus in sepulcro: sed mitesethilares, qualesdecebatconspiciinregnoetgaudio domini. Et sicut in passione eclipsatusest sol, moeroris et angustiae signa promens crucifigentibusfiliumDei,itaAngelivitaeac resurrectionis praecones habitum salutiferi festicandidatidesignabant.
thevisionofangels.Foritfollows,Anditcameto pass as they were much perplexed thereabout, behold, two men stood by them in shining garments. EUSEBIUS.Themessengersofthehealth-bearing resurrection and their shining garments standfor tokens of pleasantness and rejoicing. ForMoses preparing plagues against the Egyptians, perceivedanangelintheflameoffire.Butnotsuch were those who appeared to the women atthe sepulcher,butcalmandjoyfulasbecamethemto beseeninthekingdomandjoyoftheLord.Andas atthePassionthesunwasdarkened,holdingforth signs of sorrow and woe to the crucifiers ofour Lord,sotheangels,heraldsoflifeandresurrection, markedbytheirwhitegarmentsthecharacterofthe health-bearingfeastday. AMBROSEButhowisitthatMarkhasmentioned one young man sitting in white garments, and Matthew one, but John and Luke relate thatthere wereseentwoangelssittinginwhitegarments. AUG.WemayunderstandthatoneAngelwasseen bythewomen,asbothMarkandMatthewsay,so as supposing them to have entered into the sepulcher, that is, into a certain spacewhichwas
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Ambrosius: Sed quomodo Marcus unum iuveneminalbissedentem,Matthaeusunum, Ioannes et Lucas duos Angelos in albis sedentesvisosessememoraverunt? Augustinus: Possumus intelligere unum Angelum visum a mulieribus, etsecundum Marcum et secundum Matthaeum ut eas ingressas in monumentum accipiamus,
scilicet in aliquod spatium quod erataliqua maceria communitum ante illum saxei sepulcri locum atque ibi vidisse Angelum sedentem a dextris, quod dicit Marcus deindeintusabeis,duminspicerentlocumin quoiacebatcorpusdomini,visosduosalios Angelosstantes,sicutdixitLucas,locutosad earumdem exhortandum animum et aedificandam fidem unde sequitur cum timerent autem, et declinarent vultum in terram. Beda: Sanctae mulieres astantibus sibi Angelis,noninterramcecidisse,sedvultum dicunturinterramdeclinassenecquempiam sanctorum legimus tempore dominicae resurrectionisvelipsidominovelAngelissibi visis,terraeprostratumadorasse:undemos obtinuit ecclesiasticus, ut vel in memoriam dominicae, vel in nostrae spem resurrectionis, omnibus dominicis diebuset toto quinquagesimo tempore non flexis genibus, sed declinatis in terram vultibus oremus. Non erat autem inmonumento,qui locusestmortuorum,quaerendusillequiad vitam resurrexit a mortuis et ideosubditur dixeruntadillas,scilicetAngeliadmulieres: quid quaeritis viventem cum mortuis?Non esthic,sedresurrexit.Dieautemtertia,sicut
fenced off by a kind of wall in front of thestone sepulcherandthattheretheysawanAngelsitting on the right hand, which Mark says, but that afterwards when they looked into theplacewhere our Lord was lying, they saw within twoother Angels standing, (as Luke says,) who spoke to encourage their minds, and build up theirfaith. Henceitfollows,Andastheywereafraid,.
BEDE The holy women, when the Angelsstood besidethem,arereportednottohavefallentothe ground,buttohavebowedtheirfacestotheearth nordowereadthatanyofthesaints,atthetimeof ourLordsresurrection,worshippedwithprostration tothegroundeitherourLordHimself,ortheAngels who appeared to them. Hence has arisen the ecclesiastical custom, either in memory of our Lords resurrection, or in the hope of our own,of prayingoneveryLordsday,andthroughthewhole season of Pentecost, not with bended knees,but with our faces bowed to the earth. But not in the sepulcher,whichistheplaceofthedead,wasHe to be sought, who rose from the deadtolife.And thereforeitisadded,Theysaidtothem,thatis,the Angels to the women, Why seek you theliving among the dead? He is not here, butisrisen.On
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ipseinterdiscipulostamvirosquamfeminas praedixit, resurrectionis suae triumphum celebravitundesequiturrecordaminiqualiter locutus est vobis, cum adhuc in Galilaea esset, dicens: quia oportet filium hominis tradi in manus hominum peccatorum, et crucifigi,ettertiadieresurgere.Dienamque parasceve hora nona spiritum tradens, vespere sepultus mane prima sabbati resurrexit. Athanasius de Human. verbi: Poterat siquidem statim suscitare corpus amorte. Seddixissetaliquiseumnequaquamfuisse 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,ipsameridiemortemsustinuit, ettertiadieilludincorruptibileredhibuit. Beda:Unoetiamdieinsepulcroetduabus noctibus iacuit, quia lucem suae simplae mortis tenebris duplae nostrae mortis adiunxit. Cyrillus: Instructae autem mulieres
the third day then, as He Himself foretold tothe women,togetherwiththerestofHisdisciples,He celebratedthetriumphofHisresurrection.Henceit follows,Rememberhowhespoketoyouwhenhe wasyetinGalilee,saying,TheSonofmanmustbe delivered into the hands of sinful men, andbe crucified, and on the third day riseagain,&c.For onthedayofthepreparationattheninthhourgiving up the ghost, buried in the evening, early onthe morningofthefirstdayoftheweekHeroseagain. ATHAN.HemightindeedatoncehaveraisedHis bodyfromthedead.Butsomeonewouldhavesaid that He was never dead, or thatdeathplainlyhad never existed in Him. And perhaps if the resurrectionofourLordhadbeendelayedbeyond the third day, the glory of incorruption hadbeen concealed. In order therefore to showHisbodyto be dead, He suffered the interval ofoneday,and onthethirddaymanifestedHisbodytobewithout corruption. BEDEOnedayandtwonightsalsoHelayinthe sepulcher,becauseHejoinedthelightofHissingle deathtothedarknessofourdoubledeath.
CYRIL Now the women, when they hadreceived

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Angelorum affatibus accelerantes ea retulerunt discipulis unde sequitur et recordataesuntverborumeiusetegressae a monumento, nuntiaverunt haec omnia illis undecim, et ceteris omnibus. Namque femina quae quondam mortis fuitministra, venerandum resurrectionis mysteriumprima percepit et nuntiat. Adeptum est igitur femineumgenusetignominiaeabsolutionem etmaledictionisrepudium. Ambrosius: Mulieribus autem docere in Ecclesianonpermittiturseddomivirossuos interrogant. Ad eos ergo femina mittiturqui domestici sunt. Quae autem fuerint hae mulieresostenditsubdenseratautemMaria Magdalene. Beda:IpsaestsororLazari,etIoanna,uxor CusaeprocuratorisHerodisetMariaIacobi, idest mater Iacobi minoris et Ioseph. Et communiter de aliis subditur et ceterae, quae cum eis erant, quae dicebant ad apostoloshaec. Ut enim perpetui reatus apud virosmulier opprobriumnonsustineretquaeculpamviro transfuderat,transfuditetgratiam.
thesayingsoftheAngels,hastenedtotellthemto the disciples as it follows, Andtheyremembered his words, and returned from the sepulcher, and toldallthesethingstotheeleven,andtoalltherest. Forwomanwhowasoncetheministerofdeath,is nowthefirsttoreceiveandtelltheawfulmysteryof the resurrection. The female race has obtained therefore both deliverance from reproach,andthe withdrawalofthecurse.
AMBROSEItisnotallowedtowomentoteachin the church, but they shall ask their husbandsat home.Tothosethenwhoareathomeisthewoman sent. But who these women were he explains, adding,ItwasMaryMagdalene,
BEDE (who was also the sister ofLazarus,)and Joanna,(thewifeofChuza,Herodssteward,)and Mary the mother of James, (that is, themotherof James the less, and Joseph.) And it isadded generallyoftheothers,andotherwomenthatwere withthem,whichtoldthesethingstotheApostles. BEDE For that the woman might not endure the everlastingreproachofguiltfrommen,shewhohad transfused sin into the man, now alsotransfuses grace.
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Theophylactus: Est autem naturaliter incredibile mortalibus resurrectionis miraculum unde sequitur et visa sunt ante illos sicut deliramentum verba ista, etnon credebantillis. GregoriusinEvang:Quodnontamillorum infirmitas, quam nostra, ut ita dicam,futura firmitas fuit. Ipsa namque resurrectio illis dubitantibuspermultaargumentamonstrata est,quaedumnoslegentesagnoscimus,de eorumdubitationesolidamur. Theophylactus:Petrusautemhocaudiens tollit moras, et vadit ad monumentum:quia nec ignis novit moras ingestus materiae undesequiturPetrusautemsurgenscucurrit admonumentum. Eusebius: Solus enim ipse creditfeminis dicentibusseAngelosvidisseetcumesset eximii affectus prae ceteris, sedulum se promebat,passimcircumspiciensdominum unde sequitur et procumbens vidit sola linteaminaposita. Theophylactus:
THEOPHYL.Nowthemiracleoftheresurrectionis naturally incredible to mankind. Hence itfollows, Andtheirwordsseemedtothemasidletales.
BEDEWhichwasnotsomuchtheirweakness,as sotospeakourstrength.Fortheresurrectionitself wasdemonstratedtothosewhodoubtedbymany proofs,whichwhilewereadandacknowledgewe arethroughtheirdoubtsconfirmedinthetruth.
THEOPHYL. Peter, as soon as he heard this, delaysnot,butrunstothesepulcherforfirewhen applied to matter knows no delay as itfollows, ThenarosePeter,andrantothesepulcher.
EUSEBIUS. For he alone believed the women sayingthattheyhadseenAngelsandashewasof moreardentfeelingsthantherest,heanxiouslyput himselfforemost,lookingeverywherefortheLord as it follows, And stooping down, he beheld the linenclotheslaidbythemselves. THEOPHYL.Butnowwhenhewasatthetomb,he
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Cum
autem
ad
monumentum fuisset, hoc primoconsecutus est ut miraretur quae prius ab ipso velab aliis deridebantur unde sequitur et abiit, secummiransquodfactumfuerat:idestapud 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.
first of all obtained that he shouldmarvelatthose thingswhichhadbeforebeenderidedbyhimselfor theothersasitissaid,Anddeparted,wonderingin himself at that which was come to pass thatis, wondering in himself at the way in which ithad happened, how the linen clothes had been left behind,sincethebodywasanointedwithmyrrhor whatopportunitythethiefhadobtained,thatputting away the clothes wrapped up by themselves, he should take away the body with the soldiers standinground. AUG. Luke is supposed to have mentionedthis concerning Peter, recapitulating. For Peter ran to thesepulcheratthesametimethatJohnalsowent, as soon as it had been told to themalonebythe women,(especiallyMaryMagdalene,)thatthebody was taken away. But the vision of Angelstook place afterwards. Luke therefore mentionedPeter only, because to him Mary first told it. Itmayalso strike one, that Luke says that Peter,notentering but stooping down, saw the linen clothes by themselves, and departed wondering, whereas Johnsays,thathehimselfsawthelinenclothesin thesameposition,andthatheenteredafterPeter. WemustunderstandthenthatPeterfirstsawthem stooping down, which Luke mentions,Johnomits, butthatheafterwardsenteredbeforeJohncamein.
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Augustinus de Cons. Evang: Intelligitur autemhocLucasrecapitulandoposuissede Petro: tunc enim cucurrit Petrus ad monumentum quando et Ioannes, cum tantummodoamulieribus,praecipueaMaria Magdalene,nuntiatumeisfueratdecorpore ablato. Postea autem facta sunt haecde 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 ingressusestantequamIoannesintraret. Beda: Iuxta intellectum vero mysticum, per hocquodmulieresvaldediluculoveniuntad monumentum, datur nobis exemplum, discussis vitiorum tenebris, ad domini corpus accedere: nam et sepulcrum illud figuram dominici habebat altaris, in quo corporisChristimysteriononinserico,nonin panno tincto, sed instar sindonis, quoeum Ioseph involvit, in linteo puro debent consecrari ut sicut ipse veram terrenae naturae substantiam pro nobis mortiobtulit, itaetnosincommemorationemipsiuspurum de terrae germine, candidumque, et multimodo quasi mortificationis genere castigatumaltarilinumimponamus.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 iamnunc non novimus. Quomodo autem posito in
BEDEAccordingtothemysticalmeaning,bythe 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 Altarofthe Lord, wherein herein the mysteries of Christs Body, not in silk or purple cloth, but inpurewhite linen,likethatinwhichJosephwrappedit,oughtto beconsecrated,thatasHeoffereduptodeathfor us the true substance of His earthlynature,sowe alsoincommemorationofHimshouldplaceonthe Altartheflax,purefromtheplantoftheearth,and white, and in many ways refined by a kind of crushingtodeath.Butthespiceswhichthewomen bring,signifytheodorofvirtue,andthesweetness ofprayersbywhichweoughttoapproachtheAltar. The rolling back of the stone alludes to the unclosingoftheSacramentswhichwereconcealed bytheveiloftheletterofthelawwhichwaswritten onstone,thecoveringofwhichbeingtakenaway, thedeadbodyoftheLordisnotfound,buttheliving body is preached for although we haveknown Christ according to the flesh, yet nowhenceforth knowweHimnomore.ButaswhentheBodyofour Lordlayinthesepulcher,Angelsaresaidtohave
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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 vultumdeclinemusinterram,noscineremet terramesserecolentes.
stood by, so also at the time of consecrationare they to be believed to stand by the mysteriesof Christ.Letusthenaftertheexampleofthedevout women, whenever we approach the heavenly mysteriesbecauseofthepresenceoftheAngels, or from reverence to the Sacred Offering, withall humility,bowourfacestotheearth,recollectingthat wearebutdustandashes.
Lectio2 13 , , 14 . 15 , 16 . 17 ,
13.And,behold,twoofthemwentthat samedaytoavillagecalledEmmaus, which was from Jerusalem about threescore furlongs. 14. And they talked together of all these things whichhadhappened.15.Anditcame to pass, that, while they communed togetherandreasoned,Jesushimself drewnear,andwentwiththem.16.But theireyeswereholdenthattheyshould notknowhim.17.Andhesaidtothem, What manner of communicationsare thesethatyouhaveonetoanother,as you walk, and are sad? 18. Andthe one of them, whose name was
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. 18 , 19 , , , ,20 . 21 : ' . 22 : 23 , . 24 , , .
Cleopas, answering said to him,Are youonlyastrangerinJerusalem,and have not known the things whichare cometopassthereinthesedays?19. And he said to them, Whatthings? And they said to him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word beforeGodandallthepeople:20.And how the chief priests and our rulers delivered him to be condemned to death,andhavecrucifiedhim.21.But we trusted that it had beenhewhich should have redeemed Israel: and beside all this, today is thethirdday sincethesethingsweredone.22.Yea, and certain women also of our company made us astonished,which were early at the sepulcher 23.And when they found not his body, they came,saying,thattheyhadalsoseen a vision of angels, which saidthathe was alive. 24. And certain of them which were with us went to the sepulcher,andfounditevensoasthe womenhadsaid:buthimtheysawnot.
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Glossa: Post manifestationemresurrectionis Christi per Angelos mulieribus factam, manifestatur ulterius eadem resurrectio per ipsius Christi apparitionem discipulis unde dicitur et ecce duo ex illis ibant ipsadiein castellum. Theophylactus: Quidam alterum horum duorumLucaminquiuntesse,etobhocsuum nomenoccultasse. Ambrosius: Vel duobus discipulis seorsum dominusiamsevesperedemonstrat,scilicet AmmaonietCleophae. Augustinus de Cons. Evang: Castellum autem illud non absurde accipimus etiam villam secundum Marcum potuisse appellari. Deindecastellumdescribit,dicensquoderat in spatio stadiorum sexaginta abIerusalem, nomineEmmaus. Beda: Ipsa est Nicopolis, civitas insignis
GLOSS. After the manifestation of Christs resurrection made by the Angels to thewomen, thesameresurrectionisfurthermanifestedbyan appearanceofChristHimselftoHisdisciplesas itissaid,Andbeholdtwoofthem.
THEOPHYL. Some say that Luke was one of these two, and for this reason concealed his name. AMBROSE Or to two of the disciples by themselves our Lord showed Himself in the evening,namely,AmmaonandCleophas. AUG. The fortress mentioned here we may not unreasonably take to have been also called according to Mark, a village. He nextdescribes the fortress, saying, which was fromJerusalem aboutthespaceofsixtystades,calledEmmaus.
BEDEItisthesameasNicopolis,aremarkable
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Palaestinae, quae post expugnationem IudaeaesubMarcoAurelioAntoninoprincipe restaurata, cum statu mutavit et nomen. Stadiumautem,quoGraeci,auctoreutdicunt, Hercule,viarumspatiamensurant,octavaest pars milliarii et ideo sexaginta stadia, septem millia passuum et quingenta significant: quod spatium itineriseiscongruit qui de morte et sepultura domini certi gradiebantur, de resurrectione domini dubii: nam resurrectionem, quae post septimam sabbati facta est, octavo numero contineri nullusambigit.Discipuliergo,quidedomino loquentes incedunt, sextum milliariumcoepti itineris compleverant: quia illum sinequerela viventem usque ad mortem, quam insexta sabbati subiit, pervenisse dolebant. Compleverant et septimum, quia hunc in sepulcro non dubitabant quievisse sedde octavo dimidium tantum peregerant, quia gloriam iam celebratae resurrectionis non credebantperfecte.
towninPalestine,whichafterthetakingofJudea under the Emperor Marcus Aurelius Antonius, changedtogetherwithitsconditionitsnamealso. But the stadium which, as the Greeks say,was inventedbyHerculestomeasurethedistancesof roads,istheeighthpartofamilethereforesixty stades are equal to seven miles andfiftypaces. Andthiswasthelengthofjourneywhichtheywere walking,whowerecertainaboutourLordsdeath and burial, but doubtful concerning His resurrection.Fortheresurrectionwhichtookplace aftertheseventhdayoftheweek,noonedoubtsis implied in the number eight. The disciples therefore as the, walk and converse about the Lordhadcompletedthesixthmileoftheirjourney, for they were grieving that He who hadlived withoutblame,hadcomeatlengtheventodeath, which He underwent on the sixth day. Theyhad completedalsotheseventhmile,fortheydoubted not that He rested in the grave. Butoftheeighth miletheyhadonlyaccomplishedhalffortheglory ofHisalreadytriumphantresurrection,theydidnot believeperfectly. THEOPHYL. But the disciples abovementioned talked to one another of the things whichhad happened, not as believing them, but as bewilderedateventssoextraordinary.
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Theophylactus: Praedicti autem discipuli loquebantur de his ad invicem quae acciderant non quasi credentes, sedsicut stupentesinrebusextraneisundesequituret ipsi loquebantur ad invicem de hisomnibus
quaeacciderant. Beda: Loquentes autem de se dominus appropinquans comitatur ut et fidem resurrectionis mentibus eorum incendat, et quodsefacturumpromiserat,impleat,scilicet ut ubi sunt duo vel tres in nomine meo congregati, ibi sum in medio eorumunde sequitur et factum est dum fabularentur, et secum quaererent et ipse Iesus appropinquansibatcumillis. Theophylactus: Obtento enim iamspirituali corpore, non obstat loci distantia quin adesset quibus volebat nec ulterius naturalibuslegibuscorpussuumregebat,sed spiritualiteretsupranaturam:unde,utMarcus dicit,subaliaformaeisvidebatur,inquanon concedebatureiseiuscognitiosequiturenim oculi autem eorum tenebantur ne illum agnoscerent ut scilicet totam suamdubiam intentionem revelent, et vulnus detegentes, recipiantmedicinametutcognoscerentquod quamvis corpus ipsum quod passumfuerat, resurrexerit, non tamen amplius tale eratut esset omnibus visibile, sed tantum his a quibus vellet videri et ut non dubitent quare deceterononconversaturinterplebem:quia scilicet post resurrectionem conversatioeius
BEDEAndastheyspokeofHim,theLordcomes near and joins them, that He may bothinfluence theirmindswithfaithinHisresurrection,andfulfill thatwhichHehadpromised,Wheretwoorthree aregatheredtogetherinmyname,there,amIin the midst of them as it follows, And itcameto pass while they communed to-tether and reasoned,Jesushimselfdrewnearandwentwith them. THEOPHYL.Forhavingnowobtainedaspiritual body,distanceofplaceisnoobstacletoHisbeing presenttowhomhewished,nordidHeanyfurther governHisbodybynaturallaws,butspirituallyand supernaturally.HenceasMarksays,Heappeared totheminadifferentform,inwhichtheywerenot permitted to know Him for it follows, Andtheir eyeswereholdenthattheyshouldnotknowhimin order truly that they may reveal their entirely doubtfulconceptions,anduncoveringtheirwound mayreceiveacureandthattheymightknowthat although the same body which suffered, rose again,yetitwasnolongersuchastobevisibleto all, but only to those by whom He willed it tobe seen and that they should not wonder why henceforth He walks not among the people, seeing that His conversation was not fit for
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nonessetdignahominibus,seddivinamagis: quodetiamestformaresurrectionisfuturae,in quasicutAngeliconversabimur,etfiliiDei. GregoriusinEvang:Convenienteretiameis speciemquamrecognoscerent,nonostendit hocagensforisinoculiscorporisquodapud 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 aitad illos: qui sunt hi sermones quosconfertisad invicemambulantes,etestistristes? Graecus:Conferebantquideminterse,quasi nonampliusexspectantesChristumviventem seddolorosi,quasiperemptosalvatoreunde sequitur et respondens unus cui nomen Cleopha, dixit ei: tu solus peregrinus esin Ierusalem,etnoncognovistiquaefactasuntin illahisdiebus? Theophylactus: Quasi dicat: tu solus peregrinus es, et extra confinia Ierusalem habitas, et expers es eorum quaeinmedio eiuscontigerunt,ethaecignoras?
mankind, but rather divine which is also the characteroftheresurrectiontocome,inwhichwe shallwalkastheAngelsandthesonsofGod. GREG.Rightlyalsoherefrainedfrommanifesting tothemaformwhichtheymightrecognize,doing thatoutwardlyintheeyesofthebody,whichwas done by themselves inwardly in tile eyes of the mind. For they in themselves inwardlybothloved anddoubted.Thereforetothemastheytalkedof Him He exhibited His presence, but asthey doubted of Him He concealed the appearance whichtheyknew.Heindeedconversedwiththem, foritfollows,Andhesaidtothem,Whatmannerof communications,&c. GREEK EX. They were in truth discoursing among themselves, no longer expecting tosee Christ alive, but sorrowing as concerning their Savior slain. Hence it follows, And one ofthem whosenamewasCleophas,answeringhimsaid, Areyouonlyastranger?
THEOPHYL. As if he said, Are you a mere stranger,andonedwellingbeyondtheconfinesof Jerusalem, and therefore unacquaintedwithwhat hashappenedinthemidstofit,thatyouknownot
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thesethings Beda: Vel hoc dicit, quia peregrinum putabanteumcuiusvultumnonagnoscebant. Sed revera peregrinus erat eis, a quorum naturae fragilitate, percepta iam resurrectionis gloria, longe distabat, et quorumfide,utpoteresurrectionieiusnescia, manebat extraneus. Sed adhuc dominus interrogat nam sequitur quibus ille dixit: quae? Et ponitur eorum responsio, cum subdituretdixeruntei:deIesuNazareno,qui fuit vir propheta. Prophetam fatentur, filium Dei tacent, vel nondum perfectecredentes, vel soliciti ne inciderent inmanusIudaeorum persequentium, quia nesciebant quisesset, velquodverumcredebantcelantesadcuius commendationemsubditurpotensinopereet sermone. Theophylactus: Primo quidem est opus, secundosermo:nullusenimdoctrinaesermo approbatur, nisi prius is qui docet, se ostendat auctorem: praecedit enim opus aspectum. Nam nisi mundaveris intellectus speculum per opera, non emicat decor optatus.AdhucautemsubditurcoramDeoet omni populo: nam primo complacendum est Deo deinde curandum, quantum possibile
BEDEOrhesaysthis,becausetheythoughtHim a stranger, whose countenance they did not recognize. But in reality He was a stranger to them,fromtheinfirmityofwhosenatures,nowthat Hehadobtainedthegloryoftheresurrection,He was far removed, and to whose faith, asyet ignorantofHisresurrection,Heremainedforeign. ButagaintheLordasksforitfollows,Andhesaid to them, What things? And theiranswerisgiven, Concerning Jesus of Nazareth, who was a Prophet. They confess Him to be a Prophet,but say nothing of the Son of God either notyet perfectly believing, or fearful of falling into the handsofthepersecutingJews,eitherknowingnot who He was, or concealing the truth whichthey believed. They add in praise of Him, mightyin deedandword. THEOPHYL.Firstcomesdeed,thenwordforno word of teaching is approved unlessfirsthewho teaches shows himself to be a doerthereof.For actinggoesbeforesightforunlessbyyourworks youhavecleansedtheglassoftheunderstanding, the desired brightness does not appear. Butstill furtheritisadded,BeforeGodandallthepeople. ForfirstofallwemustpleaseGod,andthenhave regard as far as we can to honestybeforemen,
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est, de innocentia apud homines, ut praecedente divino cultu vivamus sine scandaloplurimorum. Graecus: Deinde assignatur causatristitiae, traditio et passio Christi, cum sequitur et quomodotradiderunteumsummisacerdotes etprincipesnostriindamnationemmortis,et crucifixerunt eum. Subditur autem desperantium vox, cum dicitur nos autem sperabamus quod ipse esset redempturus Israel. Sperabamus, inquiunt, nonsperamus, ac si mors domini, similis esset mortibus aliorum. Theophylactus:ExpectabantenimChristum salvaturumetredempturumpopulumIsraelab ingruentibusmalis,etaservituteRomanorum ipsum quoque credebant terrenum regem fieri,quemputabantpromulgataminsemortis sententiamcaverepotuisse. Beda:Meritoergotristesincedebant:quiaet seipsosquodammodoarguebant,quodinillo redemptionem speraverint, quem iam mortuum viderant, nec resurrecturum credebant et maxime dolebant eum sine causaoccisum,quemnoverantinnocentem.
that placing the honor of God first, we maylive withoutoffensetomankind.
GREEKEX. They next assign the causeoftheir sadness, the betrayal and passion ofChristand addinthevoiceofdespair,Butwehopedithad been he who should trace redeemedIsrael.We hoped,(hesays,)notwehopeasifthedeathof theLordwereliketothedeathsofothermen.
THEOPHYL.FortheyexpectedthatChristwould redeem Israel from the evils that were risingup amongthemandtheRomanslavery.Theytrusted also that He was an earthly king, whomthey thoughtwouldbeabletoescapethesentenceof deathpasseduponHim. BEDEReasonhadtheythenforsorrow,because in some sort they blamed themselves for having hoped redemption in Him whom now theysaw dead,andbelievednotthatHewouldriseagain, and most of all they bewailed Him put todeath withoutacause,whomtheyknewtobeinnocent.
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Theophylactus: Videntur tamen hi virinon omninoincreduliesse,perhocquodsubditur et nunc super haec omnia tertia dies est hodie quod haec facta sunt: in quovidentur habere memoriam eius quod eis dominus dixerat,setertiadieresurrecturum. Graecus: Porro relatam a mulieribus resurrectionis famam commemorant, cum subditursedetmulieresquaedamexnostris terruerunt nos, quae ante lucem fuerunt ad monumentum, et non invento corporeeius, 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 eisrelatum 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 eiusconicere ex eo quod corpus ipsius in sepulcronon iacebatundesequituretabieruntquidamex nostrisadmonumentum,etitainveneruntsicut mulieresdixerunt,ipsumverononinvenerunt.
THEOPHYL.Andyetthosemenseemnottohave beenaltogetherwithoutfaith,bywhatfollows,And besidesallthis,todayisthethirddaysincethese things were done. Whereby they seemtohavea recollectionofwhattheLordhadtoldthemthatHe wouldriseagainonthethirdday. GREEKEX.Thedisciplesalsomentionthereport of the resurrection which was brought by the women adding, Yes, and certain women alsoof our company made us astonished, &c. Theysay thisindeedasiftheydidnotbelieveitwherefore they speak of themselves as frightened or astonished.Fortheydidconsiderasestablished what was told them, or that there had been an angelic revelation, but derived from it reasonfor astonishment and alarm. The testimony ofPeter also they did not regard as certain, sincehedid notsaythathehadseenourLord,butconjectured His resurrection from the fact that His bodywas not lying in the sepulcher. Hence it follows,And certainofthemthatwerewithuswent,&c.
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Augustinus de Cons. Evang: Cum autem Lucas dixerit Petrum accurrisse ad monumentum, et Cleopham dixisse ipse retulerit quod quidam eorum ierant ad monumentumintelligiturattestariIoanni,quod duoierintadmonumentumsedPetrumprimo solumcommemoravit,quiailliprimitusMaria nuntiaverat.
AUG.ButsinceLukehassaidthatPeterrantothe sepulcher and has himself related the wordsof Cleophas, that some of them went to the sepulcher, he is understood to confirm the testimonyofJohn,thattwowenttothesepulcher. HefirstmentionedPeteronly,becausetohimfirst Maryhadrelatedthenews.
Lectio3 25, :26 27 . 28 , . 29 , ' , . . 30

25.Thenhesaidtothem,Ofools,and slow of heart to believe all thatthe prophetshavespoken:26.Oughtnot Christ to have suffered these things, and to enter into his glory?27.And beginning at Moses and all the prophetsheexpoundedtotheminall the Scriptures the things concerning himself.28.Andtheydrewnightothe village, whither they went: and he madeasthoughhewouldhavegone further. 29. But theyconstrainedhim, saying,Abidewithus:foritistoward evening,andthedayisfarspent.And hewentintotarrywiththem.30.And it came to pass, as he sat atmeat with them, he took bread, and
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' :31 : '.32 , [ ] , 33 , ,34 .35 .
blessed it, and broke, and gaveto them. 31. And their eyes were opened, and they knew him and he vanished out of their sight. 32. And theysaidonetoanother,Didnotour heart burn within us, while hetalked with us by the way, and whilehe openedtoustheScriptures?33.And they rose up the same hour, and returnedtoJerusalem,andfoundthe eleven gathered together, andthem that were with them, 34.Saying,The Lord is risen indeed, and has appearedtoSimon.35.Andtheytold whatthingsweredoneintheway,and how he was known of them in breakingofbread.
Theophylactus:Quiapraedictidiscipulinimia dubietate laborabant dominus eosredarguit undedicituretipsedixitadeos:ostulti.Fere enim eadem dixerant quae et astantescruci: alios salvos fecit, seipsum nonpotestsalvum facere. Et tardi corde ad credendum in omnibusquaelocutisuntprophetae.Contingit
THEOPHYL. Because the above-mentioned disciplesweretroubledwithtoomuchdoubt,the Lord reproves them, saying, O fools, (for they almostusedthesamewordsasthosewhostood bythecross,Hesavedothers,himselfhecannot save.) And He proceeds, and slow of heart to believeallthattheprophetshavespoken.Foritis
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enim credere quae locuti sunt prophetae, particulariter quaedam, et non universaliter omnia: puta, si aliquis credat quaedecruce Christi dicuntur a prophetis, sicut est illud: foderunt manus meas et pedes meos quae vero spectant ad resurrectionem non credat, sicutestillud:nondabissanctumtuumvidere corruptionem. Decet autem in omnibusfidem adhibere prophetis tam in gloriosis quae de Christopraedixerunt,quaminingloriis:quiaex passione malorum est ingressus in gloriam unde sequitur nonne haec oportuit pati Christum, et ita intrare in gloriam suam? Scilicetsecundumhumanitatem. Isidorus: Sed et si oportebat Christumpati, tamen qui crucifixerunt rei sunt poena: non enim satagebant perficere quod Deus disponebat:undeeteorumexecutiofuitimpia Dei vero dispensatio prudentissima, qui nequitiam eorum in beneficia generishumani convertit, quasi utens vipereis carnibus ad antidotisalutifericonfectionem.
possibletobelievesomeofthesethingsandnot allasifamanshouldbelievewhattheProphets sayofthecrossofChrist,asinthePsalms,They pierced my hands and my feet but should not believewhattheysayoftheresurrection,as,You shall not suffer your Holy One toseecorruption. Butitbecomesusinallthingstogivefaithtothe Prophets,aswellinthegloriousthingswhichthey predicted of Christ, as the inglorious, since throughthesufferingofevilthingsistheentrance into glory. Hence it follows, Ought not Christto have suffered these things, and so to enterinto hisglory?thatis,asrespectsHishumanity.
ISIDORE PELEUS. But although it behooved Christ to suffer, yet they who crucified Himare guilty of inflicting the punishment. For theywere not concerned to accomplish what God purposed. Therefore their execution of it was impious, but Gods purpose most wise, who converted their iniquity into a blessing upon mankind,usingasitwerethevipersfleshforthe workingofahealth-givingantidote. CHRYS.AndthereforeourLordgoesontoshow thatallthesethingsdidnothappeninacommon way, but from the predestined purposeofGod. Henceitfollows,AndbeginningatMosesandall
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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 illisinomnibusScripturisquaedeipsoerant: quasi diceret: postquam estis tardi, ego promptos vos reddam, mysteriaScripturarum vobis exponendo: nam sacrificium Abrahae, cum Isaac dimisso immolatus est aries,hoc praefiguravit.SedinaliisScripturispropheticis sparsim iacent mysteria crucis et resurrectionisChristi. Beda: Si autem Moyses et prophetae de Christo locuti sunt, et eum perpassionemin gloriam intraturum praedixerunt quomodo gloriatur se esse Christianum qui neque qualiter Scripturae ad Christum pertineant investigat, neque ad gloriam quam cum Christohaberecupit,perpassionemattingere desiderat? Graecus: Quia vero praedixit Evangelista tenebantur oculi eorum ne eumagnoscerent, donec sermo domini mentem eorummoveret ad fidem convenienter opportunum sui aspectum auditui subiungit unde sequituret appropinquaverunt castello quo ibant, etipse finxitselongiusire.
the Prophets, he expounded to them in all the Scripturesthethingsconcerninghimself:AsifHe said, Since you are slow I willrenderyouquick, by explaining to you the mysteries of the Scriptures. For the sacrifice of Abraham,when releasingIsaachesacrificedtheram,prefigured Christssacrifice.Butintheotherwritingsofthe Prophets also there are scattered about mysteriesofChristscrossandtheresurrection. BEDEButifMosesandtheProphetsspokeof Christ,andprophesiedthatthroughHisPassion He would enter into glory, how does thatman boastthatheisaChristian.whoneithersearches howtheseScripturesrelatetoChrist,nordesires toattainbysufferingtothatglorywhichhehopes tohavewithChrist.
GREEK EX. But since the Evangelist said before, Their eyes were holden that theyshould notknowhim,untilthewords,oftheLordshould move their minds to faith, He fitly affordsin additiontotheirhearingafavorableobjecttotheir sight As it follows, And they drew nighttothe fortresswhithertheyweregoing,andhefeigned asifhewasgoingfurther.
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Augustinusdequaest.Evang:Quodnonad mendacium pertinet: non enim omne quod fingimus, mendacium est sed quando id fingimusquodnihilsignificat,tuncmendacium estcumautemfictionostrareferturadaliquam significationem, non est mendacium, sed aliqua figura veritatis alioquin omnia quaea sapientibus et sanctis viris, vel etiamabipso domino figurate dicta sunt, mendacia deputabuntur, quia secundum usitatum intellectumnonconsistitveritasintalibusdictis. Sicutautemdicta,itaetiamfingunturfactasine mendacioadaliquamremsignificandam. Gregorius in Evang: Quia ergo adhuc in eorum cordibus peregrinus erat a fide,irese 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 quoexemplo colligitur quia peregrini ad hospitium non soluminvitandisunt,sedetiamtrahendi.
AUG. Now this relates not tofalsehood.Fornot everythingwefeignisafalsehood,butonlywhen wefeignthatwhichmeansnothing.Butwhenour feigninghasreferencetoacertainmeaningitis not a falsehood, but a kind of figureofthetruth. Otherwise all the things figuratively spoken by wiseandholymen,orevenbyourLordHimself must be accounted falsehoods. For to the experienced understanding truth consists notin certain words, but as words so also deedsare feigned without falsehood to signify aparticular thing.
GREG. Because then He was still astrangerto faithintheirhearts,Hefeignedasifhewouldgo further. By the word fingere we mean to put togetherorform,andhenceformersorpreparers ofmudwecallfiguli.HewhowastheTruthitself didnothingthenbydeceit,butexhibitedHimself inthebodysuchasHecamebeforethemintheir minds. But because they could notbestrangers to charity, with whom charity was walking,they invite Him as if a stranger to partake oftheir hospitality.Henceitfollows,Andtheycompelled him. From which example it is gathered that strangersarenotonlytobeinvitedtohospitality, buteventobetakenbyforce.
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Glossa: Nec solum factis eum cogunt, sed etiamverbisinducuntsequiturenimdicentes: mane nobiscum, quoniam advesperascit, et inclinataestiamdies,scilicetadoccasum.
GLOSS. They not only compel Him by their actions, but induce Him by their words forit follows, saying, Abide with us, for it istowards evening,andthedayisfargone,(thatis,towards itsclose.) GREG.NowbeholdChristsinceHeisreceived throughHismembers,soHeseeksHisreceivers throughHimselfforitfollows,Andhewentinwith them. They lay out a table, they bringfood.And Godwhomtheyhadnotknownintheexpounding ofScriptures,theyknewinthebreakingofbread for it follows, And it came to pass, ashesatat meat with them, he took bread, and blessed it, and broke, and gave it to them. And theireyes wereopened,andtheyknewhim. CHRYS. This was said not of theirbodilyeyes, butoftheirmentalsight. AUG.Fortheywalkednotwiththeireyesshut,but there was something within them which didnot permitthemtoknowthatwhichtheysaw,whicha mist, darkness, or some kind of moisture, frequently occasions. Not that the Lord was not abletotransformHisfleshthatitshouldbereally a different form from that which they were accustomedtobeholdsinceintruthalsobefore
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Gregorius:Ecceautemcumpermembrasua 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 etfactum est,dumrecumberetcumillis,accepitpanem et benedixit ac fregit, et porrigebat illis.Et apertisuntoculieorum,etcognoverunteum. Chrysostomus: Quod non de sensibilibus oculisdictumest,seddesensumentali. Augustinus de Cons.Evang: Neque enim clausis oculis ambulabant, sed inerat aliquid, quo non sinerentur agnoscere quodvidebant quod scilicet caligo et aliquis humorefficere 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 itanuncfactum est: non enim incongruenter accipimus hoc impedimentum in oculis eorum a Satana factum fuisse, ne agnosceretur Iesus. Sed tantumaChristofactaestpermissiousquead sacramentum panis, ut veritate corporiseius participata, removeri intelligatur impedimentum inimici, ut Christus possit agnosci. Theophylactus: Sed et aliud innuit: quod scilicet sumentibus sacrum panem aperiuntur oculi, ut eum agnoscant: magnam enimet ineffabilemvimhabebatdominicaro.
Hispassion,Hewastransfiguredinthemount,so thatHisfacewasbrightasthesun.Butitwasnot sonow.Forwedonotunfitlytakethisobstaclein the sight to have been caused by Satan,that Jesus might not be known. But still it wasso permitted by Christ up to the sacrament ofthe bread,thatbypartakingoftheunityofHisbody, theobstacleoftheenemymightbeunderstoodto beremoved,sothatChristmightbeknown.
THEOPHYL. But He also impliesanotherthing, that the eyes of those who receive the sacred bread are opened that they shouldknowChrist. FortheLordsfleshhasinitagreatandineffable power. AUG. Or because the Lord feigned as ifHe wouldgofarther,whenHewasaccompanyingthe disciples, expounding to them the sacred Scriptures,whoknewnotwhetheritwasHe,what doesHemeantoimplybutthatthroughtheduty of hospitality men may arrive at aknowledgeof HimthatwhenHehasdepartedfrommankindfar above the heavens, He is still with thosewho perform this duty to His servants. He therefore holds to Christ, that He should not go farfrom him, whoever being taught in the word communicates in all good things to him who
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Augustinus de quaest. Evang: Vel quod dominus se ire longius finxit cum comitaretur discipulos, exponens eis sacras Scripturas, utrum ipse esset, ignorantibus, significatquia 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 ergoChristum,ne longiusabeoeat,quisquiscatechizatusverbo in omnibus bonis ei qui se catechizat communicat. Etenim isti catechizati erant
verbo, cum exponeret eis Scripturas: etquia hospitalitatem sectati sunt, quem in ipsa expositione Scripturarum non cognoverunt,in panis fractione cognoscunt: non enim auditores legis iusti sunt apud Deum, sed factoreslegisiustificabuntur.
teaches. For they were taught in thewordwhen He expounded to them the Scriptures. And becausetheyfollowedhospitality,Himwhomthey knewnotintheexpoundingoftheScriptures,they know in the breaking of bread. For not the hearers of the law are just before God butthe doersofthelawshallbejustified. GREG.Whoeverthenwishestounderstandwhat hehasheard,lethimhastentofulfillinworkwhat hecannowunderstand.BeholdtheLordwasnot known when He was speaking, and He vouchsafed to be known when He is eating.It follows,Andhevanishedoutoftheirsight. THEOPHYL.ForHehadnotsuchabodyasthat He was able to abide longer with them, that thereby likewise He might increase their affections.Andtheysaidonetoanother,Didnot ourheartsburnwithinuswhilehetalkedwithus by the way, and while he opened to usthe scriptures? ORIGEN By which is implied, that the words uttered by the Savior inflamed the hearts ofthe hearerstotheloveofGod. GREG. By the word which is heard thespiritis
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Gregorius in Evang: Quisquis ergo audita vultintelligere,festineteaquaeiamintelligere potuit, opere implere. Ecce dominus nonest cognitus dum loqueretur, et dignatus est cognosci dum pascitur sequitur enim etipse evanuitexoculiseorum. Theophylactus: Non enim tale corpus habebatutdiutiuscumeiscommorarideberet, utexhocpariteraugeretaffectumeorumunde sequitur et dixerunt ad invicem: nonne cor nostrumardenseratinnobisdumloquereturin via,etaperiretnobisScripturas?
Origenes: Per quod innuit, quod prolati sermonesasalvatoreaccendebantaudientium coradamoremdivinum.a GregoriusinHom.Pentec.: Ex auditoenim
sermone inardescit animus, torporis frigus recedit, mens in superno desiderio fitanxia. Audire libet praecepta caelestia, et quod mandatis instruitur, quasi tot facibus inflammatur. Theophylactus: Ardebat ergo cor eorumvel igne verborum domini, quibus intendebant tamquam veris: vel quia eo disserente Scripturas, percellebatur intrinsecus cor eorum,quodillequidisserebatdominusesset. Adeoergolaetatisuntutnullammorampassi, moxreversisintinIerusalemethocestquod sequitur et surgentes eadem hora regressi sunt in Ierusalem. Surrexerunt quidemeadem hora,perveneruntautemperplureshoras,sicut oportebatsexagintastadiatranseuntes.
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 asitwere addingafaggottothefire. THEOPHYL.Theirheartsthenwereturnedeither by the fire of our Lords words, to whichthey 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 theyso rejoiced, that without delay they returned to Jerusalem. And hence what follows, Andthey rose up the same hour, and returned to Jerusalem.Theyroseupindeedthesamehour, buttheyarrivedaftermanyhours,astheyhadto travelsixtystades. AUG.IthadbeenalreadyreportedthatJesushad risen by the women, and by Simon Peter,to whomHehadappeared.Forthesetwodisciples found them talking of these things when they cametoJerusalemasitfollows,Andtheyfound theelevengatheredtogether,andthemthatwere withthem.,saying,TheLordisrisenindeed,and hasappearedtoSimon.
Augustinus de Cons. Evang: Iam autem fama erat quod surrexerat Iesus,amulieribus facta,etaSimonePetro,cuiiamapparuerat. Etenimistiduohaecinveneruntloquentesillos adquosinIerusalemveneruntsequiturenimet invenerunt congregatos undecim, et eos qui cum ipsis erant, dicentes, quod surrexit dominusvere,etapparuitSimoni.
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Beda: Omnium enim virorum primodominus apparuisse videtur Petro ex his quos Evangelistae quatuor et Paulus apostolus commemoraverunt. Chrysostomus: Non enim simul omnibusse manifestabat,utsereretfideisemina:namqui primo viderat et certus erat, aliisreferebat deinde sermo prodiens praeparabatanimum auditoris visioni: et ideo primo digniori et fideliori omnibus apparuit: erat enim opus animae fidelissimae, quae prius acciperet huncaspectum,utminimeturbareturinopinata visione: et ideo primo videtur a Petro ut qui primo confessus est eum Christum, primo resurrectionemvideremereaturetetiam,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 cognoverunteuminfractionepanis.
BEDEItseemsthatourLordappearedtoPeter first of all those whom the four Evangelists and theApostlemention.
CHRYS.ForHedidnotshowHimselftoallatthe sametime,inorderthatHemightsowtheseeds offaith.Forhewhohadfirstseenandwassure, toldittotherest.Afterwardsthewordgoingforth preparedthemindofthehearerforthesight,and thereforeHeappearedfirsttohimwhowasofall themostworthyandfaithful.ForHehadneedof themostfaithfulsoultofirstreceivethissight,that it might be least disturbed by the unexpected appearance. And therefore He is first seen by Peter, that he who first confessed Christshould first deserve to see His resurrection, andalso because he had denied Him He wished tosee himfirst,toconsolehim,lestheshoulddespair. ButafterPeter,Heappearedtotherest,atone timefewerinnumber,atanothermore,whichthe two disciples attest for it follows, And theytold what things were done by the way, and howhe wasknownoftheminbreakingofbread. AUG. But with respect to what Mark says,that theytoldtherest,andtheydidnotbelievethem, whereasLukesays,thattheyhadalreadybegun to say, The Lord is risen indeed, whatmustwe
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Augustinus: Quod autem ait Marcus: annuntiaverunt ceteris, nec illis crediderunt, cum Lucas dicat quod iam indeloquebantur vereresurrexissedominum,quidintelligendum
est, nisi aliquos ibi fuisse qui hoccredere nollent?
understand, except that there were some even thenwhorefusedtobelievethis?
Lectio4 36 , . 37 .38, , 39 : , . 40 . 36.Andastheythusspoke,Jesushimself stood in the midst of them, and saidto them,Peacebetoyou.37.Buttheywere terrifiedandaffrighted,andsupposedthey hadseenaspirit.38.Andhesaidtothem, Why are you troubled? and why do thoughtsariseinyourhearts?39.Behold my hands and my feet, that it isImyself: handle me, and see for a spirithasnot fleshandbones,asyouseemehave.40. Andwhenhehadthusspoken,heshowed themhishandsandfeet.
Cyrillus:Undiqueresurrectionisfamaper apostolos divulgata, et affectu

CHRYS. The report of Christs resurrection being publishedeverywherebytheApostles,andwhilethe

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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 Iesusinmedioeorum.
anxiety of the disciples was easilyawakenedtosee Christ, He that was so much desired comes,andis revealed to them that were seeking andexpecting Him. Nor in a doubtful manner, but with theclearest evidence,HepresentsHimself,asitissaid,Andas they thus spoke, Jesus himself stood inthemidstof them. AUG. This manifestation of our Lord after His resurrection, John also relates. But when John says that the Apostle Thomas was not withtherest,while accordingtoLuke,thetwodisciplesontheirreturnto Jerusalem found the eleven gathered together, we must understand undoubtedly that Thomas departed fromthem,beforeourLordappearedtothemasthey spoke these things. For Luke gives occasion in his narrative,thatitmaybeunderstoodthatThomasfirst wentoutfromthemwhentherestweresayingthese things, and that our Lord enteredafterwards.Unless someoneshouldsaythattheelevenwerenotthose who were then called Apostles, but thatthesewere elevendisciplesoutofthelargenumberofdisciples. ButsinceLukehasadded,Andthosethatwerewith them, he has surely made it sufficientlyevidentthat thosecalledtheelevenwerethesameasthosewho werecalledApostles,withwhomtherestwere.Butlet us see what mystery it was for the sake of which, according to Matthew and Mark, our LordwhenHe rose again gave the following command, I will go
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Augustinus de Cons. Evang: Hanc ostensionemdominipostresurrectionem, 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 quomodopossit intelligi, dum haec loquerentur,priusinde exisse Thomam, et postea dominum intrassenisiquisdicat,nonillosundecim qui iam tunc apostoli vocabantur, sed discipulos illos undecim fuisse exmulto numero discipulorum. Sed cum adiunxit Lucas et eos qui cum ipsis erant, satis utique declaravit evidentius illosundecim appellatos qui vocabantur apostoli, cum quibus ceteri erant. Sed videamus,cuius
mysterii gratia, secundum Matthaeumet Marcum resurgens ita mandaverit: praecedam vos in Galilaeam, ibi me videbitisquodetsicompletumest,tamen post multa completum est cum sic mandatum sit, ut aut hoc solum,authoc primumexpectareturfieridebuisse. Ambrosius: Unde hoc convenientius arbitror, quod dominus quidem mandaverit discipulis ut in Galilaeaeum viderentsedillisobmetumintraconclave residentibusprimumseobtulisse. Graecus: Nec hoc est promissi transgressio sed potius festinata ex benignitate impletio, propter pusillanimitatemdiscipulorum. Ambrosius: Postea vero confirmatis animis, undecim illos Galilaeampetiisse. Velnihilobstatsidicanturpaucioresintra conclave,etinmontequampluresfuisse.
before ore you into Galilee, there shall you seeme. Whichalthoughitwasaccomplished,yetitwasnottill aftermanyotherthingshadhappened,whereasitwas socommanded,thatitmightbeexpectedthatitwould havetakenplacealone,oratleastbeforeotherthings.
AMBROSE Therefore I think it mostnaturalthatour LordindeedinstructedHisdisciples,thattheyshould seeHiminGalilee,butthatHefirstpresentsHimself astheyremainedstillintheassemblythroughfear.
GREEKEX.NorwasitaviolationofHispromise,but rather a mercifully hastened fulfillment on accountof thecowardiceofthedisciples.
AMBROSE But afterwards when their hearts were strengthened,theelevensetoutforGalilee.Orthere is no difficulty in supposing that they should be reported to have been fewer in theassembly,anda largernumberonthemountain. EUSEBIUS. For the two Evangelists, that is, Luke andJohn,writethatHeappearedtotheelevenalone inJerusalem,butthosetwodisciplestoldnotonlythe
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Eusebius: Duo enim Evangelistae, scilicet Lucas et Ioannes, solis undecim hunc scribunt apparuisse in Ierusalem
ceteri vero duo in Galilaeamproperare, non solum undecim, sed etiamuniversis discipulisetfratribusdixeruntAngelumet salvatorem iussisse de quibus Paulus meminit dicens: deinde apparuit plusquam quingentis fratribus simul. Est autemveriorsolutio,quodpriusquidemin Ierusalemlatitantibus,semelautbisvisus est ad eorum consolationem inGalilaea vero non in conclavi, aut semel aut bis, sedcummultapotestateostensionemsui fecit, praebens se eis viventem post passionem in signis multis, ut Lucas testaturinactibus. AugustinusdeCons.Evang:Velquod abAngelo,hocestadomino,dictumest, prophetiae accipiendum est: inGalilaea enim, secundum transmigrationis significationem, intelligendum occurrit, quiadepopuloIsraeltransmigraturierant ad gentes quibus apostoli praedicantes Evangelium non crederent nisi ipse dominus viam in cordibus hominum praepararet et hoc intelligitur: praecedet vos in Galilaeam. Secundum autemillud quod Galilaea interpretatur revelatio, non iam in forma servi intelligendum est,sed in qua est aequalis patri, quampromisit
eleven,butallthedisciplesandbrethren,thatboththe angelandtheSaviorhadcommandedthemtohasten toGalileeofwhomalsoPaulmademention,saying, Afterwards he appeared to more than fivehundred brethren at once. But the truer explanationis,thatat 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 madea manifestation of Himself, strewing Himself living to them after His Passion with many signs, as Luke testifiesintheActs.
AUG.ButthatwhichwassaidbytheAngel,thatisthe Lord, must be taken prophetically, for by theword Galileeaccordingtoitsmeaningoftransmigration,it istobeunderstoodthattheywereabouttopassover fromthepeopleofIsraeltotheGentiles,towhomthe Apostles preaching would not entrust the Gospel, unlesstheLordHimselfshouldprepareHiswayinthe heartsofmen.Andthisiswhatismeantby,Heshall go before you into Galilee, there shall you seehim. ButaccordingtotheinterpretationofGalilee,bywhich itmeansmanifestation,wemustunderstandthatHe willberevealednomoreintheformofaservant,but inthatforminwhichHeisequaltotheFather,which HehaspromisedtoHiselect.Thatmanifestationwill
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electis suis illa erit revelatio tamquam vera Galilaea, cum videbimus eumsicut est. Ipsa etiam erit beatiortransmigratio existosaeculoinillamaeternitatem,unde ad nos veniens non recessit, et quonos praecedensnondeserit. Theophylactus: Primo igitur dominusin medio discipulorum stans, solito pacis affatu eorum turbinem sedat, ostendens quod ipse idem est magister eorum,qui hoc verbo gaudebat, quo etiam eos munivitcumadpraedicandummisitunde sequitur et dixit eis: pax vobis:egosum, nolitetimere. Cyrillus: Pudeat ergo nos pacis munus deserere, quam nobis hinc discedens Christus reliquit. Pax et res et nomen dulce,quametDeiesseaccepimus,iuxta illud: pax Dei, et eius esse Deum,iuxta illud: Deus pacis, et ipsam esseDeum, iuxtaillud:ipseestpaxnostra.Paxbonum commendatum ab omnibus, observatum autem a paucis. Quae autemestcausa? Fortassis ambitio dominii autfacultatum, aut livor, aut odium, aut contemptus,aut aliquidhuiusmodiexhisquaeDeiignaros videmus incurrere. Dei quippepraecipue
beasitwerethetrueGalilee,whenweshallseeHim as He is. This will also be that far more blessed transmigrationfromtheworldtoeternity,fromwhence thoughcomingtousHedidnotdepart,andtowhich goingbeforeusHehasnotdesertedus.
THEOPHYL. The Lord then standing in themidstof the disciples, first with His accustomed salutationof peace,allaystheirrestlessness,showingthatHeis thesameMasterwhodelightedinthewordwherewith Healsofortifiedthem,whenHesentthemtopreach. Hence it follows, And he said to them, Peacebeto youIamhe,fearnot.
GREG.NAZ.Letusthenreverencethegiftofpeace, which Christ when He departed hence left to us. Peacebothinnameandrealityissweet,whichalso wehaveheardtobeofGod,asitissaid,Thepeace of God and that God is of it, as He isourpeace. Peaceisablessingcommendedbyall,butobserved byfew.Whatthenisthecause?Perhapsthedesireof dominion or riches, or the envy or hatred of our neighbor, or some one of those vices intowhichwe see men fall who know not God. For peace is peculiarlyofGod,whobindsallthingstogetherinone, to whom nothing so much belongs as the unityof nature, and a peaceful condition. It is borrowed
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pax est, quae confoederat omniacuius nihil est adeo proprium sicut unitas naturae, et pacificus status. Transumitur veroAngelisetdivinispotestatibus,quae ad Deum et ad invicem pacifice se habent diffunditur vero per totam creaturam,cuiusestdecortranquillitasin nobis autem manet secundum animam quidem per investigationem virtutum et communicationem,secundumcorpusvero in membrorum et elementorum commensurationem: quorum alterum pulchritudo,alterumsanitasappellatur. Beda:DiscipuliautemnoverantChristum verum hominem, cum quo tanto tempore fuerantconversatisedpostquammortuus est,noncredunttertiadiepotuisseveram carnem de sepulcro resurgere. Putant ergo se videre spiritum, quem emisit in passioneundesequiturconturbativeroet conterriti,existimabantsespiritumvidere. Error ille apostolorum secta est Manichaeorum. Ambrosius: Adductis autem virtutum exemplis, Petrum et Ioannem non credimus potuisse dubitare. Cur ergo Lucas inducit fuisse turbatos? Primo
indeed by angels and divine powers, whichare peacefullydisposedtowardsGodandoneanother.It isdiffusedthroughthewholecreation,whosegloryis tranquillity.Butinusitabidesinoursoulsindeedby the following and imparting of the virtues, inour bodiesbytheharmonyofourmembersandorgans,of whichtheoneiscalledbeauty,theotherhealth.
BEDE The disciples had known Christ to be really man, having been so long a time withHimbutafter that He was dead, they do not believe that the real fleshcouldriseagainfromthegraveonthethirdday. TheythinkthenthattheyseethespiritwhichHegave upatHispassion.Thereforeitfollows,Buttheywere terrified and affrighted, and supposed thattheyhad seen a spirit. This mistake of the Apostles was the heresyoftheManicheans.
AMBROSE But persuaded by the example of their virtues,wecannotbelievethatPeterandJohncould have doubted. Why then does Luke relate them to have been affrighted. First of all because the
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omnium quia paucorum opinionem sententia maioris partis includit deinde, quia, etsi Petrus de resurrectione crediderat, turbari tamen potuit, quodse dominuscumcorpore,vectibusobseratis improvisusinfunderet. Theophylactus:Verum,quiaperverbum pacis non est sedatus turboinanimabus discipulorum,aliundeindicateissefilium Deiesse,quimentiscognoscebatarcana unde sequitur et dixit eis: quid turbati estis, et cogitationes ascendunt incorda vestra? Beda: Quales utique cogitationes, nisi falsae et perniciosae? Perdidit enim Christus fructum passionis, si non esset veritas resurrectionis tamquam sibonus agricola diceret: quod ibi plantavi, inveniam, idest fidem, quae in cor descendit,quiadesuperest.Cogitationes autem istae non desuper descenderunt, sed de imo in cor, sicut herba mala, ascenderunt. Cyrillus: Hoc autem fuit evidentissimum signumquodnonaliusestquividetur,sed
declarationofthegreaterpartincludestheopinionof thefew.Secondly,becausealthoughPeterbelievedin the resurrection, yet he might be amazed whenthe doorsbeingclosedJesussuddenlypresentsHimself withhisbody.
THEOPHYL. Because by the word of peace the agitationinthemindsoftheApostleswasnotallayed, HeshowsbyanothertokenthatHeistheSonofGod, in that He knew the secrets of their hearts forit follows, And he said to them, Why areyoutroubled, andwhydothoughtsariseinyourhearts?
BEDEWhatthoughtsindeedbutsuchaswerefalse and dangerous. For Christ had lost the fruit of His passion,hadHenotbeentheTruthoftheresurrection justasifagoodhusbandmenshouldsay,WhatIhave planted there, I shall find, that is, the faith which descendsintotheheart,becauseitisfromabove.But those thoughts did not descend from above, but ascended from below into the heart like worthless plants.
CYRIL Here then was a most evident sign thatHe whom they now see was none other but the same
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ille idem quem viderant in lignomortuum et positum in sepulcro, quemnonlatebat aliquideorumquaeerantinhomine. Ambrosius: Consideremus autem qua gratia, secundum Ioannem, apostoli crediderunt, et gavisi sunt, quisecundum Lucam increduli redarguuntur. Et videtur mihi Ioannes quasi apostolus maioraet altioratetigisse:hissequentiaethumanis proxima hic historico usus circuitu, ille compendio: quia et de illo dubitari non potest, quia testimonium perhibet dehis quibus ipse interfuit et ideo utrumque verumputamusnametsiinprimoLucas eos non credidisse dicat, postea tamen credidissedemonstrat. Cyrillus: Comprobans autem dominus devictam esse mortem, et humanam naturam iam in Christo corruptionem exuisse, primo ostendit eius manus et pedes,etclavorumforaminaundesubdit videte manus meas et pedes, quia ego ipsesum. Theophylactus: Sed et aliudsubiungit: palpationem scilicet manuum atque
whomtheyhadseendeadonthecross,andlaininthe sepulcher,whokneweverythingthatwasinman.
AMBROSELetusthenconsiderhowithappensthat theApostlesaccordingtoJohnbelievedandrejoiced, accordingtoLukearereprovedasunbelieving.John indeed seems to me, as being an Apostle, tohave treated of greater and higher things Luke ofthose which relate and are close akin to human.Theone followsanhistoriccourse,theotheriscontentwithan abridgment,becauseitcouldnotbedoubtedofhim, who gives his testimony concerning those thingsat whichhewashimselfpresent.Andthereforewedeem bothtrue.ForalthoughatfirstLukesaysthattheydid not believe, yet he explains that they afterwardsdid believe. CYRIL Now our Lord testifying that death was overcome,andhumannaturehadnowinChristputon incorruption,firstshowsthemHishandsandHisfeet, and the print of the nails as it follows, Behold my handsandmyfeet,thatitisImyself.
THEOPHYL.ButHeaddsalsoanotherproof,namely, the handling of His hands and feet, when Hesays,

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pedum, cum dicit palpate, et videtequia spiritus carnem et ossa non habet,sicut me videtis habere quasi diceret: vos putatis me esse spiritum, idest phantasma,sicutpluresdefunctorumcirca sepulcraviderisuntsolitisedscitotequod spiritusnequecarnemhabetnequeossa egoautemcarnemetossahabeo. Ambrosius: Hoc autem dominus ideo dixit,utspeciemnobissuaeresurrectionis ostenderet:namquodpalpaturcorpusest. 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 Christusclausapenetravit. Gregorius Moralium: Non enim illa resurrectionis gloria corpus nostrum erit impalpabile,etventisaerequesubtilius,ut Eutychius dixit sed subtile quidem per effectum spiritualis potentiae, palpabile autem per veritatem naturae. Sequitur et cum haec dixisset, ostendit eismanuset pedes.
Handle me and see, for a spirit has not flesh and bonesasyouseemehave.Asiftosay,Youthinkme aspirit,thatistosay,aghost,asmanyofthedead arewonttobeseenabouttheirgraves.Butknowyou that a spirit has neither flesh nor bones, butIhave fleshandbones.
AMBROSEOurLordsaidthisinordertoaffordusan imageofourresurrection.Forthatwhichishandledis thebody.Butinourbodiesweshallriseagain.Butthe formerismoresubtle,thelattermorecarnal,asbeing still mixed up with the qualities of earthlycorruption. NotthenbyHisincorporealnature,butbythequalityof Hisbodilyresurrection,Christpassedthroughtheshut doors.
GREG. For in that glory of theresurrectionourbody willnotbeincapableofhandling,andmoresubtlethan thewindsandtheair,(asEutychiussaid,)butwhileit issubtleindeedthroughtheeffectofspiritualpower,it willbealsocapableofhandlingthroughthepowerof nature. It follows, And when he had thus spoken,he showedthemhishandsandhisfeet,
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Beda: Quibus scilicet indicata clavorum vestigiaclarueresedsecundumIoannem etiamlatuseisostendit,cumfueritlancea perforatum ut scilicet ostensa vulnerum cicatrice,dubietatiseorumvulnussanaret. Solent autem in hoc loco gentiles calumniam struere, quasi non valuerit dominusvulnerasibiinflictacurare:quibus respondendum est, quia non est consequens ut qui maiora fecisse probatur, minora facere nequiverit sed certe dispensationis gratia, qui mortem destruxit,signamortisdelerenoluit:primo quidem, ut per hoc discipulisfidemsuae resurrectionis astrueret deinde ut patri pronobissupplicans,qualegenusmortis 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 damnenturimpii,denuntiet.
onwhichindeedwereclearlymarkedtheprintsofthe nails. But according to John, He alsoshowedthem Hissidewhichhadbeenpiercedwiththespear,that bymanifestingthescarofHiswoundsHemightheal the wound of their doubtfulness. But from this place theGentilesarefondofraisingupacalumny,asifHe was not able to cure the wound inflicted onHim.To whomwemustanswer,thatitisnotprobablethatHe who is proved to have done the greater shouldbe unable to do the less. But for the sake ofHissure purpose,Hewhodestroyeddeathwouldnotblotout thesignsofdeath.Firstindeed,thatHemightthereby buildupHisdisciplesinthefaithofHisresurrection. Secondly,thatsupplicatingtheFatherforus,Hemight alwaysshowforthwhatkindofdeathHeenduredfor 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 havebeen succored. Lastly, that He might declare in the judgmenthowjustlythewickedarecondemned.
Lectio5 41 ,
41.Andwhiletheyyetbelievednotfor joy, and wondered, he said to them, Haveyouhereanymeat?42.Andthey

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42 : 43 .
gavehimapieceofabroiledfish,and of an honeycomb. 43. And hetookit, and did eat before them. 44. Andhe said to them, These are the words which I spoke to you, while I wasyet withyou,thatallthingsmustbefulfilled, whichwerewrittenintheLawofMoses, andintheProphets,andinthePsalms, concerningme.
Cyrillus: Ostenderat dominus discipulis manus et pedes, ut certificaret discipulos, quod corpus quod passum fueratresurrexit. Ut adhuc autem magis certificaret, aliquid manducabilepetiitundedicituradhucautem illis non credentibus et mirantibus prae gaudio dixit: habetis hic aliquid quod manducetur? 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 obtuleruntei partempiscisassi,etfavummellis.
CYRIL The Lord had shown His disciplesHis hands and His feet, that He might certify tothem thatthesamebodywhichhadsufferedroseagain. But to confirm them still more, He askedfor somethingtoeat.
GREGNYSS.Bythecommandofthelawindeed thePassoverwaseatenwithbitterherbs,because the bitterness of bondage still remained,butafter the resurrection the food is sweetened with a honeycomb as it follows, And they gave hima pieceofabroiledfish,andahoneycomb.
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Beda: Ad insinuandum ergo resurrectionis suaeveritatem,nonsolumtangiadiscipulis, sed etiam convesci cum illis dignatur, ne arbitrentureumnonsolide,sedimaginabiliter sibi apparere unde sequitur et cum manducasset coram eis, sumens reliquias, dediteis.Manducavitquidempotestate,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 touchedbyHisdisciples,buttoeatwiththem,that they might not suspect that His appearancewas notactual,butonlyimaginary.Henceitfollows,And when he had eaten before them, he took the remnant,andgavetothem.HeateindeedbyHis power, not from necessity. The thirsty earth absorbs water in one way, the burning sunin another way, the one from want, the otherfrom power. GREEKEX.Butsomeonewillsay,Ifweallowthat ourLordateafterHisresurrection,letusalsogrant that all men will after the resurrection take the nourishment of food. But these things which fora certainpurposearedonebyourSavior,arenotthe ruleandmeasureofnature,sinceinotherthingsHe has purposed differently. For He will raise our bodies,notdefectivebutperfectandincorrupt,who yetleftonHisownbodytheprintswhichthenails hadmade,andthewoundinHisside,inorderto show that the nature of His body remained the same after the resurrection, and that He was not changedintoanothersubstance. BEDEHeatethereforeaftertheresurrection,not as needing food, nor as signifying that the
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Graecus: Si damus dominum vere comedisse, demus et omnes hominespost resurrectionem uti ciborum fomentis. Sed quae ex quadam dispensatione fiunt a salvatore,nonsuntregulaetnormanaturae quoniam in quibusdam aliis dispensavit. Resuscitabitenimnostracorporaincorrupta, qui tamen dereliquit proprii corporis foramina, quae clavi foraverant, et lateris cicatricem, ut ostendat quod mansit post resurrectionem natura corporis, nec est in aliammutatussubstantiam.
Beda:Manducavitergopostresurrectionem, non quasi cibo indigens, nec quasi in

resurrectionequamexpectamus,cibisegere significansseduteomodonaturamcorporis resurgentis astrueret. Mystice autem piscis assus, quem Christus comedit, significat Christumpassum:ipseenimlateredignatus in aquis generis humani, capi voluitlaqueo mortis nostrae et quasitribulationeassatus esttemporepassionissuae:sedfavusmellis nobis extitit in resurrectione. Infavoquidem mellis utramque naturam exprimere voluit personaesuae.Favusquippemellisincera est mel vero in cera, est divinitas in humanitate. Theophylactus:Videnturautemetcomesta 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 suavemquodsignificatfavusmellis.Velper piscem assum significat vitam activam consumentem nostram humilitatem laborum prunis contemplationem vero significat per favummellis,propterdulcedinemeloquiorum Dei.
resurrectionwhichweareexpectingwillneedfood but that He might thereby build up thenatureofa risingbody.Butmystically,thebroiledfishofwhich ChristatesignifiesthesufferingsofChrist.ForHe having condescended to lie in the waters of the humanrace,waswillingtobetakenbythehookof ourdeath,andwasasitwereburntupbyanguish atthetimeofHisPassion.Butthehoneycombwas presenttousattheresurrection.Bythehoneycomb HewishedtorepresenttousthetwonaturesofHis person.Forthehoneycombisofwax,butthehoney inthewaxistheDivinenatureinthehuman.
THEOPHYL. The things eaten seem also to containanothermystery.ForinthatHeatepartofa broiledfish,Hesignifiesthathavingburntbythefire ofHisowndivinityournatureswimminginthesea ofthislife,anddriedupthemoisturewhichithad contractedfromthewaves,Hemadeitdivinefood and that which was before abominable He preparedtobeasweetofferingtoGod,whichthe honeycomb signifies. Or by the broiled fishHe signifiestheactivelife,dryingupthemoisturewith the coals of labor, but by the honeycomb, the contemplative life on account of thesweetnessof theoraclesofGod.
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Beda:Postquamautemvisusest,tactusest etmanducavit,neinaliquosensushumanos 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 adhucessemincarnemortali,inquaestiset vos: tunc quidem in eadem carne resuscitatus erat, sed cum illis in eadem mortalitate non erat: et subdit quoniam necesseestimpleriomniaquaescriptasunt inlegeMoysietprophetisetPsalmisdeme. Augustinus de Cons. Evang: Illud attendantquimagicisartibusChristumtanta potuisse,etnomensuumadapostolosinse convertendosarteipsaconsecrassedelirant, utrumpotuitmagicisartibusprophetasdivino spirituantequaminterranascereturimplere. Neque enim si magicis artibus fecit ut coleretur et mortuus, magus eratantequam natus, cui prophetando venturo gens una deputataest.
BEDE But after that He was seen, touched,and had eaten, lest He should seem to havemocked the human senses in any one respect, He had recourse to the Scriptures. And he saidtothem, ThesearethewordswhichIspoketoyou,whenI wasyetwithyou,thatis,whenIwasasyetinthe mortalflesh,inwhichyoualsoare.Heindeedwas thenraisedagaininthesameflesh,butwasnotin thesamemortalitywiththem.AndHeadds,Thatall things must be fulfilled which were written in the Law of Moses, and in the Prophets, and inthe Psalms,concerningme. AUG. Let those then who dreamthatChristcould havedonesuchthingsbymagicalarts,andbythe same art have consecrated His name to the nations to be converted to Him,considerwhether HecouldbymagicalartsfilltheProphetswiththe Divine Spirit before He was born. For neither supposing that He caused Himself to be worshippedwhendead,wasHeamagicianbefore Hewasborn,towhomonenationwasasassigned toprophesyHiscoming.
Lectio6 44,
45.
Then
opened
he
their
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, . 45 .46 ,47 : 48 . 49 [] ' : .
understanding, that they might understandtheScriptures,46.Andsaid to them, Thus it is written, and thusit behoved Christ to suffer, and torise fromthedeadthethirdday:47.Andthat repentance and remission of sins shouldbepreachedinhisnameamong allnations,beginningatJerusalem.48. Andyouarewitnessesofthesethings. 49. And, behold, I send thepromiseof myFatheruponyou:buttarryyouinthe city of Jerusalem, until you beendued withpowerfromonhigh.
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
BEDEAfterhavingpresentedHimselftobeseen with the eye, and handled with hands, andhaving broughttotheirmindstheScripturesofthelaw,He next opened their understanding that theyshould understandwhatwasread.
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intelligerentScripturas. 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,scilicetperlignumcrucis. 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, commendatEcclesiaeunitatem,cumsubdit etpraedicariinnomineeiuspoenitentiamet remissionempeccatoruminomnesgentes. Eusebius:Dictumenimerat:postulaame, et dabo tibi gentes hereditatem tuam. Oportebat autem conversus ex gentibus expiari a quolibet contagio et maculaper 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
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,Andsaidtothem,Thusitiswritten,andthus itbehoovedChristtosuffer,thatis,bythewoodof theCross. 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 thedead.Hethenafterhavingcommendedtothem the truth of the body, commends the unity of the Church,adding,Andthatrepentanceandremission ofsinsshouldbepreachedinhisnameamongall nations. EUSEBIUS.Foritwassaid,Askofme,andIwill giveyoutheheathenforyourinheritance.Butitwas necessarythatthosewhowereconvertedfromthe Gentilesshouldbepurgedfromacertainstainand defilement through His virtue, being as itwere corruptedbytheeviloftheworshipofdevils,andas latelyconvertedfromanabominableandunchaste life.AndthereforeHesaysthatitbehovesthatfirst repentanceshouldbepreached,butnext,remission ofsins,toallnations.Fortothosewhofirstshowed.
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omnes gentes: eis enim qui prius quidem veram ostenderunt malorum poenitentiam, salubrigratiaveniamcommissorumdonavit, proquibusetmortemsubiit. Theophylactus: In hoc vero quod dicit poenitentiam et remissionem peccatorum, etiam de Baptismate meminit, in quoper depositionempriorumscelerumsubsequitur veniapeccatorum.Sedquopactointelligetur in solo Christi nomine Baptisma fieri,cum alibimandethocfieriinnominepatrisetfilii etspiritussancti?Etprimoquidemdicimus, 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 solampoenitentiam, sedadspiritusalmiparticipationemsicutet Christus in Iordane baptizatus ostendit spiritumsanctuminspeciecolumbina.Porro Baptisma in Christi nomine, idest morte Christi, intelligas: sicut enim ipse post mortem triduo resurrexit, sic et nos terin aquam mergimur, et consequenter emergimur,incorruptibilitatisspiritusarrham recipientes. Hoc etiam Christi nomen continet in se et patrem quasiunctorem,et spiritum quasi unctionem, et filium quasi
repentance for their sins, by His saving graceHe granted pardon of their transgression, for whom alsoHeendureddeath.
THEOPHYL.ButhereinthatHesays,Repentance and remission of sins, He also makes mentionof baptism,inwhichbytheputtingoffofourpastsins there follows pardon of iniquity. But how must we understandbaptismtobeperformedinthenameof Christ alone, whereas in another place He commandsittobeinthenameoftheFather,and the Son, and the Holy Ghost. First indeedwesay thatitisnotmeantthatbaptismisadministeredin Christsnamealone,butthatapersonisbaptized with the baptism of Christ, that is, spiritually, not Judaically, nor with the baptism, wherewith John baptizedtorepentanceonlybuttotheparticipation oftheblessedSpiritasChristalsowhenbaptized inJordanmanifestedtheHolySpiritintheformofa dove. Moreover you must understand baptismin Christs name to be in His death. ForasHeafter death rose again on the third day, sowealsoare threetimesdippedinthewater,andfitlybroughtout again, receiving thereby an earnest of the immortality of the Spirit. This name of Christalso containsinitselfboththeFatherastheAnointerand the Spirit as the Anointing, and the Son asthe Anointed, that is, in His human nature. But itwas
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unctum, scilicet secundum humanam naturam. Non autem decebat amplius bipartitumessehumanumgenusinIudaeos etgentiles:etideo,utomnesinunumuniret, mandavitinciperesermonemaIerusalemet ad gentes terminari unde sequitur incipientibusabIerusalem. Beda: Non solum quia credita sunt illis eloquiaDei,eteorumestadoptiofiliorumet gloriaverumetiamutgentesvariiserroribus implicatae, hoc maxime indicio divinae pietatis ad spem veniae provocentur,quod eis qui filium Dei crucifixerunt, venia concedatur. Chrysostomus: Insuper ne dicerentaliqui, 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,resurrectioplurimumdemonstratur.
fitting that the race of man should no longerbe divided into Jews and Gentiles, andthereforethat Hemightuniteallinone,Hecommandedthattheir preaching should begin at Jerusalem but be finished with the Gentiles. Hence it follows, BeginningatJerusalem.
BEDE Not only because to themwereentrusted theoraclesofGod,andtheirsistheadoptionand the glory, but also that the Gentiles entangledin variouserrorsmightbythissignofDivinemercybe chieflyinvitedtocometohope,seeingthattothem even who crucified the Son of God pardonis granted. CHRYS. Further, lest any should say that abandoningtheiracquaintancestheywenttoshow themselves,(orasitweretovauntthemselveswith akindofpomp,)tostrangersthereforefirstamong theverymurderersthemselvesarethesignsofthe resurrectiondisplayed,inthatverycitywhereinthe frantic outrage burst forth. For wherethecrucifiers themselves are seen to believe, there the resurrectionismostofalldemonstrated. EUSEBIUS. But if those things which Christ foretoldarealreadyreceivingtheiraccomplishment,
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Eusebius: Quod si ea quae Christus praedixit,iamsortiuntureffectum,etverbum

eiusvivaxetefficaxperuniversummundum 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 subditvosautemestistesteshorum,mortis scilicetetresurrectionis. Theophylactus: Consequenter ne turbati cogitarent: quomodo nos homines idiotae testimonium perhibebimus gentibus et Iudaeis,quiteocciderunt?Subiungitetego mittam promissum patris mei in vosquod scilicet per Ioelem promiserat dicens: effundam spiritum meum super omnem carnem. Chrysostomus: Sicut autem milites invasurosmultosnemoduxexiresinitdonec armati sint sic et discipulos ante spiritus descensum, ad conflictum egredi non permittitundesubditvosautemsedebitisin civitatequoadusqueinduaminivirtuteexalto.
andHiswordisperceivedbyaseeingfaithtobe livingandeffectualthroughoutthewholeworlditis timeformennottobeunbelievingtowardsHimwho utteredthatword.ForitisnecessarythatHeshould liveadivinelife,whoselivingworksareshowntobe agreeable to His words and these indeedhave beenfulfilledbytheministryoftheApostles.Hence Headds,Butyouarewitnessesofthesethings,&c. thatis,ofMydeathandresurrection. 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? Hesubjoins,And, behold,IsendthepromiseofmyFatheruponyou, &c.whichindeedHehadpromisedbythemouthof theprophetJoel,IwillpourmySpirituponallflesh.
CHRYS. But as a general does not permithis soldierswhoareabouttomeetalargenumber,to gooutuntiltheyarearmed,soalsotheLorddoes not permit His disciples to go forth to the conflict before tile descent of the Spirit. And hence He adds,ButtarryyouinthecityofJerusalem,untilyou beenduedwithpowerfromonhigh. THEOPHYL. That is, not with humanbutheavenly
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Theophylactus: Idest, virtute non humana,

sed caelesti. Nec dixit: suscipiatis, sed induamini, integram tutelam spiritualis velaminisindicans. Beda: De hac autem virtute, idest spiritu sancto,dicitetiamAngelusMariae:etvirtus altissimi obumbrabit tibi et ipse dominus alibi:nametegonovivirtutemdemeexisse.
power.Hesaidnot,untilyoureceive,butbeendued with, showing the entire protection of thespiritual armor. BEDEButconcerningthepower,thatis,theHoly Spirit,theAngelalsosaystoMary,Andthepower oftheHighestshallovershadowyou.AndtheeLord Himself says elsewhere, For I know that virtueis goneoutofme. CHRYS. But why did not the Spirit come while Christ was present, or immediately on His departure? Because it was fitting that theyshould become desirous of grace, and then at length receiveit.Forwearethenmostawakenedtowards God, when difficulties press upon us. It was necessaryinthemeantimethatournatureshould appear in Heaven, and the covenants be completed, and that then the Spirit shouldcome, and pure joys be experienced. Mark also whata necessity He imposed upon them of being at Jerusalem, in that He promised that the Spirit should there be given them. For lest theyshould again flee away after His resurrection by this expectation, as it were a chain, He keptthemall there together. But He says, until you beendued fromonhigh.Hedidnotexpressthetimewhen,in orderthattheymaybeconstantlywatchful.Butwhy then marvel that He does not reveal tousourlast
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Theophylactus: Cur autem non Christo praesente,veleodiscedentestatimspiritus venit?Decebatenimeosfiericupidosrei,et demum recipere gratiam: tunc enimmagis adDeumerigimur,cumincumbitnecessitas. Oportebat enim interim nostramcomparere naturamincaelo,etfoederaconsummari,ac deindespiritumadvenireetgaudiacelebrari serena. Attende etiam quantam eis necessitatemimposuitHierosolymisesse,in eo quod illic spiritum promisit largiri. Ne enim rursus post eius resurrectionem aufugerent,hacexpectationequasiquodam vinculo omnes simul eos ibi detinuit.Dicit autem donec induamini virtute ex altonec expressitquando,utsintiugitervigiles.Quid ergomiraris,sidiemnobisnovissimumnon pandit,cumdiemhuncpropinquumpandere noluit?
day,whenHewouldnotevenmakeknownthisday whichwascloseathand. 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 meliorationisabscindant. Ipsa enim veritas, quae repentequosvellet roborare potuisset ut exemplum sequentibusdaret,neimperfectipraedicare praesumerent postquam plene discipulos de virtute praedicationis instruxit, mandavit eisutincivitatesederent,donecinduerentur virtuteexalto.Incivitatequippesedemus,si intra mentium nostrarum nos claustra constringimus, ne loquendo exterius evagemur ut cum virtute divina perfecte induimur, tunc quasi a nobismetipsisforas etiamaliosinstruentesexeamus. Ambrosius: Consideremus autem quomodo secundum Ioannem acceperint spiritum sanctum hic autem in civitate iubentur sedere, quoadusque induantur virtuteexalto.Sedspiritumsanctumvelillis undecim quasi perfectioribus insufflavit, et reliquis postea tribuendum promittit vel
GREG.Theythenaretobewarned,whomageor imperfection hinders from the office ofpreaching, and yet rashness impels, lest while they hastily arrogate to themselves so responsible anoffice, theyshouldcutthemselvesofffromthewayoffuture amendment. For the Truth Itself which could suddenlystrengthenthosewhomitwished,inorder to give an example to those that follow, that imperfectmenshouldnotpresumetopreach,after having fully instructed the disciples concerningthe virtue of preaching, commanded them to abidein thecity,untiltheywereenduedwithpowerfromon high. For we abide in a city, when wekeep ourselves close within the gates ofourminds,lest byspeakingwewanderbeyondthemthatwhenwe are perfectly endued with divine power, wemay thenasitweregooutbeyondourselvestoinstruct others. AMBROSE But let us consider howaccordingto John they received the Holy Spirit,whileherethey are ordered to stay in the city untiltheyshouldbe endued with power from on high. Either He breathed the Holy Spirit into the eleven asbeing more perfect, and promised to give it totherest afterwardsortothesamepersonsHebreathedin
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eisdem ibi insufflavit, hic spopondit. Nec videturessecontrarium,cumdivisionessint gratiarum. Ergo aliam insufflavit ibi operationem, hic aliam pollicetur: ibienim remittendorumgratiatributaestpeccatorum quod videtur esse augustius: et ideo insufflatur a Christo, ut credas de Deo spiritum sanctum Christi, et credasdeDeo spiritum: Deus enim solus peccatadimittit. Lucas autem linguarum gratiam describit effusam. Chrysostomus: Vel dicit: accipitespiritum sanctum, ut eos idoneos faceret ad receptionem: aut quod futurum est, ut praesensindicavit. Augustinus de Trin: Vel dominus post resurrectionem suam bis dedit spiritum sanctum:semelinterrapropterdilectionem proximorum, et iterum de caelo propter dilectionemDei.
theoneplaceHepromisedintheother.Nordoes thereseemtobeanycontradiction,sincethereare diversities of graces. Therefore one operationHe 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,thatyou may believe the Holy Spirit to be of Christ, tobe from God. For God alone forgives sins. ButLuke describes the pouring, forth of the grace of speakingwithtongues. CHRYS. Or He said, Receive you theHolySpirit, that He might make them fit to receive it, or indicatedaspresentthatwhichwastocome.
AUG. Or the Lord after His resurrection gave the HolySpirittwice,onceonearth,becauseofthelove ofourneighbor,andagainfromheaven,becauseof theloveofGod.
Lectio7 50 [] ,
50. And he led them out as far as to Bethany and he lifted up his hands,and
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. 51 ' . 52 , 53 .
blessed them. 51. And it came topass, while he blessed them, he was parted from them, and carried up into heaven. 52. And they worshipped him, and returned to Jerusalem with greatjoy:53. And were continually in the temple, praisingandblessingGod.Amen.
Beda: Praetermissis omnibus quae per quadraginta dies agi a domino cum discipulis potuerunt, primo diei resurrectionis eius coniungit tacite novissimumdiemquoascenditincaelum, dicens eduxit autem eos foras in Bethaniam. Primo quidem propternomen civitatis, quae domus obedientiaedicitur: qui enim propter inobedientiam perversorum descendit, propter obedientiam conversorum ascendit. Deindeproptersitumeiusmodivillae,quae in latere montis olivarum posita esse narratur: quia videlicet obedientis
BEDE Having omitted all those things which may havetakenplaceduringforty-threedaysbetweenour Lord and His disciples, St. Luke silentlyjoinstothe first day of the resurrection, the last day when He ascended into heaven, saying, And heledthemout as far as to Bethany. First, indeed, because ofthe name of the place, which signifies the houseof obedience.ForHewhodescendedbecauseofthe disobedience of the wicked, ascended becauseof theobedienceoftheconverted.Next,becauseofthe situation of the same village, which is said tobe placed on the side of the mountofOlivesbecause He has placed the foundations, as it were,ofthe house of the obedient Church, of faith, hope,and
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Ecclesiae domus in ipsius summimontis, idest in Christi, latere, fidei, spei dilectionisque suae fundamenta locavit. Eos autem benedicit, quibus praecepta docendi tradiderat unde sequitur et elevatismanibussuisbenedixiteis. Theophylactus: Forsan vim conservativam influens eis usque ad adventum spiritus et fortassis instruens nos,utquotiesrecedimus,benedictionibus subditosDeicommendemus. Origenes: Quod autem elevatis manibus benedixit eos, significat quod deceat benedicentem cuiquam ornatum esse variisoperibusetarduisrespectualiorum: sicenimmanustollunturinaltum. Chrysostomus: Attende autem, quod dominus bravia repromissa aspectui subicit. Promiserat quidem corporum resurrectionem:amortuisresurrexit,etper quadraginta dies discipulos certificat. Promittituretiam,quodinnubibusrapiemur in aera et hoc ipse patefecit peropera sequitur enim et factum est dum benediceret illis, recessit ab eis, et
love, in the side of that highest mountain, namely, Christ. But He blessed them to whom Hehad delivered the precepts of His teaching henceit follows,Andhelifteduphishands,andblessedthem.
THEOPHYL.Perhapspouringintothemapowerof preservation, until the coming of the Spirit and perhaps instructing them, that as often as we go away, we should commend to God by ourblessing thosewhoareplacedunderus. ORIGEN But that He blessed them withuplifted hands,signifiesthatitbecomeshimwhoblessesany onetobefurnishedwithvariousworksandlaborsin behalfofothers.Forinthiswayarethehandsraised uponhigh. CHRYS. But observe, that the Lord submits to our sight the promised rewards. He had promisedthe resurrectionofthebodyHerosefromthedead,and conferred with His disciples for forty days. Itisalso promised that we shall be caught up intheclouds through the air this also He made manifest byHis works. For it follows, And it came topass,whilehe blessedthem,hewasparted,&c.
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ferebaturincaelum. Theophylactus: Et Elias quidem videbatur quasi assumi in caelum sed salvatoripsepraecursoromniumascendit incaelum,appariturusdivinoconspectuiin sacrosuocorpore:etiamnostranaturain Christo honoratur a qualibet virtute angelica. Chrysostomus: Sed dices: quid interest mea? Quia et tu in nubibus suscipieris similiter:namcorpustuumconnaturaleest illi corpori. Erit igitur et corpus tuumtam agileutpossittransireperaeranamsicut caput,sicetcorpussicutprincipium,sicet finis.Aspiceautemquomodohonoratuses per hoc principium. Infima parsrationalis creaturae homo erat sed pedes effecti sunt caput, sublimati in regiam sedemin suocapite. 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
THEOPHYL.AndEliasindeedwasseen,asitwere, 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 bodyand already is our nature honored in Christ byacertain Angelicpower.
CHRYS. But you will say, How does thisconcern me? Because you also shall be taken up in like mannerintotheclouds.Foryourbodyisoflikenature toHisbody,thereforeshallyourbodybesolight,that it can pass through the air. For as is the head,so alsoisthebodyasthebeginning,soalsotheend. See then how you are honored by thisbeginning. Manwasthelowestpartoftherationalcreation,but the feet have been made the head, being lifted up aloftintotheroyalthroneintheirhead.
BEDE When the Lord ascended into heaven, the disciples adoring Him where His feet lately stood, immediately return to Jerusalem, where theywere commandedtowaitforthepromiseoftheFather,for itfollows,Andtheyworshippedhim,andreturned,&c. Greatindeedwastheirjoy,fortheyrejoicethattheir
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Ierusalem cum gaudio magno. Gaudia magna agunt, quia Deum ac dominum suum post triumphum resurrectionisetiam caelospenetrasselaetantur. Graecus:Eterantvigilantes:nondegentes in propriis Laribus, sed expectantes supernamgratiamconversanturintemplo, inter cetera etiam loci honestatem adicientesundedicitureterantsemperin templo. Theophylactus: Nondum aderatspiritus, etiamspiritualiterconversantur:priuserant reclusi, iam stant in medio principum sacerdotum, nec aliquo distrahuntur mundano, sed omnibus contemptisiugiter Deum laudant sequitur enim laudanteset benedicentesDeum. Beda: Et attende, quod Lucas inter quatuoranimaliacaelidesignatusaccipitur per vitulum cuius victima, qui in sacerdotiumeligebantur,initiarisuntiussi, eo quod ipse sacerdotium Christiceteris amplius exponendum suscepit et Evangeliumsuum,quodaministeriotempli per sacerdotium Zachariae coepit, in
God and Lord after the triumph ofHisresurrection hadalsopassedintotheheavens.
GREEKEX. And they were watching, praying,and fasting, because indeed they were notlivingintheir own homes, but were abiding in the temple, expectingthegracefromonhighamongotherthings also learning from the very placepietyandhonesty. Henceitissaid,Andwerecontinuallyinthetemple. THEOPHYL. The Spirit had not yet come, and yet theirconversationisspiritual.Beforetheywereshut up now they stand in the midst ofthechiefpriests distracted by no worldly object, but despising all things, they praise God continually as it follows, PraisingandblessingGod.
BEDE And observe that among the four beastsin heaven, Luke is said to be represented bythecalf, forbythesacrificeofacalf,theywereorderedtobe initiated who were chosen to the priesthood and Luke has undertaken to explain more fullythanthe rest the priesthood of Christ andhisGospel,which hecommencedwiththeministryofthetempleinthe priesthood of Zacharias, he has finished with the
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templi devotione complevit: et apostolos ibiministrosnovisacerdotiifuturos,nonin victimarumsanguine,sedinlaudeDeietin benedictioneconclusit:utinlocoorationis et inter laudum devotiones promissum spiritus sancti adventum paratis cordibus expectent. Theophylactus: Quos nos imitantes, in sacra vita semper degamus, laudanteset benedicentes Deum, cui est gloria et benedictioetvirtusinsaecula.Amen.
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, butinthe praises of God and in blessing, that intheplaceof prayerandamidstthepraisesoftheirdevotion,they mightwaitwithpreparedheartsforthepromiseofthe Spirit. THEOPHYL.Whomimitating,mayweeverdwellina holy life, praising and blessing God to Whombe glory and blessing and power, for ever andever. Amen.
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ThomasAquinas THECATENAAUREA GOSPELOFSAINTLUKE

Glossa: Inter cetera incarnationis Christi

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Chrysostomus: Evangelicae narrationis exordium a Zacharia sumit et nativitate

A righteous act may also be doneunrighteously, aswhenamanoutofostentationgiveslargelyto thepoor,whichisnotwithoutjustcauseofblame. Itfollows,Andtheyhadnoson,becauseElizabeth wasbarren.

intothetempleoftheLord.10.Andthe whole multitude of the people were prayingwithoutatthetimeofincense.

11 . 12, '. 13 , , , , , .14 , :

ORIGENForwhenajustmanisbornintotheworld, theauthorsofhisbirthrejoicebutwhenoneisborn who is to be as it were an exile to laborand punishment,theyarestruckwithterroranddismay.

remindedheretorejoiceatthebirthofsaints,andto give thanks. For it is no slight gift of Godto vouchsafetouschildren,tobethetransmittersofour race,tobetheheirsofsuccession.

Ambrosius: Post laetitiam plurimorum,

AMBROSE Next to his becoming the rejoicingof

wisdom. So also will Elias convert the remnant of HebrewstothetruthoftheApostles.

THEOPHYL. Or, John made ready a people not disbelievingbutprepared,thatis,previouslyfittedto receiveChrist.

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AMBROSE What reason then for concealment,

AMBROSEAndthoughshemightblushatthetime ofherchild-bearing,ontheotherhandsherejoiced that she was free from reproach, saying,Thushas

JEROME And rightly an angel is sent to thevirgin, becausethevirginstateiseverakintothatofangels. Surelyinthefleshtolivebeyondthefleshisnotalife

ORIGENForifshehadhadnohusband,soonwould thethoughthavestolenintotheDevilsmind,howshe whohadknownnomancouldbepregnant.Itwasright thattheconceptionshouldbeDivine,somethingmore exaltedthanhumannature.

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TheLordprecededHismessenger,forHecouldnotbe confinedbyplaceWhodwellsinallplaces.Whenceit follows,TheLordiswithyou.

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Lectio10 30, , , : 31 , .32 , ,33 , .

AsmanyhadfoundfavorbeforeMary,hegoesonto state what was peculiar to her. Behold, youshall conceiveinyourwomb.

GREEK EX. But since it happens also that to the

GREG. Through an ineffable sacrament ofaholy conceptionandabirthinviolable,agreeabletothe truthofeachnature,thesamevirginwasboththe handmaidandmotheroftheLord.

39.AndMaryaroseinthosedays,and wentintothehillcountrywithhaste,into acityofJuda40.Andenteredintothe

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Lectio14 46 , * , 46. And Mary said, My soul doth magnify theLord.

AMBROSEAsevilcameintotheworldbyawoman, soalsoisgoodintroducedbywomenandsoitseems not without meaning, that both Elisabeth prophesies

beforeJohn,andMarybeforethebirthoftheLord.But itfollows,thatasMarywasthegreaterperson,soshe utteredthefullerprophecy.

paintimages,eachoneofusforminghissoulafterthe imageofChrist,makesitgreatorlittle,baseornoble, afterthelikenessoftheoriginalsowhenIhavemade mysoulgreatinthought,word,anddeed,theimageof Godismadegreat,andtheLordHimselfwhoseimage itis,ismagnifiedinmysoul.

Lectio15 47* , 47.AndmyspirithasrejoicedinGod mySavior.

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contenta. Nunc autem ad ineffabile consilium eligor,etexaltordeterraadsidera.

Beda: Cuius autem humilitas respicitur, recte

Beda:Decebatenimut,sicutpersuperbiamprimi parentis mors in mundum intravit, ita per humilitatemMariaevitaeintroitusvideretur.

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Lectio17 49 ,* , 49. For he that is mighty has donetome greatthingsandholyishisname.

Beda: Respicit autem hoc ad initium

TITUSBOSTButshesays,thatismighty,thatifmen shoulddisbelievetheworkofherconception,namely, thatwhileyetavirgin,sheconceived,shemightthrow backthemiraclesuponthepoweroftheWorker.Nor becausetheonly-begottenSonhascometoawoman isHetherebydefiled,forholyishisname.

BEDEForintheheightofHismarvelouspowerHeis farbeyondeverycreature,andiswidelyremovedfrom alltheworksofHishands.Thisisbetterunderstoodin theGreektongue,inwhichtheverywordwhichmeans holy,signifiesasitweretobeapartfromtheearth.

50. And his mercy is on themthatfear himfromgenerationtogeneration.

whobeingbroughtbyrepentanceareturnedtofaith and renewal for the obstinate unbelievers haveby theirsinshutagainstthemselvesthegateofmercy.

Lectio19 51 , * : 51. He has shown strength with his arm,hehasscatteredtheproudinthe imaginationoftheirhearts.

dominus, et compeditos ab eis obedientiae suaerestituit.

Lectio20 52 * , 52.Hehasputdownthemightyfromtheir seats,andexaltedthemoflowdegree.

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Beda: Semen autem dicit non tam carne progenitos,quamfideieiusvestigiasecutosquibus adventussalvatorisinsaeculapromissusest.

Lectio23 56 , . 56. And Mary abode with her aboutthree months,andreturnedtoherownhouse.