De nativitate sancti Johannis baptistae
The Herald of the King
The chapter introduces John the Baptist through his many titles and the historical context of his priestly lineage.
John the Baptist is known by many names. He is called a prophet, a friend of the bridegroom, a lamp, an angel, a voice, Elijah, the Savior's baptizer, the herald of the Judge, and the King's forerunner. In the title of prophet, his prerogative of knowledge is signified; in friend of the bridegroom, his prerogative of love; in burning lamp, his prerogative of holiness; in angel, his prerogative of virginity; in voice, his prerogative of humility; in Elijah, his prerogative of fervor; in Baptist, his prerogative of wondrous honor; in herald, his prerogative of preaching; and in forerunner, his prerogative of preparation. The archangel announced the birth of John the Baptist in this way. As recorded in the Scholastic History, King David wanted to expand the worship of God and established twenty-four high priests, one of whom was greater and called the prince of the priests. He appointed fifteen men from the line of Eleazar and eight from the line of Ithamar, assigning each a week of service by lot; Abias, however, was the eighth. He held the week from whose lineage Zacharias came. Zacharias and his wife were old and childless.
The Annunciation and the Silence of Zechariah
Gabriel announces John's birth to Zechariah, who is struck mute for his doubt, followed by the Visitation of Mary to Elizabeth.
So when Zechariah had entered the temple of the Lord to offer incense, and a multitude of the people were waiting outside, the archangel Gabriel appeared to him. But when Zechariah was afraid at the sight of him, the angel said, "Don't be afraid, Zechariah, for your prayer has been heard." It is characteristic of good angels, according to the Gloss, to immediately comfort those terrified by their appearance with kind encouragement; conversely, evil angels who disguise themselves as angels of light, if they sense that someone is terrified by their presence, shake them with even greater horror. Gabriel then announced to Zechariah that he would have a son named John, who would not drink wine or strong drink, and who would go before the Lord in the spirit and power of Elijah. John is called Elijah because of their location, since both were in the desert; because of their diet, since both were sparing in what they ate; because of their lifestyle, since both were unkempt in their clothing; because of their office, since both were forerunners—though the one was the forerunner of the Judge, and the other of the Savior; and because of their zeal, since the word of each burned like a torch. Zechariah, however, considering his own old age and his wife's barrenness, began to doubt and, in the manner of the Jews, asked the angel for a sign; but because he did not believe his words, the angel struck him with the plague of silence. It should be noted, however, that doubt sometimes happens and is excused because of the magnitude of the promises, as we read concerning Abraham. For when the Lord had promised him that his offspring would possess the land of Canaan, Abraham said to him, "Lord God, how can I know that I will possess it?" And God answered, "Take for me a heifer, and so on." Sometimes this happens because someone considers their own weakness, as we see with Gideon, who said, "Please, my Lord, how can I save Israel?" He said, "Look, my family is the weakest in Manasseh, and I am the youngest in my father's house." Because of this, he asked for a sign and received it. Sometimes it happens because of a natural impossibility, as we see in the case of Sarah. When the Lord said, "I will return to you, and Sarah will have a son," Sarah laughed behind the door, saying, "Now that I have grown old, and my husband is old, and so on." Why, then, did Zacharias alone face a penalty for doubting, even though both the greatness of the promise and the consideration of his own weakness were present, since he felt unworthy to have such a son? And this is a natural impossibility. It's thought that this happened for a variety of reasons. First, according to Bede, he was punished with silence for speaking in disbelief, so that he might learn to believe by keeping quiet; second, he was made mute so that a greater miracle would be evident at the birth of his son. For when speech was restored to the father at the birth of John, one miracle was piled upon another. Third, it was fitting that he should lose his voice when the Voice was being born, and that silence should be imposed upon the Law. Fourth, because he asked the Lord for a sign, he received that very silence as his sign. When Zechariah went out to the people and they saw he had been made mute, they understood from his gestures that he had seen a vision in the temple. Once his week of service was finished, he went home, and Elizabeth conceived and hid herself for five months. As Ambrose says, she was embarrassed by her late-life pregnancy, fearing it might look like she had given in to lust in her old age. Yet she rejoiced to be free from the disgrace of barrenness, as it is considered a disgrace for women not to have the reward of marriage, for which marriage is celebrated and carnal union is excused. In the sixth month, blessed Mary, who had already conceived the Lord—a fruitful virgin who rejoiced at the removal of barrenness and sympathized with Elizabeth's old age—came to her. When she greeted her, blessed John, already filled with the Holy Spirit, felt the Son of God coming to him and, for joy, leaped and danced in his mother's womb, greeting with movement the One he could not greet with his voice. He leaped, as if eager to greet and rise up to his Lord. The blessed virgin stayed with her kinswoman for three months, serving her; and as the Scholastic History holds, she lifted the newborn child from the ground with her own holy hands and performed the duties of a nurse most dutifully.
The Nine Privileges of the Forerunner
The text details the nine singular privileges of John the Baptist and provides a structured analysis of his holiness and office.
This blessed forerunner of the Lord was distinguished by nine special and unique privileges. For the same angel who announced the Lord also announced him; he rejoiced in his mother’s womb; the Mother of the Lord lifted him from the earth; he loosened his father’s tongue; he was the first to order baptism; he pointed out Christ with his finger; he baptized Christ himself; Christ praised him above all others; and he announced the coming of Christ to those in limbo. Because of these nine privileges, the Lord himself calls him a prophet, and more than a prophet. Chrysostom, explaining why he is called more than a prophet, says: 'It is the prophet’s role to receive a benefit from God; but is it the prophet’s role to give the benefit of baptism to God?' It is the prophet’s role to prophesy about God; but is it the prophet’s role for God to prophesy about him? All the prophets had prophesied about Christ, but it was not prophesied about them; he, however, not only prophesied about Christ, but other prophets had also prophesied about him. They were all bearers of the Word, but he was the very voice itself; yet, just as a voice is closer to the Word but isn't the Word, so John is closer to Christ, but he isn't Christ. According to Ambrose, the praise of John is gathered into five points: his parents, his character, his miracles, his office, and his preaching. The praise of his parents, according to the same Ambrose, is manifested in five ways. He puts it this way: it is a complete praise, encompassing his lineage in his character, his character in fairness, his office in the priesthood, his deeds in the commandments, and his judgment in the requirements of the law. Second, there are his miracles, some of which occurred before his conception in the womb—namely, the angelic announcement, the naming, and the loss of his father's speech. Others relate to his conception in the womb, namely his supernatural conception, his sanctification in the womb, and the filling with the gift of prophecy. Some relate to his birth, namely the attainment of the prophetic spirit by both parents, as the mother knew the name and the father brought forth a song. The unlocking of the father's speech and the filling with the Holy Spirit, from which Zacharias, his father, was also filled with the Holy Spirit, etc. Ambrose says: look at John, how great is the power in his name, whose naming restores speech to the mute, a child to the father, and piety and a priest to the people. For before this, the tongue was silent, the womb was barren of a son, and the office was deprived; but when John is born, the father suddenly becomes a prophet, he receives the use of speech, he receives the child from the Holy Spirit, and the office recognizes the priest. Third, there is his character, because he lived a most holy life. Regarding his holiness, Chrysostom says: John's way of life made everyone else's life seem blameworthy. For just as if you see a white garment, you say, 'the garment is quite white,' but if you place it next to snow, it begins to appear dirty to you, even though it isn't truly dirty; so in comparison to John, every person seemed unclean, and indeed, his holiness had a threefold testimony. First, from the supercelestial beings—that is, from the Trinity itself—and first from the Father, who calls him an angel; Malachi. In it: 'See, I am sending my messenger,' etc. However, 'angel' is a name of office, not of nature, and therefore he is called an angel by reason of his office, from the fact that he seems to have exercised the office of all the angels. For he held the office of the Seraphim. For 'Seraphim' is interpreted as 'burning,' because they make us burn and they burn more intensely in the love of God, and it is said of John in the Ecclesiastes. 'Elijah arose like fire,' and so on. For he himself came in the spirit and power of Elijah. Second, he held the office of the Cherubim; for 'Cherubim' is interpreted as 'fullness of knowledge,' and John is called the 'Lucifer of Jesus.' Because he was the end of the night of ignorance and the beginning of the light of grace. Third, he held the office of the Thrones, whose duty is to judge; and it is said of John that he rebuked Herod, saying, 'It is not lawful for you to have your brother's wife.' Fourth, he held the office of the Dominions, which teach us to exercise authority over those under us; and John was held in love by those under him, and in fear by kings. Fifth, the office of the Principalities, which teach us to revere our superiors; and John said of himself, 'He who is of the earth, is of...' ...speaks of the earth; but he who comes from heaven is above all, etc. Also: 'Whose sandal strap I am not worthy to untie.' Sixth, the office of the Powers, through which the powers of the air or contrary spirits are warded off, which could not harm him, as he was already sanctified. He also warded them off from us when he prepared us for the baptism of repentance. The seventh is the office of the virtues, through which miracles are performed, and blessed John showed many miracles in himself. It's a great miracle to eat wild honey and locusts, to wear camel's hair, and things like that. The eighth is the office of the archangels, when he revealed greater things—such as those that pertain to our redemption—when he said, 'Behold the Lamb of God,' and so on. . The ninth is the office of the angels, when he announced lesser things, such as those that pertain to morals, like this: 'Repent,' and so on. Also: 'Do violence to no man,' and so on. Second, he had testimony from the Son, as is clear in Matthew. In chapter 11, Christ commends him in many wonderful ways, saying among other things: 'Among those that are born of women there has not risen a greater than John the Baptist.' Peter Damian: these proclamations are drawn from that Word of John, through which the dry land was founded, the stars are moved, and the elements were created. Third, by the Holy Spirit, when through his father he said: 'You, child, will be called the prophet of the Most High.' Second, by the angels and heavenly beings, as is clear in the first chapter of Luke, where the angel commended him in many ways, showing how great his dignity was before God when he said, 'For he will be great before the Lord'; how great his holiness was regarding himself, when he added, 'He will drink no wine or strong drink, and he will be filled with the Holy Spirit from his mother's womb'; and how great his usefulness was to his neighbor, when he said, 'And he will turn many of the children of Israel,' etc. Third, by those below the heavens—that is, by men—as by his father and neighbors, from which they said: 'What then will this child be?' etc. Fourth, John's praise is understood from his office. For he held an office in his state in the womb, in his departure from the womb, in his progress through the world, and in his departure from the world. In the womb he held a threefold, miraculous gift of grace: first, the grace by which he was sanctified in the womb, whence he was holy before he was born, as in Jeremiah. Jeremiah 1: 'Before I formed you in the womb, I knew you,' etc.
Grace in the Womb and in the World
The author explores the manifold gifts of grace bestowed upon John during his time in the womb, his life, and his departure.
Second, he had the grace to be worthy of prophecy, as when he recognized God’s presence while leaping in his mother’s womb; hence Chrysostom, wishing to show how he was more than a prophet, says: 'It is the prophet’s role to receive prophecy by the merit of his conduct and faith.' Was it not the prophet’s role to be a prophet before he was a man? And because it was the custom for prophets to be anointed, Christ anointed John in the womb to be a prophet at the very moment the blessed Virgin Elizabeth offered her greeting, just as Chrysostom says in these words: 'For this reason Christ made Mary greet Elizabeth, so that the word proceeding from the mother’s womb, where the Lord dwells, might enter through Elizabeth’s ears and descend to John, that he might there be anointed as a prophet.' Third, he had the grace by which, through his own merits, he bestowed the spirit of prophecy upon his mother. Hence Chrysostom, wishing to show how he was more than a prophet, says: 'Which of the prophets, while he was still a prophet, could make another prophet?' Elijah did indeed anoint Elisha as a prophet, yet he did not confer the grace of prophesying. But John, while still in his mother’s womb, gave his mother the knowledge of the divine arrival and opened her mouth with the word of confession, so that she might recognize the dignity of the one whose person she could not see, saying: 'How is it that the mother of my Lord should come to me?' In his departure from the womb, he had a threefold gift of grace, for his birth was miraculous, holy, and joyful. Because it was miraculous, the defect of helplessness is cast out; because it was holy, the guilt of sin is cast out; because it was joyful, the lament of misery is cast out. According to Master William of Auxerre, his birth is celebrated for three reasons: first, because of his sanctification in the womb; second, because of the dignity of his office, as he came as a morning star and was the first to announce eternal joy to us; and third, because of the joy surrounding his birth. For the angel had said, 'And many will rejoice at his birth,' and so it is fitting that we, too, should rejoice at his birth. In his progress, he likewise held a manifold gift; in this, his most excellent and diverse gifts of grace are evident, for he possessed perfection, since he was a prophet when he said, 'He who is to come after me,' and so on. He was more than a prophet when he pointed to Christ with his finger, and an apostle because he was sent by God; for 'apostle' means the same as 'one who is sent.' Thus, he was 'a man sent from God, whose name was John'; a martyr, because he endured death for justice; a confessor, because he confessed and did not deny; and a virgin, for which reason he is called an angel, as in Malachi. That is: 'Behold, I send my messenger,' and so on. At his departure from the world, he held a triple gift: he became an unconquered martyr, for he then attained the palm of martyrdom; he was sent as a precious messenger, for he then brought a precious message to those who were in limbo, namely, of the coming of Christ and their redemption; and his glorious departure is honored, for his departure from all those who descended into limbo is specially solemnized and gloriously honored by the Church. Fifth, regarding his preaching: the angel sets forth four things when he says, 'And he will turn many of the children of Israel to the Lord their God, and he will go before him,' and so on.
The Fervor and Prudence of Preaching
John's preaching is examined for its fervor, effectiveness, and prudence, alongside a note on his feast day.
It covers four things: the breaking, the order, the virtue, and the end, as the text makes clear; and it's worth noting that John’s preaching was commendable in three ways. For he preached fervently, effectively, and prudently. He spoke fervently, saying, 'You brood of vipers,' and this fervor was ignited by love, because he was a burning lamp. This is why he says, in the person of Jeremiah, 'He has made my mouth like a sharp sword.' He was informed by truth, because he was a shining lamp. Hence John. V: you. You sent to John, and he bore witness to the truth; guided by discernment or knowledge, he gave a law to the crowds, the tax collectors, and the soldiers according to the specific needs of each; firm in his constancy, he preached so steadily that he lost his life for it. Zeal should possess these four qualities. As Bernard says: let charity inflame your zeal, truth inform it, knowledge guide it, and constancy strengthen it. Second, it was effective, since many were converted by his preaching. He preached through the constant teaching of the Word and through the example of a holy life; he preached and converted others through his merits and his devout prayers. Third, it was prudent: the prudence of his preaching consisted of three things. First, he used warnings to terrify the wicked, saying, 'The axe is already laid to the root of the tree.' Second, he used promises to attract the good, saying, 'Repent, for the kingdom of heaven is at hand.' Third, he used moderation to draw the average person toward perfection little by little; he imposed light burdens on the crowds, the tax collectors, and the soldiers so that they might later advance to greater things—on the crowds, that they might perform works of mercy; on the tax collectors, that they might abstain from greed for others' property; and on the soldiers, that they might shake down no one, make no false accusations, and be content with their pay. It should be noted that Saint John the Evangelist passed to the Lord on this day, but the Church instituted the celebration of his feast on the third day after Christ's birth because his church was dedicated then, and the solemnity of the birth of blessed John the Baptist remained on its own day—naturally, because this day was authenticated by the angel with the joy of the Precursor's birth. However, it should not be taught that the Evangelist yielded to the Baptist as a lesser to a greater; for it isn't fitting to dispute which of them is greater. This was also shown divinely by a certain example.
Heavenly Harmony and Earthly Customs
The chapter concludes with a vision of harmony between the two Johns, the origins of local customs, and a miracle of divine judgment.
As the story goes, there were two theologians, one of whom favored John the Baptist, while the other favored John the Evangelist; eventually, after a formal debate was called on the matter, each was very anxious to find authorities and effective arguments to prove his own John was the greater, but when the day of the debate arrived, each saint appeared to his own champion and said to him: "We are in perfect harmony in heaven, so don't argue about us on earth." Then they shared the vision with each other and with all the people, and they praised the Lord. Paul the historian of the Lombards, a deacon of the Roman Church and a monk of Monte Cassino, once had to consecrate a candle, but his throat grew hoarse even though he had been able to speak before. To have his voice restored, he wrote a hymn—specifically the one that begins, 'So that with loosened chords they may resound the wonders of your servant's deeds,' and so on. He composed it in honor of blessed John, and in the beginning, he asks for his voice to be restored, just as it was restored to Zechariah. On this day, some people burn the bones of dead animals collected from everywhere, and according to John Beleth, there is a twofold reason for this: one is the observance of an ancient custom, for there are certain animals called dragons that fly through the air, swim in the water, and walk on the land; sometimes, however, while they were moving through the air, they would be stirred to lust and would cast their seed into wells and river waters, and a deadly year would follow from this. Therefore, this remedy was devised against that: a bonfire was made from the bones of animals so that the smoke would drive away such creatures; and because this was done especially at this time of year, it is still observed by some. Another reason for it is to commemorate the fact that the bones of Saint John were burned by infidels in the city of Sebaste. Burning torches are also carried, because John was a burning and shining light; and a wheel is turned, because the sun then descends in its circle, signifying that he himself bore witness, saying: 'I must decrease, but he must increase.' This is signified by what Augustine says regarding their births and deaths: regarding their births, because around the time of John's nativity the days begin to decrease, and around the time of Christ's nativity they begin to increase, according to the saying, 'The solstice precedes Christ by ten days and John by ten.' It is the same regarding their deaths, because the body of Christ was exalted on the cross, while the body of John was diminished by the loss of his head. Paul records in his History of the Lombards that Rocharith, king of the Lombards, was buried with great splendor near the church of Saint John the Baptist. However, a man lured by greed opened the tomb at night and stole everything inside. The blessed John appeared to him and said, "Why did you dare to touch what was entrusted to me? You won't be able to enter my church from now on." And that is exactly what happened; whenever anyone tried to enter that church, they were struck in the throat as if by a powerful boxer and would suddenly fall backward.
Read the original Latin
Johannes baptista multipliciter nominatur. Dicitur enim propheta, amicus sponsi, lucerna, angelus, vox, Helias, baptista salvatoris, praeco judicis et praecursor regis. In propheta designatur praerogativa cognitionis, in amico sponsi praerogativa dilectionis, in lucerna ardenti praerogativa sanctitatis, in angelo praerogativa virginitatis, in voce praerogativa humilitatis, in Helia praerogativa fervoris, in baptista praerogativa mirabilis honoris, in praecone praerogaliva praedicationis, in praecursore praerogativa praeparationis, A. Nativitas Johannis baptistae ab archangelo hoc modo annuntiata fuit. David enim rex, sicut habetur in hystoria scholastica, volens cultum Dei ampliare, XXIV summos sacerdotes instituit, quorum tamen unus major erat, qui princeps sacerdotum dicebatur. Statuit autem XV viros de Eleazar et VIII de Ytamar et secundum sortes dedit unicuique hebdomadam vicis suae, Abias autem VIII. hebdomadam habuit, de cujus genere Zacharias fuit. Erant autem Zacharias et uxor ejus senes et absque liberis.
Cum ergo Zacharias templum domini, nt incensum poneret, ingressus fuisset, et multitudo populi de foris exspeétaret, apparuit ei Gabriel archangelus. Cum àutem Zacharias in ejus visione timeret, ait angelus: ne timeas, Zacharia, quoniam exaudita est oratio tua. Proprium est enim bonorum angelorum, secundum quod dicit Glossa, ex sua visione territos benigna exhortatione protinus consolari, contra mali angeli se in lucis angelos transfigurantes, si quos ex sui praesentia territos senserint, ampliori eos horrore concutiunt. Annunciat igitur Gabriel Zachariae, se filium habiturum: cujus nomen Johannes esset, qui vinum et siceram non biberet et ante dominum in spiritu et virtute Heliae praecederet. Johannes vocatur Helias ratione situs, quia ambo in deserto; ratione victus, quia ambo victu parci; ratione cultus, quia ambo vestitu inculti; ratione officii, quia ambo praeeursores, sed ille praecursor judicis, iste salvatoris; ratione zeli, quia utriusque verbum quasi facula ardebat. Zacharias autem considerans sni senectutem et uxoris sterilitatem dubitare coepit et more Judaeorum signum ab angelo requisivit, angelus autem pro eo, quod verbis suis non credit, ipsum taciturnitatis plaga percussit. Notandum autem, quod dubitatio consnevit fieri et excusari aliquando propter promissorum magnitudinem, sicut legitur de Abraham. Cum enim dominus sibi promisisset, quod semen suum terram Canaan possideret, dixit ad eum Abrahem: domine Deus, unde scire possum, quod possessurus süm eam?
Et respondens Deus: sume, inquit, mihi vaccam etc. Aliquando propter fragilitatis propriae considerationem , sicut patet in Gideone, qui ait: obsecro, mi domine, in quo liberabo Israel? Ecce familia mea infirma est in Manasse et ego minimus in domo patris mei, et ex hoc signum petiit et accepit. Aliquando propter naturae impossibilitatem, sicut patet in Sara. Cum enim dixisset dominus: revertens veniam ad te et habebit Sara filium, risit Sara ' post ostium dicens: postquam consenui et dominus meus vetulus est etc. Quid est ergo, quod solus Zacharias ex eo, quod dubitavit, plagam incurrit, cum ibi esset et magnitudo promissionis et consideratio propriae fragilitatis, quia talem filium se habiturum indignum reputabat? et haec impossibilitas naturalis. Hoc multiplici de causa factum fuisse putatur.
Primo, secundum Bedam, quoniam discredendo locutus est, ideo silentio plectitur, ut tacendo credere discat, secundo, quia ideo mutus effectus est, ut majus miraculum in nativitate filii appareret. Cum enim in nativitate Johannis patri loquela redditur, miraculum miraculo cumulatur. Tertio, quia congruum fuit, ut vocem amitteret, quando vox nascebatur et legi silentium imponebatur. Quarto quoniam ipse a domino signum petiit et ipsam taciturnitatem in signum accepit. Cum autem Zacharias foras ad populum exiisset et cum factum mutum viderent, cognoverunt ipso innuente, quod visionem vidisset in templo; completa autem septimana officii sui abiit in domum suam et concepit Elizabeth, et mensibus quinque se occultavit, quia, sicut ibi dicit Ambrosius, partus sui erubescebat aetatem, ne in Senectute vacasse libidini videretur, et tamen gaudebat sterilitatis carere oppro-brio, quia opprobrium est mulieribus non habere praemium nuptiarum, propter quod nuptiae celebrantur et carnalis coitus excusatur. Mense autem sexto beata Maria, quae jam dominum conceperat, congratulans virgo foecunda ablatae sterilitati et compatiens senectuti venit ad Elizabeth et cum eam salutasset, beatus Johannes, jam spiritu sancto repletus, sensit filium Dei venire ad se et prae gaudio in matris utero exsultavit et tripudiavit et motu salutavit, quem voce non potuit. Exsultavit enim, quasi gestiens salutare et domino suo assurgere. Mansit ergo virgo beata cum cognata sua tribus mensibus ministrans ei natumque puerum suis sanctis manibus de terra levavit, ut habetur in hystoria scholastica, et quasi morem gerulae officiosissime peregit.
Hic domini praecursor beatus novem specialiter et singulariter privilegiis claruit. Nam idem angelas, qui dominum annuntiavit, ipsum annuntiavit, in utero matris exsultat, mater domini ipsum a terra levat, linguam patris reserat, baptismum primus ordinat, Christum indice demonstrat, ipsum Christum baptizat, ipsum prae omnibus laudat Christus, in limbo positis Christum venturum praenuntiat. Propter haec novem privilegia vocatur ab ipso domino propheta et plus quam propheta. Chrysostomus, quare dicatur etiam plus quam propheta, sic ait; prophetae est beneficium a Deo accipere, numquid prophetae est benificium baptismatis Deo dare? Prophetae est, ut ipse de Deo prophetiset, ) numquid prophetae est, ut Deus de illo prophetiset ? Omnes prophetae prophetizaverant de Christo, de illis autem prophetizatum non est, ipse antem non solum prophetizavit de Christo, sed etiam alii prophetae prophetizaverant de illo, omnes portitores verbi fuerunt, iste autem ipsa vox, quantum autem vox proximior verbo, non tamen verbum, tantum Johannes propinquior Christo, non tamen Christus. Secundum Ambrosium laus Johannis ex quinque colligitur vel eomprehenditur, scilicet ex parentibus, ex moribus, ex miraculis, ex munere, ex praedicatione. Laus autem parentum secundum eundem Ambrosium ex quinque manifestatur.
Ait enim sic: plena laudatio, qui genus in moribus, mores in aequitate, officium in sacerdotio, factum in mandatis, judicium in justificationibus comprehendit. Secundo ex miraculis, quorum quacdam fuerunt ante ejus conceptionem in utero, scilicct angelica annuntiatio, nominis impositio et loquelae patris amissio, Quaedam quantum ad ejus conceptionem in utero, scilicet supernaturalis conceptio, ejus in utero sanctificatio et prophetalis doni repletio. Quaedam quantum ad ejus nativitatem ex utero, scilicet utriusque parentis spiritus prophetalis adeptio, quia et mater nomen scivit et pater canticum edidit. Loquelae patris reseratio et spiritus sancti repletio, unde et Zacharias pater ejus repletus est spiritu sancto etc. Ambrosius: respicite Johannem, quauta vis sit ejus vocabulo, cujus nuncupatio reddit muto vocem, patri prolem, populo pietatem et sacerdotem. Prius enim erat tacens lingua, sterilis filio, privatus officio, at ubi Johannes nascitur, fit repente pater propheta, loquelae usum recipit, prolem a spiritu sancto suscipit, sacerdotem functio recognoscit. Tertio ex moribus, quia sanctissimae vitae fuit De cujus sanctitate dicit Chrysostomus: conversatio Johannis omnium vitam culpabilem faciebat apparere. Quemadmodum enim, si videris albam vestem, dicis: satis candida vestis, si vero proposueris eam juxta nivem, incipit tibi sordida apparere, etsi vere sordida non est, sic quantum ad comparationem Johannis omnis homo videbatur immundus, cujus- quidem sanctitatis triplex habnit testimonium.
Primo a supercoelestibus, id est ab ipsa trinitate, et primo a patre, qui vocat eum angelum; Malach. Il: ecce mitto angelum meum etc. Angelus antem nomen est officii, non naturae, et ideo dicitur angelus ratione officii ex eo, quod omuium angelorum officium exercuisse videtur. Habuit enim officium Seraphin. Interpretatur enim Seraphin ardens, quia illi nos ardentes faciunt et in Dei amore plus ardent, et de Johanne dicitur im Eccles. : surrexit Helias quasi ignis etc. Ipse enim venit in spiritu et virtute Heliae. Secundo habuit officium Cherubin, Cherubin enim interpretatur plenitudo scientiae et Johannes dicitur Lucifer Jes.
XXXVIII ex eo, quod fuit terminus noctis ignorantiae et initium lucis gratiae. Tertio habuit officium thronorum, quorum officium est judicare et de Johanne dicitur, quia arguebat Herodem dicens: non licet tibi habere uxorem fratris tui. Quarto habuit officium dominationum, quae docent nos erga subditos dominium gerere, et Johannes erga subditos habebatur in amore, erga reges in timore. Quinto officium principatuum, qui docent nos superiores revereri, et Johannes de se dicebat: qui de terra est, de. terra loquitur, de Christo autem, qui de caelo venit, super omnes estetc. Item: cujus non sum dignus solvere corrigiam calceamenti ejus. Sexto officium potestatum, per quas potestates aéreae vel contrariae arcentur, quae non potuerunt nocere sibi jam sanctificato. A nobis etiam arcebat, cum ad baplismum poenitentiae nos disponebat.
Septimo officium virtutum, per quas fiunt miracula, et beatus Johannes multa miracula in se ipso ostendit. Magna enim miracula mel silvestre et locustas edere, pilos camelorum induere et hujusmodi. Octavo officium archangelorum, quando revelabat majora, sicut ea, quae spectant ad nostram redemtionem, cum dicebat: ecce agnus Dei etc. . Nono officium angelorum, quando annuntiabat minora, sicut ea, quae spectant ad mores, ut illud: poenitentiam agite etc. Item: neminem concutiatis etc. Secundo habuit testimonium a filio, sicut patet Matth. XI, ubi eum Christus multipliciter et mirabiliter commendat dicens inter caetera: inter natos mulierum non surrexit major Johanne baptista.
Petrus Damiani: ab illo verbo Johannis sunt depromta praeconia, per quod fundata est arida et moventur sydera et sunt condita elementa. Tertio a spiritu sancto, cum per patrem suum dixit: tu, puer, propheta altissimi vocaberis ete. Secundo ab angelis et coelestibus, sicut patet Lucae primo, ubi eum angelus multipliciter commendabat ostendens, quantae sit dignitatis quo ad Deum, cum dicit: ero enim magnus coram domino: quantae sanctitatis quo ad se ipsum, cum subdit: vinum et siceram non bibit et spiritu sancto explebitur ex utero matris; quantae utilitatis quo ad proximum, eum dicit: et multos filiorum Israel convertet etc. Tertio a subcoelestibus, id est ab hominibus, sicut a patre suo et vicinis, unde dicebant: quis, putas, puer iste erit etc. Quarto comprehenditur laus Johannis ex munere. Habuit enim munus in statu in utero, in egressu ex utero, in mundi progressu et in mundi egressu. In utero habuit triplex mirabile munus gratiae, primo gratiam, qua in utero sanctificatus fuit, unde fuit ante sanctus quam natus, Jerem. I: priusquam te formarem in ntero, novi te etc.
Secundo gratiam, quia prophetare meruit, sicut quando in utero matris exsultans Deum adesse cognovit, Unde Chrysostomus voléns ostendere, qualiter fuerit plas quam propheta, dicit: prophetae est pro merito conversationis et fidei prophetiam accipere. Numquid prophetae fuit, ut prius fuerit propheta, quam homo, et quia consuetudo erat, ut prophetae inungerentur, tunc quando beata virgo Elizabeth salutavit, Christus Johannem in utero in prophetam inunxit secundum quod dicit Chrysostomus in haec verba: ideo Christus Mariam fecit salutare Elizabeth, ut sermo procedens de utero matris, ubi habitat dominus, et per aures Elizabeth ingressus descenderet ad Johannem, ut illic eum ungeret in prophetam. Tertio gratiam, qua suis meritis matri prophetiae spiritum tradidit. Unde Chrysostomus volens ostendere, qualiter fuerit plus quam propheta ait: quis prophetarum, cum esset propheta, prophetam facere potuit? Helias quidam unxit Helisaeum in prophetam, non tamen prophetandi gratiam contulit. Iste autem in utero matris exsistens divini introitus scientiam matri donavit et os illius verbo confessionis aperuit, ut, cujus non videbat personam, cognosceret dignitatem dicens: unde hoc mihi, ut mater domini mei veniat ad me? In egressu ex utero habuit triplex munus gratiae, quoniam ortus ejus fuit miraculosus, sanctus et jucundus. Quia miraculosus, exchditur defectus impotentiae, quia sanctus, reatus culpae, quia jucundus, lamentum miseriae.
Celebratur autem ejus ortus sive nativitas secundum magistrum Guilhelmum Altissiodorensem triplici ratione: primo ratione sanctificationis in utero, secundo ratione dignitatis in officio, ipse enim tanquam lucifer venit et aeternum gaudium nobis primus nuntiavit, tertio ratione jucunditatis in ortu suo. Dixerat enim angelus: et multi in ejus nativitate gaudebunt et ideo dignum est, ut et nos in nativitate ejus gaudeamus. In progressu habuit similiter multiplex munus: in hoc autem patent ejus excellentissima et diversa munera gratiae, quoniam habuit perfectionem, nam propheta fuit, quando dixit: qui post me venturus est etc. ; plus quam propheta, quando Christum digito demonstravit, apostolus, quia a Deo missus fuit, apostolus enim idem est, quod missus. Unde fuit homo missus a Deo, cui nomen erat Johannes ; martir, quia pro justitia mortem sustinuit; confessor, quia confessus est et non negavit, virgo, unde et propler ipsius virginita iem angelus est appellatus Malach. Il: ecce ego mitto angelum meum etc. In egressu de mundo habuit triplex munus, quia eficitur marlir invictus: tunc enim palmam martirii adeptus est; dirigitur nuntius pretiosus, ipse enim tunc illis, qui erant in limbo, pretiosum nuntium attulit, scilicet de adventu Christi et redemtione ipsorum, et colitur exitus gloriosus, ejus enim exitus de omnibus, qui ad limbum descenderunt, specialiter ab ecclesia sollemnizatur et gloriose colitur. Quinto ex praedicatione: circa cujus praedicalionem angelus quatuor ponit, cum dicit: et multos filiorum Israel convertit ad dominum Deum ipsorum et ipse praecedet elc.
Tangit quatuor, scilicet fractum, ordinem, virtutem et finem, sieut in littera patet, et notandum, quod praedicatio Johannis tripliciter fuit commendabilis. Ipse namque praedicavit ferventer, efficaciter et prudenter. Ferventer enim dicebat: genimina viperarum ete,, qui quidem fervor fuit inflammatus caritate, quia erat lucerna ardens. Unde ipse dicit in persona Jeremiae: posuit os meum quasi gladium acutum. Informatus veritate, quia erat lucerna lucens. Unde Johann. V: vos. misistis ad Johannem et ille perhibuit testimonium veritati, Directus a discretione sive scientia, unde turbis et publicanis et militibus secundum uniuscujusque exigentiam propriam legem dedit, firmus constantia, unde et tam constanter praedicavit, quod ex hoc vitam amisit.
Haec enim quatuor debet habere zelus secundum. quod dicit Bernardus: zelum tuum inflammet caritas, informet veritas, regat scientia et firmet constantia. Secundo efficaciter, quoniam ad praedicationem ejus multi conversi sunt. Praedicavit enim verbo per assiduitatem doctrinae et exemplo per sanctitatem vitae praedicavit et convertit meritis et orationibus devotis. Tertio prudenter: cujus prudentia praedicationis in tribus fuit: primo in eo, quod usus fuit comminationibus, nt malos terreret, dicens: jam enim securis ad radicem arboris posita est: secundo promissionibus, ut bonos alliceret, dicens: poenitentiam agite, appropinquabit enim regnum coelorum; tertio moderationibus, ut mediocres paulatim ad perfectionem attraheret, unde turbis et publicanis et militibus levia imponebat, ut postmodum ad majora proveherentur, turbis, ut opera misericordiae facerent, publicanis, ut se ab aliorum appetitu abstinerent, militibus, ut neminem concuterent, nulli calumniam facerent et suis stipendiis contenti essent. Et notandum, quod sanctus Johannes evangelista hac die migravit ad dominum, sed ecclesia ipsius festum in tertium diem post Christi nativitatem celebrandum instituit, quia tunc ejus ecclesia dedicata fuit et sollemnitas nativitatis beati Johannis baptistae in suo die remansit, nimirum quia hic dies ab angelo gaudio nativitatis praecursoris anthenticatus fuit. Non autem dogmatizandum est, quod evangelista baptistae cesserit, tamquam minor majori; non enim decens est, quis major sit eorum, disputare. Quod etiam quodam exemplo divinitus est ostensum.
Erant enim, utlegitur, duo doctores theologi, quorum unus Johannem baptistam, alter vero Johannem evangelistam praeferebat; tandem super hoc sollemni disputatione indicta quilibet valde sollicitus erat auctoritates et efficaces rationes invenire, quibus suum Johannem posset praeferre, adveniente autem disputationis die quilibet sanctorum aemulatori suo apparuit eique dixit: bene concordes sumus in coelis, de nobis non disputetis in terris. Tunc illi sibi ad invicem et omni populo visionem publicaverunt et dominum benedixerunt,
Paulus hystoriographus Longobardorum, Romanae ecclesiae dyaconus et Casinensis monachus, cum deberet quadam vice cereum consecrare, fauces ejus raucae factae sunt, cum prius vocalis esset; ut ergo vox sibi restitueretur, hymnum scilicet, ut queant laxis resonare fibris mira gestorum famuli tuorum etc. ad honorem beati Johannis composuit, ubi in principio petit sibi vocem restitui, sicut et Zachariae restituta fuit. Ossa mortuorum animalium undecumque collecta in hac die ab aliquibus comburuntur, cujus duplex est causa, ut ait Johannes Beleth: una est ex antiquae institutionis observantia, sunt elenim quaedam animalia, quae dracones vocantur, quae in-aére volant, et in aquis natant, in terra ambulant; quandoque autem dum per aéra ambularent, ad libidinem concitabantur, et in puteis, et in aquis fluvialibus sperma jactabant et inde sequebatur letalis annus. Contra hoc ergo istud inventum fuit remedium, ut de ossibus animalium rogus fieret et sic talia animalia fumus fugaret, et quia istud maxime hoc tempore fiebat, ideo istud adhuc ab aliquibus observatur. Alia cansa est ad repraesentandum, quia ossa - sancti Johannis in Sebaste civitate ab infidelibus combusta fuerunt.
Feruntur etiam faculae ardentes, quia Johannes fuit facula ardens et lucens, et rota vertitur, quia sol tunc in circulo descendit ad significandum, quod ipse testimonium perhibuit dicens: me oportet minui, illum autem crescere. Hoc significatum est secundum quod dicit Augustinus in eorum ortibus et in eorum mortibus; in eorum oribus, quia circa nativitatem Johannis dies incipiunt decrescere, circa nativitatem Christi crescere juxta illud: solstitium decimo Christum praeitatque Johannem. ltem in eorum mortibus, quia corpus Christi in eruce fuit exaltatum, corpus Johannis capite minoratum.
Refert Paulus in hystoria Longobardorum, quod Rocharith rex Longobardorum juxta ecclesiam sancti Johannis baptistae cum multo ornatu sepultus fuit, quidam vero cupiditate illectus nocte sepulchrum aperiens abstulit universa, cui beatns Johannes apparens dixit: cur ausus fuisti tangere mihi commissum, ecclesiam meam de caetero ingredi non valebis. Quod utique sic evenit, nam quicumque praedictam ecclesiam intrare volebat, quasi a validissimo pugile guttur ejus feriebatur et sic subito retro ruebat
The Golden Legend (Legenda Aurea) companion
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