De officio et vita Joannis Baptistce
The Herald of the Coming King
The Evangelist introduces the ministry of John the Baptist within the historical context of the Roman tetrarchies and the high priesthood.
Setting aside all other events of the Savior's childhood, the Evangelists' concern was to describe the deeds and words of Christ that He performed in the fullness of His age and as a perfect man; and first, the Baptism by which He was baptized by John. Therefore, we must first set forth the mystery and office of John the Baptist, and his preaching of a baptism of repentance. In those days, while Jesus was still living in Nazareth, or when these events that follow took place—according to what is said in the beginning of the Gospels in the Church, at that time, namely: In the fifteenth year of Tiberius Caesar, who succeeded Octavian Augustus, under whom Christ was born; with Pontius Pilate governing and ruling Judea; while Herod was still Tetrarch of Galilee; and Lysanias was Tetrarch of Abilene; and Philip was also still Tetrarch of the region of Ituraea and Trachonitis—it should be noted that, as was said above, the kingdom of the Jews had been divided into four tetrarchies, of which Archelaus held two, namely Judea and Abilene, and Philip held the third and fourth. It happened, however, that Archelaus, while exercising tyranny, was accused before Augustus, and for this reason he was deposed by Augustus and sent into exile in the tenth year of his reign. From that time on, one part of his territory, Judea, began to be administered by Roman procurators and officials. The fifth of these was Pontius Pilate, who took his name from the island of Pontia, where he had stayed. He wasn't an ordinary prince, but a vicar or delegate, which is why he is called a Procurator. If you sometimes read that he was a Governor, it must be understood as referring to his role as Procurator. It seems he was never actually a Governor; rather, while he was Procurator, Vitellius was the Governor of Syria, of which Judea is a part. Perhaps he could be called a Governor because he occasionally exercised the duties of that office. The other part of his territory, namely Abilene, was handed over to Lysanias under the title of Tetrarchy. Some say this Lysanias was the son of Herod the Ascalonite, under whom the Lord was born. However, Josephus says he was Herod's nephew, born to Alexandra (Herod's sister) and his father, Ptolemy of Lebanon, which seems more likely. And it is added: Under the high priests Annas and Caiaphas. These men were related by marriage and took turns managing the high priesthood; but Annas held it in the year the Lord was baptized, and Caiaphas in the year He suffered. Between them, during those three years, three others—namely Ishmael, Eleazar, and Simon—held the office, though they are passed over here. The Evangelist mentions only those under whom John’s preaching began and Christ suffered. The reason John’s preaching is described so solemnly—by the times of the Emperor, the high priests, and the governors—is to signify the excellence of the One he came to announce, for He was the supreme Emperor, High Priest, and Governor of all.
The Baptism of Repentance
John receives the divine word in the desert and begins his ministry of baptizing as a preparation for the coming of Christ.
Then, therefore, the word of the Lord came—that is, the heavenly inspiration of the mind, which is called a word because it speaks within the mind, according to that verse of the Psalm: 'I will hear what the Lord God speaks in me'—to John, the son of Zechariah, in the desert, who was then in his thirtieth year, which is the time owed to preaching, because at that age a man's strength is at its peak, so that by baptizing and preaching he might announce the coming of Christ and the comfort of redemption. John heard the word of the Lord through an interior inspiration, divine revelation, and the hearing of the mind, by the grace of Him who spoke to him from above. According to Chrysostom, it is called the word of the Lord—meaning God’s command or precept—because John didn't take up this ministry on his own, but because God prompted him. That is why he himself says: 'He who sent me to baptize in water,' and so on. So that the baptism of those converted by his preaching wouldn't be delayed for lack of water, and so that he might be more effective, he left the desert where he had already begun to preach that penance must be done. He went into the whole region around the Jordan, where there was plenty of water and many people, baptizing and preaching the baptism of penance for the remission of sins. In this, he set an example for preachers to seek out places for the fruitfulness of the divine word, not for recreation. John's baptism prepared people to receive Christ; that's why only the Jews, to whom Christ was primarily promised, were baptized by him. Even women weren't baptized, because they were to be instructed by men. Nor were infants baptized, because they didn't understand the mystery, and the necessary knowledge was required. Christ's baptism, however, is given to every gender, every nation, and every age for the remission of sins. What is said here about the remission of sins shouldn't be referred to John's baptism, but to the repentance that was joined to the baptism; for that repentance alone was what remitted them. John's baptism was indeed a baptism of repentance, because he urged those being baptized toward repentance, and he baptized none but adults whom he saw were repentant. Therefore, although sins weren't forgiven by his baptism, the reception of it was a kind of declaration of one's intent to repent, through which sins are forgiven. John's baptism was also for the remission of sins, not effectively, but preparatorily, because it prepared the way for Christ's baptism, in which the remission of sins actually took place. John’s baptism, therefore, was a baptism of repentance, because it involved repentance for sins; yet it could not take them away. Christ’s baptism, however, is a baptism of grace, because it is given in Christ, and sins are taken away. As Chrysostom says: “The former was given in repentance, the latter in grace; there is forgiveness, here is victory.” It should be noted, according to Gregory Nazianzen, that there is a fivefold difference in baptisms: there is a figurative one, with which Moses baptized, but in water only—namely, in the cloud and the sea; another is preparatory, with which John baptized, which we are discussing here; the third is perfective, like the Baptism of Christ, which was in the Spirit; the fourth is supererogatory, which is done in blood through martyrdom, and this is more venerable than the others because it is not stained by the contagions of the fallen; the fifth is the destroyer of actual sins, which is done daily in tears, and it is more laborious than the others. John's baptism was preparatory, as people needed to be readied for Christ through it; in this way, John's baptism relates to Christ's Baptism just as the catechism, where those to be baptized are instructed in the faith and prepared for the Sacrament, relates to the true Sacrament. Hence Remigius says: 'John's baptism held the place of the catechumenate.' For just as children are now catechized so that they may become worthy of the Sacrament of Baptism, so John baptized so that those baptized by him, by living devoutly afterward, might become worthy to approach Christ's Baptism. Chrysostom also says: 'It was fitting, then, that when he said he was coming to preach the baptism of repentance, he added: "for the remission of sins." It is as if he were saying: "He urged them to repent so they might more easily obtain the subsequent grace by believing in Christ, from whom the baptism..."' Chrysostom says: 'It had no other cause, except that it was a preparation for the faith.' So they were baptized in... the Jordan, a name interpreted as 'the descent of pride' or 'the descent of man to the humility of confession.' Those who descended, having renounced their old life, deserved to be renewed in Christ. John's baptism was also fittingly sanctified in the Jordan, because it was a declaration of repentance through which the kingdom of heaven draws near. And they passed over to the land of the living, just as the children of Israel passed over the Jordan to the promised land. John baptized for several reasons: first, according to Augustine, to signify the Baptism of Christ, and in this way it was a sacrament; second, according to Chrysostom, so that by the name of the one baptizing, many might gather to John, to whom he might announce Christ; third, according to Gregory, so that through John's baptism, people might be accustomed to the Baptism of Christ; fourth, according to Bede, so that through John's baptism, people might be prepared and humbled for the Baptism of Christ; fifth, according to John himself, so that Christ might be manifested in Israel in the baptism of John, through the Father and the Holy Spirit. When did John baptize? He preached first in the desert, and later near the Jordan to those who, moved by the example of his life, came to him: 'Repent,' that is, let each one repent of their evils. Regarding their former life, the kingdom of heaven draws near to those who do penance. According to Remigius. The kingdom of heaven is described in four ways, namely: Christ. According to that: 'The kingdom of God is within you,' the holy Scripture, according to that: 'The kingdom of God will be taken from you and given to a nation producing its fruit,' the holy Scripture. According to that: 'The kingdom of heaven is like ten virgins'; the supreme throne, according to that: 'Many will come from the east and west and will recline in the kingdom of heaven.'
The Voice Crying in the Desert
John's preaching of the kingdom of heaven offers a new hope and remedy for the sins of the world.
And this whole matter can be understood here: the penance to be performed is not that of the damned, which is forced—like that of thieves—nor is it feigned. It isn't the despairing penance of the lost, but a true one that, according to Chrysostom, cleanses the heart, illuminates the senses, and prepares the human spirit to receive Christ. As Jerome says: John the Baptist preaches the kingdom of heaven so that he might be the herald of this honor and privilege. Hence Peter says that after the sin of Adam and the devastation that followed, the solemn hope of the just—those with whom God is known to have spoken face to face—was extinguished. And among the chief patriarchs, fathers, and prophets of the Old Testament, he adds: because among them, no mention was made of the eternal dwelling of the heavenly kingdom; in all of them, the memory of this kingdom is neither mentioned, nor proclaimed, nor is the glory of the heavenly kingdom promised. The glory is promised. And he adds, "What more?" Look back at the entire history of the world from the beginning down to John, and you won't find any grace in that era or in the work of that heavenly kingdom. Come, then, to John, and hear the voice of the one crying out—the voice of joy, the word of mercy, the sermon of glory, the grace of life, and the truth that... It was the angel's message, the far-reaching fatherland, the prophecy. "Repent," he says, "for the kingdom of heaven is near." The word of repentance is sweet and glorious, the true and joyful kingdom of heaven, and it must be called upon by that first one who laid the foundations of the New Testament. He adds, "From the time of Adam down to John, the whole world was turned into a weeping voice, because the frequency of sin was great, and there was no place for repentance; it was a double depth." Alas. John, once born, shows the remedy for the wound, the sin of the people, and the forgiveness of iniquity. This is the first thing he proposed while crying out in the desert; it is the voice heard in our land, placed in our heart, and resounding in our mouth with acts of grace. It is the voice that heralds mercy, the one who forgives sin, the one who is the strength of God, and the one who seeks the occasion of mercy. And the Lord is merciful, and he is the one who hears our prayers.
The Austere Life of the Forerunner
John's life of extreme detachment and asceticism serves as a powerful example for all who preach the Gospel.
And... To show that John was fit to testify about Christ, the Evangelist describes his life through the holiness of his conduct. First, by the roughness of his clothing, for he wore a rough garment—that is, a hair shirt or a tunic made of coarse camel hair. Hair. This reminds us to use rough things to restrain the flesh. Hence Jerome says: 'He had a garment of hair, he says, not of wool.' Another sign of austerity is given as a way to avoid luxury. Chrysostom also adds: 'It isn't fitting for the servant of God to have clothing for the sake of appearance or for the pleasure of the flesh, but only as a covering for the body.' John did not wear soft clothing or fine garments; instead, he wore a hair shirt, which was rough, harsh, and served to punish the body rather than pamper it. This outward appearance of his body was a sign of his inner virtue. ! Secondly, he practiced restraint to curb the desires of the flesh, for he wore a rough garment—that is, one made of dry and coarse hair—around his waist, which served to mortify the flesh and its lusts, because he crucified his flesh with its vices. This is characteristic of those who follow his way. Hence, Chrysostom says: 'When the apostles were sent out, they were clothed in wool, so that they might be seen as men of endurance; yet he wore a leather belt.' That John's tunic and belt have an allegorical meaning is clear from Chrysostom, who says elsewhere: 'John is the Law, and he is clothed in camel's hair.' No. He could have worn a tunic made from the Lamb—the one of whom it is said, 'Behold the Lamb of God, behold him who takes away the sins of the world'—but he wore a leather belt around his waist, because the Jews think that sin is only what is committed in action. However, our Lord Jesus Christ, who is seen in the Apocalypse of John among the seven lampstands, wore a golden belt—not around his waist, but across his chest. The Law is girded at the waist, but Christ—that is, the Gospel—and the virtue of monks are commended not only in regard to lust, but also in regard to the mind. Here, it isn't even right to think about it, for whoever has committed fornication there is held guilty of the crime. Third, regarding abstinence and a frugal diet: he ate locusts—that is, the plants so named—and wild honey, which is the food of the poor in that land. It should be known that 'locusts' can mean several things, about which this verse exists: 'Roots, herbs, and birds, call them locusts.' They are small animals that fly like grasshoppers, found in the Judean desert; when fried in oil, they are food for the poor. But it doesn't seem likely that John ate the flesh of locusts, since he refused to eat even bread and avoided fried foods, as he accepted nothing cooked. Therefore, it seems more probable that it should be understood as something else, since in those parts they call a certain plant 'langusta'—that is, a locust—which is said to be what blessed John ate. Wild honey is found from bees in the hollows of trees; or, according to Rabanus, they are the white and tender leaves of trees which, when crushed by hand, taste like honey. Honey is also found there from 'calamellae'—reeds full of honey, that is, of a very sweet juice. They are also called by another name, 'cannamelles,' a name composed of 'canna' and 'mel,' because these reeds are similar to canes or reeds of that kind. In this, blessed John clearly shows that he considered this world and all its allurements as nothing, since he wore such cheap clothing, ate simple food, and lived an unrefined life. For he who had decided to live in this way sought only what was necessary for this life. Those who say, "Having food and clothing, we are content with these," follow his example. This is precisely why, because he preached repentance, he provided an example and a rule in his own person—like a good teacher—regarding how those who repent ought to live. For him, the earth was his bed, caves were his house, hair was his clothing, skin was his belt, water was his drink, and locusts were his food. And so, he showed that he not only despised the world and its allurements but also defied the sins of the entire human race, leaving behind a useful example for those who would come after him. Everything, therefore, that was in John preached repentance: even his name, because... God's grace; and his place, because it was a desert; and his habit, because it was haircloth; and his food, because it was locusts; and his speech, because it was a word of repentance; and his work, because it was a baptism training people for what is good. In John, the preacher of the Gospel is described. First, regarding doctrine: he must, by John’s example, preach repentance and the things that cause one to turn away from sins, and the things that cause one to approach the attainment of the kingdom of heaven. Second, regarding self-control: because a belt is said to be around the loins, so that the preacher may have self-control, which is why the Lord, when sending Jeremiah to preach, says: 'Gird up your loins.' Third, regarding life: and this in two ways, namely regarding clothing and food, in which one should also take John as an example. Whoever, therefore, imposes or preaches repentance and harsh things, and demands a life of repentance, should show it by his own life, be covered in rough clothing, and be nourished sparingly, so that in him the simplicity of clothing and food is praised, the use of which is condemned in the wealthy. For austerity of life is required in a preacher of the Gospel; therefore the Apostle says: 'I punish my body and bring it into subjection, lest perhaps when I have preached to others, I myself should be cast away.' Hence Jerome says: 'Indeed, his clothing, food, and drink showed the entirely austere life of those who preach.' Chrysostom also says, 'It was fitting that the Forerunner of the Lord, a prophet and apostle of Christ, should be such a man, who would offer his whole self to the heavenly God, having despised the things of the world.' It is not without reason that the Lord calls him an Angel, because, while living in this world, he trampled upon the world itself with an angelic life. But if he who was so pure, and brighter than the sky, and higher than the prophets, and than whom no man was greater, and who enjoyed such familiarity with God, so hardened himself to every patience of labor, despising the fleeting things of pleasure along with riches, and constraining himself to every rigor of life—what excuse will we have, who, after so many benefits of Christ, after such great and infinite burdens of sin, do not imitate even the smallest particle of that discipline? Instead, we are given over to gluttony and drunkenness, fragrant with strange perfumes—or rather, stinking—and, relaxing and softening ourselves on every side, we prepare ourselves as prey for the devil and make ourselves easy to capture. These are the words of Chrysostom. When John's fame spread, all Jerusalem went out to him—referring to those living in that city—along with all Judea, those living around it, and all the region around the Jordan, referring to the two and a half tribes. By 'all,' I mean many from all these places, using a hyperbole—a very expressive figure of speech—where the container is used for the content. They were baptized by him in the Jordan, confessing their sins and preparing themselves to receive the Baptism of Christ.
Fruits Worthy of Repentance
John rebukes the hypocrisy of the Pharisees and Sadducees, calling them to produce genuine fruits of repentance rather than relying on their lineage.
John’s baptism was ordained as a kind of preparation and prefiguration of the baptism of Christ himself, who was soon to come; and that is why John not only preached but also baptized, because just as he announced by his preaching that Christ was coming soon, so by his baptism he was accustoming people to receive Christ’s baptism more willingly. Thus, John’s baptism was a kind of declaration of belief in the Christ who was to come, and of performing works of repentance, so that they might receive him with greater devotion. And this is what the Acts says, that John... ...baptized the people with a baptism of repentance, saying: 'Believe in him who is to come after me,' that is, in Jesus. That’s why it says here, 'confessing their sins,' which were to be washed away specifically through the Christ who was to come; for John couldn't do this himself, but he announced that this would be accomplished through Christ. When John saw many Pharisees and Sadducees coming to his baptism along with the crowds—not out of true religious devotion, but out of fear of the people, and in a fake and treacherous way—he said to them, "You brood of vipers! Who showed you how to flee from the coming wrath and escape the severity of the judgment to come?" It’s as if he were saying, "None of you will escape unless you turn away from your malice and do penance." For although your falseness may be hidden in the sight of the people, it won't be able to remain hidden in the judgment of God, because then the hidden things of the heart will be made manifest. He rebuked them this way so that, through penance, they might escape the severity of the future judgment; for, according to Gregory, the wrath to come is the vengeance of God, which the sinner cannot flee if they don't turn to the lamentations of penance. The Pharisees are named from 'Pharea', which means 'division', as if they were divided from others, or dividing themselves—these were the priests of the Jews, who in their dress, their food, and their behavior were in some way separated from others as a sign of greater religious discipline. The Sadducees are so called from 'Sa', meaning 'just', as if they were just, or justifying themselves; they accept the five books of Moses, but reject the Prophets, and don't believe in the resurrection or in angels. Seeing these men, too, who seemed to be greater among the Jews, coming to his baptism, John rebuked them and boldly denounced their vices, calling them both a brood and offspring of vipers, because they drew the poison of hypocrisy and error from their ancestors, and because, by imitating the deeds of their ancestors, they envy and persecute others, and thus these poisonous children are born of poisonous parents. For, according to Remigius, it is the custom of the Scriptures to impose names based on the imitation of deeds. In the same way, they are called a brood of vipers because they imitate vipers. Since they were in such great need of repentance and correction, they are rebuked. Because they didn't first put aside their venom before coming to baptism, the text adds: 'Produce, therefore'—that is, right now and without delay—'fruit worthy of repentance.' This means a repentance that is worthy and fruitful through contrition, confession, and satisfaction, so that you may flee from the coming wrath, as this is the only way to escape it. Chrysostom says: 'It isn't enough for those who repent to merely put aside their sins; they must also bring forth fruits of repentance, according to the saying: Turn away from evil and do good.' Just as it isn't enough to pull out an arrow to heal a wound, you must also apply medicine to the ulcer. He does not say 'fruit' in the singular, but 'fruits' in the plural, signifying works; as Chrysostom says, he says 'fruits'—not just any kind, but 'fruits worthy of repentance'—that is, according to the weight of the sin; so that, according to Gregory, the more gravely a person has sinned, the more abundantly they should repent, and the greater the good works they should seek to perform through repentance, the more severe the damage they have inflicted upon themselves through their sin. Hence, in the Apocalypse: 'As much as she has glorified herself and lived in luxury, so much give her torment and sorrow.' Peter the Chanter of Paris asks: 'But what is to be done for someone entangled in many sins, who confesses them and repents in some way, but is unwilling to undergo the labor and fruit of a repentance worthy of the sin?' Would he really push charity away from himself by imposing a heavier penance, rejecting it out of boredom, when he could have offered himself a moderate one? For it is better to be purified in purgatory by what is done with less severity than to be punished eternally in hell. For either God does the penance, or man does. But what if my confessor doesn't assign me a penance worthy of the gravity of my sin? I will make up for it, because the amount of the penalty ought to be measured according to the quantity and quality of the sin, which is a matter of the discretion necessary for both the penitent and the confessor—so says Peter the Chanter. This is a matter for deep and serious consideration. But because the Jews boasted of the nobility of their lineage—specifically, that they were descendants of Abraham and relied on the promise made to him, presuming to obtain salvation without works—John adds: 'Do not say...' —either in word or in mind—"we have Abraham as our father," trusting in his righteousness and, because of that, considering yourselves righteous and believing you will be saved without the fruits of penance; for without the fruits of penance, no one can save sinners. It seems to be the same way with many Christians who, having a special devotion to some saint, believe they'll be saved by that saint's merits without doing any good works themselves. This is the boast of certain religious people who pride themselves on the goodness and holiness of their founders and ancestors, to whom it can be said: 'If you are children of Abraham, do the works of Abraham.' This is also the foolish pride of certain miserable people who boast in vain about their noble birth. Chrysostom says: 'What good is it to someone if their character is filthy, even if their lineage is noble?' Or what harm does a humble birth do to someone whose character is noble? For gold also comes from the earth, and yet it isn't the earth itself; the gold is chosen, while the earth is despised. It's better to become noble from a humble background than to be born into a noble family and become contemptible. It's better for someone that their parents take pride in them because they have such a son, than for that person to take pride in their parents. Don't pride yourselves by saying, "We have Abraham as our father"; instead, be ashamed, because you are his children, yet you aren't heirs to his holiness. Chrysostom says: "Anyone who doesn't resemble his father seems born of adultery; and those who don't live up to the holiness of their own lineage lose the dignity of that lineage." So, we must put our trust not in physical descent, but in spiritual imitation; we must boast not in the flesh, but in faith. For not everyone who is Abraham's seed is his child, but only those who imitate his faith. Holiness doesn't come through natural descent, but through the grace of divine virtue. The Jews were indeed children of Abraham according to the flesh, but not according to the imitation of faith; and because they rejected Abraham's faith in Christ, they lost the title of being Abraham's children. On the contrary, the Gentiles became children of Abraham because they devoutly received the faith of Christ upon the preaching of the Apostles. And this is what John adds: "I tell you, God is able to raise up children for Abraham from these stones"—that is, from the Gentiles signified by these stones—through faith and imitation; that is, he can make them imitators of Abraham's faith. Whoever follows the faith and works of Abraham deserves to be called a child of Abraham. God can even raise up children of Abraham from stones—that is, he can make the hard-hearted and sinners devout—and I pray that he might deign to show this in me.
The Axe at the Root
John warns of the impending judgment of God, urging all to repent before the tree is cut down.
It is said that John literally pointed out and showed them those twelve stones which Joshua had ordered to be carried from the middle and bottom of the Jordan onto dry land, and which he also had the same number placed back in the riverbed from the earth: by the first, he represented the dryness and blindness of the Jews, and by the second, the faith of the Gentiles through Baptism; or, by the first, the emergence of the Gentiles into the light of faith, and by the second, the submersion of the Jews into infidelity. It’s fitting that the Gentiles are represented by stones, either because they worshipped idols made of stone—as the Psalm says, 'May those who make them become like them'—or because they had hearts of stone, meaning hearts insensitive to the understanding of God. From these, the children of Abraham were raised up; for when they believed in the seed of Abraham—that is, in Christ—they became his children, united to his seed. This is why Paul says to these same Gentiles: 'If you belong to Christ, then you are Abraham's seed, heirs according to the promise.' The children of Abraham were therefore raised from stones when, as the Jews fell away from Abraham's lineage through their infidelity, the Gentiles were substituted in their place upon receiving the faith of Christ. Thus, according to Rabanus, because the herald of truth wanted to incite the Jews to produce fruit worthy of repentance, he provoked them to humility, without which no one can repent. And because a doctor of truth must not only confidently argue against vices but also predict punishment, John adds, as if providing a reason why he warned them to repent in the present and to do so quickly: 'For the axe'—that is, the severity of divine justice—'is already laid at the root of the trees,' to cut off obstinate sinners from this present life and to burn them in hell; or the axe, that is, the transition of the life that follows, is laid at the root and birth of the trees, and of every human being; for from the very beginning of birth, a person begins to tend toward their fall. For, according to Augustine, to live is nothing other than to pass from life and to tend toward death. For night is like a carpenter removing one chip from the aforementioned tree, and day likewise removes another; for as many days and nights as a person has lived, so many they have left to live, and in the end, the tree must fall. And certainly, wherever it falls, there it will remain; for, as Ecclesiastes says: 'If the tree falls to the South'—that is, to paradise—'or to the North'—that is, to hell—'in whatever place it falls, there it will be.' Naturally, however, a tree falls to the side toward which its branches and fruit incline it; so a person falls where they are more inclined, by way of their affections and works or actions. Hence Bernard says: "Whether a tree falls to the South or to the North, there it will lie; for in Holy Scripture, the heat and lightness of the South usually have a good meaning, while from the North, every evil is unleashed." Furthermore, someone sees men as trees. Therefore, the tree is cut down at death, and wherever it falls, there it will remain; because God will judge you there, exactly where He finds you. There, I say, it will remain immutably and irrevocably. Look at where you’re going to fall before you actually fall, because once you have, you won't be able to rise again. If you want to know which way a tree will fall, look at its branches—where the branches are most numerous and heavy, don't doubt that it will fall in that direction, provided it's cut down at that moment. Our branches are our desires, by which we reach toward the South if they are spiritual, or toward the North if they are carnal. Those that outweigh the rest indicate the center of the body. Those that outweigh the rest carry the body with them: so says Bernard. And John adds: Therefore, every tree—that is, every person without exception, for there is no favoritism—that does not produce good fruit here, simply and without the admixture of sin, will be cut down from the assembly of the faithful by a final sentence at death, and will be cast into the unquenchable fire, eternally and without redemption, which is the punishment for guilt. From this, it's clear that omission alone is enough to condemn. We see an example of this in the lazy servant, and that's why, at the judgment, the focus against the wicked will be on their omissions alone. It isn't enough for a person just to turn away from evil; they must also do good. God loves nothing that is fruitless; He wants nothing in His garden, His vineyard, or His field to be fruitless—just as there was no fruitless tree in Paradise. This is clear from the fact that our first parents were commanded to eat from every tree in Paradise, except for the tree of the knowledge of good and evil. If the one who fails to produce good fruit is to be thrown into the fire, what will become of the one who has done evil? This tree is the human race, or the individual, who is like a tree turned upside down. Some trees, however, are entirely dry and barren, such as pagans and unbelievers. Some are green, like Christians, yet among these green ones: some are fruitless and produce no fruit, like the idle and the slothful; some produce fruit, but it is useless and not good or meritorious, like hypocrites; some produce fruit that is not only useless but evil and poisonous, like heretics, who produce fruit by their preaching, but it is deadly. All of these are fit for the fire and are damnable. Others, however, produce good fruit, like good Catholics who are obedient to the word of God. The roots of the tree are the thoughts by which we are planted, and by which we are either lifted up to heaven or cast down to the depths of hell; or rather, the roots are our good and evil will, from which, as from a root, there grow as fruit the good and evil words and deeds that serve as evidence of that will. Therefore, as Ambrose says: "Let the one who is able to produce fruit of grace do so, and let the one who owes it to penance do the same; the Lord is present, seeking fruit, giving life to the fruitful, and rebuking the barren."
Practical Works of Mercy
John provides specific moral guidance to the crowds, tax collectors, and soldiers, emphasizing charity and justice as the fruits of repentance.
The crowds, however, hearing the threat of hell for their evil deeds and for failing to do good, were terrified and asked John, "What then must we do to keep from being cut down and thrown into the fire?" It was as if they were saying, "We are ready to change our lives." He answered the crowds, "Whoever has two tunics—that is, a surplus garment—should give the extra one to the person who has none; and whoever has surplus food should do the same." This should be understood to apply to any other superfluous things, once the appropriate needs of a person's status have been considered. Basil says, "From this, we are taught that we are bound to give anything we have beyond what is necessary for our own sustenance to those who have none, for the sake of God, who has bestowed everything we possess." Gregory also says, "Since it is written in the Law: 'You shall love your neighbor as yourself,' anyone who does not share with a neighbor in need, even things that are necessary for himself, is convicted of loving his neighbor less." It should be noted that having two tunics means having something beyond necessity; but 'not having' can be understood as being in extreme necessity, or falling short of the necessity that could otherwise be managed without danger. Then it must be said that one who has such superfluities—that is, one who has them beyond the necessity of himself and his own, for whom the care and bond is greater by charity—and who can get by without them, is bound by precept to give to the one who has none and is in extreme necessity; otherwise, he takes away what is his own, and his life, since in such a necessity, such superfluities are to the other as if they were his own due, as far as his necessity is concerned. If, however, the person who does not have is not in extreme necessity, then giving does not fall under precept, but under counsel. This is where a person is tested, and it becomes clear in small things what they would do in great ones. As Gregory says: "If someone doesn't give their tunic for God in a time of peace, how will they give their life in a time of persecution?" The virtue of love, therefore, must be nourished by mercy in times of peace so that it remains unconquered in times of trouble; you must learn to offer your possessions to the almighty Lord first, and yourself afterward. Augustine says: "For love to be perfected, it is born; when it is born, it is nourished; when it is nourished, it is strengthened; when it is strengthened, it is perfected; and when it has reached perfection, what is it called?" To me, to live is Christ, and to die is gain, having a desire to be dissolved and to be with Christ. This love begins, so that one may give from one's own surplus to someone in need, or to someone caught in some distress; if you nourish this beginning with the word of God and the hope of the life to come, you will reach that perfection where you are able to lay down your life for your brothers: so says Augustine. Let it not be a burden for the rich to help the poor; for God made the poor for the benefit of the rich, so that by showing them mercy, they themselves might obtain mercy. Chrysostom says: "Do not think that God made the rich for the benefit of the poor—whom He could have sustained even without the rich—but He made the poor for the benefit of the rich, because they would have been fruitless and sterile if the poor had not existed." John, therefore, does not impose difficult things on the crowds and the unlearned—such as vigils, fasts, and the like—but he enjoins works of mercy as worthy fruits of repentance, upon which the Lord will judge in the final judgment, and of which He says to them: "Give alms, and behold, all things are clean to you." Bede says: "It is most fitting for preaching that after repentance, almsgiving—that is, the work of mercy—be suggested." For the penitent rightly obtains mercy from God, who does not delay in showing mercy to the needy as much as he is able. But whoever turns their ear away so as not to hear the poor, their prayer will be detestable. When John the Baptist urged the crowds not to be cast into the fire because of their barrenness, but rather to produce fruits worthy of repentance, he immediately added counsel for those seeking salvation: "Whoever has two tunics, let him give to the one who has none; and whoever has food, let him do likewise." In this, however, as Gregory says, we should recognize how much works of mercy avail, since they are preferred above all others for producing fruits worthy of repentance. He rightly mentions the tunic and food; because the tunic, by which we are covered inwardly and by necessity, is more necessary than a cloak, and food is even more necessary still. Therefore, it pertains to those producing fruits worthy of repentance that we share with our neighbors not only the exterior and less necessary things, but even those things that are very necessary: such as the food by which we live and the tunic by which we are clothed. From this, we can argue that if someone who has two tunics is commanded to give one to someone who has none, then someone who has two benefices is even more strongly bound to give up one to someone who has none; this is especially true because they cannot serve two altars. And if someone who has superfluous food is commanded to give to someone who has none, then someone who has two courses—which is beyond necessity—is bound, at the very least by an equal measure, to give one of the two to the needy. By the tunics, we can understand the virtues that clothe the soul; anyone who possesses them is bound to use them for the good of their neighbor. And by food, we can understand the Holy Scriptures, which are spiritual food; anyone who possesses them ought to use them to feed their neighbor spiritually. Tax collectors came to John. They came, therefore—the tax collectors, so called because... concerning business matters to... they involve themselves in public affairs, such as those who collect public taxes, tolls, duties, and tributes, or those who are contractors for these and for the public treasury or public property; nor do they... and such things they sought. After the lesser sinners, even the greater ones came to be baptized by him. And they said: "What must we do?" Teacher, what must we do to show mercy? What kind of life should we lead? They said, "Don't collect anything more than what is authorized in taxes and tolls." And whatever has been taken from you, you must restore, along with the customary dues. He said this because tax collectors are prone to collect more than they are authorized to by law or mandate, so that... what they might remove any further burden from them. No. He warns them about almsgiving and generosity, but also that they should guard against the guilt of extortion, in which they are first required to cleanse their own souls. And afterward, good is to be done. So, restitution must be made for another's property before alms can be given. . Hence Bede says regarding the tax collector: he must first refrain from fraud so that... ...he might temper himself from the appetites of others, and finally, when he has done so, he might share his own. By 'tax collectors,' we can understand the officials of masters and those in charge. They must not demand anything from the people, except what is established by the order of justice. The soldiers also asked him, "What should we do, and how can we be saved?" He said: "Do not extort money or goods from anyone under the pretext of your office, nor oppress, physically harm, or unduly frighten the poor who cannot defend themselves. Do not make false accusations against the rich and powerful to drag them into court, and in this way extort money and property from them that you cannot otherwise take by force; and be content with your pay." The blessed John instructed the soldiers in this way because they are inclined toward the opposite, lying in wait to seize plunder from those they are supposed to protect by their service and the pay they receive from the state, even without the oppression and false accusations of extorting gifts or services. Peter says: In our day, this discipline has completely vanished. Once they... Are you surprised? They used to bind themselves with an oath to stand for the state in battle. They don't flag, and they share what is for the common good of their own life. But they also receive the hatred that they take from the altar. So that they might profit themselves most quickly, and for the honor of the priesthood. They come for the protection of the poor. They dictate the punishment of evildoers, and they claim to have received the sword for the liberation of the fatherland. Have things turned in the opposite direction? It is. For from the moment they are decorated today with the military belt, they immediately rise up. The Lord's anointed rage against the peace of the testimony, despoiling and plundering those under their authority, and miserably and mercilessly afflicting the poor just to satisfy their own illicit appetites and extreme desires through the suffering of others—this is the fierce beast. In the past, the rulers and governors of the earth—from the soldier up to the King and Emperor—cared more for the public good than for their own private interests; they defended the poor who couldn't protect themselves. But, what a shame! Today they care little for the common good or for the poor; they invade and occupy lands and property that aren't theirs, so that, by excluding others, they might enrich and aggrandize their own households. They allow the poor to be miserably afflicted, and—what is more pious—they even afflict them mercilessly themselves. And for this reason, it is to be feared. So that they are not alienated from the life of the living in the future, and excluded from the kingdom of heaven, which belongs to the poor—as Augustine also says: 'Any rulers or clerics who seek more than what has been decreed for them are condemned by the judgment of John as extortioners and oppressors,' for we are soldiers of Christ. By 'soldiers' we can also understand preachers, whom the Apostle arms, saying: 'Take up the armor of God, and the sword of the Spirit, which is the word of God.' To these it is said: Don't harass anyone by preaching too harshly, and in doing so, drive them to despair. Don't commit extortion by withholding the word of preaching, judging others unworthy of the message of exhortation; be content with your own stipends—which are the revenues assigned to preachers, that is, to those who hold possessions—and give alms to those who beg. How happy the crowds, the merchants, the tax collectors, and the soldiers would be if they only followed this teaching of John! But who is willing to give one of their two tunics—or rather, one of their many—to someone who has none? Who conducts business without fraud, and who doesn't seize the goods of others entrusted to them? Who among the powerful doesn't slander the lowly, doesn't bully their servants, and is content with their own wages? Who among officials doesn't take more than what is theirs? Certainly, such a person is rarely found. And note that John delivered his message according to the readiness of his listeners, so that by doing the lesser things, they might eventually reach the greater ones. Hence Chrysostom says: "John wanted, when he spoke to the tax collectors and soldiers, to lead them to another, greater perfection; but because they were not yet ready for it, he revealed the lesser things, so that if he had proposed the greater ones, they would not have paid attention at all and would have been deprived even of these." So says Chrysostom; yet the greater things he commanded the crowds also apply to the tax collectors and soldiers, and commonly to everyone. Hence Ambrose says: "The holy Baptist gave a fitting answer to every class of person, one that applied to all: to the tax collectors, that they should not demand more than what was prescribed; to the soldiers, that they should not use intimidation, nor should they demand plunder." But these and other precepts for specific roles are a matter of common mercy, and therefore they are a common requirement; they are necessary for all roles and all ages, and must be observed by everyone. No tax collector is exempt, no soldier is exempt; neither the farmer nor the city-dweller, neither the rich nor the poor: all are warned in common to share with those who have nothing. For mercy is the fullness of the virtues, and therefore it is set before everyone as the perfect form of virtue, so that they might not spare their own food and clothing. Yet, the measure of this mercy is kept according to the possibility of human condition, so that no one should strip themselves of everything, but rather share what they have with the poor." Thus Ambrose. PRAYER: Most blessed John the Baptist, forerunner of Christ and most holy virgin, who preached repentance to sinners by word and demonstrated it nonetheless by your example—by leading an austere life in food and clothing and by distancing yourself from the allurements of the world—I beseech you, obtain for me through your holy prayers that the Lord may grant me appropriate abstinence in food and drink, in thought, in speech, and in deed; may He guard me from every pollution of mind and body, and grant that, as long as I subsist in this temporal life, I may be separated from vices and serve Him, and so perform worthy fruits of repentance that I may be able to obtain forgiveness for all my sins and arrive at eternal life. Amen.
Read the original Latin
Praetermissis omnibus aliis infantiae Salvatoris actibus , cura fuit deinceps ipsis Evangelistis describere facta et dicta Christi, quae gessit secundum aetatis plenitudinem et secundum virum perfectum; et primo de Baptismo quo a Joanne baptizatus fuit. Praemittendum est igitur mysterium et officium Joannis baptizantis, et Baptismum poenitentiae praedicantis.
Itl diebus itaque illis, quibus adhuc in Nazareth Jesus habitabat, vel quando haec quae sequuntur contigerunt, secundum quod dicitur in principio Evangeiiorum in Ecclesia, in illo iempore, scilicet : Anno quintodecimo Tiberii Ccesaris, qui successit Octaviano Augusto, sub quo natus est Christus; procurante et regente Pontio Pilato Judceam; Tetrarcha autem, adhuc, Galilcece Herode; et Lysania Abylince Tetrarcha; PhiU ippo, etiam adhuc, Tetrarcha Iturceae et Trachoniiidis regionis, Ubi sciendum quod, ut tupra dictum est, regnum Judaeorum in quatuor Tetrarchias divisum fuerat, quarum duas, sciiicet Judaeam et Abylinam habebat Archelaus, tertiam vero, et quartam Philippus. Accidit autem ut Archelaus , ty^rannidem exercens apud Augustum accusaretur, qui ob haec ab Augusto depositus in ex« ilium est missus decimo anno sui principatus. Et ex tunc una pars principatus sui, scilicet Judaea, coepit per Procuratores et Officiales Romanorum administrari, quorum quintus Pontius Pilatusfiiit, sic dictus a Pontia insula, in qua stetit. Unde non erat princeps ordinarius, sed fuit vicarius, vel delegatus, et ideo Procurator est dictus. Si ergo quandoque legilur Praeses fuisse, intelligendum est de Procuratore; quia, ut videtur, nunquam Praeses fuit, sed eo Procuratore existente , Vitellius Praeses Syriae , cujus pars Judaea est , extitit. Et forte ideo Praeses dici poterat quia quandoque Praesidis officium exercebat. Altera vero pars principatus sui, scilicet Abylina, tradita estLysaniae, sub nomine Tetrarchiae. Istum Lysaniam dicunt quidam fuisse filium Herodis Ascalonitae, sub quo natus est Dominus; sed Josephus dicit quod fiierit nepos ejus , natus ex Alexandra, sorore ipsius Herodis,et ex patre Ptolemaeo de Libano, et hoc magis videtur.
Et subditur : Sub principibus sacerdoium Anna et Caipha. Isti affinitate erant conjuncti, et vicissim Pontificatum administrabant, sed Annas quo anno Dominus est baptizatus, et Caiphas illo quo est passus, inter quos in illis tribus annis, tres alii, scilicet : Isma^l , Eleazarus , et Symon fuerunt, qui hic tacentur; et tangit Evangelista solum illos sub quibus praedicatio incepit Joannis, et passus est Christus. Quod autem praedicatio Joannis tam solemniter describitur, scilicet per Imperatoris, et Pontificum, et Principum tempora, est ad designandum excellentiam ejus quem nuntiare veniebat, utpote qui summus Imperator et Pontifex , et Gubernator omnium existebat.
Tunc ergo factum est verbum Domini, id est, superna mentis inspiratio, quae dicitur verbum, quia intus in mente loquitur, secundum illud Psalmi : Audiam quid loquatur in me Dominus Deus; super Joannem Zacharice filium in deserto, qui tunc in anno erat trigesimo, quod tempus praedicationi debitum est ; quia tunc aetas virilis viget ; ut baptizans et praedicans Christi adventum , et redemptionis solatium annuntiaret. Audivit Joannes perinternam inspirationem, ac revelationem divinam et auditu mentis, verbum Domini sola gratia desuper ei loquentis. Unde, secundum Chrysostomum, verbum Dominihicmandatum, seu praeceptum Dei dicitur, quia non a semetipso Joannes, sed Deo illum monente, ad ministerium iHud accessit. Unde et ipse ait : Qui me misit bapti^are in aqua, etc. Et ne propter defectum aquae differretur baptismus eorum, qui in ejus praedicatione convertebantur, et ut praedicando magis proficere posset, exivit de deserto, ubi jam poenitentiam agendam praedicare coeperat; £t venit in omnem regionem, circa Jordanem, ubi copia aquarum et loca populosa erant, baptizans et prcedicans baptismum poeniientice in remissionem peccatorum. Et in hoc diedit exemplum praedicatoribus ut loca fhictificationis verbi divini quaerant, non recreationis.
BaptismuS Joannis disponebat homines ad suscipiendum Christum , ideo non ba • ptizabantur ab eo , nisi Judaei, quibus principaliter promissus fuit Christus. Mulieres etiam non baptizabantur, quia ipsae erant instruendae a viris. Nec infantes baptizabantur , quia mysterium non intelligebant et cognitio necessaria erat. Baptismus vero Christi datur omni sexui,omni genti, omni aetati in remissionem peccatorum. Quod ergo hic dicitur, iw remissionem peccatorum, noij est referendum ad baptismum Joannis, sed ad poenitentiam quae baptismo annectebatur, sola enim ipsa poenitentia ea remittebat. Baptismus quidem Joannis, baptismus poenitentiae erat, quia ad poenitentiam baptizandos monebat, et non nisi adultos , quos poenitentes videbat , baptizabat. Unde licet baptismo ipsius non dimitterentur peccata, susceptio tamen illius erat quaedam protestatio agendi poenitentiam, per quam dimittuntur peccata. Erat etiam baptismus Joannis in remissionem peccatorum, non effective, sed praeparative, quia praeparabat ad Christi Baptismum , in quo fiebat remissio peccatorum.
Baptismus ergo Joannis erat baptismus poenitentiae, quia poenitentiam delictorum habebat; sed ea relaxare non poterat : Baptismus aulem Christi est Baptismus gratiae,quia in Christo datur, et peccata relaxantur. Unde Chrysostomus : « Illud datum est in poenitentia, hoc in gratia; ibi venia, hic victoria. » Etnotandum,3ecundum Gregorium Na\ian\enum, quod quintuplex est differentia baptismatum : est enim quoddam figurativum, quo baptizavit Moyses, sed in aqua solum, scilicet in nube et mari ; aliud est praeparativum, quo baptizavit Joannes, de quo hic dicitur; tertium estperfectivum, ut Baptisma Christi, quod lyo fuit in Spiritu; quartum est supeferogativum, quod scilicet fit in safi'guine per mart)rrium, et hoc cst venerabilius ceteris, quia iferatis non fcedatur contagiis; qjLiintum est culparum actualium abateFSivum, quod fit quotidic in lacrymis, et est laboriosius ceteris.
Joanms qui^ <iem baptismus erat praiparativus, quia necessarium erat homtacs ptc^ parari ad Chrtscum baptismo qus ; et secundum hoc ita se habet ban ptismus Joannis ad Christi Baptismum , sicut catechismus in quo baptizandi instruuntur de fide , et pra3paranfur ad Baptismtmi, schabet ad Baptismum verum. Undet Remughis : « Baptismus Joaxinis %unnn gerebat catechumenorom. Nam sictit modo catechizantur pueri ut digni fiant ad sacramentum Baptismatis, ita Joannes baptizabat, ut baptizala ab eo, poste» devote vlvendo digai fierent accedere ad Christi: BoptiH smum. » Unde et Chysosiomm i « Apte ergo cum dixisset quod ve^ nit pradiccats tvqrttsmum potmten^ tiagy adjedt in remissienem pecaato^ rum : Quasi drcex^t: tdcsreo auadebat illis poeniter&, ut subacquentemi §a^* cilius impetrareot credcntes in Christum , uude biq>tisma! UJud QuHaiiv aham faabuit causatm,, nisi quod praeparaitorium erat ad fidem : » hae^ XJtrysostomius. Unde et baptizabantur in. Jordane^ cQxi descensio inteppretatur, de superbia vel)eri& homir» ns ad humilkatem confessioni» ct, emendatiDQfs descendentes^ qfuate' nu9, abdicata vita veteri^ rcnovari mererentur in Christo^ Meo etiam convenieater baptissu» Joannis Sa^ ctus est in ^danc; qoia eratcpsas'* dam protestatio poenitentiaB^ ssgeitdeSf per quam appropinquat regnum ceelorum ,. et transitiis ad tenEami v»ventium^ stcut fiiii Israel adi tervam promissioais tranaieruiit pet Josda^ nis fluvium.
Bapthsa^it autem Joan*nes ptn^xer plurcs rationcs : prinui est, sccundum Augusiinum^ ut si-» gni^caret Bapfismum Christi*) et sic fuit sacromentum \ secimda est, s»« cundum Chrjrsostomum^ ut cx nomine baptizandi pimres ad Joamieitk convenirent, quibus de Chri^ an** nuntiaret } tertia est, secunduni Gregorium^ ut perbaptismnm Jo«n<*^ nis homines assuescerent ad Baf ptismum Chrisd ; qtwrta, secundum Bedam^ ut per bi^^ismum Joacmi» hofAincs prsBpararentur ct humiii»» renturad Baptismum Chriati; f^vof^ ta^est, sectmdum ipsum Joannem^uc manifestaretur Chrislus ia israel ia baptismate Joamnsy -roct Patrss et Spirittis 3a»icti. 6 Qum PB^iCABAr Joa3«nes ? -^ Drcebat ergo prius in deserto^ cK postea circa Jordaixem ad eos qoi moti coffversatione vitse ejus^ cx— ibantad ipsfum tPogniientiam agite, id est, pQsnitsat unusquisque mala. prioris vitae, appropinquMt emnt regnum cmlorumisc^^ex posniten^ tiam' agenci. Secundami Remigim». regtmm cmlonimi quatuor modia di^ citur, scilket : Christus^. secundum illud : Regnum Dei intra vos esti sancta Scriptura, aecundum iiUud u Attferetur cu vobis regnum Dei, et daiHtw genHfaciend fructum ejusi^ sancta Eodema,. secundum illud t SimHe est regnum^ cmlorum decem^ virginidus:; supemum soliimx, s&^ cundum ilhid : Mulii ab Orienie, et Ocoidente vsnient et recumbent im regno emhrum.
Et hoc tetum potest hic intelligi; Agend» est psenitentitt etnon serav qjusc eac damnatorum ; non coaGta,i qufl^ est latronum ^ non ficta. , quae est hypocritarum ;, nofi desperatsy qus est perditomm i, sed vesa, qus,, aecundum Chrys&stomumi, cor mundat, sensus- illumi*^ naty et ad susceptiooem Christi hu» mana praecordia pssepaiTat. Ut autem» ait Bieroj^mus. :ii^rnrAum Baptisca Joannes regimm corfonam fyraedicat, ut praecarsGf EtoHrfnri hoc honof etup privile^. w Unde Petrus Rapen' nas dictt, quod post pcccatumAdac, et rHius drhivfi vastftatent solemnem ekcta estjustorumrnfinitaplttraRtas , cum quibits Deus fecfe ad faciem locutus^ fuisse dignoscitur. Et envnnenrtis praecfpuis Patriarchis, PatrilnM, et Prophetis Veteris Testamenti snbinfert,. quia ab- ers" nulla mentiofacta fnilt cfe regni coelestis perpetua mansione;^ et m his omnibu» memotia hujus regni nec nonwnertur, nec aiKlftrar, niMIique de coelestis Fegn? gloria pfophelertur.
Et subdit : «'Qiaad plura? A ^ncipib mundr usque ad Jbannem universitatis huKMmfle efectionem recolfige, nec in seraKMie Tel opere iflius regm caBtestis poteris repcrire (krFce^nemv Veni crgo ad Joonitem, et wabdk Tocem exsuffiatipoms, yocem laetPeise, mffsericofdiae verbum, serraonem glori», gratiae liai^grtatem^ quod? celfiiveFat ID^s, fiacuerat Angehiff, lataeratPatriaEFchas,PFoph&tai nesdepant. Foswikntiamy inquit, a^ffite : 0ppropinquaM emm regnmm eoshrum. Verbum poendtentiae- dtulce et glbriosum, veFfeum- regnff ceelb^rum laetum et advocandum illi soli primo conTenienS) qui prmiius Novi TestsHtten-Ci posuit ftradiamentaL » Et addit : a A c^bus Adae usqnr ad JTosRinem,^ cfFganmai notfHf U'i3i versum esr jn vocem flentram, quia ufei peccatomm frequentht, nec pQeniteRtiee locus, dtkplex erat pIoFandtma<l! eFia. Josnnes natus ostendit medicaimen v«lneri , peccato peenatoitiani', v«niam iniquitati. HaeeesC pFimavos, 'quam clamans in deseFto prerposuit, et vox' furtaris audiitc esi iw Han^a nostra, — * et trnic hnm^sit in «r nostrum cofttieum uovufit, carmstf I^eo nostrcr; et Fesonat m ore nostFO gratiartmi actBov et>ox kiu«^^ Suh perexartator miserfcordta, peccafo^Fifens parcrttir, n^natpiettis', forstMa dls8imufe«ur, et miserendi, »on* feFrewcft quaerit occasjonem misericors.
et msfserator^ Dommm t )» kaec Pe^ trm Raifennas.
Et t! t ostewdatUF' idoneiias Joffi»* nis ad testrficandum de Christo, ex sanctitate vitae descFibit Evangelistel ▼ftam Joannis. Prima ab aspeFitate vestis, quia utebatOF veste aspeta, scilicet cilick> seu tunica de duris camelarwn. pilis. In qoo monemur, ut ad Fefrenationem caFnis asperis otamur. Unde Hheronynm$: « D« pilis, inquit, ha^ebat vestimentum^ non; de lana. AliaKl austeFiitatis indidum est, alisui hixuriae moUio»» cis. n Ubdtt etiam Ckrxsosiomus^ : • Servia acvtem Dei non convenit habere vestAmeni3im ad speciem visianisv vd ad caFnis delectamen^ tum, sed tantum ad audiisMas^ tegmentum.
Habebat enim Joannes mestexo non mollem xsequs delScatsacaii, 9cd cilicinam, gFavem et asperam, et contCFentem corpus potius qnaom. fbvei&tenr, izt de viFtute an*fliac ejua ipse babitus corporis k»*^tteretuF.) !' — Secundo a ccmtuientia constFingenter carniis hrsciviam^ qula bafeetiait ;fmam ptHiceam aspCFaai^ id est coFrtgtam d& siccis ct CFudis «nimaiium: peilibus> fsictam, circa t mmb\2S m cpxibus» cst sedea luxs^ rcaev ^ camem et lusurian mortilkaiidam , quia camem suam crucifixit cmm v^tUs. ct cmcnpi^ scenMs, quod eotum est proprivm fit smntJesa CJ^istf. Unde Cfay^ sexftcnsMs : «t €(msaetado* cmm eraft apisdl JMeeos uC 2oms laneis ut^ rentur, idlso» tste qaasi duvius ati^ qisid feceFs volens 2onfa pellicea ci>ngebatuF. » (^vd tumca et zona Joenms alfegoFice sigfnificent, patet per Chrysostbmttm, qui alifei sifi ait : tt Emt Jbannes, hoc est Lex hl Jbanne, vestitus pi<l$s> cameli. Noa.
potetat hafeere tuuFcam de agno, de quo dfcitoF r Ecce Agmts Dei, ecce lya qui tollit peccata mundi; sed :(onam pelliceam habebat circa lumbos suos, quia Judaei hoc solum putant peccatum esse quod opere peccant. Ceterum Dominus noster Jesus Christus in Apocalypsi Joannis qui videtur inter septem candelabra, habebat zonam auream, non in iumbis, sed in pectore. Lex in lumbis cingitur, ceterum Christus, hoc est Evangelium, et monachorum virtus, non solum in libidine, sed et in mente commendatur. Hic nec cogitare quidem expedit, ibi qui fornicatus fuerit tenetur in crimine. » — Tertio ab abstinentia et victus parcimonia, locustas enim, id est, herbas sic appellatas, et mel silvestre edebat, qui cibus pauperum est in terra illa. Ubi sciendum quod locustae plura significant, de quibus iste versus extat : Radices, herbas et aves, dic esse [locustas. Sunt enim parva animalia per modum sahus volitantia, quae reperiuntur in deserto Judaeae, et frixa cum oleo sunt cibus pauperum, sed non videtur quod Joannes locustarum carnes manducavit, qui pane etiam vesci renuit, et quod frixuris usus sit, qui nihil coctum accepit; et ideo magis videtur probabile de aliis intelligi debere, unde in partibus illis quamdam herbam langustae, id est locustam, nominant : quae dicitur illa esse quam beatus Joannes edebat. Mel autem silvestre ex apibus in truncis arborum reperitur; vel, secundum Rabanum, sunt folia arborum alba et tenera, quae manibus contrita saporem habent quasimellis; invenitur etiam ibidem mel ex calamellis, quae calamellae sunt caiami pleni melle, id est, de succo dulcissimo : vocantur etiam alio nomine cannamelles, quod nomen ex canna et melle componitur, eo quod cannis sive arundinibus hujusmodi calami sunt similes.
In hoc itaque beatus Joannes aperte demonstrat, quod pro nihilo mundum istum omnesque ejus blanditias duceret , qui tam vilissimo indumento ciboque tenui, et imparato utebatur. Sola enim hujus vita& necessaria quaerebat qui sic vivere disposuerat. Hujus exemplum illi sequuntur, qui dicunt : Habentes alimenta, et quibus tegamur, his contenti sumus. Propterea enim quia poenitentiam praedicabat, qualiter poenitentes vivere debeant, ut boBus magister eis in seipso exemplum et regulam dabat. Erat ei terra cubile, antra domus, pilus vestis, pellis zona, aqua potus, locusta cibus. Et sic non solum mundum et blanditias ejus contemnere, sed etiam totius generis humani peccatadefiere seostendit, etexemplum utile posteris dereliquit. Totum ergo quod erat in Joanne, poenitentiam praedicabat : et nomen, quia. Dei gratia ; et locus, quia desertum ; et habitus, quia cilicium ; et cibus, quia locustarum ; et sermo, quia poenitentiae verbum ; et operatio, quia baptisma assuefaciens ad bonum.
In Joanne describitur Evangelii praedicator : et primo quantum ad doctrinam, debet enim exemplo Joannis praedicare poenitentiam, et ea quae recedere faciunt a peccatis, et ea quae faciunt accedere ad consecutionem regni coelestis ; secundo quantum ad continentiam, quia zona dicitur esse circa lumbos, ut praedicator contincntiam habeat, unde Dominus Jeremiam mittens praedicare ait : AC" cinge lumbos tuos ; tertio quantum ad vitam, et hoc dupliciter, scilicet quantum ad vestitum et victum, in quibus etiam a Joanne accipiat exemplum. Qui ergo poenitentiam £t aspera injungit vel praedicat et x:orfipit, habitum poenitentiae praetendat, aspera veste tegatur, et parce reficiatur, ut in eo viiitas vestis et cibi laudetur, quorum usus in diyite arguitur. Austeritas enim vitae requiritur in Evangeliipraedicatore; ideo dicit Apostolus : Castigo cor~ pus meum, et in servitutem redigo, ne forte cum aliis prcedicaverim ipse reprobus efficiar, Unde Hieronymus : « Vestis quippe et cibus et potus totam austeram vitam praedicantium ostendebat. » Ubi et Chrysostomus : « Talem esse oportebat Praecursorem Domini Prophetam et Apostolum Christi, qui totum se coeiesti Deo, contemptis rebus mundi, praestaret. Unde non immerito a Domino etiam Angelus nuncupatur, quia in hoc mundo positus mundum ipsum angelica vita calcabat. Si autem iile qui purus ita erat et coelo clarior, et Prophetis celsior, et quo nulius hominum major fuit, quique tanta apud Deum familiaritate gaudebat, ita seipsum ad omnem patientiam durabat laborum, fluxa deliciarum cum divitiis despiciens, atque ad omnem se vitae rigorem coarctaijs ; quam nos habebimus excusationem, qui post tot Christi beneficia, post tanta et infinita onera peccatorum, neque minimam particulam illius castigationisimitamur; sed commessationibus et ebrietatibus dediti, ac peregrino odore fragrantes, vel potius foetentes, ac undique nosmetipsos relaxantes et mollificantes in praedam diaboli praeparamur, et ei captabiles nos facimus ? » haec Chrysostomus. 9 — Tunc, audita Joannis fama, exibat adeum omnis Jerosolyma,qu3Lntum ad habitantes in civitate iila, et omnis Judcea, quantum ad circumjacentes in ea, et omnis regio circa Jordanem, quantum ad duas tribus tx dimidiam, omnis, inquam, id est multi de omnibus, ut sit hyperbolica, id est, multum expressiva locutio, et ponitur ibi continens pro contento : et bapti^^abantur ab eo in Jordane baptismo suo, confitentes peccata sua, et se aptantes Baptismo Christi suscipiendo.
Baptismus enim Joannis ad hoc erat ordinatus, quasi quaedam praeparatio et praefiguratio Baptismi ipsius Christi de proximo venturi, et ideo Joannes non solum praedicabat, sed etiam baptizabat; quia sicut sua praedicatione nuntiabat Christum de proximo venturum, sic suo baptismo assuefaciebat homines ad libentius suscipiendum Christi Baptismum. Unde baptismus Joannis erat quaedam protestatio credendi in Christum venturum , et feciendi opera poenitentiae, ut devotius acciperent ipsum. Et hoc est quod in Actibus dicitur, quod Joannes ba~ pti! {avit baptismo poenitentics populum, dicens : In eum qui venturus esset post ipsum, ut crederent, hoc est in Jesum, et ideo dicitur hic, confitentes peccata sua, delenda scilicet per Christum venturum ; quia non poterat hoc facere Joannes, sed denuntiabat hoc per Christum fiendum.
Videns autem multos Pharisceorum et Saducceorum, non confitentes peccata sua, venientes, cum turbis ad baptismum, non ex vera religione, sed populi timore, ac ficte et insidiose, dixit eis : Genimina, seu progenies viperarum, id est, venenati et venenatorum filii, quis ostendit vobis, non poenitentibus, fugere a ventura ira, et evadere severitatem futuri judicii ? Quasi dicat : Nullus, nisi a malitia vestra recedatis, et poenitentiam faciatis. Licet enim faisitas vestra lateat in conspectu populi,. non tamen latere poterit in judicio Dei, quia tunc erunt manifesta abscondita cordis ifeakii. Sic ees arguebat, ut a>fnaH8 fiuis f^stpisceffles, per ^stam pcenitenftam futuri }udicii p«Bafasaevaciepent; iiam,«eciindum jQregormm, vestora ira efit eytrf«»w Dei «vindicta, quam tunc fogere peccator non valet, qui QUiic ad lamenta paenkeDtiae non mcmi^ Pharisei dicuntur a Pharea, quod est Mvisio, quasi ad? aliis divasi, vel se dividentes, sciiicet iud»omm aacerdotes, qui ia faabitu, et in victu, et in gestu erant quodamiaodo dis* tiadi ab aliis in signum ja^iajoris r^igionis. Sadncgt ddcuiTtur a Sa> doch, qaiasi justi, Tel se jusiifiean" tes, apii quinque libros Mc^nsts recipiunt, Prophetas respuunt, r-esurrectionem et Angelos «sse nau credujxt. Hos quoque, qui inter Jud^Bos mi^ores esse videbantur, videns Joannes ad suum venire baptimuim, eos incriq^abat, et^nfi* denter vitia eorum «rguens, utrosque g£Himina et progenies vipe^ rarum vocabat, quia 'venenum hypocrisis «t erroris « suis traxeruwt progeiritoribus, et qu»a inak>rura acta imitantes eis invident, eos peraequuntur , et ita venenaiti fiiii de venenatiB parentibus sunt nati.
Nam, secundum Remigium, consuertudo Scripturarum est ab imitatione operum uoratna imponere. Sic et isti ab imitatione viperarum progenies viperarum dicuntur. Cum igitur panitentia et correctione maxime i»digerent, increpantur ; quia non prius ven«na deponunt, ut sic ad Bi^tisftium ve* Biant,uadesubjungitur: Fadteergo, sciiicet in praesenti et cito, dignos fructus pcsnitetaiaa, idest, poeniteatiam dignam et ^iictuosam per contritioncm, per confessionem, per satisfactionem, ut fugiatis iram venturam, quia hsec est sola viaevadendi illam. Ubi Chtysostomms : « Non enim satis est poenitentibus peccata dinaittere, sed opus est poeai4]3nti« ferre -fouctus, «ecuadum illud : De^ cHna a mii^, et fat bmum. ^icut non fittfficfttKl sanationem sa^ttam evellerc, 'sed oportet ulceri medicamentmB apponere. Non -autem dicft ^fruetum, sed fcictus, topram designans : » h«c Chty^stfmtus, Fructus vero dicit, -non qualescumque,-8ed dignos frudus posnHentieBy id est, secundum exigentiam culpae ; ut^ secundum ^regorium, quanto quisgravius ptccavit, tanto ampiius proqualitate culp« poeniteat; ettanto majora quswat bonorum operum kicra iper poBoitentiam, quaoto ^raviora sibi intulaFt damna per culpam. Unde in Apocalypsi : Quantum glerificavit se, et in deUciisfuit, tantum date illi tormentum et iuctum. Ubi Petrus Canior JParisiemis : « Sed qaid iaciendum irretito pilu^ ribus facinoribus, -confitenla ta<men et paenitenti qualitercumque , nolenti autem subire «ypus et fractnm pOBnttentise dignum -culpee ?
Ergone a se repelleret charitatem per impositionem gra^ioris poenitentiae, re*spuens eam per 'teedium, modicam ei «n^ngere *p«mtentiam ? M^Uus enim •est oit in purgatorio supf^eatur quod minus b^ agitur, quam quis in infemo aeternaiiter puniai^. Aiut enim Deus , aut homo panit. Sed qiud si confessor mihi non injungit 6ructum dtgnum poendtent^ , scilket pro quantitate culpse ? Ego supptebo, qma «ecundum quantitatem et qoaiivatem culpte metiri debet quantitas peense, quod £t ex ^scretione, quse «lecessaria est ptt^ nitenti, sdcut et confessori z » haec Peirus Cantor. 1 1 Gix>itiATio sr conrmstmA thaN18 KSPKEimtfaifmtim. — Sed quta Judaei de generis nobitttate etsanai^ tate gloriantes, sciticet quia de Abcaham des(»nderunt <k proaais^ sione facta Abrahae, aine operibus salutem consequi praesumebant, tdeo subjungit Joannas: Etnoiite dicere, . Terbo vd mente inira vos , per fid»am scilicet antimationeni , patrem habemus Abraham, de ejus justitia confideQdo, et ex hoc vos justos reputando, credentes vos salTari aine operibus poenitentiag : quia sine fructu poenitentiae nuUus Saniitonuti poterit peccatores salvare.
Sic autem videtur de pluribus Ghri^anis, qui devotionem specialem «d aliquem Sanctorum habentes , per eorum merita salvari credunt sine operibus bonis. Hsec est enim gloriatio quorumdam religiosorum, qui gloriantur de bonitate et sanctitate fiindatorum et patrum suorum, quibus dici potest : Si 61ii Abrahc estis , opera Abrahae facite. Haec etiam est stultagloriatio quorumdam miserorum, qui vane gloriantur de statu suorum natalium. Ubi Chry^ sgstomus : « Quid enim prodest ei quem sordidant mores, generatio dara ? Aut quid nocet illi generatio vilis, quem mores adornant? Nam et aurum de terra nascitur, et non ^t terra; aurum quidem eligitur, et terra contemnitur. Melius est enim de vili genere clarum fieri, quam de claro genere contemptibilem nasci. Melius est alicui ut in eo glorientur parentes, quia talem filium habent, quam ut ipse in parentibus glorietur.
Sic et vos nolite gloriari dicentes, qui^LpatremhabemusAln-aham; sed magis erubesclte, quia 61ii estis ejus, et sanctitatis ejus non estis haeredes. X)e adulterlo enim natus videtur qui non assimilat patrem ; et qui sanctitati sui generis non respondent, amittunt generis dignitatem : » haec Chrysostomus, Et ideo non de propagatione carnali, sed de imitatione spirituali est confidendum ; nec in carne, sed in fide gloriandum ; non enim qui semen sunt Abrahae, omnes filii sunt, sed qui fidem ejus imitantur. Nam sanctitas non venit per propagationem natursB, sed per gratiam virtutis divin». Judaei quidem filii Abrahae erant secundum carnem, sed non secundum fidei imitationem, etquia fidem Abrahse de Christo respuerunt, ideo nomen filiationis Abrah« perdiderunt. E contrario Gentiles, quia fidem Ghristi devote ad praedicationem Apostolorum receperunt;, ideo filii Abrahae facti sunt. £t hoc est quod subdit Joannes : Dico enim vobis, quia potest Deus de lapidibus istis, id est, de Gentilibus per hos lapides signatis , suscitarefilios Abrahcs, fide et imitatione, id est imitatores fidei Abrahae. Qui enim fidem atque opera Abrahae fuerit secutus, ille Abrahae meretur dici filius. Potest etiam Deus de lapidibus fUios AbrahcB suscitare, id est, de duris et peccatoribus devotos facere, quod utinam in me dignetur ostendere.
Dicitur autem quod Joannes digito ad litteram demonstravit et ostendit eis duodecim lapides illos, quos Josue per duodecim duces tribuum Israel de medio et fundo Jordanis in aridam transportari praecepit, qui etiam totidem in ejusdem alveo ex terra reponi fecit : per primos ariditatem et excaecationem figurans Judaeorum, per secundos, fidem Gentiumper Baptismum; vel per primos emersionem Gentium in lucem fidei, per secundos submersionem Judaeorum in infidelitatem. Et merito per lapides signantur Gentiles, vel quia colebant idola de lapidibus facta; unde in Psalmista dicitur : Similes illis fiant qui faciunt ea; vel quia habebant corda lapidea, id est, ad intellectum Dei insensibilia. De quibus filii Abrahae suscitati sunt; quia dum in Abrahae semine , id est in Christo, crediderunt, ejus filii facti sunt, cujus semini sunt uniti, unde eisdem Qentibus Paulus dicit ; Si auiem vos Christi, ergo Abrahce semen estis secundum promissionem heredes, Filii ergo Abrahae de lapidibus suscitati sunt, quando, Judaeis per infidelitatem a filiatione Abrahae decidentibus,Gentilesfidem Christi recipientes in locum eorum substituti sunt. Sic ergo, secundum Rabanum, quia praeco veritatis ad dignum poenitentiae fructum faciendum Judaeos incitare volebat, eos ad humilitatem provocabat, sine qua nullus poenitere potest. l3 — Et quia doctor veritatis non solum debet vitia confidenter arguere, sed etiam poenam praedicere, ideo quasi rationem assignans, cur ad poenitentiam in praesenti et cito faciendam monuerit, Joannes subdit, dicens : Jam enim securis , id est, severitas divinae justitiae, ad radicem arborum posita est , ad praescindendum peccatores obstinatos de praesenti vita, et ad comburendum eos in gehenna; vel securis, id est, transitus vitae succedentis, ad radicem et nativitatem arborum, et cujuslibet hominis po•sita est; quia ab ipso nativitatis initio incipit homo tendere ad casum. Nam, secundum Augustinum , nihil aliud est vivere, quam de vita transire, et ad mortem tendere. Nox enim quasi unus carpentator de dicta arbore tollit unum scopulum, et dies similiter alium; quot enim diebus et noctibus vixit homo , tot ihinus habet vivere, et ad ultimum necesse habet arbor cadere. Et certe ubicumque ceciderit, ibi remanebit; quia, ut dicit Ecclesiastes : Sive ceciderit lignum ad Austrum, scilicet paradisi, sive ad Aquilonem, scilicet inferni ; in quocumque loco ceciderit, ibi ei'it, Naturaliter vero cadit arbor ad partem, in quam magis inclinant eam rami et fructus ; sic homo cadit ubi magis inclinatur, modo per afFectiones et opera seu actus.
Unde Bernardus : « Sive ad Austrum, sive ad Aquilonem arbor ceciderit, ibi erit; Austri calor et levitas , in sacra Scriptura bonam solent habere significationem , ab Aquilone vero pandetur omne malum. Porrb homines sicut arbores videt aliquis. Exciditur ergo arbor in morte, et quocumque ceciderit, ibi erit; quia ibi judicabit te Deus, ubi te invenerit. Ibi, inquam, erit immutabiliter, et irretractabiliter. Videat quo casura sit antequam cadat, quia postquam ceciderit, non adjiciet ut resurgat, Qua parte casura sit arbor si scire volueris, ramos ejus attende; ubi major est copia ramorum, et ponderosior, inde casuram esse ne dubites, si tampn fuerit tunc excisa. Rami nostri desideria nostra sunt, quibus ad Austrum extendimur, si spiriiualia fuerint ; si carnalia fuerint, ad Aquilonem. Quae vero praeponderant , medium corpus indicant. lUa praeponderant, quae secum traxerint corpus : » haec Bernardus, 14 — Et subjungit Joannes : Omnis ergo arbor, id est, omnis homo generaliter, sine personarum scilicet acceptione, non faciens, hic, fructum bonum, simpliciter sine <;riminis admixtione, excidetur, a coetu fidelium sententialiter in morte, et in ignem, inextinguibilem , mittetur , aeternaliter sine redemptione, quae est poena contra culpam.
Per hoc ergo patet, quod sola omissio damnat. Exemplum de hoc habetur in servo pigro, et inde est quod in judicio fiet contra malos de omissionibus tantum commemoratio. Non ergo siifficit homini ddclinare a malo, nisi faciat etiam bonum. Nihil enirii infructuosum diligit Deus, nihil in horto suo , nihil in vinea sua, nihil in agro suo vult esse infructuosum, sicut nec in paradiso eratarbor infructuosa, quod ex hoc patet, quia primi parentes jubebantur comedere ex omni ligno in paradiso, praeterquam de ligno scientiae boni et mali. Si autem ille qui non facit fructum bonum in ignem est mittendus, quid erit de illo qui malum fecit ? Arbor ista est genus humanum, sive homo, qui est quasi arbor conversa. Quaedam vero arbores omnino sunt aridae et steriles, ut pagani et increduli. Quaedam virides, ut Christiani, et inter has virides : quaedam infructuosae sunt, et nullum fructum faciunt, ut otiosi, accidiosi; quaedam faciunt fructum, sed inutilem, et non bonum seu meritorium, ut hypocritae; quaedam faciunt fructum, non tantum inutilem, sed malum, et venenosum, ut haereticL, qui praedicando fructum pariunt, sed mortiferum : et hae omnes incendio aptae sunt et damnabiles; quaedam vero bonum fructum faciunt, ut boni Catholici, obedientes verbo Dei.
Radices arboris sunt cogitationes quibus plantati, vel sursum coelo sustolluntur , vel ad ima inferni mittuntur; vel radices sunt voluntas bona et mala, ex qua sicut ex radice prodeunt tanquam fructus , bona et mala verba et opera quae voluntatis sunt testimonia. Igitur, ut dicit Ambrosius : a Faciat fructum qui potest gratiae, qui debet poenitentiae; adest Dominus qui fructum requirat, fjcundos vivificet, steriles reprehendat.
Turbce vero comminationem gehennae pro operibus malis, et omissione bonorum audientes territi interrogabant Joannem, dicentes : Q,uid ergo, ne excidamur , et in ignem mittamur , faciemus et operabimur? Quasi dicerent, vitam nostram corrigere parati sumus. Et respondens dicebat turbis : Qui habet duas tunicas, id est, vestimentum superfluum, det quod superabundat non habenti ; et qui habet escas superfluas similiter faciat; et ita intelligendum est de aiiis rebus quibuscumque quae superfluunt, considerata convenienti necessitate status personae. Unde Basilius : a Hinc autem docemur, quia ex omni eo quod affluit suprst proprii victus necessitatem, tenemur erogare illi qui non habet, propter Deum, qui quaecumque possidemus largitus est. » Unde et Gregorius : a Quia enim in Lege scriptum est : Diliges proximum tuum sicut teipsum, minus proximum amare convincitur, qui non cum eo in necessitate illius etiam ea quae sibi sunt necessaria partitur. » Ubi sciendum, quod duas tunicas habere, est ultra necessitatem aliquid superfluum habere; non habens autem, potest intelligi existens in necessitate extrema, vel citra necessitatem, quae aliter absque periculo potest probabiliter transiri. Tunc dicendum quod habens sic superflua, quod ultra necessitatem sui et suorum , quorum cura et nexus major ex charitate sibi incumbit, ea habet, et absque iiiis potest transire , ex praecepto tenetur non habenti , existenti in extrema necessitate dare; alitersibi suum aufert, et vitam , cum in tali necessitate sic superflua illi sint tanquam debita sua, quantum ad ipsius necessitatem pertinet. Si vero non habens sit citra extremam necessitatem, tunc dare non cadit sub praecepto sed sub consilio.
Hic probatur homo, et apparet in parvo quid facturus esset in magno. Unde idem Gregorius : a Qui tranquillitatis tempore non dat pro Deo tunicam suam, quomodo in persecutione daturus erit animam suam? Virtus ergo charitatis, ut invicta sit ir^ perturbatione, nutriatur per misericordiam in tranquillitate ; quateims omnipoteftti Domiuo primum dhcat sua impendere, postmodum se. » ^itdQ etAugttstinus : « Charitas ut perficiatur, nascitur; cum ftrerit nata, nutritur; cum fuerit nutrita, roboratur; cum faerit roborata, perficitur; cum ad perfectionem ▼enerit, quid dicitur ? Mthi vivere Christus est, et mori lucrum desiderium habens dissohi et esse cmn Christo. Incipit ista charitas, firatPes, ut de suis superfiuis tribuat ^nti, in angustiis aliquibus constituto; hanc ita coBptam, si verbo Dei ct spe ftiturae vitae nutrieris , p«rvenies ad illam perfectionem, trt pBTBttiS) sis animam tuam ponere pro firatt-tbus tuis : » haec Augustiiraw. Non erga pigeat divites sub▼enire pauperibus; quia pro divitum utilitate pauperes E>eus fecit, ut per hoc quod eorum miserentur, ipsi misericordiam consequerentur. tJnde Ckrysostomus : « Ne putes , quia propter utiiitatem pauperum Deus divites fecit, quos et sine divitibus polerat sustentare; sed propter utilitatem divitum pauperes fecit, quia inftijctuosi et steriles erant fGturi, nisi pauperes fticti ftiissent : » haec Chrysostonms, Joann«s itaque turbis et rudibus nondcHn diflBcilia, scilicet : vigilias, jejunia, et hujusmodi imponit; sed opera misericordiae ad dignos fructus pcenitentiae injungit, SEuper quibus Dbminus in judicio disce^ ptabit, et de quibus afibi dicit : Date ekemosynam, et ecce omnia mundki sunt vohis.
Unde Beda : «rOrdi» praedicandi aptrssimus est^ ut post poenitentiam decmosyna, id est, opus misericordiaB suggerator. Mc enim juste a Deo poenitens TJX am misereatur impetrat, qui pnMcimi indigentis quantnm valet ipse miscrCTi noa tardat. At qui avertit aurem suam ne audiat pauperem, oratio ejus erit execrabilis. Ufe<fc et Joannes Baptista cum turbis suaderet ne merito suae sterilitatis in ignem mitterentur, dignos poenitentiae finctus esse faciendos , mox consiiium salutis quserentibus adjunxit, atque ait : Qui habet duas tunicas, det nonhatenti; efqui ha^ bet escaSy similiier fadat, » Intec haec autem, ut ait Gregorius, sciendtrni est quantum misericordiae opera valeant, cum ad finactus dignos poenitentiaB ipsa prae ceteris praedpiuntur. Et bene mentionem fiicit de tunica etesca; quia tunica, qua interius et de necessitate tegimur plus quam pallium est necessaria, et adhuc magis necessaria est esca. Ad fi:nctus ergo dignos poenitentiae pertinet ut non exteriora et ; minus necessaria, sed etiam ipsa i valde necessaria cum proximis dividamus : ut escam qua vivimus , et tunicam qua vestimur. Hinc habetur argumentum, quod si habens duas tunicas, praecipitur unam dare non habenti; ergo tnulto fortius qui habet duo beneficia, tenetur unum dimittere non habenti; et maxirae ideo, quia duobus nequit servire altaribus. Et si habens escas superfluas, jubetur dare non habenti; ergoqui habetduo fercula, quod praeter necessitatem est, vel ad minus aequali brya seu raensura tenetur dc duobus unum erogare egend.
Per ttmicas possunt virtutes quae sunt animae vestes intelligi, quas habens defcet applicare ad bonum proximi. Et per escam possunt intelligi sacrae Scripturae, quae sunt spirituales escae, quas habens debet proximura spiritualiter inde pascere. i6 Ad Joanneh veniunt puBLrCAWi. — Venerunt ergo, et pubii-' cani, sic dscti qma. de negotiis ad ! pubUcum pertinentibus se intromittunt , ut qui publica vectigalia , thelonea, pedagia, et tributa coIKgunt, sive qui horum et rcddituum fisci, vel rerura publicarum condu-* ^taneSiSUnt;; nec ironj et hl cjui se^* euii hujus luxira peu n^otia scili^ cet : pec menQatiu:a& ,. fiirmas ,, et hujusmjodi^ quasrunt» Poat minores peccatore» venerunt etiam majores) ut baptUcarentur ab eo. , Et diixe^ runt: aaiilttm.
: Magister,. qnidfa-' eiemmSy ut. sciiicet yitam< astarnam hmbeamus? Ati Ula dixU ;; NihU amplius^ sdlicet ia tributis et ve^ «tigalibus abc aliquo exigatis^. ^ifam quodict) ristitutitm est vobis^ scilicet a Isgibus^et cansuetudihibus. approba*' ti& Hoc autBm dixit, quia collectoresi taliun» solent esse proni ad plus cotUigendUm quam: eis sit per^ jzussum^ vel' mandatum;- ut. quod; . ampiius: &ieritv> eis- remoneat.
Non; piiu». monet eos de- eloemosyna^ Fum lacgittone-, sedi ufi cayeant ar rapinai reu aiiense)* in quo inmiiK quod) prius dedlnandum est aima^ ]o,. et postea faciendumr bonum;. et> sic prima restituenda estl resr aiier na, quam sit fadendat eieemosyna>. . Unde Beda ::<n Pubiicano&ab agen-' da> fraude coecoet : ut dum primja! se ab aiienorum temperaoent appe-^ titu, tandem ad^ propria cum: prosamiscommunicandafpeitingerent. »• Per pubiicanoS' posnint inteiiigioffidales dominomm ec prapositi^.
qui) nou' debent a. populOi exigere,. nisi quod: constitutUnu eat secuitKxium ondlnem jusrtitisB;
^t0P*" rogtrbant autbm eum et' miJites ; Quid faciemus' et nos^ soilicet ut salvi simus ? Efaitiltts : Nemhtem' conctttintis, sdiicet sub praetextui officii vestri, pauperes qui se defendere non possunt opprimendo , vel corporaliter affligendo, vei indebite terrendo; neque calumniam faciatis, falsum crimen divitibus et potentibus imponendo, et eos in causam ttahendb, et siic pecuniam et bona eorum, quae per aliam ^awi a talibus rapere et hafeere non po« tcstis, extorquemio ; et contsnH estote. stipendiis^ vestris^ quffi pro defisnsione pati^ie»^ et reipuis^icae ha^ betis, prffiter heec etiam sine op^ pression& et faisi ciHminis^ imposi^ ttone- a nuilo taliia&, exactionea munerum, vel servitibrum exigen^doi Adi praodlctft autem inducebat beatus» Joanne&^ milites, quia ad contraria proni esse soieut, requi*^ rentes insidiando' prEedam> ab eis quibus: milltando/ prodesse debent; \ind! ePetrus. Blesensi^ : «•Hodiemi^ Iitam8> diseipliiut proraus evanuit. Olim se. miiires? juramentii vincuio obligabant quod> starent pro' reipu^ blicae ^atu, quodi in acie.'
non flage^ rentv et qtiod vitse propriiBe- utiiita^ temi oommunemiprediaberent^. aed et iiodia enaes- auos r<ecipiunt da aitari,. ut profitsantur se hiios Eo^ ciissiEe,, atque ad honorem sacerdor tii^. ad tuitionsm pauperum, advin. dictant raalefiBLCtorum , et ad patriser liberationem se gladium acoepisse;. Poriti' in; contraraura res versa? est. Nam ex quo> hsodie militari cinguia decorantury statim insurgunt in.
Christos Domini, desaviunt in paK tfimonium Grudfixivet spoiiant et prQsdatYtur sui>jectos sibl paup©*^ i^,- et miserabiiiter atque immisericonUter sffiigunt miseros, ut^ in doloribus aiienis iilidtos appetir-' tus et extxiaordinarias impleant vo^ luntates t y^ heBc Feirus Biesensisi. Olim quippe rectones et gubematores terrarum< a milite usque ad^ Regem et Itnperatorem utilitati u&f-^ publixi» magis quam privatae in^ teiidebant; pauperes se tueri nronJ vaientes, dfefendebant. Sed, proh do* ior! hodie de repubiica, et pauperibus parum curant, terras et res alienas invadunt et occupant, ut, aiiis exclusis, domum suam ditent et augeant. Pauperes miserabiiiter affligi permittunt, et, quod pius est, etiatn ipsim«t unmisericorditar eosaffiigunt. Et idiso timendum est. d9 neia posterum a tma viventtium alienentur, et a regno coelonim, quod pauperum est, excludantur, ut etiam dicit Augustinus : « Quilibet quoque rectores, quilibet clerici, si amplius quam decretum est eis, quaerunt; tanquam calumniatores et concussores Joannis sententia condemnantur , milites enim Christi sumus. » Per milites etiam possunt praedicatores intelligi, quos armat Apostolus, dicens : Accipite armaturam Dei, et gladium spiritus quod est verbum Dei.
Istis dicitur : Neminem concutiatis, nimis aspere praedicando; et sic ad desperationem inducendo. Neque calumniam faciatis, praedicationem subtrahendo, reputantes eos indignos exhortationis verbo, et contenti estote stipendiis vestris, quse sunt redditus assignati praedicatoribus, id est, possessiones habentibus, et eleemosynam date mendicantibus.
O quam felices turbae, mercatores seu publicani et milites essent, si hanc doctrinam Joannis observarent ! Sed quis est qui de duabus tunicis, imo de multis, unam det non habenti ? Qjuis est qui sine fraude mercationes faciat, et qui aliena bona sibi commissa non invadat ? Quis est ex majoribus qui minoribus calumniam non faciat, qui servos non concutiat , et qui stipendiis suis contentus existat? Quis est ofl&cialium qui ultra suum non accipiat? Certe talis rarus invenitur. Et nota quod Joannes secundum audientium dispositionem efiundebat ser* monem; ut dum minora perficerent, tandem ad majora pertingerent. Unde Chrysostomus : « Volebat autem Joannes, quando publicanis et militibus loquebatur, ad aliam majorem perfectionem eos traducere;, sed quoniam nondum erant ad illam idonei, minora reserat, ne si potiora proferret, nequaquam illi& intenderent, et his etiam privarentur : » haec Chrysostomus, Majora autem quae turbis praeceperat, etiam ad publicanos et milites, ac communiter ad omnes pertinent.
Unde Ambrosius : « Singulis quoque generibus hominum conveniens tribuit sanctus Baptista responsum unum omnibus : ita publicanis » ne ultra praescriptum exigant ; militibus, ne calumniam faciant, ne praedam requirant. Sed haec et alia ofl&ciorum praecepta singulorum : misericordia communis est usus, ideo commune praeceptum; omnibus officiis, omnibus aetatibus necessaria, et ab omnibus deferenda est. Non publicanus, non miles excipitur; non agricola, vel urbanus; dives, vel pauper : omnes in communi admonentur, ut conferant non habenti. Misericordia enim plenitudo virtutum est, et ideo ab omnibus est proposita perfectae forma virtutis, ne vestimentis alimentisque suis parcant. Misericordiae tamen ipsius pro possibilitate conditionis humanae mensura servatur, ut non sibi unusquisque totum eripiat, sed quod habet cum pauperibus partiatur : » haec Ambrosius, ORATIO Beatissime Joannes Baptista, praecursor Christi et virgo sanctissime, qul poenitentiam peccatoribus verbo praedicasti et eam nihilominus exemplo demonstrasti, scilicet austeram in victu et vestitu vitam ducendo, et te a mundi illecebris elongando; obsecro te, obtine pro me, tuis sacris precibus, ut donet mihi Dominus congruentem abstinentiam cibi et potus, cogitationis, locutionis atque operis; custodiat me ab omni pollutione mentis et corporis, concedatque mihi, quandiu in hac vita temporali subsisto, segregari a vitiis, ac miiitare sibi, et ita dignos fructus poenitentias facere, ut valeam omnium peccatorum meorum veniam consequi, et ad vitam ^ternam pervenire. Amen.
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