De Circumcisione Dominu
The Circumcision and the Holy Name
Jesus receives the sign of the covenant and the name of Savior, fulfilling the ancient rites of the patriarchs.
After eight days had passed and were completed—counting both the first and last day—from the Lord's birth, the child was circumcised according to the Law's command. Because this was the time appointed for circumcision, his name was announced and declared to be Jesus, which means Savior; for it was the custom to give a name at circumcision, and this name had already been given by God and announced—that is, foretold—by the Angel before he was conceived in the Virgin's womb by the Holy Spirit. The rite of circumcision began with the blessed Patriarch Abraham, when he also received an expansion of his name. For when he earned an increase and change of name through the sign of circumcision, he who was previously called Abram—meaning 'exalted father'—was from then on, because of the merit of his faith, called Abraham—meaning 'father of many nations.' And not only he, but his venerable wife also earned an increase with the change of her name, so that she who was previously called Sarai—meaning 'my princess' and 'of my house' only—was from then on called Sara, meaning 'princess of all women who rightly believe.' From this, therefore, it became the custom to give names to children on the day of their circumcision in imitation of this event, and so it was done for the child Jesus. Therefore, Jesus, taking his beginning from humility—which is the root and guardian of all virtues—accepted the sign of circumcision so that, by not delaying to shed the price of his blood for you, he might show himself to be your true Savior, promised to the patriarchs both by word and by sign, and made like them in all things, except for ignorance and sin. Two great things happened today. First, the name Jesus was revealed—a name set aside for Him from eternity and announced by the Angel before He was even conceived. For when the Angel Gabriel was sent to Mary, he said: 'Look, you will conceive in your womb and bear a son, and you will call His name Jesus'—the name given to Him by God the Father, specifically to be named at His circumcision. This is why it is written in Isaiah: 'And you will be called by a new name, which the mouth of the Lord has named.' According to Origen, the name of Jesus is sweet and glorious, worthy of all adoration and reverence. It is the name above every name, and it wasn't fitting for it to be first spoken by humans or brought into the world by them, but rather by a nature more excellent and greater. This name, therefore, is innate to Him; for the fact that He is the Savior comes from His own nature. And although this name had been given to others before, it was nevertheless new in Christ, in that it was given with this specific meaning—because He is the Savior of all, which was not the case with others, even if they did bring about salvation in some particular instance. For 'Jesus' in Hebrew translates to 'Savior' in Latin. He is called Savior, however, in three ways: first, by the power to save, and in this sense the name belongs to Him from eternity; second, by the habit of saving, and in this sense it was given by the Angel and belongs to Him from the beginning of His conception; third, by the act of saving, and in this sense the name was called at His circumcision and belongs to Him by reason of His Passion. Therefore, according to Chrysostom, this name of God, by which Jesus is called from the Virgin's womb, isn't new to Him, but ancient; for Jesus—which means Savior—was called by that name according to His flesh, even though He was already Savior according to His divinity. Consider, then, the dignities of this name: first, that it was foreordained and consecrated from eternity; second, that it was named by the divine mouth; third, that it was longed for by the Patriarchs and ancient Fathers; fourth, that it was prophesied by the Prophets; fifth, that it was prefigured by the ancient Jesus Nave, who is also called Joshua; sixth, that it was announced by the Angel to the Virgin and to Joseph; seventh, by B. Eighth, it was imposed today by Joseph; ninth, it was spread abroad by the Angels; tenth, it was magnified by the Apostles; eleventh, it was testified to by the Martyrs; twelfth, it was praised by the Confessors; thirteenth, it was tasted beforehand by the holy Virgins like oil poured out; fourteenth, it was venerated by the faithful. According to Augustine, there is a difference between the name Jesus and the name Christ: the name Jesus is a proper name, but the name Christ is a common name and a name of the Sacrament. Furthermore, the name Christ is a name of grace, but the name Jesus is a name of glory. Just as here we are called Christians by Christ through the grace of baptism, so in heavenly glory we shall be called Jesuits by Jesus Himself—that is, saved by the Savior. And as great as the difference is between grace and glory, so great a difference can be said to exist between the name Jesus and Christ. Morally speaking, according to Bede, just as Christ received this name Jesus in His bodily circumcision, so those who are cast out in their spiritual circumcision participate in this name; so that just as they are called Christians by Christ, they may also be called saved by the Savior.
The Power and Glory of the Name
The name of Jesus is presented as a source of salvation, power, and prayerful intercession.
This name was called by God not only before they were conceived in the womb of the Church through faith, but before the ages began. This, then, is the name that is above every name; for there is no other name given under heaven to men by which we must be saved—a name which, according to Bernard, is honey in the mouth, melody in the ear, and a song of joy in the heart; a name that shines like oil when preached, feeds when pondered, and soothes and anoints when called upon. And according to Peter Chrysologus: This is the name that gave sight to the blind, hearing to the deaf, a step to the lame, speech to the mute, and life to the dead; the power of this name drove all the devil's authority from possessed bodies. Anselm says of this name: Jesus is a sweet name, a delightful name, a name that strengthens the sinner, and a name of blessed hope; therefore, Jesus, be Jesus to me. The name of Jesus is powerful, according to the Apostle's words: You were washed, you were sanctified, you were justified in the name of our Lord Jesus Christ. For the name of Jesus has the power to wash away the stain of sin, the power to sanctify regarding guilt, and the power to justify regarding the penalty. Since there are three things in sin—the stain, the guilt, and the penalty—it's clear that sin is remitted through the name of Jesus regarding all of these. Hence John says: Your sins are forgiven for his name's sake. In this name every knee bows, of those in heaven, on earth, and under the earth. Whoever calls upon this name of the Lord will be saved. The Lord himself also says of this name: Whatever you ask the Father in my name, he will give you. Therefore, we should use this name in all our prayers and frame our petitions in the name of Christ. This is why the Church’s prayers conclude in the name of Jesus Christ, saying: Through Christ our Lord, or something similar. In this name, a person doesn't ask for anything contrary to God’s plan or contrary to their own salvation or that of others; in fact, it’s certain that whoever asks in such a way is asking against this name. Truly, then, he is rightly called Jesus, because we can obtain salvation in no other name but this one alone. Hence he says of himself: I am the Alpha and the Omega, the beginning and the end. For just as all things are brought forth through the Word spoken eternally, so they are restored, promoted, and brought to their end through the Word united to flesh.
The First Shedding of Blood
The infant Jesus begins His redemptive suffering, inviting the faithful to participate in His sorrow and gratitude.
The second reason concerns today, because today the Lord Jesus began to shed His most sacred blood for us, when His flesh was cut with a stone knife. He began to suffer for us in good time, and He who committed no sin began today to bear the penalty for our sins. He chose to shed His blood for us not only in His adult years, but even in His infancy. The child Jesus wept today because of the pain He felt in His flesh; for He had true, vulnerable flesh just like other human beings. But as He wept, do you believe His mother could hold back her tears? So, she wept too. You, too, should sympathize with Him and weep with Him, because today He Himself wept bitterly. On these feast days we ought to rejoice greatly because of the salvation He sought for us, but we also ought to sympathize and grieve deeply because of the anguish He endured for our sake. We should also be moved to great wonder at the need to endure pain for our own sins, when we see that He endured so much for the sins of others. Hence Bernard says: "Who would not be ashamed to shrink from much smaller punishments for his own sins, when he knows that Christ endured so much, not for His own, but for the sins of others?" And it should be known that He shed His blood for us on six occasions: first, in the circumcision, and this was the beginning of our redemption; second, in prayer, and this was the longing of our redemption; third, in the scourging, and fourth, in the crowning, and this was the merit of our redemption, for by His stripes we are healed; fifth, in the crucifixion, and this was the price of our redemption, for then He paid what He did not steal; sixth, in the opening of His side, and this was the Sacrament of our redemption, by which He signified that we must be cleansed by the water of Baptism, which Baptism was to have its efficacy from the blood of Christ. Through the first, we are taught to circumcise ourselves spiritually and cast off our sins; through the second, to endure the anguish of mind for our salvation; through the third, to tame our flesh; through the fourth, to adorn our soul with virtues; through the fifth, to bind our members to the commandments of God; through the sixth, to keep a heart wounded in the love of God. Do you see, then, how often Christ shed His blood for our redemption? Yet where are our tears, our groans, our weeping, and our thanksgivings for such a copious outpouring of blood? Come, let us worship and bow down before Him; let us weep before the Lord who made us and redeemed us so copiously. For as Bernard says: "A single drop of His most precious blood would have sufficed for the redemption of the world, but an abundance was given so that, in remembrance of the benefit, the virtue of the One who loves might shine forth; for with Him there is plenteous redemption." But as has been said, the rite and religious discipline of circumcision began with Abraham, because he was the first to confess the faith of one God, and as a sign of this, he first received circumcision, which distinguished the faithful from the unfaithful. For Abraham, believing while still uncircumcised that he would have the son God promised him, received circumcision as a sign of this, so that it might be seen that he was justified by believing. Circumcision was therefore given and instituted, first, because of the merit of Abraham's faith, so that just as he was distinguished from other nations by faith, he might also be distinguished by the sign of circumcision.
The Meaning of the Old Covenant
The historical and typological purpose of circumcision is explained as a precursor to the grace of Baptism.
Second, so that the people who were to be born from that same lineage might be recognized as belonging uniquely to God through the sign of circumcision, and be distinguished from other nations, and so that his seed—those who, believing in God, had received this very thing—might be known. Third, so that if any from that same people fell in battle, they might be recognized among the Gentiles by this sign of circumcision, because they had descended from a holy lineage, and thus be given burial. For this reason, they weren't circumcised in the wilderness, where they lived alone, apart from the Gentiles. Fourth, as a remedy for original sin and to restrain carnal desire. Circumcision was also given as a preparation for receiving the faith, because it served as a profession of keeping the Mosaic Law, just as Baptism is a profession of the Evangelical Law; through that former profession, they were prepared for the latter. Circumcision, therefore, was a commandment for a past time and a sign of the promised Christ, which held authority until Christ arrived, so that it would continue until the one promised to Abraham was born; once he was born and the promise fulfilled, it was necessary for circumcision and the sign of the promise to cease. Hence, it was performed with stone knives, because the rock was Christ. Christ chose to be circumcised for several reasons, as if he were subject to the Law. First, to show he was of the lineage of Abraham, who received the command of circumcision and to whom the promise concerning Christ was made. Second, to be made like the patriarchs, to satisfy the Jews, and to remove any scandal or excuse. This was to take away any reason they might have for not believing in him or for not receiving him; third, to approve the old Law and the circumcision that God had instituted, and to show that it had been holy, just, and good. Fourth, to commend the virtue of obedience and humility to us by his own example, by observing the command of the Law to which he wasn't, however, subject. Fifth, to fulfill the Law he had given to others, and so that he who had come in the likeness of sinful flesh—though not in sinful flesh itself—would not reject the remedy by which sinful flesh had been accustomed to be cleansed. Sixth, to bear the burden of the Law himself, and thereby free others from the burden of the Law which they had been unable to carry, because he was made under the Law to redeem those who were under the Law. Seventh, to shed his blood for us not only in his adult years but even in his infancy, and to begin to suffer in good time. Eighth, to demonstrate the reality of his human flesh and to refute those heretics who claimed he didn't have a real body, but only a phantom one. Ninth, to commend the chastity that comes from the circumcision of that member, and to reject carnal desire. Tenth, to mark in himself the end of the carnal circumcision and the beginning of the spiritual one, and to show that we would be spiritually circumcised; for as the Apostle says: 'Christ is the end of the Law for righteousness to everyone who believes,' and Baptism has replaced circumcision. Today, therefore, circumcision has ceased, and we have Baptism in its place, which is of greater grace and lesser burden; for the grace of Baptism, coming later, has rendered the circumcision of the flesh void, just as flowers fall and wither when the fruit arrives. Hence Gregory says: 'What the water of Baptism does for us, the mystery of circumcision did for the ancients—or, for infants, faith alone; for the older ones, the power of sacrifice; or for those who came from the line of Abraham.' And according to Bede, circumcision in the Law provided the same healing aid against the wound of original sin that Baptism now confers in the time of grace, except that the entrance into the kingdom was not yet open to the circumcised as it is to those now baptized. But truly, no. It isn't just Baptism that does this, but also the addition of the Passion, which, if it had been joined to the circumcision, would have been accomplished there in the same way. The reason circumcision was performed on the flesh of the foreskin is that concupiscence—through which original sin is propagated—dominates more in that part of the body. It was fitting, therefore, that the remedy for sin be signified right where the path of sin lies.
Spiritual Circumcision of the Heart
The physical rite is interpreted as a call to interior purity, cutting away vices through penance and grace.
The circumcision of the flesh represents the circumcision of the mind, by which the soul is cleansed of its vices; therefore, we must practice a spiritual circumcision in all things, both inside and out, and be spiritually circumcised from vice in every part of our being. Christ was circumcised to teach us that we ought to cut away all the excess of sin and vice from ourselves. As Bernard says: "There is a twofold circumcision that we must perform: an interior one and an exterior one." The exterior circumcision consists of three things: in our appearance, so it isn't conspicuous; in our actions, so they aren't reprehensible; and in our speech, so it isn't contemptible. The interior circumcision likewise consists of three things: in our thoughts, that they be holy; in our affections, that they be pure; and in our intentions, that they be right. Bernard says this: we must therefore be circumcised in heart, away from harmful and unclean thoughts, from false and rash judgments, and from wicked intentions and desires, so that we might be ashamed to harbor in our hearts before God what we would be ashamed to say or do before people; for what is said or done before people, those are thoughts before God. We must also be circumcised in our tongue from shameful, slanderous, false, idle, and unnecessary words; for we must render an account on the day of judgment for every idle word, even if spoken in ignorance, just as we must for the smallest thought. We must also be circumcised in all our senses and members of our body by abstaining from what is forbidden and illicit, and from all that is voluptuous and superfluous, withdrawing ourselves not only from sin but from every occasion of sin; for unless someone avoids the occasion of sin, they will hardly avoid sinning. Through this circumcision, all vices and sins are removed and cast out. This is why circumcision was fittingly performed on the eighth day—the same day the final resurrection will take place, when all members have been circumcised, meaning when vices and sins have been cut away, and man, fully renewed and cleansed of every superfluity, will rise again to immortality. The eighth day is the same as the first. For the world began on that day, and on that day Christ rose again; on that day, too, the universal resurrection will occur. There are six ages of this world in which we must labor for God and strive to attain eternal rest. It is necessary to work for a time; the seventh age is not in this life, but in the other, where those who rest wait until the time of the resurrection of all; the eighth age, however, is the very day of resurrection, blessed and without any end of time. Then, they won't just be circumcised; with all sins cut away, they will be pure and immaculate, and will receive the eternal name of the Holy One and their inheritance. Whoever, therefore, does not desire to think, speak, or do what is evil and vain is perfectly circumcised, both inwardly and outwardly. It's of little use, however, to be circumcised in one part and not in another. As Pope Pius says: 'It is of no use for a man to fast and pray and perform other religious good works, unless his mind is restrained from iniquity and his tongue from slander.' It is of no use regarding eternal life; it is only useful for temporal things. Hence Bede says: "No one in their right mind, when they hear circumcision preached, should assume that it commands only the restraint of one member—as if it were enough to abstain only from fornication, or to use marriage temperately, or to glory in virginity without the addition of other virtues—and not rather the restraint of all the senses that we carry in our heart or body." That person is truly cleansed by circumcision who shuts their ears to avoid hearing of blood, and closes their eyes to avoid seeing evil; who guards their ways to avoid sinning with their tongue, and watches over themselves to avoid being weighed down by gluttony and drunkenness; who washes their hands among the innocent and keeps their feet from every evil path; who, above all, disciplines their body and subjects it to servitude, and keeps their heart with all vigilance, because life itself proceeds from it. But even one's own good action, which is done in secret, is no less in need of circumcision, so that when I fast, pray, or give alms, I may seek glory inwardly. For this reason, the Apostle also diligently commends the circumcision of the heart, which is hidden, whose praise is not from men, but from God; so says Bede. We ought, therefore, to avoid every sin, both inwardly and outwardly, and to be spiritually circumcised in every part. A person is also circumcised as often as they return to penance after sinning. This circumcision must be preceded by eight spiritual illuminations of divine grace, understood as the eight days; thus, on the eighth day, the circumcision is celebrated in the soul: the sinner's conversion to God, the recognition of sin, contrition, confession, satisfaction, the detestation of sin, and caution for the future. From that eighth point follows the justification of the ungodly, by which grace is infused and sin is expelled; and on that very eighth day—in the justification of the ungodly—the circumcision is celebrated in the soul of the penitent. This circumcision is simply the cutting away of vices, which must be done with the blade of penance. Just as physical circumcision involves cutting away superfluous flesh, spiritual circumcision involves cutting away vices and sins, which are the only things that are truly superfluous to a person; all other things created in a person are very good. Unless this circumcision takes place in the soul, it is a child of perdition, according to the word in Genesis: 'Any male whose foreskin is not circumcised will be cut off from his people.' Likewise, these eight days are the eight illuminations of the sevenfold Spirit in the seven principal virtues, with final perseverance as the eighth. Because sins are only taken away through Christ—for He is the Lamb of God who takes away the sins of the world—circumcision was performed with stone knives, because the Rock was Christ. This is what that Jewish circumcision signifies, and without this meaning, it is useless. That is why Christ was circumcised: to commend the meaning of circumcision to us. Just as He was born for us, baptized for us, and suffered for us, so too was He circumcised for us, not for Himself.
Prayer for Transformation
A concluding reflection and prayer seeking the grace to be fully circumcised in heart and deed.
Let us strive, therefore, to possess the spiritual circumcision signified by the physical one, so that we may deserve to attain that spiritual circumcision which will be fulfilled in us on the eighth day of the resurrection, free from all corruption of guilt and punishment. It is clear, then, that there are three circumcisions: one is a Sacrament, namely the circumcision that takes place in the body; the other two are the realities of that Sacrament—namely, the circumcision from sin, which happens daily in the soul, and the circumcision from sin and from all punishment of sin, which will exist in the soul and body at the resurrection. PRAYER: O merciful Jesus, who were born of the Virgin and willed to be circumcised under the Law, circumcise the thoughts, words, and deeds of your servant, merciful Jesus, so that I may do nothing contrary to your will in my thinking, speaking, or acting. May my thoughts be centered on God, may all my speech be in the precepts of the Most High, and may all my actions be directed by the works of your commandments. Look, Lord, they are before you: my heart, my tongue, my senses, and my limbs. They try, indeed, but by themselves they cannot. Do for them what they cannot do, and bring to perfection in goodness the desire of me, a sinner, for you are accustomed to grant their desire to the just. Amen.
Read the original Latin
Postquam autem consummati, et impleti suni dies octo, scilicet a nativitate Domini, utramque extremitatem computando, ut circumcideretur puer, secundum Legis praeceptum; quia hoc erat tempus circumcisioni deputatimi, vocatum et declaratum est nomen ejus, esse Jesus, id est Salvator) quia in circumcisione solebat nomen imponi, quod scilicet nomen jam ante impositum est a Deo, vocatum, id est, praenuntiatum, est ab Angelo priusquam in utero, scilicet Virginis coH' dpereiur, de Spiritu Sancto. Ritus circumcisionis a beato Patriarcha Abraham exordium sumpsit, quaniio et ipse nominis amplificationem accepit. Nam cum signaculo ciroimcisionis, augmentimi et inunutationem promeruit nominis, ut qui ppius dicebatur Abram, id est, pa-^ ter excelsus, deinceps ob meritum fidei diceretur Abraham, id est, pater muliarum gentium. Nec solum ipse, sed etiam venerabilis uxor ejus augmentima cum nominis mutatione promeruit, ut quae prius dicebatur Sarai*, id est, princeps mea et domus suce tantum, deinceps diceretur Sara, id est, princeps om^ nium recte credentium feminarumEx hoc ergo in consuetudinem venit, quod ad hujus rei imitationem nomina imponerentur pueris in die circumcisionis eorum, et sic puero Jesu est factum. Ab humilitate ergo» quae est radix, et custos virtutum, Jesus sumens initium, circumcisionis accepit signaculum, ut pro te sanguinis pretium non tardang effiindere, se tuum verissimun^ Salvatorem ostendat, patribus tan^ verbo quam' signo repromissum, ei* que assimilatum, per omnia, prsr ter ignorantiam et peccatum.
Duo magna hodie sunt facta. Primum, quia nomen scilicet Jesus est manifestatum , quod ab aetemo erat sibi impo^tum, et ab Angelo, priusquam in utero conciperetur, vocatum, Angelus enim Gabriel , missus ad Mariam, ait : Ecce concipies in utero, et paries flliumj et vocabis, scilicet in circumcisione, nomen ejus Jesum, scilicet a Deo Patre sibi impositum. Unde in Isaia : Et vocabitur iibi nomen novum, quod os Domini nominavit. Secundum Origenem, vocabulum Jesu dulce et gloriosum, omni adoratu cultuque dignissimum, nomen quod est super omne nomen, non decuit primum ab hominibus appellari , neque ab eis offerri^ in mundum, sed ab excellentiori quadam majorique natura. Hoc ergo nomen ei innatum est; ut enim Salvator sit, a propria natura habet. Et quamvis hoc nomen aliis ante fuent impositum, tamen fuit novum in Christo, in quantum fuit impositum ab hac proprietate, quia est Salvator omnium, quae in aliis non fuit, licet salutem in aliquo facto particulari fecerint. Jesus enim Hebraice, Salvator interpretatur Latine. Dicitur autem Salvator : primo, a potentia salvandi, et sic convenit ei hoc nomen ab aeterno; secundo, ab habitu salvandi, et sic fuit impositum ab Angelo, et convenit ei a conceptionis suae principio; tertio, ab actu salvandi, et sic fiiit vocatum nomen in circumcisione, et convenit ratione passionis suae.
Igitur secundum Chrysosto^ mttm hoc nomen Dei quo Jesus ex utero Virginis nuncupatur, non novum est ei, sed antiquum; quia Jesus, id est Salvator, vocatus est secundum camem, qui erat Salvator secundum divinitatem. Unde considera dignitates hujus nominis : primo, quod hoc nomen fuit ab aetemo praeordinatum et consecratum ; secundo , fiiit divino ore nominatum; tertio, Patriarchis et Patribus antiquis desideratum; quarto, a Prdphetis prophetatum; quinto, ab antiquo scilicet Jesu Nave, qui et Josue dicitur , praefiguratum; sexto , ab Angelo Virgini et Joseph praenuntiatum; septimo, a B. Virgine praedicatum; octavo, a Joseph hodie impositum; nono, ab Angelis divulgatum; decimo, ab Apostolis magnificatum; undecimo, a Martyribus testificatum; duodecimo, a Confessoribus coilaudatum; tredecimo, a sanctis Virginibus tanquam oleum effusum praegustatum; decimo-quarto, a fidelibus veneratum. Est autem secundum Augustinum, differentia inter nomen Jesus et nomen Christus : quia nomen Jesus est nomen proprium; sed nomen Christus est nomen commune et sacramenti. Item, nomen Christus est nomen gratiae; sed nomen Jesus est nomen glorise. Sicut enim hic per gratiam baptismalem a Christo dicuntur Christiani, sic in ccelesti gloria ab ipso Jesu dicemur Jesuitae, id est, a Salvatore salvati. Et quanta est differentia inter gratiam et gloriam, tanta differentia potest dici inter nomen Jesus et Christus. Moraliter secundum Bedam, sicut Christus in sua circumcisione corporali accepit hoc nomen Jesus, ita eiecti in sua clrcumcisione spirituali participant isto nomine ; ut sicut ipsi a Christo di- , cti sunt Christiani, ita a Salvatore vocentur salvati.
Quod etiam no-, men eis non solum priusquam ia utero Ecclesiae, per fidem conciperentur , sed ante secula a Deo vocatum est. Hoc est ergo nometi quod est super omne nomen^ -^, Nec enim aliud nomen est sub co^^, lo datum hominibus, in quo oporieat nos salvos fieri, Nomen quod secundum Bernardum, est mel in ore, in aure melos, in corde jubilus; nomen quod instar olei lucet praedicatum , pascit recogitatum , lenit et ungit invocatum. Et secundum Petrum Ravennatem : <^Hoc est nomen quod dedit caecis visum , et surdis auditum , claudis gressum, sermonem mutis, vitam mortuis, totamque diaboli potestatem de obsessis corporibus virtus hujus nominis effugavit. » De hoc nomine dicit Anselmus : « Jesus est nomen dulce, nomen delectabile, nomen confortans peccatorem, et nomen beatae spei; ergo, Jesu, esto mihi Jesus. » Nomen Jesu est virtuosum, juxta illud Apostoli : Abluti estis , sanctificati estis, justificati estis in nomine Domini nostri Jesu Christi, Habet enim nomen Jesu virtutem ablutivam, quoad peccati maculam; virtutem sanctificativam, quoad culpam; et virtutem justificativam, quoad reatum. Cum igitur tria sunt in peccato, scilicet macula, culpa et reatus, patet quod quoad omnia ista peccatum remittitur per nomen Jesu. Unde dicit Joannes : Remittuntur vobis peccata, propter nomen ejus. In hoc nomine omne genu flectitur, ccelestium, terrestrium et infernorum.
Hoc nomen Domini quicumque invocaverit, salvus erit. De hoc quoque nomine ipse Dominus ait : Quodcumque petieritis Patrem in nomine meo, dabit vobis. Hoc igitur nomine in omnibus orationibus uti debemus, ac petiliones in nomine Christi formare, et propter hoc orationes Ecclesiae in fine formantur in Jesu Christi nomine , dicendo : Per Christum Dominum nostrum, vel aliquid simile. In hoc nomine ille non petit, c(ui contra Dei dispositionem, et contra suam vel aliorum salutem petit; imo vero qui taliter petit, contra hoc nomen eum petere dubium non est. Vere ergo et proprie dictus est Jesus, quia nonnisi in hoc solo nomine salutem obtinere possumus. Unde de se ipso dicit : Ego sum a et iti^principium et finis. Quia sicut per Verbum aeternaliter dictum omnia producuntur, sic per Verbum carni unitum reparantur, promoventur et finiuntur.
Secundum, quod hodie factum est, quia coepit hodie Dominus Jesus suum sacratissimum sanguinem pro nobis fundere, cum ipsius caro cultello incideretur lapideo. Tempestive coepit pati pro nobis, et qui peccatum non fecit, poenam hodie portare incepit pro peccatis nostris. Non solum enim in virili, sed etiam in infantili aetate sanguinem suum pro nobis voluit fiindere. Ploravit autem puer Jesus hodie, propter dolorem quem in carne sensit; nam veram carnem et passibilem, sicut ceteri homines habuit Sed eo plorante, credisne quod mater potuerit lacrymas continere ? Ploravit ergo, et ipsa. Compatere et tu sibi, et plora etiam cum eo, quia hodie ipse fortiter ploravit. Nam in solemnitatibus istis multum gaudere debemus, propter salutem nostram quam quaesivit; sed multum compati et dolere, propter suas angustias, quas pro nobis sustinuit. Multum etiam ex hoc admirari debemus ad tolerandum pcBnas pro peccatis propriis , cum cernimus ipsum tantas tolerasse pro alienis.
Unde ait Bernardus : cc Quis non erubescat refugere multo minores poenas pro peccatis suis , cum noverit Christum tanta pertulisse, non pro suis, sed alienis? » Et sciendum quod sex vicibus fudit sanguinem suum pro nobis : primo, in circumcisione, et hoc fuit nostrae redemptionis initium; secundo, in oratione,et hoc fuit nostrae redemptionis desiderium ; tertio, in flagellatione, et quarto in coronatione , et hoc fuit nostrae redemptionis meritum : quia livore ejus sanati sumusj quinto, in crucifixione, et hoc fuit nostrae redemptionis pretium , tunc enim quae non rapuit exsolvebat; sexto, in lateris apertione, et hoc fuit nostrae redemptionis sacramentum , per quod figuravit, nos per aquam Baptismatis debere mundari, qui quidem Baptismus habiturus erat efficaciam ^a sanguine Christi. — Per primum docemur nos spiritualiter circumcidere, et peccata abjicere; per secundum, mentis angustiam pro salute nostra sustinere; per tertium, carnem nostram domare ; per quartum , animam nostram \irtutibus ornare ; per quintum, membra nostra mandatis Dei ligare ; per sextum, vulneratum cor in charitate Dei habere. Vides ergo quoties Christus suum fudit sanguinem, propter nostramjredemptionem : ubi tamen sunt nostrae lacrymae, ubi gemitus, ubi fletus, ubi gratiarum actiones pro tam copiosa sanguinis effusione? Venite, adoremus et procidamus ante eum, ploremus coram Domino, quifecit nos, et tam copiose redemit; ut enim ait Bernardus : « Suffecisset ad redemptionem orbis una pretiosissimi sanguinis gutta, sed data est copia, ut in beneficii recordationem virtus diligentis claresceret, copiosa enim apud eum redemptio, » 4 ? — Ut autem dictum est, ritus et religio circumcisionis ab Abraham sumpsit exordium; quia primus unius Dei confessus est fidem, et in signum hujus primo accepit circumcisionem , quae fuit signum distinguens fideles ab infidelibus. Credens enim Abraham, adhuc in praeputio positus, filium se habiturum, quem Deus ei promisit, hujus rei signum circumcisionem accepit, ut quod credens justificatus sit cerneretur. Fuit ergo data et instituta circumcisio : primo, propter meritum fidei Abrahae, ut sicut fide distabat a nationibus ceteris , sic distaret etiam signo circumcisionis.
— Secundo, ut populus qui ex eadem progenie nasciturus erat, per circumcisionis signum peculiaris Deo agnosceretur, et ab aliis nationibus discerneretur, ac semen ejus, qui credens Deo hoc ipsum acceperat, esse sciretur. — Tertio, ut si qui ex eodem populo in praelio corruissent, hoc signo circumcisionis inter Gentes cogniti, quia de stirpe sancta descenderant, sepulturae traderentur. Et ideo in eremo non circumcidebantur , ubi soli sine Gentibus conversabantur. — Quarto, in remedium peccati originalis, et ad repressionem concupiscentiae carnalis. Data est etiam* circumcisio in praeparationem susceptionis fidei, quia circumcisio est quaedam professio Mosaicae legis servandae, sicut et Baptismus est professio legis Evangelicae, et per professionem illam disponebantur ad istam. Circumcisio igitur praeteriti temporis mandatum fuit, et signum promissi Christi, quam usque ad Christum oportuit auctoritatem habere, ut tamdiu curreret, donec nasceretur promissus Abrahae ; quo nato , et promissione impleta, oportuit circumcisionem et signum promissionis cessare. Unde ficbat cuhris petrinis, quia petra erat Christus.
Voluit autem Christus circumcidi ex causis pluribus, tanquam si esset Legi subjectus. Primo, ut ostenderet se esse de gencre Abrahae, qui circumcisionis mandatum accepit, et cui de Christo repromissio feicta est. — Secundo, ut patribus assimilatus, Judaeis satisfacereil, ac scandalum et omnem excusationem. in se non credendi, et eum non recipiendi ipsis auferret, — Tertio, ut Legem veterem, et circumcisioncm quam Deus instituerat, approbaret; ac eam sanctam, justam et bonam fuisse monstraret. — Quarto, ut obedientiae et humilitatis virtutem, nobis suo commendaret exemplo, praeceptum Legis, cui tamen subjectus non erat, observando. — Quinto, ut Legem quam dedit aliis, etiam ipse impleret, et qui in similitudine camis peccati, non autem in came peccati venerat, remedium quo caro peccati mundari consueverat, non respueret. ~ Sexto , ut Legis onus in se sustinens, alios a Legis onere, quod portare nequiverant, liberaret, quia factus est sub Lege, ut eos qui sub Lege erant rtf^imere/. — • Septimo, ut pro nobis sanguinem suum non solum in aetate virili, sed etiam in infantia funderet, et tempestive pati inciperet.
— Octavo, ut in se veritatem camis humanae ostenderet, et haereticos qui dixerunt eum non verum corpus, sed phantasticum habuisse, confunderet. — Nono, ut castitatem, quae a circumcisione actus illius membri est, commen-. daret, et concupiscentiam carnalem reprobaret. — Decimo, ut in ipso carnalis circumcisionis finem, et spiritualis exordium haberet, et nos fore spiritualiter circumcidendos demonstraret, ut enim Apostolus ait : Finis Legis Christus adjustitiam omni credenti, 6 BaPTISMUS CIRCUMaSIONKirEVAcuAviT. — Hodiemo itaque 4ie ces^ sat circumcisio, et habemus pro ea Baptismum, qui est majoris gratiae et i^inoris poenae; nam gratia Baptismi superveniens carnis circumcisionem evacuavh , quemadmodum, fructu adveniente, flores decidunt, et marcescunt. Unde Gregorius : « Quod apud nos valet aqua Baptismatis, hoc egit apud veteres, vel pro parvulis sola fides, vel pro majoribus virtus sacrificii, vel pro his qui ex stirpe Abrahae prodierunt mysterium circumcisionis. r» Et secundum Bedam, idem auxilium curationis in Lege circumcisio, contra originalis peccati vulnus preestitit, quod nunc Baptismus tempore gratiae confert, nisi ' quod introitus in regnum nondum patebat circumcisis, ut modo baptizatis. At vero non .
solum Baptismus hoc facit, sed etiam passionis adjunctio, quae si circumcisioni adjuncta esset, et similiter ibi fieret. Ideo autem in carne praeputii fiebat circumcisio, quia in parte illa magis concupiscentia dominatur, per quam originale peccatum propagatur. Ubi ergo via peccati est, ibi apte signabatur peccati remedium.
Significatur autem per circumcisionem carnis, circumcisio mentis , qua mundatur anima a vitiis; et ideo debemus circumcisionem spiritualem in omnibus intus et extra habere, et ex omni parte spiritualiter vitiis circumcisi esse. Circumcisus enim Christus est, ut omnia peccatomm vitiommque superflua hominem abscindere a se debere, doceret. Unde inquit Bernardus : « Duplex est circumcisio, quae a nobis fieri debet, scilicet interior et exterior. Exterior in tribus consistit, scilicet : in habitu, ne sit notabilis ; in actu, ne sit reprehensibilis; et in sermone, ne sit contemptibilis. Interior similiter in tribus consistit, scilicet : in cogitatione, ut sit sancta; in affectione, ut sit pura; in intentione, ut sit Q9 recta : » haec Bernardus^ Debemus igitur esse clrcumcisi corde, a cogitationibus noxiis et iromundis, a judiciis falsis et temerariis, ab intentionibus et voluntatibus iniquis, ut coram Deo pertinxescamus versare in corde quod coram hominibus enibesceremus dicere vel fecere ; quia quae dicta vel facta hominibus, h«c sunt cogitationes Deo. Debemus quoque esse circumcisi lingua a verbis turpibus, detractoriis, mendosis, otiosis et superfluis; quia de omni verix) otioso etiam ignoranter prolato, sicut et de cogitadone minutissima, reddenda est ratio in die judicii. Debemus etiam esse drcumcisi, omnibus sensibus et membris corporis nostri, a prohibitis et iilicitis, a voluptuosis et superfluis omnibus abstinendo, et non solum a peccato, sed ab oomi occasione peccati nos subtrahendo; quia nisi qUis occasionem peccati vitaverit,. vix peccar tum dedinabit.
Tali drcumdsione omnia vitia et peccata tolluntur et exduduntur, unde et octavo die drcumcisio merito fiebat, in qua et ultima resurrectio fiet, quando omnibus membris circumcisis, id est, vitiis et peccatis abscisis totus ex integro innovatus, omnique superfluitate mundatus homo ad immortalitatem resurget. Octava dies ipsa est quae et prima. In hac enim mundus coepit, Christus resurrexit ; in hac et universalis resurrectio erit. Sex etenim sunt hujus seculi aetates, in quibus pro Deo laborihus insistere, et pro adipiscenda sempitema requie. ad tempus operari necesse est; septinia aetas non in hac, sed in alia vita t quiescentium usque ad tempus vor surrectionis omnium ; octava autem aetas ipsaest dies resurrection Ls sine ^ uUo temporis fine beata. Tunc autem non solum circumcisi , sed omnibus ab eis peccatis abscisis, mundi et immaculati aetemum nomen Sancti suscipient et hereditatem. Qui ergo mala et vana cogitare, vel loqui aut facere non appetit, iste interius et exterius perfecte circumcisus est. Parum autem prodest drcumdsum esse, ex parte una et non ex alia , ut enim ait Pius Papa : « Nihil prodest horaini jejunare et orare, et alia religionis bona agere, nisi mens ab iniquitate, et ab obtrectationibus lingua prohibeatur.
Nihil quidem prodest, scilicet quantum ad vitam aetemam; prodest enim quantum ad temporalia. » Unde et Beda : « Nemo sane cum drcumcisionem praedicari audierit, imius solum membri continentiam autumet imperari, quasi vel a fornicatione tantum abstinentem , vel licito matrimonio tempe^ ranter utentem, vel virginitate gjoriosum existere absque aliarum virtutum adjunctione suflidat, et non omnium potius quos corde, vel corpore gestamus sensuum castigationem praedpi. Ule itaque vera circumcisione mundatus est, qui obturat aures suas, ne audiat sanguinem, et claudit oculos suos ne videat malum ; qui custodit vias suas ne delinquat in lingua sua, et attendit sibi ne gravetur cor ejus in crapula et ebrietate ; qui lavat inter innocentes manus suas, et ab omni via mala prohibet pedes suos, qui super omnia castigat corpus suum et servituti subjicit; omnique custodia servat suum cor, quoniam ex ipsa vita procedit. Sed et ipsa bona actio sua quae in abscondito est circiuncisione non minus indiget, ut cum ^ejuno, oro,,deemosynam facio, gloriam intrinsecus quseram. Quapropter et Apostolus absconditam corde circumcisionem sedulo commenddt, cui laus non ex hominibus, sed ex Deo est ; » baec Beda. Deber mus ergo omne peccatum intus et extra vitare, et ex oilini parte spintualiter circumcisi esse. Toties etiam homo circumciditur , quoties post peccatum ad poenitentiam revertitur.
Hanc autem circumcisionem praecedere oportet octo spirituales illuminationes divinarum gratiarum, quae per octo dies intelHguntur, et sic octavo die circumcisio in anima celebratur, videlicet : peccatoris ad Deum conversio, peccati recognitio, contritio, confessio, satisfactio, peccati detestatio, in futurum cautio, et ex tunc octavo sequitur impii justificatio, qua gratia infunditur, et peccatum expellitur; et in ipsa die octava, scilicet in justificatione impii celebratur circumcisio in anima poenitentis. Quae quidem circumcisio non est aliud quam amputatio vitiorum, quae habet fieri in cultello poenitentiae. Sicut enim in circumcisione corporali fit amputatio superfluae carnis, sic in circumcisione spirituali fit amputatio vitiorum ct peccatorum, quae sola sunt homini superflua ; omnia enim alia creata in homine, sunt valde bona. Et nisi ista circumcisio fiat in anima, ipsa est filia perditionis, secundum illud Genesis : Mascu^ lus, cujus prveputii caro circumcisa 7ton fuerit, delebitur de populo suo. Item isti octo dies sunt octo illuminationes Spiritus septiformis in septem virtutibus principalibus , cum perseverantia finali, quae est octava. Et quia nisi per Christum peccata non tolluntur, ipse est enim Agnus Deiqui tollitpeccata mundi; ideo, ut dictum est, circumcisio cultris fiebat petrinis, quia petra erat Christus, Haec illa Judaeorum circumcisio significat, et sine hac significatione inutilis est. Et ideo Christus circumcisus est, ut circumcisionis significationem nobis commendaret. Sicut enim nobis est natus, nobis baptizatus et passus, ita et nobis, non sibi, est circumcisus.
Spiritualem ergo circumcisionem significatam per corporalem habere studeamus, ut illam spiritualem, quae in octava resurrectionis in nobis fiitura est , ab omni corruptione culpae et poenae consequi mereamur. Tres itaque constat esse circumcisiones : una est sacramentum, scilicet circumcisio quae est in corpore ; duae vero sunt res illius sacramenti , videlicet circumcisio a peccato, quae quotidie est in anima ; ac circumcisio a peccato et ab omni poena peccati, quae in resurrectione erit in anima et in corpore. ORATIO O Jesu clemens, qui de Virgine natus sub Lege circumcidi voluisti, circumcide, Jesu misericors, cogitationes, verba et opera servi tui, ut nihil tuae voluntati contrarium cogitando, loquendo, operando, peragam ; et in sensu Dei sit mihi cogitatus, et omnis narratio mea in praeceptis Altissimi, et in operibus mandatorum tuorum dirigantur omnesactus mei. Ecce, Domine, coram te sunt : cor meum, lingua mea, sensus et membra ; conantur quidem, sed per se non possunt. Fac tu quod ipsi non possunt, et perfice in bonis desiderium mei peccatoris, qui consuevisti desiderium suum dare justis. Amen.
The Life of Christ (Vita Christi) companion
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