De eo quod Joannes confessus est se non esse Christum, sed ejus prcecursorem et nuntium
The Question of Identity
The Pharisees question John the Baptist, prompting a deeper reflection on the four essential questions of self-examination.
Because everyone was thinking and wondering in their hearts about John—whether he might be the Christ promised in the Law—the Pharisees were moved against him. They were stirred by his miraculous conception and birth, by the merit of his holy life, by the effectiveness of his wise teaching, and by the novelty of his baptism. Having heard the opinion the crowds held of him, and being troubled that he had taken on the office of baptizing without the authority of the Law or their traditions, and doubting whether he was the Messiah, they sent priests and Levites from Jerusalem—men learned in the Law—to ask him who he was and why he was baptizing. Yet the learned men and scribes could have known he wasn't the Christ, because the Christ was promised from the tribe of Judah, while John was from the tribe of Levi. For John, sanctified in the womb, the question is raised: who is he? Because of this, note that there are four questions everyone should ask themselves: what are you in nature, what in person, what in character, and what in spiritual stature? First, then, examine yourself on these points so you can see what you might answer when God questions you. The first question, then, is: what are you in nature? There is a threefold answer to this. You are a human being: by your body, you are earth, so that you may be humbled against pride; by your soul, you are spirit, so that you may strive upward against greed; and as a human—that is, a rational animal—you are meant to live reasonably, so that you may conduct yourself against lust. God asks this of you: Who are you? O proud one, you have lost your true nature: you aren't earth humbling yourself, but air exalting yourself; you aren't a spirit seeking spiritual things, but flesh craving earthly ones; you aren't a human using reason, but a beast living brutally. The second question is: who are you in person? And this is asked of you when you knock at the door. You'll say, 'Lord, Lord, open to us,' and you'll quickly answer, 'I am a Christian.' But as Ambrose says, it's a lie to call yourself a Christian if you don't do the works of Christ. Or perhaps you'll answer, 'I am a friend,' but pay attention to what He says: 'You are my friends if you do what I command you.' If you are neither, you'll hear: 'Amen, I tell you, I do not know you.' The third question is: what are you like—that is, in the form of your character and your actions, both inside and out—so that you might diligently pay attention to how much you're progressing or failing. The fourth question is: how great are you—that is, in spiritual stature; how small you are through humility, so it may be known if you can enter through the narrow gate to life; and how great you are through charity, so it may be known what place in heaven is owed to you.
The Humility of the Forerunner
John humbly confesses his true role as the voice rather than the Word, contrasting his humility with the pride of Lucifer and the first parents.
When asked who he was, he confessed it and didn't deny it, for to deny it would have been to deny Christ himself, who is the Truth itself; hence it follows: "And he confessed, 'I am not the Christ,'" which speaks more to the heart and intention of those asking than to... He answered both the question and the intent. For this was why they were asking who he was: so he would answer them whether he was the Christ or not. And so, even though they didn't explicitly ask whether he was the Christ, they intended this in their hearts, as is clear from John's response. He confessed that he was not what he wasn't; he didn't deny that he was what he was. He confessed that he was not the Christ, which was the public opinion of the crowd; and he didn't deny that he was the forerunner of Christ, which he was. He confessed that he was not the judge; he didn't deny that he was the forerunner of the Judge. He confessed that he was not the Bridegroom of the Church; he didn't deny that he was the friend of the Bridegroom. He confessed who he was. He didn't claim to be the Word; he didn't deny that he was the voice. He chose to stand firmly in himself, rather than on human opinion. He wasn't carried away by himself. He wanted to acknowledge his own weakness. He preferred to be counted humbly among the members of Christ rather than to wrongly usurp His name and be cut off from the very Body of Christ. This humility of John—than which there is nothing greater—is therefore commended to us; for although he possessed such virtue and authority among the Jews that they believed he was the Christ, he wasn't lifted up into pride, nor did he usurp a name and honor that weren't his. As Chrysostom says, it is the mark of a devoted servant not only to refrain from seizing the glory of the Lord, but even to reject it when it is offered by many. But Lucifer lacked John's humility, because he wanted to usurp the glory of divinity for himself. Our first parents also lacked this humility, as they wanted to claim the likeness of divine wisdom for themselves. They wanted to seize it for themselves. . Therefore, this humility... The wicked one did not have it, for he exalted himself and wickedly usurped divine honor for himself. Even today, some imitate Lucifer, like tyrants who rule through violent cruelty. And there is ambition, which wickedly seeks superiority by exalting itself. They have run. Some imitate the first human, just as heretics and people of worldly wisdom do, who want to know more than they ought to know. Some prefigure the Antichrist, like hypocrites who feign holiness; they are liars and deceitful, denying the truth.
The Voice in the Desert
John clarifies his identity as the voice crying in the wilderness, preparing the way for the coming of Christ.
Since the Jews thought John was the Christ promised in the Law, it's clear they knew the time of the Lord's Incarnation was at hand, according to the Scriptures—such as the prophecy that the scepter would not be taken from Judah, and others like it. But what a strange blindness in the Jews! They refused to believe John was the Christ, even though he himself testified that the Savior was confirmed by so many signs and virtues. Just as the Jewish people expected the coming of Christ, they also expected Elijah to precede him; for the coming of both Christ and Elijah had been promised to them. And so, those who were sent, seeing that John did not claim to be the Christ, asked if he was Elijah. They asked if he was Elijah for two reasons: one was the similarity in their appearance and the austerity of their lives, and the other was the similarity of their roles in preceding the coming of Christ. And he answered that he wasn't Elijah. Just as John was an angel—not by nature or person, but by office and life—so he denies being Elijah in body and person; yet elsewhere, Christ said he was Elijah in office and life. He was not, therefore, Elijah in person and body, but in spirit and power, because he showed the likeness of Elijah in his works. For just as Elijah will precede the Lord's second coming, so John preceded the first. The former is the forerunner who is to come for the Judge; the latter is the forerunner who was made for the Savior. And just as Elijah lived in the desert, ate sparingly, and wore rough clothing, so did John: both lived in the desert, both had a sparse diet, and both were clothed in rough garments. And just as Elijah was a man of great zeal, so too was John a man of zeal for the truth; both rebuked kings, and both endured the anger of kings. Elijah divided the Jordan; John, through the washing by which heaven is sought, converted many. Because John denied he was Elijah—who they knew was to come before Christ arrived—they wondered if he was the Prophet, meaning the one Moses spoke of, who was rumored to be coming before Christ. It was a widely held belief. There was an opinion at the time that before Christ came, a single, great, and unique Prophet would arrive, because it is written: 'God will raise up a Prophet for you from among your brothers, and you will listen to him.' This must be understood in truth as referring to Christ, even though the Jews understood it as referring to a different prophet. So they asked him if he were that Prophet, and he replied by denying that he was the Prophet to whom that Scripture refers. However, he didn't deny that he was a prophet in an absolute sense, nor that he was a prophet sent before Christ. If he was more than a prophet, it follows that he was a prophet, because the lesser is included in the greater. Since John was so famous that he could have been considered Christ if he had wanted, he refused to be considered not only Christ, but also Elijah or any other prophet. And this is against those who boast of their lineage, life, knowledge, and things of that sort. When he was pressed to say who he was, so that those who had been sent to him wouldn't return without an answer, he responded by giving testimony about Christ, acknowledging that he was his forerunner, and said: "I am not, indeed, in person and body, but in office and likeness; I am, as I say, the voice of the Word and of Christ, crying out through me in the desert: 'Make straight the way.'" It is just as the prophet Isaiah said: he is the one the Scripture of Isaiah spoke of, who must cry out in the desert so that people may prepare themselves for the coming of Christ into the world. They must prepare themselves. The forerunner of Christ cries out in the desert because he announces the comfort of Redemption to the Jews, who were deserted, abandoned, or forsaken by the grace of God. John is well designated as a 'voice' because he was the announcer of the divine Word—that is, of Christ—who, according to his divinity, is the Word of the Father, just as the human voice is the expression of the mental word. John is therefore called the voice because Christ is called the Word. For just as the voice precedes the word, so John precedes Christ. For as soon as a sound comes from the speaker's mouth into any form, it is a voice; but it isn't yet a word, because every word signifies something. Just as a voice makes a word known, so John makes Christ known; for he came for this very reason, to reveal Him to Israel. Furthermore, a voice is closer to a word than a sound is, because first the sound is heard, then it's perceived to be a voice, and only then the word that is spoken through that voice. In this way, John is closer to Christ than the other prophets, whose prophecy was like a sound compared to John; for they pointed to Christ from afar, while he pointed to Him from up close, saying: "Behold the Lamb of God." John is therefore rightly called the forerunner of the Lord, because by his birth, his baptizing, his preaching, his death, and even by the very meaning of his name, he went before Christ the Lord.
Straightening the Paths of the Heart
The call to prepare the way of the Lord is interpreted as an interior work of repentance, straightening the crooked paths of the soul.
But another Evangelist tells us what he was crying out, saying: "Prepare—that is, make ready—the way of the Lord," which means fulfilling the commandments; "make his paths straight," which means going beyond the commandments in your generosity, so that he may deign to come to you and live within you, for he doesn't know how to walk or enter into people except along a straight way and straight paths. That’s why the Psalmist says: "Show me your ways, Lord, and teach me your paths." At first he cried out to everyone; then, to those who are making progress. And these paths, through which one arrives at the homeland quickly and directly, are better straightened in solitude—that is, in withdrawing from worldly things and in a total detachment from temporal concerns—so that you don't happen to wander off along the crooked hills of worldly pleasure. However, some people make these paths crooked; they pretend to have a holy appearance or wear the habit of religious life, but they don't walk rightly in the observances of their religious life or in the evangelical counsels, nor do they straighten themselves in these things. Alternatively, the "ways" can be understood as actions, and the "paths," which are more hidden, as the intentions of the heart. Therefore, "prepare the way of the Lord" by abandoning evil and doing good; "make his paths straight"—that is, make your hidden intentions straight, not distorted; in other words, do things for the sake of eternal things, not for the sake of earthly things. The reformation of the image in the mind is seen in this: the face of the mind, which was bent down toward the earth by the pleasure of earthly things, is raised upward and straightened through the contemplation of and love for heavenly things. This is why it’s written in the Song of Songs: "The upright love you"; where, according to Bernard, the upright are understood to be those who have detached themselves from earthly things and, through contemplation and love, are entirely lifted up toward heavenly things. He says, therefore, that to seek and to savor what is on earth is a curvature of the soul, while to meditate on and desire what is above is uprightness. According to the same Bernard, the erect stature of the human body also bears witness to this uprightness. For what is more unseemly than to carry a curved soul within an upright body? It’s a perverse and foul thing that a vessel of clay—the body made of earth—should have its eyes turned upward, freely looking toward the heavens, while a spiritual and heavenly creature should, conversely, drag its own eyes—that is, its inner senses and affections—downward into the earth! And he adds: 'Every valley'—that is, the Gentile people, or anyone who is humble—'will be filled' with spiritual goods, namely grace in the present and glory in the future; 'and every mountain and hill'—that is, the Jewish people, or anyone who is proud—'will be humbled,' meaning they will be emptied, because they will lose both grace and glory. For God resists the proud, but gives grace to the humble; and: 'Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.' The mountain speaks to those who are greater, and the hill to those who are lesser. And the crooked will be made straight—that is, the hearts of the wicked, distorted by injustice, will be rectified through the fairness of justice and directed toward the rule of righteousness; and the rough will be made into smooth ways—that is, minds that are angry and harsh will be converted to gentleness through the infusion of grace, and hearts hardened against Christ will be softened; and all flesh—that is, every person, both Gentile and Jew—will see the salvation of God, that is, Christ the Son of God, with their physical eyes at his first coming. For at that time the human community was divided into two parts, namely Jews and Gentiles; and many from among all these people saw him in the world, living among men. This can also be understood as a spiritual vision, through which they see. They see him, having been converted to the Catholic faith, from all the nations of the world. Alternatively, every person—both the reprobate and the elect—will see him in human form at his second coming, that is, on the day of judgment.
The Baptism of Repentance
John explains the purpose and limitations of his baptism in water as a preparation for the baptism of the Spirit.
And when those sent by the Jews heard from John that he was not one of the three figures they were expecting as solemn personages, they asked him, saying: "Why then do you baptize, introducing a new rite and usurping an office that isn't yours, if you aren't the Christ, who will baptize with his own authority, nor Elijah, who signified baptism in the crossing of the Jordan, nor the Prophet whose office it is to baptize, as is clear from Elisha, who sent Naaman to be baptized?" It was as if they were saying, "Why do you take on the office of baptizing when you don't hold the position of those to whom Scripture grants the right to baptize, as you've confessed with your own mouth?" It should be noted, however, that although John wasn't the Christ, he was still able to baptize because he was his forerunner, and therefore he had to prepare his way. Likewise, although he wasn't Elijah in person, he was still Elijah in power. Also, if he wasn't that singular Prophet, he was still more than a common prophet; and therefore he was able to baptize. John answered them, once again bearing witness to Christ; for just as he preceded Christ’s preaching with his own preaching and proclamation, so Christ’s Baptism preceded his own baptism, just as the prophets of old sometimes foretold future things not only in words, but also in deeds. So he says, "I baptize with water for repentance, not in the Spirit for the forgiveness of sins," teaching you to repent, yet unable to absolve you. I baptize in water as a preparation, washing only the bodies, to signify Him who is to come to baptize in the Holy Spirit with authority, cleansing even the souls; as if he were saying: You shouldn't blame me for boldness in what I do, nor be surprised if I—who am not Christ, nor Elijah, nor that singular Prophet—baptize, because my baptism is not complete and perfect. For the completion and perfection of Baptism requires the washing of both body and soul; and while the body is naturally washed with water, the soul is washed only by the Spirit—which is why I baptize. I wash the body with water only for repentance—that is, as a sign of the repentance that cleanses the soul—and I prepare the established practice of baptism, paving the way for one greater than me, until He comes who cleanses souls through the Spirit. Hence Ambrose says: "I," he says, "baptize you with water." By this he quickly proved he was not Christ, who works through an invisible office. For since a human being consists of two natures—that is, soul and body—a visible mystery is consecrated through visible things, and an invisible one through invisible things: for by water the body is washed, but by the Spirit the soul's sins are cleansed; and therefore the baptism of repentance is one thing, and the Baptism of grace is another: the former is of both, the latter is of one. Since sins are common to both soul and body, the purification also had to be common. He rightly declared—not by word, but by deed—that he was not Christ. As Ambrose says, it is the work of a human to perform penance for sins, but it is the gift of God to fulfill the mystery of grace. John’s baptism, therefore, was a shadow and a figure of a better Baptism, serving as a sign and a form of preparation for what was to come. For this reason, as the Acts of the Apostles records, the form of John’s baptism was in the name of the one who was to come. Nor should it be thought that John’s baptism was of little benefit to people; for although it did not forgive sins, it made everyone who was baptized by him feel bound under the chains of sin, and therefore they felt it necessary to seek the Redeemer and cleanser who could forgive sins as soon as he appeared. Hence he baptized in penance—that is, to the end that they might perform penance—so that just as he washed them outwardly with water, they might wash themselves inwardly with penance, so that as soon as Christ came, they would be prepared to receive his Baptism; for those whom he baptized were baptized again. For his baptism was a kind of profession of faith in the Christ who was to come, and a call to perform works of penance, so that they might receive him more devoutly. John’s baptism was useful, therefore, for accustoming people to Christ’s Baptism and for the amendment of life, because they were baptized while confessing their sins, and for the manifestation of Christ.
The Might of the Coming Lord
John testifies to the greatness of Christ, who is to come with the winnowing fan to judge the threshing floor of the Church.
And so it is added: "He stood in your midst," which means He is present among you—the one I preach, who is the Mediator between God and humanity, whom you do not know or recognize; and I am preparing you to know Him by baptizing you in water. These words can be explained in two ways: first, according to Christ’s humanity, in which He was literally in the midst of the Jews, for He lived among people as one of them, and they did not recognize the one present whom they believed was yet to come; second, they are explained regarding Christ according to His divinity, in which He is present everywhere and invisible. And in this sense, He is in the midst of all created things, and yet no one knows Him, because no one fully grasps Him. Note here that Christ is often read to choose the middle place specifically, because the middle is the place of humility, as He Himself says: "But I am in your midst as one who serves." It is also a place of community, because it relates uniformly to all, like the center to the circumference; hence Peter: In. I have discovered in truth that God is no respecter of persons. Also, the middle is the place of unity, because the extremes are united in the middle; hence the Apostle: "He is our peace, who has made both one." It is also a place of stability, because the center of the world is fixed; hence the Apostle. No one can lay another foundation, and so on. It is a place of proximity, because it approaches all parts; hence in Acts: "If perhaps they might reach out for Him, though He is not far from each one of us." John adds this about Christ: "He is the one who will come, or is to come, whom I announce as his forerunner," though he was made before me, even though he had already come by birth. He says he is to come because he hadn't yet come to baptism, hadn't yet revealed himself through preaching and miracles, and hadn't yet fulfilled the mystery of our redemption. And although John came before Christ in the time of his birth and death, he did not precede him in his resurrection and ascension. Or, "He who is to come after me" means the one foretold by the prophets as the one who would come after me. According to Remigius, Jesus comes after John in five ways: by birth, by preaching, by baptizing, by dying, and by descending to the underworld. And since the statement "He was made before me" cannot be understood in terms of his divinity, which was not made, nor in terms of his humanity, by which Christ was made after John, it must be understood in terms of honor and dignity; for as if he were his Lord, he follows him and walks after him. For in this context, "before" refers not to time but to order, and it denotes a priority of divinity, not of birth. It is as if he were saying, according to Chrysostom, "It isn't that I came before him to preach, and for that reason he should think me greater than him; he came after me in time because he was born later; but he was made before me in dignity, because he is set before me and preferred to me as one clearer and more ineffable, as one greater and more worthy." It is similar to when we say of someone: "He was once lesser than me, or equal to me, but now he has been made before me in honor; now he precedes me, now he is preferred to me." Or, "He was made before me in the sincerity of his conscience, in the knowledge of his life, and in the beauty of his reputation." John reveals the reasons for Christ's preeminence when he adds, "He was before me." For this reason, "He was made before me" means He is preferred to me and placed before me in dignity. For although He is later in time, He is nonetheless first in eternity: 'He was before me,' not according to the humanity He received in time, but according to the divinity in which He exists from eternity with the Father; 'He was before me,' because He is from eternity, and I am from time. Since He who was born after me from a Mother without a father, He is the One from whom every creature was begotten without any beginning from the Father without a mother. And He is stronger than I, because He is God, strong and powerful; but I am a man, fragile and powerless. He is the Lord, I am the servant; He is the Emperor, I am the soldier. Hence Rabanus says, "John is strong, who is worthy to have the Holy Spirit; but He is stronger who can give the same." Strong is he who preaches the kingdom of heaven; stronger is He who grants it. He is strong who baptizes in the confession of sins; he is stronger who baptizes in their remission. By submitting himself, he reveals the immensity of Christ's excellence: 'I am not worthy to stoop down and untie the strap of his sandals,' which is a humble and lowly task. It's as if he were saying: 'He is so far above me that I'm not worthy to serve him, nor even to be called the least of his servants; for untying a sandal is the work of the lowest servant.' Since Christ didn't wear sandals, it's clear that this is a metaphorical expression; John is saying he's not worthy to offer Christ even the smallest service, expressing this in the common way of speaking. For when someone wants to express their own smallness and another's excellence, it's common to say: 'I'm not worthy to touch his shoes,' or something similar. It's no wonder that John said this, because a human being, no matter how great, is nothing but dust and ashes when compared to God; nor is any creature worthy to serve Him unless they are taken up by grace. By this, John also showed the Pharisees that he wasn't usurping a role that wasn't his, but was only carrying out his own proper office—that of the forerunner. Therefore, according to Gregory, we can allegorically understand the sandal as His humanity, the feet as His divinity, and the strap as the union of the two—that is, the union of soul and body with the divinity. For neither John himself, nor anyone else, is sufficient or able to explain or reveal the mystery and manner of that ineffable union of two natures—the divine and the human—by which the Word was made flesh, since this union was so great that it made man God, and God man. Hence Isaiah says: 'Who shall declare his generation?' It is as if to say: No one is worthy. Gregory says: "In this matter, we must consider how holy people, to guard the virtue of humility within themselves, make an effort to remember what they do not know, even when they possess miraculous knowledge. By considering their own weakness in some areas, they ensure their minds don't become puffed up in the areas where they are perfect." It remains, therefore, that the mind should humble itself in everything it knows, so that the wind of pride doesn't carry away what the virtue of knowledge has gathered. When you do good things, brothers, always call to mind your past sins, so that by carefully looking at your faults, your soul may never take pride in a good work. Look at your neighbors as your superiors, because even when you see people doing wrong, you don't know what good things might be hidden within them. Even if good works are present, they are nothing unless they are seasoned with humility; for whoever gathers virtues without humility is like someone carrying dust in the wind." This is from Gregory, regarding the announcement of Christ's Baptism. Then John adds: "He will baptize you, not only with water, but with the Holy Spirit and fire," by conferring the grace of the Holy Spirit and charity, which only God can do. In the Baptism of Christ, the grace of the Holy Spirit is conferred, and through it the fire of charity, provided it is received worthily and no obstacle is placed in the way; the baptism of John, however, did not confer these things, but signified the Baptism of Christ and prepared the way for it. That is why Chrysostom says: "John's baptism was one thing, the Lord's another." The former was for repentance; the latter is for sanctification and grace, in which the Holy Spirit also works in every believer like fire, burning away sins and cleansing the filth of flesh and soul. Bede says: "We are baptized by the Lord in the Holy Spirit, not only when we are washed in the font of life on the day of our baptism for the forgiveness of sins, but also daily, when we are set aflame by the grace of that same Spirit to do what pleases God." There is, therefore, the baptism of water, the baptism of the Spirit in repentance, and the baptism of blood in martyrdom. The office of Christ at his second coming. Then, after John's testimony regarding Christ's first coming, he adds something about his final coming, commending Christ by the authority and ministry of judgment and warning the people: "His winnowing fan is in his hand." A winnowing fan is named for the winnowing of chaff; it is an instrument used in Palestine to clean grain. It is made like a shovel, with which grain mixed with chaff is thrown into the air, and the wind carries the chaff away, while the grain falls onto the threshing floor. John, therefore, speaking metaphorically, understands by the "winnowing fan" the discernment of a just examination, or divine judgment, and the power to distinguish the good from the bad, just as grain is separated from chaff by a winnowing fan, and the fruitful from the unfruitful. This is "in his hand," meaning it is in his power and will, because the office of judging has been handed to him by the Father, for the Father has given all judgment to the Son. He adds, therefore: "And he will cleanse," that is, he will perfectly cleanse and purge his threshing floor in the future, meaning his Church, from the chaff, in which grain and chaff—the good and the bad—are now mixed; but in the judgment, they will be separated. And he will gather the wheat, now scattered in many places—that is, the good and the just who, like wheat, are white within through purity, red without through patience, grave in their character, useful in their speech, and capable of multiplying through the conversion of others—into his barn, that is, his heavenly dwelling. He will burn the chaff—that is, the wicked and the reprobate—with the unquenchable fire of hell and with physical torment: those who are light through pride, pale through envy, fragile through anger, withered through greed, fruitless through sloth, and vile through carnal desire. Even in this present life, the Lord purges the Church, as the perverse and the wicked are cast out of the Church by formal judgment for their manifest sins, or are cut off from this life by death; but this purging will be completed at the end, when all scandals are gathered up from His kingdom by the angels. Alternatively, He cleanses them now by discerning them by their merit, not by their number; but then, He will cleanse them by both number and merit.
The Fruitful Life of the Witness
The chapter concludes by reflecting on John's life as a model for religious and teachers, set in the place of obedience.
John preached and announced many other things to the people as he exhorted and taught them. It's clear from this that not all of John's deeds and words were written down, but only a few by comparison, just as is said of Christ in the final chapter of John's Gospel. In a moral sense, John provides a model for living, preaching, and bearing fruit. His life was austere—seen in his simple food, his rough clothing, and his desert home; his teaching was true, whether about God, himself, or his neighbor; and his work was fruitful, because he called, baptized, and set many on the right path. In the first, he was a model for the religious; in the second, for teachers; and in the third, for leaders. For if such a preacher existed, all Jerusalem—as for the common people—and Judea—as for the clergy—and the region—as for the laity—would come confessing their sins, both venial and mortal; and Jesus would come with them to sanctify them by his word, his remedy, and his example. On Bethany. To explain these things more clearly, the location is specified next: 'These things happened in Bethany across the Jordan, where John was baptizing.' As Chrysostom says: 'He didn't preach Christ in a house or in a corner, but crossed the Jordan into the middle of the crowd, with everyone present who was being baptized by him.' John is said to baptize in Bethany, which translates to 'house of obedience,' to show—and for people to understand—that he came from the obedience of God to announce Christ as the one to be sacrificed for the redemption of the world. If they desire to be absolved from original sin, which came about through the disobedience of our first parent, they must submit their bodies, receive the Sacrament of Baptism with a believing heart, and come to Baptism through the obedience of faith; this also signifies that obedience is fitting for those who are baptized. There are, however, two Bethanys: one is a village on this side of the Jordan, two miles from Jerusalem, near the Mount of Olives, where Lazarus was raised; the other, which is spoken of here, is situated across the Jordan, on the other side of the river, in the territory of the two and a half tribes, a day's journey from Jerusalem, where John was baptizing—that is, on the border of the Gentiles and the Jews—so that Baptism might be shown to be common to both. He rightly baptized across the Jordan, because the Gentiles received Baptism more commonly than the Jews.
Prayer for a Prepared Heart
A concluding prayer asking for the grace to imitate John's humility and prepare the way for the Lord.
PRAYER: John, most blessed forerunner of Christ, herald of the Judge, friend of the Bridegroom, voice of the divine Word, you who were worthy to announce the comfort of our Redemption: through your most holy prayers, implore the same Lord Jesus Christ on behalf of me, a miserable sinner, so that with my heart cleansed of vices and adorned with virtues, I may prepare the way of the Lord and make his paths straight according to your wholesome advice, to the end that at the final judgment, when he has cleansed the threshing floor of his Church and separated the wheat from the chaff, I may be worthy to be found among the grains of wheat and his chosen ones, and be gathered with them into the barn of the heavenly dwelling. Amen.
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Omnibus autem existimantibus, et cogitantibus in corde suo, de Joanne, ne forte esset Christus in Lege proihissus : tum propter mirabilem ejus conceptum et ortum ; tum propter sanctae vitae ejus meritum ; tum propter doctrinae ejus prudentiam efficacem ; tum propter baptismi novitatem, Pharisaei, audita opinione, quam turba habebat de Joanne, moti contra eum, quod sibi baptizandi officium, praeter ordinem Legis, et traditionem eorum, assumpsisset indebite, et dubitantes an Messias esset, miserunt ab Jero-solymis ad Joannem, de stirpe sacerdotali existentem , Sacerdotes et Levitas, in Lege sapientes, ut interrogarent eum quis esset, et quare baptizaret. Sapientes tamen et scribae scire poterant eum non esse Christum, quia Christus promissus fuit ex tribu Juda ; Joannes autem fuit ex tribu Levi. Joanni in utero sanctificato , movetur quaestio quis sit; ratione cujus, nota quatuor quaestiones cuilibet esse movendas , scilicet : quid sit in natura, quid in persona, qualis in forma , quantus in statura; prius ergo de his te ipsum iuterroga, ut videas quid interroganti Deo possis respondere. Prima ergo quaestio est, quid sis in natura. Ad hoc trina est responsio. Es enim homo : ratione corporis terra, ut humilieris contra superbiam ; es ratione animaespiritus, utsursum coneris contra avaritiam ; es ratione homo, id est animal rationale, ut rationabiliter converseris contra luxuriam. Haec ergo quaerit a te Deus : IQO PRIMiE FARTIS , Tu quis es? O superbe, denaturasti, non es terra te humilians, sed aer te exaltans; non spiritus quaerens spiritualia, sed caro sapiens terrena; non homo* ratione utens> sed- bestiai brutaliter vivens.
— Secunda' quae*stio est, quis sis in personcu Et hoa qusretur a te, quando pulsasvqsris ad januam ,. dicenrs" : Domine, Bomine, aperi nobis, Et focte respondebis r Christianus sum; sed, ut dkcit Am^ brosius , mendacium est^ se Christianumdicere, et opera Christi non facere. Vel forte respondebis : Ami4:us est; sed attende quid dicit : Vos amiCi mei estis, si feceritis quce -ego prcecipio vobis. Si ergo neuter es, audies : Amen dico vobis, nescio vos, — Tertia quaestio est, qualis es, scilicet in forma morum, actionum interius et exterius ; ut atten<ias diligenter quantum proficias, vel quantum deficias^ — Quarta quaestio est, quantus sis, scilicet in spirituali statura; quam parvus per humilitatem, ut sciatur an possis per angustam portam intrare ad vitam; quam magnus per charitatem, ut sciatur quantus tibi locus in coelo debeatur;
Interrogatus ergo quis esset, coivfessus est y^XdX&m^ et non negmnt, hoc enin» esset negare ipsfum Chriatum, qui e»Cipsa< vertttis, Unde sequitur : Etconfessus ■est, qiUa non sum ego Cknistws^, la quo magis' ad mentem et inteiitionem quasrentium , quam ad? vea-b» et quaestionem respondit. Ad hoc enim quaerebant quis esset, ut responderet eis si esset Christusy aw non. Unde licet expresse non gtras*rerent an ipse ea«eti Christus/y hoc tamen, secundum Otrysostamam , intendebant in corde , ut patet ex Joannis responsione. Confessus est se non esse quod non erat; non/ negavit se esse quod erat. Gonfessus est se non ^e Christuin^ quod opinio vulgi publica habebat; et non negavit se esse Christi Praecursorem , quod erat. Confessus est se non esse judicem ; non se negavit , judicis pra^nem. Coofessus: est se non ease Ecclesias Sponsum;, noni ' negavit sft Sponsi amicum.
ConfespsU6«est se. noiL esse Verbum;, non< se negfivit esse vocem. Elegit solide in se subsiatere, na humana oplnione. iflaniter raperetur super se;. Ma^s enim voluit infirmitatem suam. humiliter recognoscendo inter membra Christi numerari , quam ejus nomen immerito usurpando, ab ipso Christi corpore abscindi. Hic ergo nobis Joannis humilitas, qua nihil majus est, commendatur, qui cum tantae virtutis esset et auctoritatis apud Judaeos, ut eum crederent Christum, non est tamen elevatus in superbiam, usurpans nomen et honorem alienum. Ut enim ait Chrysostomus t « Devoti famuli est, non solum non rapere gloriam domini, sed et oblatam a multis respuere.
» Sed hanc Joannis humilitatem Lucifer non habuit, qui gloriam divinitatis usurpare sibi voluit. Hanc etiam humilitatem primii paeentes noa habuerunt, qui divinsB sapienti» similitudinem. sibi usuirpare voluerunt. . Hanc igitur humiltliatem. itle mali^us non habebat, qui se estoUens^ divinum, sibi honoreia usuf pabat. £t adhuc hod^ quidam^ imitantur Liuciferum,; ut tyraoiii , qui savienda violenter praeaunt,. et ambitio^ qui se extollendo nequiter superioritatem qxiae.
-^ runt. Quidam imitantur protoplastum , ut haereticl et komines mundanas sapientiae^ qui volunt. plus stpere, quam oportSt sapere, Quidom vera pr^gurant Antlchristum, ut hypocritae,- simulantes sanctitatem^ acmendaces etdolosi, negantes veritotem.
Igitur» quia Judaei aestimabant Jbannem esse Christum, in Lege pmmissum, patet quod secundum Scripturas, scilicet : Non auferetar sceptnm de Juda, et hujusmodi, Dominicae Incarnationis tempus adesse, tunc eis fuit notum. Sed mira caecitas Judaeoram , qui cam crederest Joannem esse Christum, credere nolebant, ipso Joanne attestante, Christum essc Salvatorcm tot aigni« ac virtutibirs approbatum! Etquia sicut a popuio JudaBorum, cxpectabatuT Christus ventums; ita et Eiias ipsum praecessurusv Sicut enim adventus Christi fiierxt Jud:aeis promrssusi ita etiam Eliae adventues. Et ideo videntes qui missi erant, quod Joannes non confitebatur se esse Christum ,. quaerebant si essct Elias. Propter duo quaerebant si esset Elias : quorum ununs est similitudo habitus, et vitae austeritasj alrud similitudo officii', praecedendo adventum Christi.
Et respondit se non esse Eliam^. Sicut Joannes fuit Angelu», non natura et persona, sed ofi&cio et vita, sic etiam hic se negat Eliam esse coTpore et persona; scd alibi Christus didt eum esse Eliam, officio, et vita. Non fuit ergo Elias in persona et corpore , sed in spirita et virtute;, quia scilicet in suis operibus , ostendebat simiilitudinem Hiae. Sicut enim Elias adventum Domini praeveniet secundum,^ ita Joannes praevenit prrmum. Hle praecursor venturus est Judici»; iste praecursor fectus est SaN^oris. Et sicut Elias in deserto morabatur, parco cibo utebatur, et daris vestibus operiebatur; sic Joaones : ambo in deserto conversatr, ambo victn parci, araba vestitu rnculti. Et sicut Elias magni zeil fiiit; src ct Joannes zelo veritatis„ mortutrs c»t r ambo Reges arguebant, ambo Re^ gum in^nram tolerabant. HlerJordancra- ccehrrar petitunis divistt; htc ad lavacnuii, quo coehim petitiir, multos eonvertit.
Et quia Joannes negavit se esse Eliam , quem «nte Chrifiti adv^entiam noverant essc ventimmi^ (^aerebant si Propheta esset, sdlicet ille de quo Mbyses locutaB est, quem eniam fema erat esse ventfitum aikte Christum. Ecat enim famosa. opinio tunc temporis, quod ante Christum veniret unus mag^us Propheta singularis, pro eo quod scriptam cst : Prophetam susciiabit Deus de frairibus vestris z ipsunt iamquam me audietis; quod secundum veritatem intelligendum est de Christo, licet Judaei intelligereni de Ptof^ta alio. £t ideo interrogaverunt eum, si esset ille Propheta; et respondens, negavit se esse illum Prophetanv de quo Scriptuxa praedicta intelligitur;. sed non n^vit se esse Prophetam absolute , ncc Prophetam missum ante Christum^ Si enim fiiit plus quam Propheta, aequitur quod ^it Proph£ta; quia miims includitur in ma}ori. Cum igitur Joanncs tam famosus esset, ut posset;,^ si vellet, Christus potan , noluit non sohun Christus, sed nec Eliass ncc Pfeo^ plieta alius rcputari. Et hoc eat contra coe, qud se jactant de gencrCy vifa^ scientia, ct hujusmodi.
Befmde ctnn instarenfi, et quaid de sc diceret , ne ad illos qui eos miaerant, absque responso redirent, respondst dans de- Christo testimonium , aascrendo sc e^s csse praecursotem et dixit: Ego ncur^ non quideM 'm persQma et corpore , scd in officio et similitudine; vox„ inquam ^ Verbt et Chiistl per me ^ clamantis in deserto : Dirigiie viam. Dominiy siaut dicU JscUas Propheta'^, id est, cgD sarni ille, dc qua Scriptura Isaiae didt, quod in deserto JudiaBa^ cIJaDiiar& debet ; ut homine& ad C]»isti ttdventixm in munduia. se praeparent. Praenuntius Christi in deserto clamat, quia Judaese a gratia Dei desertae et destitutae, seu derelictae solatium Redemptionis annuntiat. Et bene designatur Joannes in proprietate vocis, quia erat annuntiator Verbi divini, id est Christi, qui secundum divinitatem, est Verbum Patris : sicut vox humana est expressiva verbi mentaiis. Vox ergo vocatur Joannes, quia Verbum vocatur Christus. Sicut enim praecedit vox verbum, ita Joannes praecedit Christum. Nam statim ut ex ore loquentis sonus in qualescumque procedit, vox est; verbum autem nondum est, quia omne verbum aliquid significat.
Et sicut vox manifestat verbum, sic Joannes Christum; quia propterea venit, ut eum in Israel manifestaret. Item vox propinquior est verbo , quam sonus; quia primo auditur sonus, deinde percipitur quod vox est , et deinde verbum quod dicitur per vocem. Sic Joannes propinquior est Christo quam alii Prophetae, quorum prophetia fuit quasi sonus, respectu Joannis; quia illi de remotis, iste de propinquo Christum indicavit, dicens : Ecce Agnus Dei. Merito ergo Joannes praecursor Domini vocatur; quia et nascendo, et baptizando, et praedicando, et moriendo, et ipsa sui nominis appellatione, Christum Dominum praecurrebat.
Sed quid clamabat, alius Evangelista sic narrat, dicens : Parate, id est praeparate, viam Domini, scilicet quoad mandatorum impletionem ; rectas facite semitas ejus, scilicet quoad consiliorum supererogationem, ut ipse ad vos venire dignetur, et in vobis habitare , qui nisi per viam et semitas rectas nescit incedere, vel ad homines intrare. Unde Psalmista : Vias tuas, Domine, demonstra mihi, et semitas tuas edoce me. Primum clamabat ad omnes, secundum ad proficientes. Et hae semitae , per quas cito compendiose pervenitur ad patriam , melius rectificantur in solitudine, id est in mundanorum elongatione, et omnimoda temporalium abstractione, ne per coUes devios mundanae oblectationis , contingat oberrare. Has autem semitas quidam obliquant, qui speciem sanctitatis praetendentes, vel habitum religionis gestantes, in observantiis religionis, et consiliis evangelicis, non recte ambulant , nec seipsos in illis rectificant. Vel per vias quae aptiores sunt, possunt intelligi actiones; per semitas , quae magis occultae sunt, cordis intentiones. Unde parate viam Domini, per mali desertionem, et boni operationem; rectas facite semitas ejus, id est, intentiones occultas, facite rectas, non distortas, scilicet pro aeternis, non pro terrenis faciatis. Reformatio imaginis in mente, in hoc attenditur, quod facies mentis incurvata ad terram, per terrenorum oblectationem, erigatur sursum, et rectificetur per coelestium considerationem et dilectionem.
Unde in Canticis legitur : Recti diligunt te; ubi, secundum Bernardum, recti intelliguntur, qui a terrenis sunt abstracti, ac contemplatione et dilectione toti ad superna erecti. Unde dicit quod quaerere et sapere quae sunt super terram, curvitas animae est» meditari vero et desiderare quae sursum sunt, rectitudo. Cui etiam rectitudini , secundum eumdem Bernardum, attestatur statura erecta corporis humani. Quid enim indecentius, quam curvum recto corpore gerere animum ? Perversa res est et foeda; luteum vas, quod est corpus de terra, oculos habere sursum, coelos libere respicere, spirituaiem vero coelestemque creaturam suos e contrario oculos, id est internos sensus atque affectus trahere deorsum interram!
Et subditUF : Omnis vallis, id est populus Gentilis, vel quicumque humilis, implebitur, bonis spiritualibus scilicet gratia in praesenti, et gloria in futuro, et omnis mons et collis, id est Judaicus populus, vel quicumque superbus, humiliabitur, id est evacuabitur, quia gratiam et gloriam amittet. Deus enim superbis resistit, humilibus autem dat gratiam, Et : Qui se exaltat, humiliabitur ; et qui se humiliat , exaltabitur, Mons dicit, quantum ad majores; et collis, quantum ad minores. Et erunt prava, id est corda malorum per injustitiam distorta, erunt in directa, id est per aequitatem justitiae rectificabuntur, et ad justitiae regulam dirigentur, et aspera, id est mentes iracundae et immites» in vias planas, id est per infusionem gratiae , ad mansuetudinem convertentur, et corda contra Christum indurata mollificabuntur; et videbit, oculo corporali in primo adventu, omnis caro, id est omnis homo, tam Gentilis, quam Judaeus, Salutare Dei, id est Christum Dei Filium. Dividebatur enim tunc communitas hominum in duas partes, scilicet in Judaeos, et Gentiles; et multi de his omnibus hominibus viderunt eum in mundo, inter homines conversantem. Potest etiam hoc verbum intelligi de visu spirituali, quo vident. eum conversi ad fidem catholicam, ex omnibus Gentibus totius mundi. Vel videbit eum in forma humana omnis homo , tam reprobi, quam «lecti in secundo adventu, scilicet in die judicii.
Et, cum missi a Judaeis, audirent a Joanne, quod non erat aliquis trium praedictorum,quos exspectabant tanquam personas solemnes, quaesie runt ab eo, dicentes : Quid ergo bapti^as, novum ritum inducendo, et officium alienum usurpando, si tu non es Christus, qui potestate propria baptizabit, neque Elias, qui in t^nsitu Jordanis baptismum significabat, neque Propheta, cujus officium est baptizare, ut patet de Elisaeo, qui Naaman baptizari misit? Quasi dicerent : Quare tibi officium baptizandi usurpas, cum vicem personarum, quibus Scriptura baptizare concedit, non geras, sicut proprio ore confessus es? Notandum autem quod licet Joannes non esset Christus, poterat tamen baptizare, quia erat praecursor ejus, et ideodebuit parare viam illius. Item, licet non esset Elias personaliter, erat tamen virtute. Item, si non erat Propheta ille singularis, erat tamen plus quam Propheta communis; et ideo baptizare potuit.
Et respondit eis Joannes , testimonium de Christo iterum perhibendo; quia sicut praecurrebat praedicationem Christi, sua praedicatione et denuntiatione , ita Baptisma Christi praecedebat suo baptismate, sicut et Prophetae antiquitus aliquando denuntiabant fiitura, non solum verbis, sed etiam factis. Unde dicit : Ego bapti:{0 in aquay in poenitentiam, non in Spiritu, in remissionem peccatorum, docens vos poenitere, non potens yos absolvere. Ego bapti^^o in aqua, praeparative, corpora tantum lavando, ad significandum illum qui venturus est baptizare in Spiritu Sancto , auctoritative , etiam animas abluendo ; quasi dicat : Non debetis imputare audaciae quod ago , nec mirari si ego qui non sum Christus, neque Elias, neque ille Propheta singularis, baptizo, quia baptismus meus non est completus et perfectus. Nam ad completionem et pei<ectionem Baptismi, exigitur lotio corporis et animse, et corpus quidem secundum naturam iavatur aqua, anima vero non nisi Spiritu , unde et ego bapti! (0 iu aqua tantum, in poenitentiam, id est in signum poenitentiae purgantis animas^ corpore iavo corpus, et institutum baptizandi usum, parans yiam lortiori me, donec veniat qui abluit animas per Spiritum. Unde Ambnh sius :. « Ego, inquit, vos aqua ba^ pti:(0* Cito probavit se non esse Christum, qui invisibili operetur ofiicio. Nam cum ex duabus naturis homo, id est, ex anima subsistat et corpore, visibile mysterium per visibilia consecratur, invisibile per invisibilia : aqua enim corpus abluitur, Spiritu anims delicta mundantur, et ideo 'aliud fiiit baptisma poenitentiae , aliud est Baptisma gratiae : istud ex utroque, Ulud ex uno.
Nam cum delicta communia sint mentis et corporis, purificatio quoque debuit esse communis. Et bene non verbo, sed opere declaravit non esse se Christum; opus enim hominis est gerere poenitentiam delictorum, Dei munus est gratiaiti implere mysterii : » haec Antbrosius. Joannis ergo baptismus umbra et figura erat melioris Baptismi , quia significatio et praeparatio quaedam erat futuri. Propter quod, ut habetur in Aciibus , forma baptismi Joannis erat in nomine venturi. Nec putandum est baptismum Joannis parum profuisse hominibus, quia etsi peccata non dimittebat , omnes tamen qui ab illo baptizabantilr, sub peccati vinculo constrictos esse sentiebat : et ideo Redemptorem et mimdatorem, gui peccata dimittere posset, mox ubi apparuisset, quaerere necesse habebant. Unde baptizabat in pcenitentiam, id est, ad hoc ut agerent poe-^ nitentiam; ut sicut ipse eos aqua lavabat exterius, ita ipsi se pcejiitentia lavarent interkis, ut, mox Christo veniente, parati essent ad ejus Baptismum suscipiendum ; quia quos baptizavit, baptizati sunt iterum. Baptismus enim ipsius erat qusdam protestatio credendi in Christum venturum, et facienda opcra poenitentiae, ut devotius reciperent ipsum. Utiiis ergo erat baptismus Joannis, propter assuefactionem ad Christi Baptismum, et propter vitae emendationem; quia baptizabantur confitentes peccata sua, et propter Chrieti manilestationem.
Unde et subditur : Medius vesirum steiit, id est, praesens est inter vos quem praedico^ qui est Mediator Dei et hominum, quem vos nescitis, nec cognoscitis ; et ad illum cognoscendum ego vos praeparo, baptizando in aqua. Ista verba exponi possunt : uno modo secundum humanitatem Qiristi, secundum quam ad litteram Christus fuit in medio Judaeorum, quia inter homines commimiter est conversatus, quasi unus ex eis, et non cognoverunt praesentem, qucm crediderunt futurum; alio modo exponuntur de Christo secundum divinitatem, secundum quam ubique praesens est, et invisibilis. Et aecundum hoc medius est omnibus rebus creatis, et tamen nemo scit eum, quia nema comprehendit. Hic nota quod Christus saepe legitur locum medium specialiter eligere; quia medium est locus humiUtatis, unde ipse ait : Ego autem in medio vestrum sum, sicut qui ministrat. Item est locus communitatis ; quia uniformiter se habet ad omnes, ut centrum ad circumferentiam ; undePetrus : In. veritate comperi, quia non est personarum acceptor Deus, Item medium est locus unitatis, quia extrema uniuntur in medio; unde Apostolus : Jpse est pax nostra, qui fecit niraque untim, Item est locus stabilitatis, quia mediuxn mundi est fixum; unde ApostoluiS. : Fundamentum aliud nemo potest ponB" re» etc. hera locus proxxmitatis , quia onukilms partibus approximat; unde iix Adibus : Si forte attrecieni «sm^ cum non longe sit» it Jkshs post Joamncic quinqub Fswrrtrs est.
— Et subdit ioannes de Christo : Ipse est, qui post me veniet, vel veniurus est^ quem ego ut prascursor praenuntio, qui tamen auie mefactus est, Licet jam venisset nascendo, tameo. dicit esse venturum ; quia nondum venerat ad bapttsmum, nondum se manifestaverat prasdicando, et miracula fEtciendo, ac nostrae Redemptlonis mysterium e^plendo. £t licet Joannes praecesserit Christum tempore nativitatis et mortis, non tamen resurrectionis ct ascensionis. Vel, qui post me veniurus esi, id est, qui praedictus est a Propketis , post me venturus est. Secundum Remigium, (^iiinque modis renit Jesus post Jcaimem, scilicet : nascendo, prae* dicando, baptizando, moriendo, et ad InfefQS descendendo. £t cum hoc quod dicit : Ante mefactus est, mm possit intelligi secuBdum deitntem, quae £acta non est, nec de kumanitate^ qua Christus posteriOT est Joanne factus, oportet quod intd^gstur quoad honoreoL et digni* tatem; quia quasi Dominttmy se^ quitur eum Joannev ^ vadit post eum. Ante enim hoc in loco, non temporis, sed ordinis, habet signLfis»tioaem, et notat divinitatis, noa nativitatis prioritatem. Acsi dicat, secundum Chrysostomum, noa q^uia prior veni ad praedicandumi ex boc maforem illo me aestimeti&; post mc ecgo venit tempore, quia posfcBiodum natus; ante me lactus est dignitate, quia tAnquam clarior et hffiSKffabilior^ sevt major et dignior mihi praepositus est et praelatu& Huic simile est, cum de aliquo dicimus : Hic olim me minor, vel mihi par erat ; sed modo ante rae factus est honore, modo me praecedit, modo miiii praelatus est Vel, facUts est ante sinceritate conscientiae, ia« noccfitia vitae, fsmae decore.
Pnehiidonis autem Christi causas Joan^ nes aperit, cum subjungit : Qma prior me erat. Pro tanto enim, axte me factus est, id est mihi praelailiiis, et dignitate antepositus est, . qtiia etsi posterior sit in tempose, eflt tamen prLor in aetemitate : ^qui* prior me erat, non secundum kumanitatem, quam acceperat in tfio^ pore; sed secundum deitatem, im qua est ab aeterno cum Patre ; prior me erat, quia ipse ab aetemo^ ego ex tempore. Quoniam qui post me natus est de Matre sine patre, aiUs omnem creaturam sine ullo initio genitus est ex Patre sine matre. Et fortior me est, quia ipse Deu» fortis et potens; ego autem homo et fragilis, et impotens. lile Dominus, ego servus; Ule Imperator, ego miles. Unde Rabanus : « Fortis est Joaimes, qui Spiritum San* ctum dignus est habere ; fortior qui eumdem potest dare. Fortis qui regnum ccelorum praedicat; fortior qui donat.
Fortis qui baptizat in peccatorum confessione ; fortior qui in eorum remissione.
Immensitatem autem ex* cellentiae ejus subdendo manifestat : Cujus uott swn dignus ut, pro^ cumbens , solvam ejus corrigiam calceamentorum , quod humile et vile officium est. Quasi dicat : In tantum est ante me, ut ego neque servire ei, neque in ultimis ministrorum ejus vocari dignus sim; calceamentum enim solvere ultimi ministri res est. Cum Chiistua ealcearoeata non portaverit, patet quod haec est metaphorica locutio; quia Joannes in hoc dicit se non esse dfgnum exhibere Christo etiam minimum obsequium , hoc exprimens secundum communem loquendi modum. Cum enim aliquis suam parvitatem, et alterius excellentiam vult exprimere, sol«t communiter dici : Non sum dignus tangere sotulares ejus, vel aliud hujusmodi. Nec mirum si Joannes hoc dixit, quia homo, quantumcumque magnus, Deo comparatus, nihil est nisi pulvis et cinis; nec etiam aliqua creatura est digna ei servire, nisi per gratiam assumatur. Per hoc ostendit etiam Joannes ipsis Pharisaeis, quod officium alienum non usurpabat; sedtantum suum proprium officium , scilicet praecursoris, exercebat. Unde, secundum Gregorium, allegorice per calceamentum, humanitas; per pedes, deitas; per corrigiam, unio calceamentorum, scilicet animae et corporis ad deitatem , intelligi potest : quia nec ipse Joannes, nec aliquis alius sufficiens est, vel potest mysterium et modum illius ineffabilis unionis duarum naturarum, scilicet divinae et humanae , qua Verbum earo factum est, explicare vel aperire', cum haec unio tanta esset , quod hominem Deum , et Deum hominem faceret. Unde Isaias : Generaiionem ejus quis enarrabit?
Quasi diceret : Nullus est dignus. Ubi Gregorius : « Qua in re pensandum nobis est, quomodo sancti viri, ut humilitatis in se virtutem custodiant, cum quaedam mirabiliter sciunt, illud ante mentis oculos student revocare , quod nesciunt , ut dum ex parte aliqua infirmitatem suam considerant, ex ea parte qua perfecti sunt, eorum se animus non extollat. Restat ergo ut in omne quod scit, sese mens deprimat , ne quod virtus scientiae congregat, ventus elationis tollat. Cum bona, fratres, agitis, semper ad memoriam mala acta revocatc, ut dum caute culpa conspicitur, nunquam de bono opere animus laetetur. Superiores invicem proximos vestros attendite, quia et quos agere aliqua prava conspicitis, quae in eis lateant bona nescitis. Quae licet bona adsint opera, nulla sunt, nisi ex humilitate condiantur : qui enim sine humilitate virtutes congregat, quasi in vento pulverem portat : » haec Gregorius, i3 Annuntiatur Christi BaptiSMus. — Deinde Joannes subjungit : Ipse vos bapti:(abit, non solum in aqua, sed et in Spiriiu Sancto tt igne, gratiam Spiritus Sancti , et charitatis conferendo , quod non potest facere, nisi Deus. In Baptismo enim Christi confertur gratia Spiritus Sancti, et per ipsum ignis charitatis, si debite suscipiatur vel obex non ponatur; baptismus autem Joannis ista non conferebat, sed Baptismum Christi significabat, et ad ipsum disponebat.
Unde Chry^ sostomus : « Aliud fuit baptisma Joannis, aliud Domini. Illud poenitentiae, hoc sanctificationis et gratiae, in quo et Spiritus Sanctus in unoquoque credente, ad decoquenda peccata , modo ignis operatur urens delicta, purgans sordes carnis et animae. » \}nd&tl Beda : «Baptizamur autem a Domino in Spiritu Sancto, non solum cum in die Baptismatis , fonte vitae in remissionem peccatorum abluimur , verum etiam quotidie , cum per gratiam ejusdem Spiritus , ad agenda quae Deo placent, accendimur. Est ergo Baptismus fluminis in aqua, flaminis in poenitentia, sanguinis in martyrio. » 14 Officium Christi in secundo ADVENTU. — Deinde post testimonium Joannis, de primo Christi adventu , addit etiam de extremo , auctoritate et ministerio judicii Christum commendando, et populis comminando, dicens : Cujus ventilabrum in manu ejus, Ventilabrum, a ventilandis paleis dictum est, et est instrumentum quo in Palaestina solebat purgari bladum , et est factum sicut pala, qua projicitur granum paleis commixtum in altum , et ventus paleas toUit , et granum in area cadit. Joannes ergo metaphorice loquens , per ventilabrum , intelligit discretionem justi examinis, seu divinum judicium, et potestatem discernendi bonos a maiis, sicut ventilabro dividuntur grana a paleis, et fructuosa ab iiifructuosis, quod est in manu^ id est in potestate et arbitrio ejus, quia judicandi officium sibi traditum est a Paire, quia omne judicium dedit Filio, Subdit ergo : Et permundabit, id est perfecte mundabit , etpurgabit in futuro aream, id est Ecclesiam suam a paleis, in qua nunc grana cum paleis, id est boni cum malis, commixti sunt; sed in judicio separabuntur ab eis. Et congregabit triticum modo pluribus locis dispersum, id est bonos et justos, qui ad modum tritici sunt interius candidi, per munditiam, exterius rubei, per patientiam, graves moribus,utiles sermonibus, multiplicabiles aiiorum conversionibus , in horreum suum, id est, cceleste habitaculum.
Paleas autem, id est malos et reprobos, leves per superbiam, pallidos per invidiam, fragiles per iracundiam , aridos per avaritiam , infructuosos per accidiam, viles per carnalem concupiscentiam , comburet igne, gehennae, inextinguibili, et poena sensibili. In hac etiam praesenti vita, Dominus Ecclesiam purgat, dum ob manifesta peccata, perversi et mali de Ecclesia per sententiam ejiciuntur, vel per moriem de hac vita abscinduntur ; sed haec purgatio in fine perficietur, quando per Angelos de regno suo omnia scandala colligentur. Vel modo mundat, discernendo merito, non numero ; sed tunc et numero et merito. Multa quidem et alia exhortans , et docens Joannes evangeli^abat, et annuntiabat populo, Ex quo patet quod non omnia facta et dicta Joannis scripta sunt, sed pauca respective , sicut et de Ghristo dicitur Joannis ultimo.
Moraliter Joannes dat formam vivendi, praedicandi et fructificandi. Nam ejus vita austera, et quoad victum durum, et quoad vestitum asperum, et quoad locum desertum ; ejus doctrina vera, sive de Deo, sive de seipso, sive de proximo ; ejus operatio fructuosa, quia multos vocando , baptizando , et rectificando. In primo fuit exemplar Religiosorum, in secundo Doctorum, in tertio Praelatorum. Si enim talis esset praedicator, omnis Jerosolyma, quoad daustrales, Judaea, quoad clericos, et Regio, quoad laicos , venirent confitentes peccata sua, tam venialia, quam mortalia, veniret et Jesus cum eis, ad sanctificandum eos, et verbo, et remedio, et exemplo. i6 De Bethania. — Ad majorem autem expressionem praedictorum, locus ubi facta sunt, determinatur consequenter , cum subjungitur : Hcec in Bethania facta sunt trans Jordanem, ubi erat Joannes bapti^ s^ans, Ut enim dicit Chrysostomus : « Non in domo , neque in angulo Christum praedicabat ; sed Jordanem transiens, in media multitudine, praesentibus omnibus qui ab eo baptizabantur. In Bethania, quae domus obedientice interpretatur , Joannes baptizare dicitur, ut quod ex obedientia Dei venerat Christum nuntiare immoiandum pro redemptione mundi, ostendatur et intelligant homines, quia si a peccato iqS originali, quod per inobedientiam primi parentis contigit, absolvi desiderant, submisso corpore, et credulo corde, Baptismi sacramentum suscipere, et per obedientiam fidei, omnes ad Baptismum pervenire debent, et ut significetur, quod baptizatis obedientia convenit. Est autem duplex Bethania : una est quaedam villa citra Jordanem, ad duo miiliaria de Jerusalem, sciliOst in iatere montis Oliveti, ubi Lazarus fiiit suscitatus; alia, de qua dictum est, sita supra Jordanem, ex altera umen parte fluminis, scilicet in sorte doa*^ rum tribuum, et dimidiae, a Jerusalem itinere diei unius, ubi erat Joannes baptizans, sciiicet in co&« finio Gentium et Judaeorum, ut his et illis ostenderetur Baptismus com* munis, Et bene trans Jordanem baptizabat, quia Gentes, communiud quam Judaei, Baptismum recepe^ runt.
» ORATIO Joannes, beatissime praecursor Christi, praeco Judicis, amicus Sponsl, vox Verbi divini, qui solatium nostrae Redemptionis annuntiare meruisti, impetra mihi misero apud eumdem Dominum nostrum Jesum Christum, tuis sanctissimis precibus, ut, purgato a vitiis pectore, et ornato virtutibuS, parem secundum salubria tua monita viam Domini, et rectas faciam semitas ejus, quatenus in extremo judicio, cum aream Exclesiae suae mundaverit, et triticum a paleis separaverit, merear inter grana tritici, et electos suos inveniri, et in horreum coelestis mansionis cum eis reponi. Amen.
The Life of Christ (Vita Christi) companion
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