De incarceratione Joannis Baptistce
The Ministry of Christ and His Disciples
Jesus continues his ministry through his disciples, demonstrating that he remains the true baptizer through his divine majesty.
After this, once the feast days in Jerusalem—which is in one part of Judea—were finished, Jesus came with his disciples and those who believed in him into another part of Judea, namely, to the Jordan, which was called Judea either because of the lot of Judah or because of the kingdom of the two tribes. For it was named Judea after the tribe of Judah, which was the primary and royal land where the children of Israel lived; and he stayed there, and through his disciples he was baptizing, and many were becoming believers and his disciples. Judea is interpreted as 'confession,' to which Jesus comes, because Christ visits those who confess—whether their own sins or divine praise—and he stays there, because he doesn't visit such people only in passing, and he baptizes there, meaning he cleanses them from sins. Hence Alcuin says: 'By Judea, those who confess are indeed signified, whom Christ visits; for where there is a confession of sins or of divine praises, there Jesus and his disciples come—that is, his doctrine and his illumination—and he remains there, cleansing them from faults and vices through the Baptism of the Holy Spirit.' According to Augustine, Christ first baptized his disciples with water and the Holy Spirit, and later left the office of baptizing with that same Baptism to his disciples, while he himself remained focused on preaching and teaching. Just as the Apostle Paul also baptized few people himself, so that he could more faithfully attend to preaching. Afterward, therefore, only the disciples of Jesus were baptizing, while he was occupied in the meantime with teaching higher things. In this, he gave an example to the prelates of the Church to delegate those things which can be conveniently done by subordinates, so that they themselves might be freer to focus on higher things. Although Jesus didn't baptize with his own hands or perform the ministry himself, but rather through his disciples, he still baptized by the presence of his majesty. For the Sacrament of Baptism was his, while the ministry belonged to the disciples. He is the one who baptizes; therefore, Jesus still baptizes, and as long as we are to be baptized, Jesus is the one doing the baptizing. Hence Augustine says: "Both are true, because Jesus both baptized and did not baptize: he baptized because he himself cleansed; he did not baptize because he himself did not perform the physical washing. The disciples provided the ministry of the body, while he provided the aid of his majesty, of whom it is said: 'This is he who baptizes,' etc."
The Humility of the Forerunner
John the Baptist corrects his disciples' envy by affirming his role as a witness to Christ, teaching that one must decrease so that Christ may increase.
John was baptizing in Aenon, near Salem, a town located near the Jordan, because there was plenty of water there, which is also what the name Aenon means. In Hebrew, Aenon translates to 'water' in Latin. Some claim this town is also called Salem and is where Melchizedek reigned, but that is false, because the Salem where Melchizedek reigned is the same place as Jerusalem. Melchizedek built it, and at first it was called Salem—meaning 'peaceful'—because of the status of the King who reigned in peace. It was later called Jerusalem, from the time Abraham intended to offer his son there, because the Lord called that place 'the Lord sees.' Thus, Jerusalem is interpreted as 'vision of peace,' as the word 'vision' was added to the original meaning. John, however, sent those who came to him to be baptized by Jesus; but those coming to Jesus were not sent to John. Just as John baptized in the name of the Christ who was to come before Christ's own Baptism, he sent those he baptized to Christ afterward; in this way, he also confirmed his testimony about Christ. And from this, John's disciples were troubled and moved by envy; and being indiscreetly zealous for their master, and wishing to prefer his baptism to Christ's Baptism, they murmured that he was jealous of their master's glory, because it seemed to them that he was diminishing the authority of their master and his baptism. A question and controversy arose regarding purification—that is, Baptism—among the disciples of John, who were defending their master's baptism and thinking him greater than Christ, whom they had seen baptized by John as if by someone greater. They were arguing with the Jews—that is, Christ's disciples—and others who were coming to Christ's Baptism, and who were running more to Him because of His miracles, saying that Christ was greater and that one ought to flock to His Baptism as to a better one, because John sent those he baptized to Jesus, but Jesus did not send those He baptized to John. When they questioned him, John replied, 'Christ must increase, but I must decrease.' This question was brought to John by his disciples, and a complaint was made about Christ, that He was baptizing and that more people were running to Him than to John. Moved by an indiscreet zeal, they said to him, 'Rabbi, since you are preeminently the teacher of all and ought to have the glory of a teacher—for he who was with you, as with a superior, across the Jordan, where you baptized him as if he were a disciple, and thus did him a favor, to whom you bore witness, that is, whom you showed to be clear, and thus bestowed great honor upon—behold, he is now separating himself from you and baptizing, and daring to do the same things as you, usurping your office. We are very surprised, and everyone is coming to him and to his Baptism, and they are abandoning you, who baptized him.' They were essentially saying, 'We are being deserted; there is a scarcity here. The crowds are running to him, no one cares about you, and your glory is being stolen away.' Shouldn't they be stopped, so that they might come to you instead? Where Chrysostom says: 'He himself did not baptize, but the messengers, wanting to stir up those who were listening into envy, reported it this way, because the cause of all evils is vainglory.' This jealousy drove them, not only leading them into malice but also obstructing their virtues, forcing them to endure labors while depriving them of the fruit. John, however, wanting to calm his disciples' envy, praised Christ and spoke of His greatness. He explained that he was not Christ, but His messenger; not the Bridegroom of the Church, but the friend of the Bridegroom. He insisted that Christ must increase and be exalted—not in Himself, but in the eyes of others, in fame and authority, as His status became clearer through His miracles and works. John, meanwhile, had to decrease and be humbled in truth, and in the eyes of the people, just as the morning star fades as the sun rises, or as the authority of a herald or legate diminishes when the judge or prince arrives. In the estimation of the people, Christ indeed grew, because He was recognized for who He was and was found to be Christ, who was thought to be only a prophet; and John decreased, because he ceased to be what he was not, and was found to be His prophet, who was thought to be Christ, to which it is attested that John was born as the days were decreasing, and Christ as they were increasing; and that John was diminished by the head, while Christ was extended on the cross. Morally, this should be true for each of us: Christ must grow in you, so that you may advance in knowing and loving him. For the more you are able to perceive him by knowing and loving him, the more Christ grows in you—just as someone who makes progress in watching the same light perceives that light as growing brighter. This is how those who trust in Christ must act, thinking less of their own reputation; for the more a person knows of the divine majesty, the less they think of their own smallness and humility. Many religious people are like the disciples of John who were thoughtless in their zeal for their master and complained about Christ; they cling more to certain opinions simply because they are the opinions of those they love, rather than to the truth itself, which they abandon. Yet, as the philosopher says, when two friends are involved, it's a holy thing to honor the truth above all. Plato also said of his master Socrates: 'Socrates is a friend, but truth is a greater friend.' By rebuking his own disciples, good teachers are instructed not to accept such flattery, but rather to reject it. Let those who gladly listen to detractors and suddenly rage against those being slandered consider how John immediately checked the disciples who were disparaging Christ, by praising Christ and humbling himself. By his example, they should check detractors by thinking humbly of themselves, praising those who are slandered, and firmly rebuking the detractors themselves, showing them a stern face. For, as the Wise Man says: 'The north wind drives away rain, and a sad face drives away a backbiting tongue.'
The Imprisonment of the Truth-Teller
John is imprisoned by Herod for his faithful rebuke of sin, illustrating the conflict between worldly power and divine truth.
At that time, while these things were happening, and after John had preached for a year and three months and had converted many by rebuking Herod, Herod the Tetrarch sent his ministers, who seized and captured John; he bound or shackled him—the one who had freely preached the Word—and after bringing him to himself in Galilee, he placed him, or had him placed, in prison because of Herodias, whom he had taken from his own brother and unlawfully joined to himself, since, according to the Law he had received, it was not lawful for him to have his brother's wife while his brother was still alive. In this way, the devil spiritually ensnares through temptation, binds through consent, and imprisons through habit, for the sake of the soul, which is separated from its true Spouse, Christ. Separated from Him and joined to another. Herod was actually a proselyte who had been circumcised so that he might be accepted by the Jews and be able to reign over them. And so, he was bound to the Law of Moses in this matter, just like the others; and because of the honesty of the natural law as well, it was not lawful for a brother to uncover the nakedness of his brother's wife by taking her, even if he were dead, unless it were to raise up offspring for him. Thus, John... As a witness and defender of the truth, he said to Herod: 'It is not lawful for you to have your brother's wife,' in which the virtue and constancy of John is shown, for he preferred to be in danger before Herod rather than to be unmindful of the commandments because of flattery. Because he had come in the spirit and power of Elijah, he rebuked Herod and Herodias, just as Elijah rebuked Ahab and Jezebel. He did not fail to speak the truth because of Herod's power or Herodias's plotting, giving in this an example to the preachers of the Gospel, that they should not omit the constancy of preaching the truth because of such things. Therefore, Herod first imprisoned John because he was rebuking him regarding Herodias, whom he had taken from his brother, and for that reason, at the suggestion of Herodias, he placed him in chains. Secondly, because he preached justice and Baptism, and so many people from everywhere were flocking to him for baptism and his preaching. And Herod, fearing that he might suffer a loss of his own people who were following John, and that he might become hateful to the people because of John's words—since he was a foreigner—and that they might drive him from the kingdom because of his incest, he held John and placed him in chains, not daring to kill him immediately. Thirdly, he imprisoned him because John was preaching about a king coming after him. Since the Romans had decreed that no one could be named king without Caesar's authority, Herod feared this and imprisoned him for that reason. Furthermore, he was arrested and imprisoned for this reason: the Pharisees, stirred by envy over John’s preaching, had persuaded Herod to seize him, inciting him to put John to death. Herod, however, was plotting against him; he was afraid that if Herod heard John’s preaching about his sin, he might repent and return her to her husband, who might then kill her. So, wanting to kill John, he sought his death, but he couldn't find a way to do it. Herod feared John with a worldly, human reverence, knowing he was a man who was just in the eyes of others and holy in the eyes of God. He kept him in custody so he wouldn't be taken by Herodias, which would have caused Herod himself harm and danger. He was held back from killing John solely by fear, because he knew John’s holiness was recognized by everyone, and he was afraid to kill him, lest the people rise up against him; for everyone regarded John as a holy prophet. When he heard him, he did many things—small, secondary things—out of pretense, not out of truth. He listened to him willingly, but it was all a sham; he was merely pretending to listen. The whole thing was a performance, intended to keep the people from rebelling against him through such outward listening and obedience. Herod feared the people and their potential for revolt, but his love for the woman was stronger. For her sake, he even pushed God aside, because he had no room for God in the matter. For, according to Chrysostom, anyone who fears a person rather than God in their decisions easily strays from justice. The fear of God corrects, but the fear of people only delays the ability to sin. It doesn't remove the act, but it restrains the will until an opportunity or occasion arises. That is why those whom it holds back from a crime are made all the more eager for it, and they seethe inwardly until they can carry out their evil thoughts. It is the fear of God alone that corrects the guilty, puts sin to flight, bestows innocence, and confers lasting strength. So says Chrysostom. This man who held John and bound him in prison because John charitably rebuked him for his sins—and those who do the same—are like madmen who seek to strike or kill their own physician.
A Prayer for Faithful Constancy
The chapter concludes with a devotional reflection on suffering for the truth and a prayer for the grace to remain faithful to God's will.
Consider now how John preferred to please God rather than people, and feared offending God more than he feared offending people; and by his example, always looking more to God than to people, may you do God's will in all things and avoid offending Him in every way. Chrysostom says: "When we suffer at the hands of harmful people, let us look to our Prince and the finisher of our faith, and remember that it is from evil people, for the sake of truth, and for His sake." If we keep this in mind, everything will be easy and bearable. For if someone glories in being patient for the sake of what is lovable, and if he suffers anything for God, he will grasp the meaning of it. Since He Himself called the most rejected thing—the cross—glory, we ought to be all the more disposed to it. Therefore, when we must suffer something unpleasant, we shouldn't think of the labor, but of the crowns; and if something evil appears pleasant, we should remember that God does not will it, and it will immediately appear unpleasant. As Chrysostom says, if the fear of people turns us away from unsuitable things, the love of Christ does so all the more. PRAYER: Lord Jesus Christ, good Master, teach me the truth of life. Do not let me omit justice and doctrine, or the purity of heart, speech, and action, because of human or worldly fear or favor; do not let the tenderness of carnal fear or love hinder the perfection of spiritual love in me. Because our temperamental nature has grown weak, our reason clouded, and our desires prone to evil through the sin of our first parents, grant me the Paraclete as a defender against persecution, an illuminator against error, and an inflamer against concupiscence, so that in all things I may be able to do your will and avoid offending you. Amen.
Read the original Latin
Post haec , scilicet completis diebus festis in Jerusalem, quae est in una parte Judaeae, venit Jesus cum discipulis suis, et credentibus, in aliam partem Judaeae, scilicet in Jordanem, quae a sorte Judae, vel a regno duarum tribuum, Judaea dicebatur. A tribu enim Judae, quae erat principalis et regia terra, ubi habitaverunt filii Israel, nominata est Judaea : et illic demorabatur, et per suos discipulos bapti^abatf multique fiebant credentes et discipuli ejus. Judaea interpretatur confessio , ad quam venit Jesus, quia Christus confitentes , vel sua peccata , vel divinam laudem, visitat; et illic demoratur, quia tales non transitorie visitat, et illic bapii^^at, id est a peccatis purgat. Unde Alcuinus : « Per Judaeam quippe signantur confitentes, quos visitat Christus; ubi enim est peccatorum confessio, vel divinarum laudum, illuc venit Jesus et discipuli ejus, hoc est dQCtrina et illuminatio ejus, et ibi moratur, l purgando a deliclis et vitiis per Baptismum Sancti Spiritus. » Secundum Augustinum, Christus primo baptizavit discipulos aqua et Spiritu Sancto, postea ojQBcium baptizandi eodem Baptismate discipulis reliquit, intentus praedicationi et doctrinae. Sicut et Apostolus Paulus paucos per se baptizavit , ut posset praedicationi fidelius intendere. Postea ergo soli discipuli Jesu baptizabant, eo interim circa altiora docenda occupato. In quo dedit exemplum praelatis Ecclesiae committendi ea quae per inferiores possunt commode fieri , ut ipsi liberius possint in altioribus exerceri.
Et quamvis Jesus tunc non baptizaret manibus suis, et ministerium exhibendo, sed discipuli ejus ; baptizabat tamen praesentia majestatis. Ipsius enim erat Baptismi sacramentum, et ad discipulos pertinebat ministerium. Hic est enim qui baptizat : ergo adhuc Jesus baptizat, et quousque bapti* zandi sumus , Jesus baptizat. Unde Augustinus : « Utrumque verum est, quia Jesus et baptizabat , et non baptizabat : baptizabat enim , quia ipse mundabat; non baptizabat,quia ipse non tingebat; praebebant discipuli ministerium corporis, praebebat ille adjutorium majestatis , de quo dictum est : hic est qui baptiiat, etc.
Joannes autent bapti;(abat in jEnon, juxta Salem, oppidum prope Jordanem situm, quia aquce multce illic erant, quod est etiam interpretatio ejus quod dicitur in ^non. iEnos enim Hebraice, dicitur aqua Latine. Et dicunt aliqui , quod hoc oppidum, alio nomine vocetur Salem, et sit locus ubi regnavit Melchisedech , sed hoc est falsum : quia Salem , ubi regnavit Melchisedech, idem est quod Jerusalem. Nam ipsam aedificavit Melchisedech, et primo dicta est Salem, id est pacifica, ex conditione Regis, qui regnavit in pace. Postea dicta est Jerusalem, a tempore quo Abraham voluit ibi ofFerre filium suum, quia locum illum appellavit Dominus videt, Et ita Jerusalem interpretatur visiopacis, quiacum prima interpretatione addita est visio. Mittebat autem Joannes ad Jesum baptizari eos qui veniebant ad eum; sed non mittebantur ad Joannem venientes ad Jesum. Sicut ante Baptismum Christi, Joannes baptizabat in nomine Christi venturi; sic post Baptismum Christi, illos quos baptizabat, ad Christum mittebat; sic et suum testimonium de Christo confirmabat. Et exinde turbati, et invidia moti, discipuli Joannis, et indiscrete zelantes pro magistro suo, volentesque praeferre baptismum ejus Christi Baptismo, murmurabant quod magistri sui gloriam zelabat, quia videbatur eis quod magistri sui et baptismi ejus auctoritatem minueret.
Et /acia esi qucesiio, et controversia , de purifi^ caiione, id est Baptismo, a discipulis Joannis, defendentibus magistri sui baptismum, et putantibus eum majorem Christo, quem viderant a Joanne, quasi majore , baptizatum; cum Judceis, id est Christi discipulis, et aliis ad Christi Baptismum venientibus, et magis ad ipsum , propter miracula currentibus et dicentibus majorem esse Christum, et ad ejus deberi concurri Baptismum tanquam ad Baptismum meliorem , quia Joannes mittebat quos baptizabat adJesum, nonJesus mittebat quos baptizabat ad Joannem. 3 Interrogatus ab eis Joannes RESPONDIT OPORTERE ChRISTUM CREscERE, SE autem minui. — Et hacc quaestio ad Joannem per suos disci* pulos est delata, et querimonia de Christo facta quod baptizaret, et plures ad eum quam ad Joannem currerent, unde zelo indiscreto moti dixeruni ei, Rabbi, cum sis excellenter magister omnium , et magistri debeas habere gloriam, qui erai tecum, sicut cum principaliori trans Jordanem, ubi eum quasi discipulum baptizasti , et sic beneficium ei praestitisti, cui iu tesiimonium perhibuisii, id est quem tu clarum ostendisti, et sic magnum honorem impendisti ; ecce hic, a te separans nunc bapii;(ai, et eadem tibi audens, tuum officium usurpat; undevalde miramur, et omnes ad eum, et ad ipsius Baptismum veniuni, et te qui eum baptizasti dimittunt. Quasi dicerent : Nos deserimur, hic raritas est ; ad illum turbae concurrunt, de te non curatur, et sic gloria tibi subripitur. Nonne prohiberi debent, ut ad te potius veniant ? Ubi Chry^ sosiomus : a Ipse quidem non baptizabat, sed nuntii volentes erigere eos qui audiebant in invidiam, ita annuntiaverunt , quia omnium malorum causa est vana gloria. Haec enim eos zelotypia duxit, neque ad maHtiam solam impdlit captos ; sed et Tiitutibus obstat, labores quidem sustinere cogens, fnictibus rero pri'vans :i> Juec Chysostomus^ Joannes aulem aemulationem et invidiam diacipulorum sedare volens, Christum commeadabat, et excelsa de eo ^raedicabat, seqKte noii Christum, sed ejus nuntium, nec Sponsum Elcdesis, sed Sponsi amicum esse dkebat; et quod illum oporteret crescere et exaltari, non in se, sed qiiantum ad alios , fama et auctoritate, ia quantum ejus 'sdrtus per miracula et opera magis ^ magis inciperet eis innotescere ; ipsum «Btem minui et humiliari ia xe vera^ et iquoad popuUun in Bama, sicut hKtfer minuitur in daritate quoad apparentiam, oriente sole, et auctoritas praeconis, adveniente judice, et c^dum legati, adveniente principe. In acstimatiooe quippe populi et Christus crevit, quia agnitus est quod eratt et inyentus est esse Christus^ qui putabatur tantum propheta ; et Joannes decrevit, quia cessavit did quod non erat, et inveatus est ejus propheta, qui putabatur Christus, cui attestatur quod Joannes natus est decrescentibus diebus, Christus ci^scentibus; et quod Joannes capite minuitur« Christus in cruce extenditur.
— Moraliter autem hoc debet esse in uno quoque nostrum , quia oportet illum, sdlicet Christum, in te crescere, ut sctlicet in ejus proficias cognitione et amore, quia in quantum magis eum potes cognoscendo et amando perc^ptf e, tanto magis Christus crescit in te, sicut qui magis profidt in videndo unam et eamdem lucemj reputat lucem illam magis crescere i et hoc oportet ikomines sic iHx>fidentes minm in sui reputatione, quia quanto phis homo cognoscit de altitudine diyina, tanto minorem reputat parvitatem et humilitatem.
Disdpulis Joannis pro magistro suo indiscrete zelantibus, et de Christo querimoniam fadentibus, similes sunt multi etiam religiosi, qui magis adhaerent quibu»dam opinionibus, pro eo quod sunt opiniones illorum quos magis diligimt, quam pro ipsa veritate quam •relinquuat : cum dicat philosophus, quod duobus existentibus amicis, sanctum est praehonorare veritatem. Et Plato dixit de Socrate magistro suo z a Amicus quidcm S.ocrates , sed magis amica veritas. » Per hoc autem quod eosdem discipulos suos reprehendit, informantur doctores boni, ut tales adulationes non reci- , piaat, sed magis repellant. Considerent etiam hic qui detractores libentw audiunt, et contra eos quibus detrahitur subito saeviunt, quomodo Joannes disdpulos Christo detrahentes statim compescuit, Christum laudibus extoilendo, et se humiliando; et exemplo e|us detractores compescant de se humiliter sentiendo, et detractos laudando, ipsosque detractores fortiter reprehendant , et ds malum vultum ostendant. Quia, ut dicit Sapiens : Ventus Aquilo dissipat pluvias; ei facies tristis linguam detrahentem.
In illo tempore, dum haec agerentur, et cum Joannes uno anno et tribus mensibus praedicasset, et arguens Herodem, plurimos convertisset, misit Herodes Tetrarcha, ministros, ac tenuit, et cepit Joannem per eos; et vinxit, seu ligavit eunij qui libere praedicaverat Dd yerbum, et ad se in Galilaea adductum, posuit, seu poni fecit, m carcere, propter Herodiadem, quam fratri suo abstulerat, et sibi copulaverat illicite; quia, secundum Legem quam acceperat, non liceret sibi habere uxorem fratris sui, eo viventc Sic diabcdus Rpintualiter lenfit per deJeotationem, alUgat per consaisum^ incarcerftt per conftue* tudinem,- propter animam a vero ^ponso Chri6. to separatam, et alil -copulatara. Proselyitus quippe fuit Herodes, et circumcisionem receperat, ut magi« acce|>tus Judttis fisset, et regnare «uper eos poaset. Ideoque ad Legem Mo^s tenebatur in hoc, sicut ceteri : et propter legis quoque naturalis honesta^m^ zkon licebat &atri jevdare lairpdtudinem fratris aul ^ ducendo, etiam eo mortuo, ejus uxorem, Jiisi adftusdtsndum ei 6emen« Unde Joannes, tan. quam testls et d^nsor veritatis, dicebAt, Herodi : Non Mcet Hbi ha^ here uxorem fratris tui, la quo virtus et constantia Joannis DstecMHtur« qui maluit «pud Herodem perijclitari , quam propiter adulationem immemor esse praeceptonmi l>d« Quod eaim venerat in spirUu et virtute, arguit Herodem et Herodiadem, sicut Elias, Achab et JezabeL Non omisit dicere veritatem, propter Herodis potestatem, vel Herodiadis insidiationem, dans in hoc exemplum praedicatoribus Evangelii, ut propter talia non omittant «onstantiam praedicandi yeritateaa* Primo ergo Herodes Joannem sacar^ceravit, ex eo quod ipsum i«prefaendebat de Herodiade, quam Inatri abstulerat, et ideo ad suggesdoDem Herodiadis ipsum in vinculis posiuit. — Secundo, ex eo quod jusdtiam et Baptismum praedicabat, et adeo muUus popuhis ad JcMinnem ob baptismum et praedicationem undique confluebat. Et timens Herodes ne sui populi, Joannem sequentis, dispendium haberet, et ob verba Joannis, populo, cum esset alienigena, exosus fieret, eumque a regno ob incestum pelleret, Joannem hinc tenuit, et vinctum posuit in carcere, non ausus eum statim interficere. — Tertio, ex eo quod Joannesquemdam ma^mim regem post se venjbo*rum prsedicabat; et cum Roouuii ordinassent ne aliquis sine senalatf auaoritate nex nominaretur, ^Sksk^ sam Cae&aris timuit, et ideo ipswn incarceravit.
— Et insuper propter hoc est captus et incarceratus, quit Pharisa», propter invidiam de i^n^ dicatione Joaanis turbati, 'suaseraxit Herodi ut eaperet eum, Incitantes Herodem ad ejus mortem.
HeroMos au^ tem, aduiteca, insidiabatur ei : tiai5l^at enim ne Herodes, ad prasdicA^ tionem Joannis de peccato jup poeniteret, «t eam marito suo redderet, qui eam forte occidcret ; et kleo volens Joannem occidere, mortem ejus quaerebat, sed quonam facto id aggreddi posset invenire jion poterat. Herodesmim metuebai Joannem, cum reverendo timone mundano v^ humano, sciens mm virum justum, quoad homines, et sanctum, quoad Deum^ et custodie^ bat e$m, ne ab Herodiade oodd^ retur, et ex hoc ipse Herodes damnum et periculum pateretur : solo enim metu, ab interfectione Joannis tenebatur, quia propter sanctitatem ejus, quae erat nota toto popuk), timebat st eum iat^ceret, ne todiiS populus contra eum insurgeret; ^ia omnes Joannem Prop^etam «anctum reputabant. Et audito eo, multa, scilicet quaedam parva, non principalia, faciebat, simulatoHe, non ex veritate, tt itbenter eum audiebat, scilicet simulatorie, id est audire simulabat : totum enim istud erat simulatorium, ut ex tali auditu et obtemperatione , in aliquibus retineret populum a rebellione contra ipsum. Herodes populum et seditionem ejus timebat; sed amor mulieris superabat, pro quo etiam Deum postponebat, quia Deum in causa non habebat. « Nam,secundum Chrysostomum, facile deviat a justitia, qui in causis non Deum, sed hominem formidat. Timor enim Dei corrigit; timor autem hominum peccandi differt facultatem , et operationem non aufert, sed retinet voluntatem, donec habeat opportunitatem vel occasionem : unde et quos suspendit a crimine, avidiores reddit ad crimen , et sestuat animo , quousque perficia^ ad malum cogitata. Solius enim Dei est timor qui nocentes corrigit, fugat crimina, innocentiam tribuit, perpetem confert facultatem : » haec Chrysostomus, Iste qui Joannem tenuit et ligavit in carcere, eo quod de malis suis eum arguebat charitative, et qui similia faciunt, similes sunt phreneticis , qui pium medicum percutere vel occidere quaerunt.
Considera nunc quomodo Joannes magis volebat Deo , quam hominibus placere, magisque timebat Deum quam homines offendere ; ejusque exemplo semper ad Deum magis quam ad homines aspiciendo, in omnibus Dei beneplacitum facias, et ab ejus offensa omnimode abstineas. Unde Chrysosiomus : * Cuma perniciosis quid patimur hominibus , ad principem nostrum consideremus, et consummatorem fidei, et quoniam a malis hominibus, et quoniam propter veritatem, et quoniam propter eum. Si enim hoc excogitaverimus, omnia facilia erunt et portabilia. Si enim pro amabilibus qui patiens gloriatur, et propter Deum, si patiatur quidquam, suscipiet sensum. Si enim ipse rem reprobabilissimam, videlicet crucem, gloriam vocabat, multo magis nos ita disponi oportet. Oportet ergo cum debemus quid pati indelectabile, non labores, sed ooronas excogitare : et si malum quid delectabile appareat, excogitare quoniam Deus non vult, et indelectabile confestim apparebit ; si enim hominum timor avertit ab inconvenientibus rebus, multo magis Christi dilectio : » haec Chrysostomus. ORATIO Domine Jesu Christe, Magister bbne, doce me veritatem vitae, j. ustitlae et doctrinae, cordis oris et operis, propter metum, vel favorem humanum, seu mundanum non omittere : ne teneritudo carnalis timoris vel amoris valeat in me perfectionem spiritualis dilectionis impedire.
Et quoniam propter peccatum primorum parentum vis irascibilis nostra contraxit debilitatem, rationabilis caliginem, et concupiscibilis ad malum pronitatem, da mihi Paracletum defensorem contra persecutiones ; illuminatorem contra errores; inflammatorem contra concupiscentiam , ut in omnibus valeam beneplacitum tuum facere , et ab offensa tua abstinere. Amen.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere