De fuga Domini in jEgyptum, et nece Innocentium, '
The Flight into Egypt
Joseph and Mary receive the divine command to flee to Egypt, demonstrating obedience and humility in the face of Herod's threat.
So, as Mary and Joseph were heading toward Nazareth, still unaware of the Lord's plan for this, and as fear for the Child began to spread, the Angel of the Lord appeared to Joseph in a dream, telling him to get up, take the Child and His Mother, and flee into Egypt; for it was going to happen that Herod would seek the Child to destroy Him. Since it is fitting to be adorned with a company of three virtues for perfect humility—namely, poverty in fleeing riches, as they are the fuel of pride; patience in the calm endurance of contempt; and obedience in obeying the commands of others—Jesus is therefore moved into Egypt by the oracle of heavenly revelation, so that as a stranger and a pauper, He is killed in the little ones who were slain for His sake, and is, as it were, slaughtered in each one of them; and upon being brought back to His homeland, He was so subject to His parents that He would never withdraw even for a moment, except when, having reached the age of twelve, He remained in Jerusalem, not without... Sought with a mother's sorrow, and found not without joy. Joseph woke up, roused the Mother, and told her everything he had heard from the Angel. She, for her part, rose immediately and prepared to set out on the journey without delay. Her whole being was shaken at this news, and she didn't want to be found negligent, at least regarding the safety of her Son. Look and meditate on these things: how the Mother lifts up the sleeping Child Jesus, and how the Child, awakened so abruptly, cries. Have compassion on them, if there is any heart of pity in you! Think of what consolation the Mother could have had when she, a delicate young woman who had recently recovered from childbirth, was forced to flee into a distant land along rough and unknown roads, to carry the tender Child along such long paths, and to stay among idolaters. They began their journey toward Egypt by night, because night is better suited for flight than day; this allowed them to act more secretly, escape looming dangers more safely, and ensure that no onlookers could report their flight to the king. Although they had received a divine revelation about this, they weren't excused from doing what they could through human means. Look, Christ flees, and he flees by night, so that a flight which is difficult in itself might be made even more difficult by the darkness of the night. He flees into Egypt, however, so that he might specifically enlighten and heal them above all others. Hence Augustine says: "Listen also to the Sacrament of a great mystery." Moses had once shut out the day from the faithless in Egypt; but Christ, arriving there, restored light to those sitting in darkness. And Chrysostom adds: "But why into Egypt?" The Lord, who doesn't stay angry forever, remembered how much evil had been done against Egypt; therefore, he sent his Son there, giving it a sign of reconciliation and a pledge of eternal friendship, so that he might heal the ten plagues of Egypt with a greater remedy. O the change of the right hand of the Most High, that a people who had previously been the persecutor of the firstborn people should later become the guardian of the only-begotten Son! And again: "The little Child is sent into Egypt so that he might set that region, which burned with the flame of impiety more than all other lands, on fire with the flame of faith instead, persuading us through this that better things are to be hoped for in other parts of the world, and so that we might also learn that from the very beginnings of life we must be prepared for temptations and snares. For from the very cradle of Christ this was accomplished, so that you, hearing this, when you see yourself enduring various tribulations and a thousand dangers, might not be troubled at all; but rather, strengthened by this example, you might manfully endure all things, knowing that the greatest tribulations are inseparable companions of the virtues." Thus says Chrysostom. He fled to Egypt instead of anywhere else for a reason: to show that He is the true Moses. Just as Moses led God’s people out from Pharaoh and Egypt into the promised land, so He, in freeing the faithful from the devil and hell, would lead them with Him into the kingdom of eternal happiness. You can consider many good things in this present matter and subject. First, consider how the Lord, in his own person, accepted both prosperity and adversity. For at his birth, he was magnified by the shepherds as God, and yet afterward he was circumcised as a sinner. Then, when the Magi came, they honored him greatly; yet he, remaining in a stable, stood among the beasts and wept like the child of some lowly person. Afterward, when he was presented in the temple, Simeon and Anna praised him highly; and then it was said by an Angel that he should flee into Egypt. You will be able to ponder many such things in his life, which we can turn to our own instruction. Hence Chrysostom says: "The merciful God." He mingles pleasant things with these matters, which he certainly does for all his Saints, whom he doesn't allow to have continuous trials or continuous joys; instead, he weaves the life of the just with an admirable variety of both adversity and prosperity: consider that he has done this here as well.
The Mystery of the Divine Plan
The author reflects on the alternating pattern of joy and sorrow in the Holy Family's life, teaching the reader how to handle both consolation and tribulation.
Seeing his pregnant bride, holy Joseph was naturally thrown into great turmoil. But an angel suddenly appeared, resolving his suspicion and completely extinguishing his fear. Then, seeing the Child born under such a sign, he was filled with immense joy. But great danger followed this joy, when the whole city was thrown into confusion and the king himself was raging. Yet joy followed this sorrow again, namely the appearance of the star and the adoration of the Magi. After this joy, too, came danger again, and again fear. "He seeks the soul of the Child, and it is necessary to flee and travel to distant lands." So says Chrysostom; when you have consolation, therefore, expect tribulation, and vice versa.1 Therefore, we shouldn't be puffed up in times of consolation, nor broken in times of tribulation. For God gives us consolations to lift our hope so we don't despair, and He gives us tribulations to preserve our humility, so that, knowing our own misery, we may always stand in fear of Him. Second, consider how you should view God’s consolations and benefits: whoever receives them shouldn't think they're better than someone who doesn't, and whoever doesn't receive them shouldn't be discouraged or envy the one who does. For the angels spoke to Joseph, not to the Mother, even though she was far superior to him. Also, whoever receives a gift shouldn't be ungrateful or complain if they don't receive it exactly as they wanted, since even Joseph—who was so highly regarded by God—received such messages not openly, but in dreams. God sends his own trials. Third, consider how God allows his own to be troubled by persecutions and tribulations. It was truly a great tribulation for the Mother and Joseph when they saw that the child Jesus was being hunted for death. For what could they have heard that was more grievous? In this, there was also tribulation, because they had to travel to a distant land they didn't know, along rough roads, when they were ill-equipped for the journey: the Mother because of her youth, Joseph because of his old age, and even the child himself, whom they had to carry. He was still just a small child. They also had to live as exiles in a foreign land, poor and with almost nothing. All these things are the stuff of suffering. When you are troubled, have patience, and don't think that God has given you some special privilege that He didn't grant to Himself or to His Mother. Consider the Lord's kindness: you see how quickly He suffers persecution and is driven from the land of His birth, and how gently He yields to the fury of the one He could have destroyed in an instant. Great is the Lord's patience, but His humility is no less. He, whom the angels serve, flees from the face of a persecutor. He is God, yet as a man He flees from miserable Herod—He who is the refuge of all. Profound is this humility of His, and wonderful His patience: He did not want to pay back the persecutor or offend him, but to avoid his traps by fleeing. In this, He gave us an example so that we might also try to act this way: not to resist those who oppose or persecute us, nor to seek revenge against them, but to wait patiently, to yield to their fury, and—what is more—as He teaches elsewhere, to pray for them. Because the Lord was taken into Egypt so that He would not be killed, it signifies that the chosen are often to be driven from their homes or even condemned to exile by the wickedness of the wicked. In this, He also left an example for the weak and strengthened them toward patience.
The Holy Family in Exile
A contemplative look at the hardships of the journey to Egypt and the legendary encounter with the repentant robber.
For his flight was a holy example, not an act of fear, intended to provide a model for his own, especially when the flight and preservation of a leader benefits the Church—as in the case of Paul—and when the flock is not endangered by the leader's flight. Allegorically, this flight into Egypt signifies the just person's flight from the danger and ruin of sin into a state of penance, where they must remain until the death of Herod—that is, until the enemy's attacks cease. The Lord also fled before the face of his servant, or rather, the servant of the devil; not that he feared death, but so that he might endure it at the proper time. He didn't flee from death, since he had come to die, nor did he fear traps, since he had come to expose the traps and deceits of the devil. The tender, young Mother and holy Joseph, now quite elderly, carried Him into Egypt along a path that was wild, dark, wooded, and uninhabited, and along a road that was very long. They say that for a traveler, the journey takes twelve or fifteen days, but for them, it likely took two months or more. They traveled, so it’s said, through the same desert the children of Israel crossed, where they stayed for forty years. But how did they manage for food while carrying it with them? Where? And how did they find lodging and rest at night? For they rarely found houses in that desert. Have compassion on them, then, because the labor was difficult, great, and long, both for the Child and for them; go with them, help carry the child Jesus, and in every way you can, offer them your service. It shouldn't feel like a burden to do penance for our own sake, when such great labor has been taken on for us by others—and by such people, and so many times. Therefore, Anselm says: Don't leave the One fleeing into Egypt out of your meditation. Let the eye of devotion look upon the little child Jesus, sweetly nursing at the breasts of the glorious Virgin, his Mother, and handling her maternal breasts in a childlike way. What is more delightful to see? What is more lovely? What is sweeter? Look at Him who is infinite, hanging with tiny arms around his mother's neck, and say: I am happy, and even happier, to see Him whom kings wanted to see and did not; He is worthy to be seen, for He is more beautiful in form than the sons of men. Think again and again about the spirit and the thoughts that filled his sweetest Mother when, joyful and happy, she held that Lord—so great and yet so tiny—in her arms; when she rejoiced with Him as He fussed like a baby, with sweet and frequent kisses; when she comforted Him as He cried on her lap with whatever little songs she could; when, finally, she would tenderly soothe Him with one care after another, as maternal love taught her to do according to the changing needs of the moment. Furthermore, it's worth noting how Mary and the child Jesus were waylaid by robbers on the road. Consider it true what is said: that he was captured by robbers on the road and rescued through the kindness of a certain young man. He was, so they say, the son of the leader of the robbers, who, having secured his plunder, caught sight of the little child in his mother's arms; such a majesty of splendor appeared on his beautiful face that, not doubting he was more than human, he was moved by love and embraced him. He said, "O most blessed of children, if a time should ever come for you to show mercy, remember me, and don't forget this moment!" They say this was the robber who, crucified at the right hand of God, rebuked the other who was blaspheming, saying, "Do you not even fear God, since you are under the same condemnation?" "And we indeed justly, but this man has done nothing wrong." Turning then to the Lord, and seeing in him that same majesty which had appeared in the child, and not forgetting his own pact, he said, "Remember me when you come into your kingdom." Therefore, I don't consider it useless to use this account as an incentive to love, while avoiding any rashness in affirming it: these are the words of Anselm.
The Slaughter of the Innocents
Herod's rage leads to the massacre of the infants, who are honored by the Church as the first martyrs for Christ.
Herod, however, expected the Magi to return the way they came. When they didn't return and reported nothing, he assumed they’d been misled by the vision of the star and were too embarrassed to come back; he stopped searching for the Child, perhaps because his royal duties were so demanding that he was distracted or prevented from continuing. But later, when he heard what had happened in the temple, what Simeon had said, and what Anna had prophesied, the fame of the newborn Child grew. He was troubled by these reports and became increasingly afraid. Realizing he’d been tricked by the Magi, who hadn't returned, he was filled with great anger—partly because of the contempt shown to him, and partly because he feared losing his kingdom. He plotted the death of the children of Bethlehem, intending that the One who was unknown to him would be killed along with them. He thought that if all the children were killed, the one he was looking for couldn't escape; the unhappy man didn't realize that there is no counsel, no wisdom, and no prudence against the Lord. So, while he was arranging for the slaughter of the children, he sent a letter urging Caesar Augustus to come to Rome. While traveling through Cilicia, he heard that the ships of the people of Tarsus had transported the Magi, and, being very angry in a vehement spirit—that is, in a rage—he had the ships from Tarsus in Cilicia, on which the Magi were believed to have secretly returned, burned and destroyed, according to what David had prophesied, saying: "In a vehement spirit, you will shatter the ships of Tarshish." Returning from Rome to Jerusalem, he sent out executioners and ordered the killing of all the children in Bethlehem of Judea and its surrounding areas, from two years old and under—that is, those two years old and younger, down to a child of one day or one night, based on the timing he had learned from the Magi regarding the star. He did this so the One who was born would not be hidden by place or time; most of them were buried three miles south of Bethlehem. The term 'bimatus' refers to a span of two years, derived from 'bis' and the Greek 'uixaTO', which is 'inu' in Latin; hence 'bimatus' is used as if it were 'binus annus' (two years). From this, the words 'bimus', 'bima', 'bimum' are used to describe an animal of two years, and 'trimus', 'trima', 'trimum' for those of three years. Among various opinions, the most common view is that Herod killed the infants after a year had passed since Christ's birth; he had learned that the star appeared on the very day the Lord was born, and he knew that the Lord was a year old—and even a few days more—according to the star's rising. Therefore, he raged against the infants, from those above the Lord's age up to two years old and younger, down to those only a day or night old, fearing that the Child whom the stars served might transform Himself to be slightly older or younger than His appearance, so as to hide the age of His own time. So, it's likely that he killed the infants one year and four days after the Lord's birth. Then the passage from Jeremiah was fulfilled: "A voice was heard in Rama, lamentation and bitter weeping, etc." Here, 'Rama' isn't a proper name for a specific place, but a common noun meaning 'the high place.' The meaning is: 'A voice was heard in the high place,' which is to say, it was heard far and wide, because it was so greatly exalted and spread everywhere due to its immense magnitude. There was much weeping—the children's crying—and wailing—the mothers' lamentation—where so many parents and people of both sexes, witnessing such cruelty, couldn't hold back their voices even if they wanted to. For the children, death brought an end to their pain; for the mothers, however, it was constantly renewed through memory. That is why it says: 'A great wailing, or a voice heard in the high place,' because it was sent forth from the death of the innocents, whose blood cried out to the heavens against their killers, according to the saying: 'The voice of the poor pierces the clouds.' Although Bethlehem is in the tribe of Judah, born of Leah, and Jerusalem is in the tribe of Benjamin, born of Rachel, Rachel is still said to weep for the children of Judah—that is, Bethlehem—as if they were her own. This is either because she was buried near Bethlehem in Ephrata, and by reason of that burial and the hospitality of her small body, she received the name of mother and was called the mother of Bethlehem itself and those living there; or because Judah and Benjamin were two tribes joined together, and they were close to one another, having received their inheritance side by side. The cord of Benjamin's lot reached near Jerusalem, and Herod had ordered the children to be killed not only in Bethlehem but in all its surrounding territory. And through the slaughter of Bethlehem, one understands that many of Rachel's children from Benjamin were killed as a sacrifice, which the Evangelist implies to emphasize the wickedness of Herod, who did this out of unbridled cruelty. Hence it says: 'Cruelty knew no bounds; it wasn't content with the devastation of Bethlehem, but devastated the neighboring places as well.' Rachel wept for her children and refused to be comforted, not because they were not, but because of the fact that they were not, and over the fact that they were dead; for she knew they were to live forever. She knew they were. Rachel, which means 'ewe' or 'one who sees the beginning,' represents the Church, whose entire focus is to contemplate the Lord; she keeps watch, and she is the hundredth sheep whom the Shepherd carries back on His shoulders to the fold. Therefore, she wept for her children because she groans over the persecution of the faithful. However, she does not want to receive consolation from this. She doesn't weep because they are not—that is, because they are dead—as if those who have conquered the world by death were to return to the struggles of the world to be endured again; rather, she rejoices because they are happily existing and reigning with Christ, crowned through martyrdom. The Church therefore weeps for the good, like the martyrs, because she sees them unjustly tortured; but because she knows they are blessed, she doesn't want them to be comforted temporally, but eternally. Moreover, she also weeps for the wicked, such as the impenitent, because she sees them condemned; and because she sees them irremediably lost, she doesn't want them to be comforted. It's worth noting that there are three kinds of martyrs. Some suffer both in will and in act, like Stephen. Some suffer in will but not in act, like John the Evangelist. The third kind suffer not in will but in act, like the Holy Innocents, in whom Christ—in whose place they died—made up for whatever was lacking in their will. This is why their feast days are arranged after the Lord's birth according to the dignity of their martyrdom: first Stephen, second John, and third the Innocents. For Christ, the beloved of the Church, is white in John, red in Stephen, and chosen from among thousands in the Innocents. Therefore, even though the Innocents did not have the use of reason and thus could not testify to Christ, He—in whose place they died—made up for whatever was lacking in their will; yet they testified not by speaking, but by dying. With this clarified, they are called martyrs of Christ, which means they are witnesses. We call them witnesses in Latin, and in Greek they are called martyrs—not because they are witnesses of Christ in the strict sense, since they didn't die for the faith of Christ or for justice, but because they were killed for the sake of Christ, that is, for the sake of Christ's cause. It was in their number that Christ was sought to be killed, and in this, though they didn't confess him by speaking, they confessed him by dying. A person can become a martyr for justice in many ways: for justice, like Abel; for the Law of God, like the Maccabees; for the assertion of truth, like Isaiah and Jeremiah; for the sake of sin, like John the Baptist; for the salvation of the people, like Christ; for the faith and name of Christ, like Stephen; for the freedom of the Church, like Thomas; or for Christ, or in the place of Christ, like these children. Therefore, the Church celebrates a feast for these children, even though they descended into the underworld, and for this reason, certain songs of joy are omitted. Hence Chrysostom says: 'In Bethlehem, all who were killed innocently for Christ were the first to stand as Christ's martyrs, and they attained the martyrdom of perfect praise.' It's not without reason that those children were blessed in every way, for they were the first to merit dying for Christ. Hence Augustine says: 'O blessed children, born so quickly, never tempted, never having struggled, yet already crowned!' And again: 'The enemy could never have helped these blessed children as much by his kindness as he did by his hatred.' For as much as wickedness abounded against them, so much did the grace of divine blessing shine forth. And as Augustine says, while he provided a white-robed army for our King, Christ, these were the first fruits. Consider here how Christ, still held in infancy, already began to suffer in himself and in his own; and if you have any bowels of pity, you will be vehemently moved for him. Hence Anselm says: 'But even your infancy, Christ, was not safe from the swords of persecutors.' For you were still nursing at your Mother's breast when the angel appeared to Joseph, saying: 'Get up, take the Child and his Mother, and flee to Egypt; stay there until I tell you, for Herod is about to seek the Child to destroy him.' Even then, good Jesus, you began to suffer. You endured not only that vexation of soul in yourself, but also death in your little ones, thousands of whom Herod slaughtered at their mothers' breasts for your sake. Anselm says of this: 'In King Herod, the cruelty of the wicked—who think they can extinguish the Christian religion by the slaughter of martyrs—and in the killing of all those little ones, who were humble and innocent, a pattern was set.' But the religious life founded in Christ is not extinguished in this way; for, as Leo says, the Church is not diminished by persecutions, but increased. Hence, according to Bede and Bernard, Herod's malice and Babylonian cruelty consist in wanting to extinguish the nascent religious life and to strike down the children of Israel.
The Collapse of Idols and Life in Exile
The presence of Christ in Egypt causes the idols to fall, while the Holy Family lives in humble poverty until their return.
If anyone hinders or persecutes anything that pertains to salvation, or the beginning, progress, or completion of religious life and holiness, such a person is clearly trying to kill the children of the Israelite line with the Egyptians, or rather, is persecuting the newborn Savior with Herod. The fact that persecution began when the Lord was born signifies that throughout the entire time of this present life, there will never be a lack of those who persecute God's chosen ones, just as the Lord says in the Gospel: 'If they persecuted me, they will also persecute you.' And the Apostle says: 'All who want to live a godly life in Christ will suffer persecution.' That children were killed for the Lord signifies that one must reach the crown of martyrdom through the merit of humility; for as the Lord says: 'Whoever humbles himself will be exalted.' The innocence of children signifies the humility of the simple, of whom the Lord says: 'Let the children come to me, for to such belongs the kingdom of heaven.' But the fact that they were killed while Christ escaped suggests that while the bodies of martyrs can be destroyed by the wicked, Christ—for whom the persecution rages—can in no way be taken away from the faithful: 'For whether we live or whether we die, we are the Lord's.' Morally, many children are killed in various ways: Pharaoh by drowning, Herod by beheading, Antiochus by hanging, and the Medes by shooting arrows. The drowning river represents the delight of present pleasure; the beheading sword, the infliction of present adversity; the arrow striking from afar, the fear of future hardship; and the hanging, the hope or ambition for future prosperity. In this way, the devil acts as Pharaoh—destroying through envy; as Herod—boasting through pride; as the Mede—measuring out punishment for sin through evil intention; and as Antiochus—silencing poverty through fraud, since he hides poverty and suggests riches. He kills these children according to four affections: the joy of present prosperity, the hope of future prosperity, the sadness of present hardship, and the fear of future hardship. It is notable that the children are killed, which signifies folly; in Bethlehem, which signifies abundance; and from two years old and under, which signifies superabundance: and in sympathizing with this, the Church mourns. When Mary and Joseph entered Egypt with the child Jesus, all the idols of that province collapsed in their temples, just as the prophet Isaiah had foretold. They say that just as there wasn't a house in Egypt without a dead firstborn when the children of Israel departed—by God's providence—so too there wasn't a temple in Egypt where an idol didn't collapse; much like how Dagon’s idol fell before the Ark of the Lord when the Ark drew near. Spiritually, vices also collapse when the Lord enters the house of anyone who was previously deserted because of sin. As the Scholastic History also notes, when Jeremiah was led into captivity in Egypt, he prophesied that a Virgin would one day give birth, and that all the gods and idols of Egypt would then fall. The Egyptians, therefore, used to carve an image of the Virgin with the Child, and they honored it. This prophecy was fulfilled when Christ entered Egypt with his Mother, for all the idols of Egypt collapsed, signaling that the Virgin had given birth just as predicted. This same event was prefigured in Moses and Pharaoh, through the breaking of his god Hammon and the crown. For as the Scholastic History says, Pharaoh, the king of Egypt, had a royal crown in which the image of his Egyptian god Hammon was carved. Pharaoh’s daughter, who had adopted the boy Moses as her son, later decided at one point to present him to King Pharaoh to be seen. Pharaoh, playing with him, placed his own crown upon him, which the boy threw to the ground and completely shattered. And when he wanted to kill him, some said that the boy had done this out of foolishness. Moses was saved from Pharaoh’s intended death by the will of God; in the same way, Christ was saved from Herod’s sword by the will of God. Moses was born to lead the children of Israel out of Egypt; Christ was made man to rescue us from hell. Moses shattered the god of the King of Egypt along with his crown; Christ reduced all the idols of Egypt and their gods to nothing. The statue that King Nebuchadnezzar saw in his dream foreshadowed this destruction of idols. A stone was cut from the mountain without hands, and it struck the feet of that statue—or image and idol—shattered it, reduced it to dust, and later that same stone grew into a great mountain. This stone signifies Christ, who was cut from the mountain without hands, because he was born of Mary without marital relations. This stone—that is, Christ—crushed every idol in Egypt, no matter what material they were made of. Once the statue was broken, that stone grew into a great mountain, because once idolatry was destroyed, the faith of Christ flourished throughout the whole world. Christ grew into such a mountain, and one so great, that he filled both heaven and earth with his supreme immensity. The Lord’s flight into Egypt, caused by Herod’s persecution, signified the Apostles’ move to the Gentiles due to the persecution stirred up against them by the Jews. But His return to Judea after Herod’s death signifies the illumination of the Jews at the end of the world. Therefore, according to Remigius, Joseph represents the preachers; the child represents the faith and knowledge of the Savior; Mary represents the Church and Holy Scripture; Herod’s persecution represents the persecution carried out by the Jews; Joseph’s flight into Egypt represents the move of the preachers to the Gentiles, to whom they brought the faith of Christ and the Church, having left Herod—that is, the infidelity of the Jews—behind; the time He spent in Egypt represents the span of time from the Lord’s Ascension until the coming of the Antichrist; and Herod’s death represents the extinction of envy in the hearts of the Jews at the end. Then, the Lord drove away the darkness of ignorance in Egypt, and having shattered the vanity of idols, He restored the worship and reverence of the true God. The fire of faith, once kindled there, grew to such an extent that it even filled its deserts; for by the Lord’s presence, the wilderness of Egypt later deserved to be seen as better than paradise and brighter than heaven. Hence Chrysostom says: "Finally, if anyone were to come now to the solitudes of Egypt, he would see that entire wilderness as far more worthy than paradise, and countless hosts of angels shining within mortal bodies." For it is something to behold the army of Christ spread throughout that entire region, that admirable royal flock, and the conversation of heavenly virtues shining on earth. The sky doesn't shine with such varied choirs of stars as Egypt is distinguished and illuminated by the countless dwellings of monks. They spent their nights in sacred hymns and vigils, and their days in prayer and manual labor, imitating the apostolic way of life—or so says Chrysostom. They went, therefore, to a city in the Thebaid called Heliopolis, where they rented a small house and lived for seven years as strangers and pilgrims, poor and needy. But where and how did they live for such a long time? Did they beg? It is read, however, concerning our Lady, that she sought what was necessary for herself and her Son by spinning and sewing. The Lady of the world, therefore, sewed and spun for payment, out of love and zeal for poverty. Oh, how many and how great were the injuries done to such strangers, which the Lord did not come to avoid, but to endure! What, then, if at times the Son, suffering hunger, asked for bread, and the Mother had nothing to give? Were not her insides completely shaken by these and similar things? She comforted her Son with words as best she could, yet she still worked to provide for their needs, sometimes even going without food herself so she could save it for Him. And if it was necessary to earn their living by the work of her hands, what are we to say of their clothing or their household utensils? Specifically, their bedding and other household necessities? Did she have luxuries? Did she have anything superfluous? Did she have curious things? These things are contrary to poverty, and even if she could have had them, she wouldn't have wanted them, for she was a lover of poverty. But far be it from the Lady to have done such things, or to have engaged in other curious works the way some do. For it is a dangerous and very great vice, for many reasons, which will be discussed more fully below. Look now at our Lady in her labors and works—spinning, sewing, weaving—how solicitous she is, doing these things faithfully and humbly, keeping herself diligent, and yet, despite this, remaining most careful in her attention to her Son and the management of the household, always intent on vigils and prayers as much as she is able; and feel with her with your whole heart, and consider that the Lady of the kingdom did not possess the kingdom of God entirely for free. But also consider holy Joseph, the carpenter, working at his craft; when the matter of his departure comes to mind, and the time you have spent with them draws to a close, ask for permission to leave, and once you have received a blessing—first from the boy Jesus, then from his Mother, and afterward from Joseph—kneel down, and with tears and great compassion, bid them farewell, because they remain there as exiles from their homeland, without any cause, banished to wander for seven years, destined to live by the sweat of their brow. PRAYER: Lord Jesus Christ, who while still an infant were willing to suffer persecutions and exile, and to have infants killed for your sake, grant me, a wretch, the grace to endure all these things—and even death, if it is required—patiently for your sake, to despise all the world's prosperity, and to fear none of its adversities. And you, O most holy Innocents, flowers and first-fruits of the martyrs, who through your innocence and the palm of martyrdom clung to the infant Son of God, deign to obtain for the infirmity and misery of my sins, from that same most benign Son of God, forgiveness and grace from the fullness of your innocence and grace. Amen.
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Cum ergo Maria et Joseph pergerent versus Nazareth, nescientes adhuc super hoc consilium Domini, et timor jam de Puero inciperet dilatari, Angelus Domini apparuit in somnis Joseph, dicens ei, ut surgens acciperet Puerum, et Matrem ejus, et fugeret in iEgyptum; fuiurum est enim ut Herodes quasrat Puerum ad perdendum eum, Quoniam ad humilitatem perfectam, trium specialiter adornari decet comitatu virtutum, scilicet : paupertatis in fugiendo divitias, ut fomenta superbiae; patientis vero in aequanimi perpessione contemptus ; obedientiae quoque in alienis parendo mandatis ; ideo supernae revelationis oraculo , Jesus in iEgyptum transfertur, ut peregrinusetpauper; , in parvulis, ipsius causa occisis, occiditur et quasi in quolibet trucidatur; et ad patriam reductus adeo erat subditus parentibus, ut nunquam vel ad momentum secederet, nisi cum duodecim factus annorum remansit in Jerusalem , non sine . Matris dolore quaesitus , nec sine gaudio inventus. Joseph veTo evigilans, Matrem excitat, et quaecumque ipse ab Angelo audierat, ei narrat. Ipsa vero incontinenti, et nuUa mora contracta, surrrexit, 6% ad iter arripiendum se disposuit. Concussa sunt enim ad hanc vocem omnia viscera ejus, et etiam circa salutem Filii, nolebat negligens saltem inveniri. Conspice et meditare ista, et quomodo puerum Jesum dormientem Mater elevat, et Puer, sic importune excitatus, plorat; et compatere ipsis, si qua in te sunt viscera pietatis ! Cogita quae consolatio Matri esse poterat, quando ipsa puella delicata, quae de partu recenter surrexerat, in terram longinquam , per vias asperas et incognitas, cogebatur fugere, quando Puerum tenellum , sic per vias longas cogebatur circumferre; quando inter idololatras compellebatur manere.
Igitur de nocte versus partes ^Egypti ire cceperunt, quia nox magis quam dies fugae competit; ut sic negotium magis occulte tieret, et secretius pericula eminentia evaderent, ne scilicet fuga a videntibus accusari apud regem posset. Licet enim de hoc haberent revelationem divinam, non tamen propter hoc debebant omittere, quod poterant fiacere secundum viam humanam. Ecce fugit Christus et nocte fiigit, ut fuga quae per se dif&cilis est, noctis obscuritate difficilior fiat. Fugit autem in iEgyptum, ut eos specialiter illuminaret prae ceteris et sanaret. Unde Augustinus : « Audi etiam magni mysterii sacramentum. Moyses quandoquein iEgypto , perfidis clauserat diem ; illuc Christus adveniens, sedentibus in lenebris reddidit lucem. » Unde et Chrysostomus : « Sed quare in Mgyptum ? Recordatus est enim Dominus, qui in finem non irascitur, quanta mala fecerat super ^Egyptum; ideo misit Filium suum in eam, dans illi reconciliatiQnis signum et perpetuae amicitiae pignus, ut decem plagas ^gypti \ma medidoa sanaret O mutatio dexteras Excelsi, ut populus qui ante fuerat persecutor populi primogeniti postea fieret custos Filii Unigenitil » Et jterum : « In ^Egyptum Parvulus mittitur, ut illam regionem quae prae pmnibus terris , flamma impietatis ardebat, igne potius fidei succenderet, ex his persuadens etiam, de aliis mundi partibus speranda esse meUora, et ut etiam addiscamus quod ab ipsis vitae initiis, ad tentationes debeamus atque insidias praeparari* Nam ab ipsis cunabulis Christi istud effectum est, ut tu videlicet hoc audiens, cum videris te tribulationes varias et mille sustinere discrimina, nihil omnino turberis; sed ut isto munitus exemplo viriliter cuncta sustineas, sdens tribuJationes maximas inseparabiles quasdam comites essevirtutum : » haec Chrysostofnus.
Ideo etiam fugit in iEgyptum magis quam in aliam terram, ut ostenderet se verum Moysem : ut sicut Moyses populum Dei de Pharaone et ^Egypto liberans in terram duxit promissionis, ita ipse populum fidelium de diabolo et inferno liberans, secum ad regnum duceret beatitudinis.
Multa quidem bona considerare potes in praesenti negotio et materia. Primo, considera quemadmodum Dominus in sua persona sicut prospera, suscepit etiam adversa. Etenim in nativitate sua, magnificatus fuit a pastoribus , tanquam Deus ; et panim post circumcisus fuit, tanquam peccator. Deinde venientes Magi eum plurimum honoraverunt ; et ipse nihilominus, in stabulo remanens, inter bestias stabat, et ut cujusdam homunculi filius plorabat. Postea praesentatum in templo, Simeon et Anna extulerunt quam plurimum; et tunc ab Angelo dicitur quod fugiat in iEgyptum. £t multa talia in vita sua poteris perpendere, quae ad nostram instructionem possumus retorquere. Unde Chrysostomus : « Misericors Deus. xnoestis rebus quaedam etiam jucunda pcrmiscet, quod certe in Sanctis omnibus £idt, quos neque tribulatK)nes, neque jucunditates sinit habere continuas; sed tum ex adversis, tum ex pro^^eris justorum vitam, quasi admirabili quadam varietate contexit : quod hic quoque eum fecisse considera.
Videndo quippe sanctus Joseph gravidam sponsam, in turbationem incidit maximam. Sed affuit repente Angelus, suspicionem solvens, et timorem prorsus extinguens. Deinde videns Puerum signo natum, maxima exsultatione repletus est. Sed rursus huic gaudio periculum grande successit, cum tota civitas tur«baretur, et ipse rex fureret. Sed et hunc moerorem rursus laetitia subsecuta est , apparitio videlicet stellae, et adoratio Magorum. Post hanc quoque jucuaditatem , iterum periculum, iterumque formido. Quaerit &rode8 animam Pueii^ et &igere necesse est, et in loginqua pertransire : » haec Chrysostomus, Cum ergo consolationem habueiis, tribulationem exspecta, et e coayerso. Unde nec in consolationibus debemus cxtoUi, necin tribulationibus frangu Dat enim nobis Deus consolationes, ad spem subkvandam ne defidamns; et tribulationes ad humilitatem conservandam, ut cognoscentes nostram miseriam, aemper in suo timore stemus.
Sccundo, «onsida^ circa Dei consolationes et i)eneficia, quod qui ea perdpit, non percipienti se praeferre non debet : et qui non percipit, non dejidatur «nirao, nac perdpienti invideat. Nam <A Angelorum locutiones £ebant Jos^h, et non Matri, cumtamen longe esset ea inierior. Item et qui perdpit, si non pordpit pro suo -veUe, non debet esse ingratus, vel imxrmurare, cum etiam Joseph, qui itantus erat apud Deum, non palam, sed in somnis, tales locutiones ac<iperet. 5 l^ CnONES £TiAx suis Deus ixmittit. — Tertio, <onsidera qualiter Deus pcrmittit suos persecutionibos et tribulationibus vexari. Et vere magna crat tribuiatio Matri et Joseph, cum viderent pTxerum Jesum ad occistonem quaeri. ■Quid enim gravius audire poterant ? in hoc etiam tribuiatio erat, quod :terram loginquam quam ignorabant, ^ per vias asperas eos ire oportebat, cum essent inhabilcs ad eun^um, Domina propter juventutem, Joseph vero propter senectutem , ipsc etiam Puer quem portare ha."
bebant, adhuc tenerrimus crat. Peregrinari quoque habcbant in terra aliena, pauperes et quasi nihii ha-bentes. Omnia enim ista sunt afflixtionum materia. Tu qux>que cum -turbaris, paticntiam habe, nec credas tibi a Deo privilegium dari, quod nec sibi tribuit, nec Matri.
Quaito, considcra benignitatemDominL Vides quam cito persecutioitem patitur, et fugatur de tena nativitatis suae, et quam benigne cedit furori iilius, quem poterat in momento perdere. Magna patientia Domini, sed non minor ejus humilitas. Ille enim ante faciem persecutoris fugit, cui Angeli ministrant. Deus est ; sed ut homo fugit Herodem miserum, qui refugium est omnium. Profiinda hsec ejus humiHtas,et mira patientia : nolebat persecutori vicem reddcre, nec eum olfendere, sed fogiendo insidias vitare. In quo dedit nobis exemplum, ut et Dos sic facere conemur, sdlicet adversantibus vel persequendbus non resistere , vel de ipsis vindictam expetere : sed patienter expectare, ct furori ipsorum cedere, et quod phis est, ut alibi docet, pro eis orare. Quia enim Dominus, xfcc ocdderetur, sublatus est in j£gyptum , significat dectos saepius roalorum improbitate, suis e sedibus effugandos, vei etiam cxilio damnandos. In quo etiam debilibus exemplum rdiquit, et eos ad patientiam confortavit.
Nam quod fu^t, sacri fuit exempli, non timolis, utexemplum daret suis, maxime cum fuga et conservatio prsdati prodest Ecclesiae, ut Pauli; ct quando grex aon periditatur de fiiga prseiati.
Jdoraliter pcr fugam istam in iEgjptum, significatur fuga justi a pericuio et perditione peccat in statum poenitentise, ubi debet maneie usque ad obitum Herodis , id est, donec cessent impugnadoncs hostis. Fugiebat quoque Dominus ante fedem servi sui imo potius serW diaboli, non quod mortem timeret, sed vt tempore congruo sustineret. Non enim fugit mortem, qui mori venerat, nec insidias expavit, qui insidias et versutias diaboli aperire venerat.
Portavit eum Mater tenera et juvenis valde , et sanctus Joseph muitum senegc in iEgyptum, per viam silvestrem, obscuram, nemorosam, et inhabitatam , et per viam valde longam. Dicitur enim quod ad iter cursoris sunt duodecim vel quindecim dietae, pro eis autem forte erat duorum mensium vei plurium. Fuerunt autem, ut dicitur, per desertum illud , per quod filii Israel transierunt, in quo et quadraginta annis steterunt. Sed quomodo de victu secum portando faciebant ? Ubi . etiam et quomodo de nocte hospitabantur et quiescebant? Raro enim domos in illo deserto inveniebant. Compatere ergo eis; quia labor difficilis, magnus et longus , et tam Puero quam ipsis ; et vade cum eis, et adjuva portare puerum Jesum, et in omnibus quibus poteris, exhibe eis ministerium.
Non debet videri nobis labor poenitentiam agere pro nobis ipsis, pro quibus labor tantus ab aliis et a talibus et toties est assumptus. Unde Anselmus : a Noli in tua meditatione fugientem in JEgyptum relinquere in comitatu. Inspiciat oculus devotionis parvulum Jesum dulces mammillas gloriosae Virginis, Matris suae, dulciter sugentem , et mammillas maternas filiali more tractantem. Quid visu jucundiusi' Quid delectabilius ? Quid suavius ? Cerne illum qui immensu» est, parvulis brachiis ad materna colla pendentem, et dicas : Felix sum, feliciorque, dum illum video quem reges voluerunt videre, et non viderunt, Dignus est visu, qui speciosus est forma prce filiis horninum. Cogita et recogita, quo animo, et qua cogitatione tenebatur illa dulcissima Mater ejus, cum itlum Dominum, tantum ac tantillum in brachiis suis, exsultans et laeta, teneret; cum ei ut infantulo gestienti, dulcibus osculis ac frequentibus congauderet, cum eum lacrymantem super genua sua, quibus poterat modulis consoiaretur, cum denique aliis atque aliis studiis, ad quae ipsam materna pietas informabat, ei pro qualitatum vicissitudinibus sedula blandiretur.
Item ulterius notandum est, qualiter Maria in via apprehensa est cum puero Jesu a latronibus. Opinare verum esse quod dicitur eum esse a latronibus comprehensum in via, et adolescentuli cujusxiam beneficio ereptum. Erat is, ut dicunt, principis latronum filius, qui praeda potitus, cum Parvulum Matris gremio aspexisset, tanta in ejus speciosissimo vultu splendoris majestas apparuit, ut eum supra hominem non esse ambigens, incalescens amore, amplexatus est eum. Et : O, inquit, Beatisssime parvulorum , si aliud se tempus obtulerit rursus miserendi , tunc mementg mei, et hujus temporis noli oblivisci! Ferunt hunc latronem fuisse, qui ad dextetam Dei crucifixus, alterum blasphemantem corripuit, dicens : Neque tu times Deum quod in iadem damnatione es. Et nos quidem juste : hic vero nihil mali gessit. Conversus vero ad Dominum, eum in illa, quae in Parvulo apparuit, intuens majestate, pacti sui non immemor : Memento , inquit , mei, dum veneris in regnum tuum. Itaque ad incentivum amoris, hac non inutile arbitror uti opinione, remota omni affirmandi temeritate : » haec Anselmus.
Herodes autem, cum Magi quos sestimabat per eamdem viam regressuros, ad eum non reverterentur, et nihil sibi renuntiarent, putavit eos visione stellae deceptos, et erubuisse ad eum redire, et ideo cessavit a Pueri inquisitione; vel tot et tantis occupationibus regia cura distendebatur, ut a Pueri inquisitione averteretur vel impediretur. Sed cum postmodum audiret quae in tempio gesta essent, quid Simeon dixerit, et quid Anna prophetaverit, tunc fama Pueri nati crescente, turbatus ex his , magis timuit. Et videns quoniam illusus esset a Magis, ad ipsum non redeuntibus, iratus est valde : tum propter sui contemptum, tum propter timorem amittendi regnum, ideo de morte pueronim Bethlehemitarum tractavit, ut cum illis occideretur ille qui incognitus sibi fuit. Putabat enim quod si omnes pueri occiderentur , unus , quem quaerebat, evadere non pbsset; non aestimans, infelix, quia non est consilium, non est sapientia, non est prudentia contra Dominum. Dum ergo de nece puerorum disponeret, per epistolam hortatus est a Cxsare Augusto ut Romam veniret. Qui cum iter faceret per Ciliciam, audiens naves Tharsensium Magos transvexisse, iratus valde in spiritu vehementi, id est in ira, comburi et conteri fecit naves de Tharso Ciliciae quibus Magi credebantur occulte rediisse, secundum quod David prophetaverat, dicens : In spiritu vehementi, conteres naves Thar' sis. Et de Roma reversus Jerosoiymam, misit spiculatores, et jussit occidi omnes pueros , qui erant in Bethleh^m Judce, et in omnibus finibus ejus, et locis adjacentibus , a bimatu et infra, id est biennes et minoris aetatis, usque ad puerum diei , seu noctis unius , secundum tempus quod a Magis de ortu stellae exquisierat ; ut nec loco, nec tempore celaretur qui natus erat , quorum maxima pars, tertio milliario a Bethlehem, ad Austrum, sepulta est. Bimatus, spatium duonim annorum dicitur, a bis et uixaTO^ Graece quodest^/inu^Latine : etinde bimatus, quasi binus annus appellatur; unde dicitur, bimus, bima, bimum, scilicet animal duorum anno-» rum , et trimus , trima , trimum, annorum irium.
Inter opiniones diversas, plurium sententia, et usitatior haec est, quod Herodes, evoluto anno post Christi nativitatem , occidit infantes,et quod stellam eadem die qua natus erat Dominus, ortam didicerat, et secundum ortum stellae Dominum anniculum , et insuper aliquot dierum esse sciebat : ideoque supra aetatem ejus, usque ad bimos et infra, usque ad unius diei seu noctis, in infantes desaevit pueros ; timens ne Puer cui sidera famulabantur, paulo supra aetatem suam, vel infra speciem suam transformaret, ut aetatem sui temporis occultaret. Sic ergo post annum , et quatuor a nativitate Domini dies, verisimile est eum occidisse infantes.
Tunc impietum est illud Jeremiae : Vox in Rama audita est, ploratus et ululatus, etc. Rama non est hic proprium nomen loci, sed est hic nomen commune, ac interpretatur et significat excelsum, Ut sit sensus : Vox in excelso audita est , id est , longe lateque dispersa : quia muitum exaltata , circumquaque diffundebatur , prae sua magnitudine immensa. Multus enim ploratus , quantum ad fletum parvulorum , et ululatus , quantum ad lamentum matrum, ibi erat, ubi tot parentes, tot homines utriusque sexus, visa tanta crudelitate, etiam si vellent voce cohibere , non poterant. In parvulis autem, mors faciebat finem doioris ; in matribus vero, semper per memoriam reparabatur ; et ideo dicit : Ululatus multus, Vel in excelso 4Uidiia est, quia de moite Innocentium mittebatur, quorum sanguis usque ad coelos oontca interfectores eorum clamavxt, secundum illud : Vox pat^peris peneirat nubes, Quamyis autem Bethlehem sit in tribu Juda, orta de Lia ; et Jerusa* lem in tribu Benjamin, orta de Rachel ; ploraxe tamen dicitQr Rachel filios^Judse, id est Bethlehem, quasi suos, sive quia juxta Bethkhem in Ephmta sit sepulta, ac ratione sepulturee, et ex matemi corpusculi faospitio, nomen matris aocepit, et dicta est mater ipsius Bethl^iem, et habitantium in ea ; sive quia Juda et Ben)amin duae tribus junctae ac vidns sibi et prozims erant ; quia juxta se haereditatem acceperant ; et funicuius sortis Benjamin prope Jerusalem perveniebat, et Herodes praeceperat, non solam in Bethlehem, sed et in onmibus finibus ejus, inter&ci pueros. £t per occisionem Bethlehem, intelli^niBS muhos Ra~ chel filios de Beniaznin, pro victima fuisse occisos, quod Evangelista in* sinuat, ad exaggerandum soelus Uerodis, quod ex ef&enata cmdelitate hoc £edt. Unde dkit Rabamts : « Crudelitas in nulio modum tenuit : non est contenta vastadone Bethkhem, sed adjaoeotia loca vastavit.
Pioravitautem fiacbel fiUos , et noUUt consolari, qnia non smii, id est, de hoc quod non essent, et super hoc quod mortui erant ; quia in aetemum victuros . esse sciebat. Rachei, quc owis vei yidens principimmdidtur^ Ecdestam signihoit^ cujus tota intentio, ut J>Mm contempletur, invigtlat, et ipsa est ovis oentesima, quam pastor in humeris ad caulas repcotat. liaec ergo filioa suos pk>f«vit, quia pro persecutione lidelium gemit. Non vult autem consolationem recifcre de . hoc, 4111« non smmt, id «st, quia non sunt mortul, ut qui vicerunt secuium morte, rursus ad se^ culi certamina, secum toleranda» redeant iterum pugnaturi ; sed gaudet potius quia feliciter sunt, et regnant cum Christo per martyrium coronati. Piorat ergo Ecclesia bonos, ut martyres, quia videt eos injuste cruciari ; sed quia sdt iUos beatos, non vult temporaliter, sed aefiemaliter consolari. Plorat insuper etiam malos, ut impaenitentes, quia videt eos danuiari; et quia videt illo6 irremediabiliter perditos, non vuit consolarL i3 MARTmuH CTrrns TaiPLEX.
— Ubi sciendum quod tripkx est genus martyrum. Quidam enim patiuntur voiuntate et actu, ut Stephanus. Quidam voiuntate non actu, ut Joannes evangelista. Tertii, non voluntate, sed actu, ut Innocentes, in quibus Christus, cu^us vice mortui sunt, suppievit, si quid defuit voiuntatts. Unde ordinantar eorum lesta post nativitatem Do^ mini, secundum nu^orem martyrii dignitatem : primo,Stephani; secundo, Joannis; tertio, Innoceatiuoi. Nam dilectus Ecdesi» Christus^ candidusin Joanne ; rubicundus, in Stepiiano; dectus ex millibus ia Innocentibus. Innocentes ergo etst usum radonis non habeant, et sic testificari non poterant, ChristuB taraen, cujus vice mortui sunt, supplevit si quid defiiit voluntatis ; tpn autem non loquendo, sed moriendo, testificati sunt. Laxato i^tur vooik bulo, martyres Christi, id est teaxm dicuntur.
Quos enim testes Latineificimus , Grece Mipvjpeq appenan» tur, non quia proprie testes (^risti sunt, quia nec pro fide Christi, nec pro justitia occubuerunt ; sed quift pFO ^de Clnisti, id est kco Chriati^ ocdsi sunt ; quia in eomm numero Christus quaerebatur occidi : in quo eum, etsi non loquendo, tamen moriendo, suntoonfessi. Muitisverodc i3q catrsis potest quis martyT fieri , «ciIket: pro justitia, nt Abel; proLege Dei, ut Macchabaei ; pro assertionc veritBiti«, ut Isatas et ieremias; pro ai^ione peccati, ut loannes Baptista; pro saiute popuH, ut Christos; pro fide et nomine Christi, ut Stephanus ; pro iibertate Eoclesia, ut Thomas; pro Christo, aeu looo Christi, ut iii pueri. Unde et Eodflsia pro his pueris solemaizat, qoamyis ad in^eros descenderunt, et ob hoc quaedam cantica ieetitiae pfaetermittuntur. Unde Chfysostomta r a In Bethlehem, omnes occidimturin&ntes, quidum innocenter pro Christo moriuntur, primi Christi maityres extiterunt, et perfectae laudis martyrium oonsequuntur. Unde Qon immerito infantes iili beati per om&ia extiterunt, qui primi mori pro Cliristo meruerunt. » Unde et AMgustinus : n O parvuli beati, iQodo nati, mmquam tentati« nondom luctati, iam coronati ! » Et iteram : « Nunquam pro&nus hostis, beatis pervulis tantum prodesse pottttsset (^Mequio, quantum pro^it odio. Nam quantum contra eos iniqititas abuadavit, tantum gratia divi&ae benedictionis effulsit.
£t dum, iBfieqidmr Christum, Regi nostro CQsevum procuravit exercitum stolis fictricibi» ca&didatom : r> haec Au-guitinus^ 14 HsftODis xiOTATosss. — Cousid^a hic qoomodo Cluistus, adhuc in£uis tenendmus, yam coepit pati inse et suis ; et vdiementer ei compitene, ai qua in te sunt viscera ptetatis. Unde Anselmus : c Sed et aeneUa bsQc, Christe, tua in£antia a persecutorum giadiia tuta non fiiit. Adhuc enim inter dulda Matris obera sugens dependebas, quando appaniit Angelus in aomnb Joseph, dicens : Surge, et acdpe Puenm et Matrem ejtis, etfuge iu JEgyptmm ; et esto ibi, laque dum dicam t^; futunau euitn est ut^ Herodes qucerat Puerum adperdendum eum. iam ex tunc, bone Jesu, pati coepisti. Non solum autem illam animae in^tiae vexationem in teipso pertuiisti, sed etiam mortem in pusillistuis, quorum muita milHa inter mammillas matrum pro te Herodis trucidavit immamtas, ex<»pisti : y> haec Anselmus, In rege Herode, crudeiitas impiorum existimantiummartjrrum caede posse religionem Christianam extinguere, et in occisione parvulorum cunctorum martyrum, qui parvuli, id est humiles ct inno centes, occisi sunt tib impiis, forma preecessit. Sed non sic reiigio in Christo fundata extinguitur ; quia, ut Leo ait, non minuitur persecutionibus Eccksia, sed augetur. Unde, secundum Bedam et Bemardum, Herodiana malitia, et Babylonica crudelitas, est nascentem velie religioQem extinguo^ , et parnUos Israelis aliidere.
Si quis enim quid ad sahitem pertinens, si quis religionis et sanctitatis ortum, vel profectum, vel consunmiationem impedit, vel persequitur, talis plane cum iGgyptiis parvulos Israelitict germinis necare conatur, imo cum Herode nascentem Salvatorem persequitur. Quod autem nato Domino persecutio coepit, significat per omne teropus vitae praesentis, non deesse futuros, qui electos Dei persequerentur, sicut Dominus in Evangdio ait : Si me persecuti sunt, et vos persequentur. Et Apostolus : Omnes qui pie volunt vivere in Ckristo, per^ sectttionempatientur, Quod vero pue* ri pro Domino occisi sunt, signi-^ ficat per humilitatis tneritum , ad coronam martyrii esse veniendum; quia, ut Dominus ait : Qtd se humi' Uat, exaltabitur, Puerorum enim innocentia humilitatem «gnificat simplicium, de quibus ait Dominus 1 Simte panmlos venire ad me, ta-lium est enim regnwn caelorum, Qnod autem occisi sunt, sed Christus evasit, insinuat corpora martyrum, ab impiis posse perimi ; sed Christum, pro quo persecutio saevit, nullatenus posse a fidelibus auferri : Sive enim vivimus, sive morimur, Domini sumus.
Moralitef occidunt pueros multos , et multipliciter , Pharao submergendo , Herodes detruncando , Antiochus suspendendo, Medi sagittando. In flumine submergente, significatur delectatio praesentis voluptatis; in gladio detruncante, inflictio praesentis adversitatis ; in sagitta de ionge percutiente , timor luturae asperitatis ; in suspendio spes, sive ambitio futurae prosperitatis. Sic ergo diabolus, qui Pharao, id est dissipans per invidiam ; qui Herodes, id est glorians per superbiam ; qui Medus, id est mensurans, scilicet cuipae pcenam per malam intentionem ; qui Antiochus, id est silentium paupertatis per fraudulentiam ; paupertatem enim celat, et divitias suggerit. Hic occidit pueros secundum quatuor affectiones, quae sunt gaudium praesentis prosperitatis, et spes futurae, tristitia praesentis asperitatis, et timor futurae. £t est notabile quod interflciuntur pueri, in quo stultitia; in Bethlehem, in quo abundantia ; a bimatu et infra, in quo superabundantia : et hoc compatiendo, luget Ecclesia.
Cum aUtem Maria et Joseph cum puero Jesu intrarent iEgyptum, omnia idola illius provinciae in tempiis suis corruerunt, sicut per prophetam Isaiam fuerat prophetatum. Tradunt enim, quod sicut in exitu iiliorum Israel de iEgypto, non fuit domus iEgypti, in qua, Deo procurante, non jaceret mortuus primogenitus, ita nec modo fuit templum in iEgypto, in quo non corruisset idolum ; sicut et ante arcam Domini corruit Dagon ido* lum, cum arca appropinquasset ad ipsum. Spiritualiter etiam comiunt vitia, ingrediente Domino domum cujusque, prius desertam per peccata. Ut etiam dicitur in Scholastica historia, quando Jeremias in iEgypto per captivitatem ductus fuerat, prophetavit eis quod in futuro, quaedam Virgo paritura esset, et tunc omnes dii, et omnia idola iEgypti ruerent. Egyptii ergo imaginem Virginis cum Puero sculpebant, et ipsi honores exhibebant. Haec autem prophetia, modo quando Christus cum Matre intravit iEgyptum, est impleta, nam omnia idola iEgypti corruerunt, et Virginem, sicut praedictum fuerat, peperisse indicaverunt. Hoc idem praefiguratum fiiit in Moyse et Pharaone, in confractione Dei sui Hammonis, et coronae. Ut enim in Scholastica histoiia dicitur, Pharao rex ^Egypti, coronam regalem habebat, in qua imago Dei sui Hammonis ^Egyptii sculpta fuerat.
Filia ergo Pharaonis, quae Moysem puerum in fiiium adoptaverat, postea quadam vice decrevit , ut eum Pharaoni rcgi videndum praeberet. Cui Pharao alludens, coronam suam imponebat, quam ille in terram projiciens penitus confringebat. Et cum eum occidere voluisset, dixerunt quidam quod puer hoc ex insipientia fecisset. Moyses, nutu Dei, salvatus est a nece Pharaonis ; sic Christus, nutu Dei, saivatus est de gladio Herodis. Moyses natus est, ut filios Israel educeret de iEgypto ; Christtis homo factus est, ut eriperet nos de inferno. Moyses deum regis iEgypti cum corona confregit ; Christus omnia idola iEgypti, et deos in nihilum redegit. Hanc ruinam idoiorum illa statua portendebat, quam rex Nabuchodonosor in somno videbat. De monte autem sine manibus quidam lapis est abscissus, et ia pedes illius statuae, seu imaginis et idoli, est illisus, contrivitque eam, et in pulverem redegit, et postea idem lapis in montem magnum excrevit.
Lapis iste significat Christum, qui abscissus est de monte sine manibus; quia natus de Maria sine tactibus maritalibus. Lapis iste, 5cilicet Christus, contrivit in JEgypto omnia idola, de quacumque erant materia. Et, confracta statua, lapis ille in montem magnum excrevit, quia destructa idololatria, fides Christi per totum mundum inoJevit. Et Christus crevit in montem talem et tantum, quod summa immensitate replevit tam coplum quam mundum.
Pcr twnsitum Domini in iEgyptum, propter persecutionem Herodis , significatus fuit transitus Apostolorum ad Gentes, propter persecutionem eis motam a Judaeis. Per reditum autem ejus in Judaeam, defuncto Herode, significatur illuminatio Judaeorum in mundi fine. Unde, secundum Remigium, per Joseph designantur praedicatores ; per puerum, fides et notitia Salvatoris ; per Mariam, Ecclesia et sacra Scriptura; per persecutionem Herodis, persecutio facta a Judaeis ; per fugam Joseph in -^Egyptum, transitus praedicatorum ad Gentes, ad quas fidem Christi et Ecciesiae tulerunt, relicto Herode, id est Judaeorum infidelitate ; per tempus autem quo fuit in -^gypto, spatium temporis ab ascensione Domini, usque ad adventum Antichristi ; per obitum Herodis, extinctio invidiae in cordibus Judaeorum in fine. Tunc itaque Dominus in -figypto ignorantiae tenebras effugavit, et idolorum vanitate discussa, Dei veri cultum venerationemque reparavit. Ubi ignis fidei succensus in tantum excrevit, quod etiam deserta ejus repieverit; Domini enim praesentia, postmodum eremus iEgypti meruit, ut paradiso melior, et ccelo clarior efFecta videretur. Unde Chrysostomus : « Denique si quis nunc ad MgypXi veniat solitudines , paradiso prorsus omnem illam videat eremum digniorem, et innumerabiles Angelorum coetus in corporibus fulgere mortalibus. Estenim cernere tota illa regione difFusum exercitum Christi, et admirabilem illum regium gregem, virtutumque ccelestium conversationem in terris micantem. Non ita variis astrorum choris coelum refulget, ut iEgyptus innumeris monachorum distinguitur atque illustratur habitaculis.
Noctes quidem sacris hymnis et vigiliis, dies vero orationibus, manuumqueoperibusexercent, Apostolicae cursum virtutis imitantes : » haec Chrysostomus.
Iverunt ergo ad quamdam civitatem Thebaidae, quae vocatur Heliopolis, et ibi aliquam domunculam conducentes, habitaverunt perseptem annos, tanquam advenae et peregrini, pauperes et egeni. Sed unde et quomodo isti tanto tempore vivebant ? Numquid mendicabant ? Legitur autem de Domina, quod colo et acu quaerebat sibi et Filio necessaria. Suebat ergo et filabat Domina mundi pro pretio, paupertatis amore et zelo. O quot et quantae hujusmodi advenis fiebant injuriae, quas Dominus vitare non venit, sed suscipere ! Quid etiam si aliquando Filius famem patiens, panem petiit, nec unde daret Mater habuit. ^ Nonne in his et similibus, totaliter concutiebantur viscera ejus ?
Consolabatur verbis Filium, prout poterat, et nihilominus opere victum procurabat, et sibi forte aliquando de vicLu subtrahebat, ut Filio reservaret. Et si ex opere manuum oportebat quaerere victum, quid dicemus de vestimentts, quid de utcnsiUbiis. , sctKcet lectts et aliis intra domum opportunis? Numqtxid dupKcia? Numquid superflua? Numquid coriosa habebat? Hatc contra paupertatem sunt^ et haec, si habere posset, notlet ea paupertatis amatrix. Sed mimqaid Domina saendoy y6L alia opera £icicndo, faciebat more quo^ rumdam opera curiosai Absit.
Est enim periculosum ct valde magnum vitium propter muita, de quo latius dicetur infra. Conspke nunc Dominam in laboribus et operibus suis, filando^ suendo, texendo sotlicitam, quomodo facit ea fideiher atque humiliter cum diligentia se habendo, et nihilominus super Filio et gubematione domus, ctiram dfligentissimsm habendo , vigiliisque eC orationrbus juxta pos6e sempcr intendendo; et toto aflectu compatere sibi; et considera qaiod non habmt omnino gratis regnnm Dei Domina regni. Sed et Joseph sanctua, faber Hgnarius ^ aliquid cperabatur in arte ligns* minis* Uhde qoia compessionis occorrit matcria, tandcm cura alt~ quam moram cum eis contraxeris, pete recedendi licentiamy et benedictione accepta, primo a puero Jesu, deinde a Matre, postea a Joseph, genibus flcxis, et cum laoymis compassione magna yalefocias eis, quia tanquam exules a patria, sine aliqua causa, et cxbanniti, remanent ad peregrinandum ibidem, per annoa septem, in sudore vuftussui victuri. ORATIO Domine Jesu Chrrste, qui adhuc iinfans, persecutiones et exilia pati^ et infi^ntes tunc pro te occidi voluisti, da mihi misero haec omnia, ac etiam mortem, si oportet, pro te patienter tolerare, cunctaque prospera mundi despicere, et nulla ejus adversa formidare. Et vos, o sanctissimi Innocentes, flores et primitiae martyrum, qui per innocentiam et martyrii palmam Dei Filio infanti adhaesistis, dignemini de plenitudine gratiae et innocentiae vestrae, infirmitati et miseriae peccatorum meorum veniam^ et gratiam ab eodem Dei Filio benignisaimo obtinere» Amen.
Notes
- 1 ↩The Latin text here is corrupt ('rode', 'igere', 'coayerso'). I have translated based on the context of the flight into Egypt and the standard Chrysostom-style antithesis.
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