Xfe prima ejectlonc vendentium dt. temgk>„ et de Nicodemo
The Journey to Jerusalem
Jesus travels from Galilee to Jerusalem for the Passover, accompanied by his family and disciples.
After the aforementioned miracle, which took place in January, Jesus stayed in Galilee until April, when the Jewish Passover was approaching. Then, following the geography of the region, he went down from Cana to Capernaum, the main city of Galilee. He was accompanied by his Mother, his brothers—that is, his relatives by blood, specifically the cousins of his Mother or of Joseph, who was thought to be his father—and his disciples, who were being taught by him. He chose to go to Capernaum because it was a major city, and he had already begun to reveal his glory. They didn't stay there for many days, because the citizens of Capernaum were deeply corrupt and did not show themselves to be devoted to receiving Christ's teaching; furthermore, the time was drawing near to go to Jerusalem for the upcoming Jewish Passover. Because the Jewish Passover was near, Jesus went up to Jerusalem, the capital of Judea, with his disciples, in accordance with the requirements of the Law.
Cleansing the Temple
Jesus drives the merchants and money-changers from the temple, rebuking their greed and teaching on the sanctity of God's house.
He found people in the temple selling oxen, sheep, and doves, along with money-changers sitting there. The term 'temple' here doesn't refer to the house of the Lord itself, where the altar of incense and the lampstand were, nor to the priests' court where the altar of burnt offerings stood, but to a specific courtyard where people prayed and teachers taught; it was there that the items offered in the temple were sold. Because these things couldn't be brought from far away, the priests—who were impoverishing the people through various schemes for the sake of greed—set up men to sell them there, so that those coming from a distance would have no excuse for failing to bring their offerings. Some of those arriving also lacked money, so they had established money-changers there who would provide it under security; along with this, beyond the principal, they would receive certain small gifts—though not money, so they wouldn't be openly accused of acting against the Law by lending at interest. And when Jesus had made something like a whip out of cords, He drove everyone out—that is, the sellers, the money-changers, and the sheep and oxen—from the temple; He poured out the money-changers' coins and scattered them in different directions, and He overturned their tables, which were like vessels for coins, and cast them down. And to those who were selling doves, He said: 'Take these things away from here, from this place, and do not make the house of my Father, which is a house of prayer, a house of business and trade by your work.' We read that Jesus went up to Jerusalem twice: once at the Passover in the first year of His preaching, as described here, and again in the year in which He suffered. Here, at the beginning of His signs, He drove the sellers from the temple; but coming a second time toward His Passion, He drove out both sellers and buyers, acting more severely, for the number of buyers was much greater than that of the sellers. Here, too, He uses a mild rebuke, saying: 'Do not make the house of my Father a house of business'; but there He used harsher words, saying: 'Do not make my house a den of thieves.' He made a whip out of cords because, according to Augustine, He takes the material from our sins with which He punishes us. For the very delay of sinners, in which sins are added to sins, is said to be a kind of cord. That is why Proverbs says the wicked man is bound by the ropes of his own sins; but in a mystical sense, what is meant by 'ropes'? Mystically, according to Alcuin, God enters His Church daily in a spiritual way, and He observes how each person conducts themselves. Let us be careful, therefore, not to waste our time in the Church of God with idle talk, laughter, songs, or greed, lest He come suddenly, scourge us, and cast us out of His Church. According to Augustine, those who sell in the Church are those who seek their own interests rather than those of Jesus Christ; they treat everything as something to be sold because they want to be redeemed. And note that the innocent sheep—which provide their wool for the clothing of others through works of purity and piety—signify those who are sold while being paraded under hypocrisy in sheep's clothing for the sake of human praise; for hypocrites have a wolfish mind beneath a sheep's skin. The oxen that plow signify the preachers of heavenly doctrine; those who sell them are those who preach not for the love of God, but for temporal gain. The oxen can also signify those who are hardworking—those who endure great labors for divine things so that they may be promoted in the Church. Those who sell doves are those who do not give freely the grace of the Holy Spirit—which is received through the dove—but give it for a reward; even if they do not do it for money, they still bestow it for the favor of the crowd, speaking not for the merit of life, but for the sake of popularity. Those who serve in the Church not for heavenly things, but for earthly ones, are trading in money; they seek their own interests, not those of Jesus Christ. The House of the Lord. They turn the Lord's house into a place of business—not just those who trade, but also those who use their rank or spiritual grace, which they received in the Church, not with a simple intention, but for the sake of human reward. Christ drives all these from the temple, showing that they are excluded from the glorious temple of God. Therefore, those who don't want to be cast out of the Church and the heavenly house when the Lord comes should clear these things from their actions and stop their greed and simoniacal business. They are cast out from the portion of the Saints if, while placed among the Saints, they either pretend to do good or openly do evil; they are bound by the cords of their sins for their correction—or if they remain uncorrected, they will be bound in the end for their condemnation. The Lord provided a remedy through both deed and word, so that He might teach those who have care of the Church that they ought to correct their subordinates by both deed and word. If, therefore, in the figurative temple—and even in its atrium, which is a house of prayer—He forbids business that is considered honest, since it involves things offered in the temple, how much more does He forbid feasting, drinking, laughter, quarrels, empty talk, and the like from happening in the Church of God! Therefore, since every action of Christ ought to be a law and a precept for us, it is not permitted to sell in the church—even things that are to be offered to the Lord—nor to exercise any business except that which is purely ecclesiastical.
Zeal for the House of God
The disciples recall the prophecy of zeal, and the author reflects on the nature of holy zeal and the duty to correct evil.
They truly remembered his disciples, because it is written in the Psalms regarding Christ: 'The zeal of your house has eaten me up'—that is, it has set me on fire. Christ's actions reminded them of that Scripture and how it was fulfilled in him. A good zeal is a fervor of the soul for what is good, by which the mind, having cast off human fear, is set on fire to defend the truth. Hence Augustine says: 'Brothers, let every Christian be consumed by zeal for the house of God among the members of Christ.' Who is consumed by zeal for the house of God? The one who, seeing everything that is perhaps perverse there, strives for it to be corrected, desires it to be set right, and does not rest. If you can't correct it, endure it, groan, sigh, and bear the burden; for example, do you see a brother running off to the theater? Forbid him, warn him, be saddened by it; that is how the zeal of the house of the Lord consumes you. Do you see others running around, looking to get drunk? Stop those you can, hold back those you can, and frighten those you can; but for those you can't, be kind, and don't give in to them. But if you've grown cold and sluggish, looking only to yourself, and as if it were enough for you, you say in your heart: 'What is it to me to worry about other people's sins?' It is enough for me to keep my own soul whole for God! Doesn't that servant who hid his talent and refused to put it to work come to mind? Was he accused because he lost it, or because he kept it without making any profit? Listen then, my brothers, so that you do not stay quiet. Do not stop working for Christ, because you have been won by Christ: these are the words of Augustine, where it should be understood that zeal means a certain intensity of love, by which one who loves God immensely cannot endure anything that opposes his love. A person has true zeal for God if they cannot patiently endure anything that dishonors God, whom they love above all else. We, however, ought to love the house of God so much that zeal for it consumes us. When we see something wrong happening, we strive to remove it, no matter how dear to us the people doing it may be; and we don't fear any evils that might come to us because of it. We must consider, however, how great is the merit of zeal for the house of the Lord, and generally of all good zeal—the action of which Christ showed among his first works, by whose merit Phinehas received the covenant of an everlasting priesthood, by whose fervor Mattathias defended the Law, and by whose fire Elijah, being inflamed, killed the prophets of Baal.1
The Sign of the Resurrection
The Jews demand a sign, and Jesus speaks enigmatically of the temple of his body, predicting his death and resurrection.
And they asked Him, "What sign do You show us, since You do these things?" That is, because You do not act with such authority and power, it does not seem to be your office, and we don't think it's permitted for You; therefore, show us a sign so that we may believe. Although the act itself was good, it wasn't for just anyone to do, but only for someone with the authority to correct the excesses of the priests; it wasn't appropriate for anyone from the common people. The priests were the superiors among that people, but the prophets were sometimes sent specifically by God for this purpose. Since Christ wasn't a son of Aaron, and consequently not a high priest according to the Law, nor was He a king in the eyes of the people, it wasn't clear to them why He would cast them out and overturn the tables with such authority, unless He had been sent as a great prophet by divine authority. Therefore, they asked for a sign of His mission, not daring to lay hands on Him. They asked for a sign so they might grasp a proof of His power; it was common for the Jews to seek signs, as they were called to the Law and the faith through them. However, they were seeking a sign now, not so that they might believe and worship, but as if despairing that He could show one, so they might mock and attack Him; this is clear from the fact that they immediately attacked His statement. He gave them a sign of divine power by raising his own body through his own strength. Because they were asking with ill intent, he didn't give them a clear sign, but an obscure one—a figure of his resurrection—since they weren't worthy of having him plainly predict his body's resurrection to them. So he answered them, "Destroy this temple, and in three days I will raise it up." He was speaking spiritually about the temple of his body, referring to his body as a temple because Christ's humanity was the special dwelling place of God himself. A temple is defined as a place where God dwells; because the Divinity dwells in the body of Christ, that body is called the temple of God, not only in terms of his soul, but also his body. He wasn't saying this to command, advise, or urge them, but to predict and announce what they were about to do. It isn't a word meant to induce them to act, since the act itself was purely evil on the part of the Jews. Christ, however, could not induce anyone to do evil; rather, this is a word announcing what was to be done by them, by which he shows that what they were planning was not hidden from him. It is as if he were saying, "Destroy it—that is, you will destroy it; for in the Passion of Christ, the soul was separated from the body, the blood from the flesh, and the continuity of his members was broken by the nails and the lance. And I, by the power of the Divinity latent within me, will raise up that temple you destroyed, as if from sleep." He gave them a sign of the future resurrection, because in this the power and virtue of his Divinity are most clearly shown. It is not in the power of a mere human to raise himself from the dead, but Christ alone, who was free among the dead, did this by the power and virtue of his own Divinity. This also became a sign of repentance and forgiveness, which was appropriate only for sinners. And because he gave them a sign in a figure, calling his own body a temple, those carnal men didn't understand it; thinking he was speaking of an inanimate temple, they mocked him and wanted to challenge his statement by pointing to the material temple, saying, "This temple has been under construction for forty-six years—that is, rebuilt—and you're going to raise it up in three days?" They said this in mockery, as if it were impossible, and they would have mocked him even more if he had clearly predicted the resurrection of his own body; after all, it is more difficult to raise a dead man than to build such a temple. They aren't speaking of the temple built by Solomon, because that was built in seven years and completed, only to be destroyed later by Nebuchadnezzar. Instead, they are referring to the temple rebuilt by Zerubbabel and Nehemiah after the Babylonian captivity, which took forty-six years to finish because the Jews were hindered in the construction by the nations living around them.
The Knowledge of the Heart
Many believe in Jesus' name due to signs, but he does not entrust himself to them because he knows the hearts of men.
Many, however, believed at that time—that is, they began to believe—in his name, meaning in the mark of his divinity, which he made known through signs; and that is why it follows, "seeing the signs that he was doing." From this it is clear that they were not yet confirmed in faith, because they believed more on account of the signs than out of devotion. Jesus, however, did not entrust himself to them, because he knew everyone and what was in man. It belongs to God alone to know what is in a person's heart, since he alone formed our hearts; therefore, he knew they were unstable and would fall away when tested. Therefore, as Bede says, we are warned never to be secure about our own conscience, but always to be anxious and afraid; for what is hidden from us cannot be hidden from the eternal Judge. The question arises here as to what signs they saw Jesus perform, since we don't read that he did any signs in Jerusalem at that time. One answer is that Jesus did perform many signs there at that time that simply aren't recorded here. The Evangelists intentionally left out many of Christ's miracles, since he performed so many that they couldn't easily be written down. In another way, it can be considered the greatest sign that Jesus, with a single whip, did... ...all by Himself in the temple, and while still little regarded, drove out a multitude of men. Divine power was truly at work in that act, becoming apparent in its effect whenever He willed it. For the Body of Christ was an instrument joined to His divinity; and so a certain radiant and wondrous brilliance went out from His face and eyes, deterring them by divine power, so that, terrified, the priests and Levites and others did not dare, nor were they able, to resist Him. Just as in the Passion, that voice of His divinity was in a way an instrument by which He is read to have struck down a great multitude of armed men. Hence Jerome, in his commentary on Matthew regarding the second cleansing, says this: 'Many of us think the greatest of His signs was that Lazarus was raised, that the man born blind received sight, that the Father's voice was heard at the Jordan, or that He showed the glory of His triumph when transfigured on the mountain; but to me, among all the signs the Lord performed, this seems more wondrous: that one man, at that time despised and so lowly that He would later be crucified, while the Scribes and Pharisees were raging against Him and seeing their profits destroyed, was able with the lashes of a single whip to drive out such a multitude, overturn tables, break chairs, and do things that an infinite army could not have done.' For a certain fiery and starry light radiated from His eyes, and the majesty of His divinity shone in His face—so says Jerome in his commentary on Christ. Regarding those who believed in His name, it must be understood that, according to Augustine, those who believe in His name are those who believe only because of the signs and cling to His name, but who have not yet received the Sacrament of Baptism, like catechumens—that is, those who are instructed; and because they don't have the full faith in Christ and His Sacraments as they ought, He doesn't yet entrust Himself to them, because the Church doesn't give them the Body of Christ. Just as no one but a consecrated priest can confect this Body, so no one should receive It unless they are baptized. According to Chrysostom, those who believe in His name only because of signs—and who don't believe in Him firmly or perfectly—are not trusted by Him like the disciples were, who believed openly and firmly. He didn't receive them into the perfection of conviction so they might dwell with Him inseparably, nor did He entrust all His teachings and secrets to them, nor did He reveal the deeper mysteries of faith to them; for their belief didn't arise from a firm root, but from the suspicion they had formed of Christ because of the signs. They didn't consider Him to be God, but a man sent by God as a teacher of truth. And so, the Evangelist pointedly says they didn't believe 'in Him'—to show that their belief was imperfect, because they didn't yet believe in His divinity—but says they believed 'in His name,' which is to say, only in what was said of Him by name, namely, that He was a just man, and things of that sort.
Nicodemus and the New Birth
Nicodemus visits Jesus by night, leading to a profound teaching on baptism, the Trinity, and the necessity of spiritual rebirth.
And so, Nicodemus—a leader among them, one of the Pharisees, and a prince or teacher of the Jews—is said to have come to Jesus by night and to the light, because he was still in the darkness of this error. He was indeed in darkness, not in the light, because he hadn't yet been reborn. And so he came to the light by night because he wanted to be hidden; he also feared the people, whom he was afraid to offend, since he was one of their leaders (for at that time the people were governed by the doctors and priests). He did not dare to come in the daytime, lest he be expelled from the synagogue. Out of shame, and also because he was a teacher in Israel, he did not dare to learn openly; so he came to Jesus alone, secretly and outside the sight of others, so that he might be more fully instructed by Him. The fact that he came by night also commends his zeal and diligence in inquiry, and his secrecy signified that he wanted to learn the truth beyond what was written. Hence Bede says: 'He came to Jesus by night, desiring to learn the mysteries of the faith through His conversation, of which he had already received a beginning through the open display of signs.' So says Bede; and because he prudently noted the open and manifest signs, he seeks more fully the mysteries of the faith. And for this reason, he deserved to be taught about those things that pertain to the faith. For the Lord instructed him about the second and spiritual generation, that is, birth; about Baptism and the entry into the kingdom of God; about His divinity and His own birth; about His passion, resurrection, and ascension; and also about both of His comings, and many other things necessary for salvation. And so, it's fitting that this Gospel is read on the feast of the Trinity, because in it there is mention of Baptism, which is conferred in the name of the Trinity. The Sacrament of Baptism is a necessity, so it must be received in reality if possible, or at least in desire for those who are prevented. For where there is contempt in someone, it excludes the Baptism of water; and neither the Baptism of the Spirit nor the Baptism of blood profits them for eternal life, because they cannot enter the kingdom of God, for people do not ascend there except insofar as they are made members of Christ. Through spiritual generation, they are united to Him and become His members, and in this way, they are united by His power. They ascend by His power. No one can ascend into heaven by their own power, except the One who descended from heaven—not by a physical movement that leaves heaven behind, but by uniting human nature to Himself anew; for everyone who ascends, ascends by His power, and He alone ascends by His own proper power. If it is objected that many in the Old Testament were saved without Baptism, it must be said that it wasn't a requirement then; yet they attained spiritual life through grace in the faith of the Christ who was to come, and thus they had the reality of Baptism, having it even in figure, in some corresponding way, by which original sin was taken away. He also instructs him about the institution of the most holy Trinity. For this reason, this Gospel is read on the feast of the Trinity, because in it each of the Persons is clearly expressed. It is the person of the Son who is speaking; the person of the Father is expressed when it is said, "We know that you have come from God"; and the person of the Holy Spirit is expressed when it is said, "Unless one is born again of water and the Holy Spirit, he cannot enter the kingdom of heaven." Furthermore, the divine persons are expressed with their appropriate attributes; the person of the Father is expressed with his power when it is said, "No one can do these signs that you do, unless God is with him," for performing signs belongs to divine power. The person of the Son is expressed with his wisdom when it is said, "We know that you have come from God, Master," for it belongs to a master to teach wisdom. The person of the Holy Spirit is expressed with his goodness when it is said, "The Spirit blows where he wills"; for he pours himself into us not because of our merits, but out of his own gratuitous goodness. Although the Father, the Son, and the Holy Spirit possess the same power, wisdom, and goodness, the name "Father" among us implies powerlessness due to human frailty. Therefore, power is attributed to him so that simple people might not believe this of the heavenly Father. Similarly, the name "Son" among us implies inexperience due to youth; therefore, so that this might not be believed of the Son of God, wisdom is attributed to him. Similarly, the name "Holy Spirit" among us implies a certain fury, according to that saying of Isaiah: "It is breathed from a man whose spirit is in his nostrils"; therefore, so that this might not be believed of the Holy Spirit, goodness is attributed to him. Faith and the confession of the Holy Trinity, if we receive it with devotion, is effective, among other things, for driving away tribulations. For, as John Damascene says, when a grave plague was in Constantinople, a certain boy from the midst of the people, caught up into heaven, was taught by the angels the song of the Holy Trinity, namely: "Holy God, Holy and strong, Holy and merciful Savior, have mercy on us"; and when he returned and sang it before the people, the entire plague was soon put to flight.
A Prayer for Transformation
The chapter concludes with a reflection on the humility of the seeker and a prayer for the Lord to cleanse the temple of the heart.
In Nicodemus, who came to Jesus to be more fully instructed in matters of faith, we see the humble and diligent student who comes to the Teacher to be taught by Him; and the Teacher ought to receive him gently, following the example of Christ, who received Nicodemus gently, with great kindness, and spoke to him in peace. This is a lesson for those who are quick to anger and often speak furiously and loudly; a useful remedy for them is to respond softly and without shouting, according to the words of the Wise Man: "A soft answer turns away wrath, but a harsh word stirs up anger." Indeed, according to Chrysostom, if servants, when we are angry with them, bear the insult humbly and in silence out of fear of us, what forgiveness will we deserve, or what excuse will we have, we who cannot bear anything for the fear of God? But you, Lord of all, have no such need. Since You have willed to make Your temple within us, cast out from my heart and body everything that is an obstacle and displeasing to You; cleanse me from all defilements and stains of mind and body, and make of me a temple pleasing and fit for You, in which You may delight to dwell, You whose delight is to be with the children of men. O Wisdom, who came forth from the mouth of the Most High, and Teacher who came from God, I ask You to teach me to turn from evil and do good, to despise earthly things and love heavenly ones, so that by stripping off the old man with his deeds and putting on the new, as if born anew, I may deserve to enter Your kingdom and see You. Amen.
Read the original Latin
Praefato miraculo, in mense januario facto, moram traxit Jesus in Gaiilaea, usque dum appropinquaret mensis aprilis in quo tunc erat Pascha Judaeorum ; et tunc, descendit, secundum loci situm, de Cana in Capharnaum, metropolim G^lilaeae, et ipse et Mater ejus; descenderunt similiter et fratres ejus, id est , cognati ejus secundum carnem, scilicet consanguinei Matris vel Joseph, qui pater putabatur : et discipuli ejus, qui per eum erudiebantur. Ideo autem Capharnaum, quae erat metropolis, voiuit venire, quia jam inceperat gloriam suam manifestare. Et ibi manserunt non multis diebus, quia cives Capharuaum, valde corrupti, non se exhibuerunt devotos ad suscipiendam Christi doctrinam ; et quia imminebat tempus eundi in Jerusalem , propter proximum Pascha Judaeorum. Et quia prope erat Pascha Judceorum , ascendit Jesus, cum discipulis suis, Jerosolymam, metropolim Judaeae, secundum Legis praeceptum.
Et invenit in templo vendentes boves, et oves, et columbas, et nummularios sedentes, Nomine templi non accipitur hic ipsa domus Domini, in qua erat altare thymiamatis et candelabrum ; nec atrium sacerdotum, in quo erat altare holocaustorum; sed quoddam atrium ubi homines orabant, et doctores docebant; et ibi vendebantur ea, quae in templo ofFerebantur. Et quia de longinquo adduci non poterant, ideo sacerdotes, qui propter cupiditatem diversis adinventionibus populum depauperabant, statuerunt homines qui talia ibi vendebant, ut venientes de longinquo, excusationem de oblationibus dimittendis non haberent. Aliqui etiam advenientium non habebant pecuniam, et ideo statuerantibi campsores, qui sub cautione tradebant eam : et cum hoc, ultra sortem, recipiebant aliqua munua66 ■scula, non tamen pecuniam, ne arguerentur manifeste facere contra Legem, dando ad uturam. Et cum Jedsset Jesus quasi flagellum de funiculo ejecit omnes, scilicet vendentes» et nummularios, ac oves et boves, de teraplo et nummulariorum ceSy id est pecuniam, effudit, et in diversa sparsit, et mensas eorum, quas erant quasi vasa denariorum, subvertit, et dejecit. Et his qui coJumbas vendebant, dixit : Au/erte ista hinc, de loco isto, et nolite facere, opere vestro , domum Patris mei, quae est domus orationis, domum negotiationis et mercationis. Bis legimus Jesum ascendisse Jerosolymam : in Pascha semel, in primo anno praedicationis, ut hic; et iterum illo anno quo passus fuit. Et hic quidem in principio [signorum expulit vendentes de templo; sed secundo ad Passionem veniens expulit vendentes et ementes durius agendo, multo quippe major numeTus erat ementium quam vendentium, Hic quoque, remissa quadam increpatione, utitur, dicens : Nolite Jacere domum patris mei, domum uegotiationis ; ibi autem durioribus sermonibus utebatur, dicens : Nolitefacere domummeam speluncam hntronum, etc Fecit autem flagellum de funiculis, quia, secundxxai Augustinum, de peccatis nostris sumit materiam unde nos pimiat. Ipsa enim protelatio peccatorxim, secundum quod peccata peccatis adduntur, quidam funiculi dicuntur.
Unde in Proverbiis dicitur, quod impius funibus peccaio^ rum suorum constringitur» 3 MySTICE, Q.UID IItTXLLIGATU& Rios? ^ Mystice, secundum Alcuinum, quotidie Deus spiritualiter Ecclesiam suam intrat : et qualiter unusquisque conversetur attendit. Caveamus ergo ne in Ecdesia Dei, fabulis, vel risibus, velodiis» vel cupiditatibus vacemus ; ne improvi* susveniens nos fiagellet, et de Eccksia sua nos ejiciat. Secundum AugU' stinum, veodentes in Ecclesia sunt, qui quce sua sunt quaerunt, non quat Jesu Christi : venale totum habent^ quia redimi volunt. £t nota quod per oves innocentes, quae suo vellere vestiendis praebent opera munditiae et pietatis, signantur quae venduntur, dum pro laude humana sub hypocrisi et in vestibus ovium geruntur, Hypocritae namque mentem lupinam habent sub ovina pelle. Per boves qui arant, praedicatores coelestis doctrinae significantur ; quos vendunt, qui non amore Dei, sed pro quaestu temporali praedicant. Per boves etiam, qui laboriosi sunt signari possunt illi qui magnos labores sustinent pro divinis, ut per hoc in Exclesia valeant promoveri. Columbas vendunt qui acceptam Spiritus Sancti gratiam, quae per columbam accipitur, noA gratis, sed ad praemium dant : etsl non ad quaestum pecuniae, ad vulgi tamen fivorem tribuunt; non lul vitse meritum, sed ad gratiam lopgiuntur.
Nummos mutuo in Ecde* sia dant, qui non simulate coelestibus, sed a parte terrenis rebus in Ecclesia deserviunt : et sua, nom quas Jesu, qucerunt. Domum ettam. Domini domum negotiationis £k ciunt non solum hi, sed etiam qui gradum vel gratiam spiritualem^ quam in Ecclesia perceperunt, noa simplici intentione, sed causa hu-* manae retributionis, exercent. Omnes istos ^ectt de tempio Christus, signans quod sunt exclusi de templo gloriffi sanctae Dei. Qui ergo no* lunt de Ecclesia et de domo coelesti« veniente Domino, auferri, auferant ista de actibus suis; et ab avantis et simoniae cessentnegotiis; ejiciim*' tur enim de parte so^is Sanctorum» qui inter Sanctos positi, vel ficte bona, vel aperte makfEiciunt; etfu^ niculis peccatonim modofii^ellantur ad correctionem : quibus incorrecti, in fine ligabuntur ad damnatioaem. Po&uit autem Dominus remedium et operis, et verbi : ut doceret eos, <im curam habent Ecclesiag, subditos facto et rerbo debere corrigere. Si igitur in figurali templo, etiam in atrio ejus, quod est domus orationis , prohibet negotiationem , quae honesta putatur, cum sit de his quae in templo ofSeruntur; multo magis prohibet comessationes, potationes, risus, lites, vaniloquium, et huiusmodi fieri in Ecdesia DeL Ergo cum omnis Christi actio nobis debeat esse lex et praeceptio, non licet randelas, yel alias merces, etiam Domino ofEerendas, in ecclesia vendij nec aliquod officium, nisi merum eccIesiasdcuBL, ezerceri.
Recordati vero sunt disdftdi ejus^ quia scriptum £St in Psalmista de Christo i Zelus domus tuas comedit me, id est, accendit. Ex Christi enim facto r&cordati sunt Scriptune illius, et impletionis ejus in Christo. Bonus 2elus est animi fervor in bonum : quo mens, relicto et abyecto humano timore, pro defensione veritatis accenditur. Unde Augustinus : 4c Fratres, unusquisque Christianus in membris Christi zelo domus Dei comedatur. Quis comeditur zelo domus Dei ? Qui omnia quse forte ibi videt perversa^ satagit corrigi, cupit emendari, et non quiescit. Si emendare nonpotes,toIera,geme, suspira,sustine paieam ; verbi gratia, vides fratrem currere ad theatrum ? Prohibe, monc, contristare ; sic zelus domus Domini comedit te.
Vides alios currere, et inebriari velle ? Prohibe quos potes» tene quos potes, terrc quos potes; quibus non potes, blandire, noli acquiescere. Si autem fueris frigidus et marddus, ad te solum exspectans» et quasi tibi sufficienSy dixeris in corde too : Quid mihi est curare aliena peccata ? Sufficit mihi anima mea, ut ipsam integram servem Deo ! Eia» non venit tibi in men* tem servus ille, qui abscondit taleatum, et noluit erogare? Numquid entm accusatus est quia perdidit , et non quia sine lucro servavit? Sic ergo audite, fratres mei, ut non quiescatis. Notite quiescere lucrari Christo, quia lucrati estis a Christo : » haec Augustinus, Ubi sciendum quod zelus dicit quamdam intensionem amoris, quo immense Deum diligens nihil sustinet , quod amori suo rqpugnet.
Ule igitur proprie zelum Dei habet, qui nihil patienter sustinere potest contra honorem Dei, quem maxime diligit. Nos autem debemus diligere domum Dei> in tantum quod zelus ejus nos comedat. Cum si quid contrarii fieri videmus, studemus etiam quantumcunque cari nostfi sunt qui haec faciunt, removere; nec timemus propter hoc aliqua mala perpetL Attendendum est autem quanti meriti sit ^elus domus Domini, et ge^ neraliter omnis zdus bonus, cu^us actum ijiter prima opera Christus ostendit, cujus merito Phinees pactum sempiterni Isacerdotii accepit, cuJQS fervore Mathathias Legem defendit, cujus igne succensus Elias prophetas Baal interfecit.
Et dt^ xerunt ei Judan : Quod signum ostendis nobis quia hcec- fads ? id est, quia cum tanta auctoritate et potestate non expdlis, non vi» detur hoc tui ofiicii esse , nec crk dimus tibi licere : ergo ostendc nobis signum quo credamus. Quamivis enim £actum esset bonum de se» non tamen pertinebat ad quemlibet hoc facere , sed solum ad eum qui haberet auctoritatem corrigendi ex> cessus sacerdotum; quod non con* veniebat alicui de communi populo. cum sacerdotes essent superiores in populo ilio ; sed Prophetae quandoque mittebantur ad hoc specialiter a Deo. Cum ergo Christus non esset filius Aaron , et per consequens nec Pontifcx secundum Legem, nec esset Rex in conspectu populi , non apparebat eis quare sic auctoritative ejiceret eos, mensasque subverteret, nisi divina auctoritate Propheta magnus missus esset ; et ideo petierunt signum missionis suse, non ausi manus in eum injicere. Signum petunt, ut suae potentiae fidem capiant; familiare enim erat Judaeis signa quaerere, utpote per ea ad Legem et fidem vocati. Quaerebant autem nunc signum , non ut crederent et venerarentur , sed quasi desperantes quod signum ostendere non posset, et sic eum deriderent et impugnarent : quod ex hoc patet, quia statim dictum suum impugnaverunt.
Dedit ergo eis signum potestatis divinae, in suscitatione corporis sui, propria virtute; et quia prave quaerebant, non dedit eis signum apertum, sed occultum, et in figura de sua resurrectione : quia digni non erant, ut praediceret eis resurrectionem sui corporis manifeste. Unde respondit et dixit eis : Solvite templum hoc, et in tribus diebus excitabo illud. Hoc autem dicebat spiritualiter de templo corporis sui, scilicet intransitive, hoc est de templo quod est corpus suum , loquendo de corpore suo sub nomine templi ; quia humanitas Christi erat speciale habitaculum ipsius Dei. Templum enim dicitur, in quo Deus inhabitat : et quia in corpore Christi diTinitas inhabitat, ideo corpus Christi templum Dei, non soliim secundum animam , sed etiam secundum corpus, dicitur. Nec dicebat hoc, imperando, vel consulendo, vel hortando; sed id quod facturi erant praedicendo et denuntiando : non enim est verhum inductivum ad hoc faciendum , cum fuit simpliciter malum ex parte Judaeorum. Christus autem non poterat inducere ad malum ; sed est verbum denuntiativum ejus quod erat per ipsos fiendum , quo hoc quod affectabant demonstrat non esse absconditum. Quasi diceret : Solvite, id est, solvetis; quia in Passione Chrisci anima fuit soluta a corpore, et sanguis a carne, et continuitas membrorum in fixione clavorum et lanceae : et ego virtute in me latentis divinitatis excitabo, quasi a somno, illud templum per vos dissolutum. Dedit ergo eis signum resurrectionis futurum, quia in hoc maxime potentia et virtus divinitatis ejus ostenditur : non enim puri hominis est , ut se a mortuis excitaret, sed solus Christus qui inter mortuos liber fuit, hoc potentia ut virtute divinitatis suae fecit.
Hoc etiam fiiit signum poenitentiae et remissionis, quod solum peccatoribus competebat. Et quia dedit eis signum in figura, vocans corpus suum templum ; ideo illi carnales hoc non intelligentes, scd de inanimato templo eum hoc dicere putantes, deridebant eum, et volebant arguere dictum suum per materiale templum, dicentes : Quadraginta et sex annis cedificatum est templum hoc, id est reaedificatum, ei tu, in tribus diebus excitabis illud ? Hoc dixerunt deridendo, quasi esset impossibile, et multo plus derisissent , si resurrectionem sui corporis manifeste praedixisset ; quia difificilius est resuscitare mortuum, quam aedificare tale templum. Et non loquuntur de templo facto per Salomonem, quia illud fuit aedificatum in septem annis, et perfectum, et postea per Nabuchodonosor destructum ; sed loquuntur de templo reaedificato per Zorobabel et NebyGoosle hemiam, post captivitatem Babylonicam, quod factum fuit in quadraginta sex annis, antequam compleretur, inimicis prohibentibus; quia Judsei impediebantur in sedificatione templi a nationibus in circuitu eorum existentibus.
Multi autem tunc crediderunt, id est credere inceperunt, in nomine ejus, id est in suae divinitatis notamine, cujus notam fecit per signa : et ideo sequitur, videntes signa quce faciebat. Unde patet quod in fide adhuc confirmati non fuerunt; quia magis signis, quam ex devotione crediderunt. Jesus autem non credebat se eis, eo quod ipse nosset omnes, ei quid esset in homine. Scire enim ea quae sunt in corde hominum, solius Dei est, qui solus corda plasmavit : et ideo scivit quod instabiles erant, et in tempore tentationis recederent. Quapropter, ut dicit Beda, monemur ut nunquam de nostra conscientia securi simus, sed semper soUiciti formidemus ; quia quod nos latet, aeternum Arbitrum latere non valet. Dubitatur hic quaenam signa viderunt facta a Jesu , cum nuilum legamus eum tunc signum fecisse in Jerusalem. Ad quod potest dici uno modo , quod multa signa facta sunt ibi tunc a Jesu , quae hic non habentur. Nam Evangelistae multa scienter praetermiseruntde miraculis Christi , cum tot fecerit , quod non possent scribi de facili.
Alio modo, quia inter cetera miracula potest maximum reputari signum, quod cum flagello uno Jesus de. templo solus , et parum adhuc reputatus , ejecerit multitudinemhominum. Divina quidem virtus in illo facto operabatur, quae apparebat in efifectu cum volebat. Corpus enim Christi erat instrumentum divinitati conjunctum ; et ideo quidam fiilgor radiosus et mirabilis egrediebatur de vultu et oculis ejus , virtute divina eos deterrens : quo territi sacerdotes et Levitae, et alii, non audebant, nec poterant ei resistere. Sicut et in Passione, vox illa divinitatis quodammodo instrumentum erat, quo magnam armatorum multitudinem legitur prostravisse. Unde Hieronymus in Matthaeo, de secunda ejectione sic habet : a Plurimique arbitramur maxima esse signorum , quod Lazarus suscitatus est, quod caecus ex utero lumen accepit, quod in Jordane vox audita sit Patris , quod transfiguratus in monte gloriam ostendit triumphantis ; mihi autem, inter omnia signa quae fecit DominuSy hoc videtur esse mirabiiius, quod unus homo et illo tempore contemptibiiis , et in tantum vilis, ut postea crucifigeretur,Scribis et Pharisaeis contra se saevientibus, et videntibus lucra sua destrui , potuerit ad unius flagelli verbera tantam ejicere multitudinem , mensasque subvertere, et confringere cathedras , et talia facere quae infinitus non fecisset exercitus. Igneum enim quoddam atque sidereum radiabat ex oculis ejus , et divinitatis majestas lucebat in facie : » haec Hieronymus, 8 iN Christum. — De his autem qui crediderunt in nomine ejus, est sciendum quod, secundum Augustinum, illi credunt in nomine ejus, qui solum propter signa credunt et adhaerent nomini ejus, qui nondum sacramentum Baptismi perceperunt, velut catechumeni, hoc est instructi : et quia plenam fidem, ut oportet, non habent in Christum et ejus sacramenta, ideo adhuc non credit se eis , quia Ecclesia non dat eis corpus Christi.
Quod quidem corpus, sicut conficere non potest, nisi sacerdos consecratus; itanullus sumere debet, nisi baptizatus. Et, secundum Chrysostomtm, istt qui ^ropter si^a crtdehmt in nomine ejus, aoQ firraiter aec peifecte credeibfmt in eam , «t ideo non confiddbat ift eis, sicut ia disctpulis poiecte et firmiter credentibos ; nec Kcipiebat eos ad perfectiowem ct ocmvictum, ut cum eo inseparabiJVr ter fcabitarent; nec omnia sua dogin«ta et secreta eis committebat; nec eis aitiora mysteria fidei rev^ labat , quia horum credulitas nok eitit ex ^e firma , sed ex suspidone quam de Christo receperant propter signa ; nec aestimabant eum Deum, sed hominem a Deo missum doctorcm veritatis. Et ideo signanter EvangeKsta, ut ostendat eos impcrfecte crcdere, non dicit qood credei^t in eum, quia nondum credebant in cjus divinitatem; sed dicit in nomine ^us, id est illud quod de eo nomine tenus <iicebatur, sdlicet quod justus, et hujusoemodi.
Undc Nicodemus , inter istos princeps, ac unus ex Pharismis, et prindpibtts, seu magistris Judaeonxm, quia in tenebns hu|us ecToris erat, nocte ad Jesum, et ad iucem venire perhibetur. ipse quidem in tenebris erat , non lux , quia non renatus. £t ideo nocte ad luoem venit, quia aihuaunari vokbat; prse timore quoque populi, quem ofiendere metuit, cam esset unus de rectoribus (cpxia tunc populus per doctores et sacerdotes guberaabatur) in pahun venire et sdri non auddxit , ne de synagoga expelkretur : prae verecundia etzam palam addiscendi , quia magister in Israel erat, secrete, et extm tuibsun aliorum docendus, ad Jesum soius venit, ut ab ipso plenius instruer&tur. In hoc etiam quod nocte wenit, astudio et diligentia inqoisitioms commendatur , et secretum significabat quod extra scrlptum discere veritiUem volebat. Unde Beda : ttUic venit ad Jesum nocie, cupiens secrcta ejus aflocutione disccre mysteria fidei, cuj«s aperta ostensione jam rudimentum perceperat 1 v hxc Beda, £t quia prudenter aperta et manifesta signa notavit, pienius fidei mysteria roquirit. Et ideo de his quae «d fidem p^tinent doceri meruit. Instruxit cnim eum Dominus de secunda et spirituali gener»tione , seo nstivitate , sdUcet de Baptismo , et de introitu regni Dea, ac de sua divinitate , et utnique nativitate; de passione quoque scn, ac resurrectioae, et ascensione, aecnon de utroque adventu, et pluribns a^ ad sfdutem necessariis. Uade coogruenter hoc evangelium in festo Trinitatis legitur, quia in eo de Baplismo didtur, qui in nomioe Trinitatis confertur.
Hoc quippe sacramentum Baptismatis e^ necessitatis , est ideo oportet quod habeatur in re, si est possilaile ; veL in voto , quoad prasoccupatos. Nam ubi contemptus in aliquo, Baptismum aqtne exclvKlit ; ne(|ue fiaminis, aeque sanguinis Bap<$snuxs prodest ei ad vitam i^iernam , quia non potest introire in regnum Dei; homines namque non ascendunt illuc , nisi in quantum efficiuntur membra Christi. Per generationem aiitem spiritualem, uniimtur sibi,> et membra ejus fiunt, et sic virtute. ipsius ascendunt. Nemo emm ascen-^ dil, id est, asccjidere poterit, in cae" lam, propria virtute, nisi qm Jcscendit de cceio non per motum locaiem coehim dimittendo, sed camem de novo stbi uniendo; qiiia omnis qui ascendit, virtute ipsius ascendit, et ipse solus per suam virtutem propriam ascendit. Si sbi^ tem hic objidtur, quod plures Ve^ teris Testamenti saivati sunt saae Baptismo, diceadum qtsod non crat in praecepto; consecuti sunt tamen spiritualem vitun, per gratiam in fide Christi venturi, et sic hs^uerunt rem Baptismi, habuerunt ipsum etiam in figura, in aliquo correspon dente, per quod tollcbaiur peccatam oiiginale. xo Ipsum xtem xnstruit db inrsTEitio SAKCTissDLE Triiotatis. — Ideo etiam hoc evangelmm in festo Trinitatis legitur, quia in eo qu«libet personarum aperte exprimitur.
Nam persona Filii est , quae loquitur; persona Patris exprimitur, cum dicitur : Scimus quia a Deo venisti; persona Spiritus Sancti , cum dicitur : Nisi quis renatus fuerii ex aqua et Spiritu Sancto, non potest intrare in regnum coelorum, Exprimunturautem personae divinae, cum suis appropriatis, Elxprimitur enim persona Patris, cum sua potentia, cum dicitur : Nemo potesi hcec signafacere, quce tufacis, nisifuerit Deus cum eo; signa enim fecere divinae potentiae est. Exprimitur persona Filii, cum sua sapientia, cum dicitur : Scimus quia a Deo verdsti, Magister ; ad magistrum enim spectat sapientiam docere. Exprimitur persona Spiritus Sancti, cum sua bonitate, cum dicitur ; Spiritus, ubi vult, Sfpirat; noa enim nostris mer itis , sed ex sua gratuita boaitate, se nobis infundit. Quamvis ^im Pater et Filius et Spiritus Saactus habeant eamdem potentiam, sapientiam , et bonitatem ; tamen quia apud nos nomen Patris, propter fuitiquitatem , importat iinpotentiam ; ne simplices hoc crederent de Patre ccelesti , attribuitur sibi potentia. Similiter nomen Filii apud nos, propter juventutem» importat imperitiam; ideo ne de Filio Det hoc credatur, attribuitur sibi sapientia. Similiter nomen Spiritus Sancti apud nos importat quemdam furorem, juxtaillud Isaiae^ QidescUt ab homine, eujus spiritus in nartbus ejus est; ideo ne de Spiritu Sancto hoc credatur, attribuitur sibi bonitas. Fldes et confessio sanctae Trinitatis, si eam devote receperimuSy valet, inter cetera, ad tribulationumpropulsionem. Nam, sicut ait Joannes Damascenus, cum apud Constantinopolim pestilentia gravis esset, quidam puer de medio populi, in coelum raptus, canticum sanctae Trinitatis , scilicet : Sancte Deus , Sancte fortis , Sancte et misericors Salvator, miserere nobis, ab Angelis est edoctus : quod, cum rediens, coram populo decantasset, mox omnis pestilentia est fugata.
Per Nicodemum qui venlt ad Jesum, ut de pertinentibus ad fidem plenius erudiretur , significatur discipulus humilis et diligens, qui venit ad doctorem, ut ab ipso instruatur : qui debet eum dulciter recipere, exemplo Christi, qui Ni— codemum dulciter recepit, ac mansuete valde, et cum quiete ei loque> batur. Quod est contra irascentes, qui fiiriose et cum clamore frequenter loquuntur ; contra quos est remediimi utile, mollilier et sine clamore respondere, secundum illud Sapientis : Jlesponsio moUis fr/xngit iram; sermo durus suscitat furorem. Etenim, secundum Chry^ sostonuim, si famuU, cimi adversus eos irascimur, portant humiliter et cum siientio contumdiiam, propter timorem nostrum, qua venia digni erimus, aut,quam excusationem habebimus nos, qui propter Dei timorem aliquid ferre non possumuS:, m^gisautem Aolumusi ORATIO Tu, Domine universoruiii, <\m nullam habens iaidigenlaam. ^ vohusti templum tuum fieri in nobis : ejice a corde et corpore meo omnia ofFendicula et tibi displicentia, milndans me ab omnibus inquinamentis, et maculis mentis et corporis, et fac de me tibi templum gratum et idoneum, in quo habitare delecteris tu, cujus deliciae sunt esse cum filiis hominum. O Sapientia, quae ex ore Altissimi prodiisti, et Magister qui a Deo venisti, doce me, quaeso, a malo declinare et bonum facere, terrena despicere et coelestia amare, ut veterem hominem eum suis' actibus exuens et novum induens, quasi de novo natus regnum tuum introire merear, et videre. Amen.
Notes
- 1 ↩The source text contains several typos (e.g., 'nostfi', 'perpetL', 'ijiter', 'Isacerdotii'). These have been corrected in translation to 'nostri', 'perpeti', 'inter', and 'sacerdotii' respectively.
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