De secunda et tertia vocatione discipulorum
The Master in the Boat
Jesus teaches from Simon's boat, providing a model of humble authority.
After the Lord Jesus returned from Judea to Galilee and had preached and performed many things—which caused his fame to grow so much that crowds were pressing in on him with such force and urgency, driven by their intense devotion and desire to hear the word of God—one day, while he was by the Sea of Gennesaret (also called the Sea of Galilee or Tiberias) and couldn't stand on the shore because of the crush of the crowd, he saw two boats moored by the water; one belonged to Simon and his brother Andrew, the other to James and John. The fishermen had gone down to the shore and were washing their nets, clearing away the debris so they could fold them up, since they hadn't caught any fish that night. He climbed into one of the boats, which belonged to Simon, and asked him to push it out a little from the land so he could teach the people more conveniently from the boat; he wanted to be far enough from the shore to be heard, but not so far as to be overwhelmed. And sitting down, he used his authority as a teacher to instruct the crowds standing on the shore from the small boat. Behold the marvelous humility and gentleness of Christ: he could have commanded, for he was the Master, yet he asked. In this, he provided a model for those in authority, showing that they should prefer to advise rather than command, and seek to be loved rather than feared, because, as Seneca says: "A noble spirit is led more easily than it is dragged." But the foolish act to the contrary, of whom it is said in Ezekiel: "With harshness you ruled them, and with power."
Allegories of the Church and the World
The boats and the lake are interpreted as symbols of the Church, the world, and the religious life.
The lake can be understood as the Law, outside of which the Lord was, because the legal requirements were already beginning to cease; and the two boats he saw are the two peoples, namely the Jewish and the Gentile. He saw them because, in his mercy, he visited many from both peoples and called them to the end. Fishermen are preachers and teachers of the Church who catch us through the net of preaching and faith, and bring us to the shore, as it were, to the land of the living. They ought to descend from the heights of preaching to consider their own fragility, and to wash their nets—that is, to wipe away the stains of sin contracted during preaching—with the water of compunction, because the words of preaching are often stained by temporal gain, empty glory, and deceitful flattery. He is the one who washes his nets. He who shakes off temporal gain, curiosity, or human favor from his teaching and preaching. Simon's boat is the primitive Church of the Jews, whose preacher was Peter. The Lord, by entering it through faith, taught the crowds from it, because he still teaches the Gentiles today through the authority of that same Church. The other boat is the Church of the Gentiles, to whom Paul was sent as a teacher, because not as many from Judea are going to believe as are predestined for eternal life. He taught the crowds from the boat near the shore; we ought to teach heavenly things in such a way that earthly people can at least grasp or understand them through faith. Indeed, one must use the divine word temperately with the crowds, so that earthly things are not commanded to them, nor should one retreat so far into the depths of sacred mysteries that they cannot understand them at all. In another sense, this lake—which is called a sea—is understood as the world, which swells like the sea through pride, boils through greed, and foams through lust. To cross this world, Christ saw—that is, He approved—two boats. One, which is not named, signifies the common way of the commandments, because everyone is bound to it without distinction. The other, which is named (namely, Simon’s, which is interpreted as 'obedient'), signifies the counsel and state of religious life, whose primary vow is obedience. Christ descended into this one, sat in it, taught from it, and willed that it be drawn back from the earth; for Christ descends into the heart of the religious person who devoutly observes the counsels, sits there through contemplation, and teaches through the influence of the gifts of the Holy Spirit. He Himself wants that person to be drawn back from the earth, at least in heart if not in body, because our heart cannot otherwise be kept from occasionally touching the earth at some point. Holy people cannot be entirely separated from the world, because the body must be cared for. Therefore, the boat of Simon—the religious person—must be drawn back from the earth. Yet today, many who enter religious life are not separated or distanced from worldly things; instead, they draw closer to them than they were before. Likewise, the two boats Christ saw are the two paths He approved, both of which He entered. One is the way of innocence; the other is the way of penance. Just as an inheritance is obtained in two ways—by succession and by purchase—so heaven is obtained by the way of innocence (like succession), and Christ entered this boat, for He committed no sin, nor was any deceit found in His mouth. It is also obtained by purchase—that is, by penance—and Christ boarded this boat for our sake, which He did not abandon until death. Through these two boats, the world is crossed, and heaven is reached. But when the preaching was finished... Chrysostom says: 'We have the Church for a boat, the cross for a rudder, Christ for a pilot, the Father for a net, the Holy Spirit for a wind, grace for a sail, the Apostles for sailors, the Prophets for passengers, and the Old and New Testament for the ship.' Let us therefore commit ourselves to the deep of this sea to search for the hidden pearl in the divine Scriptures.
The Miraculous Catch
At Jesus' command, the disciples catch a multitude of fish, leading to Peter's confession of sin and his call to fish for men.
When he finished preaching and stopped speaking, he wanted to confirm his teaching with a miracle, so he said to Simon: "Put out into the deep"—that is, to the place where the water is deeper and better for fishing—"and let down your nets for a catch," meaning, for fish. Simon answered him, "Master, whom we are bound to obey, we have worked all night and caught nothing, even though we tried very hard; but at your word I will let down the net," meaning, trusting in the power of your word. When they had done this, obeying the Master, they enclosed a great multitude of fish—as many as the Lord of sea and land himself intended—because they obeyed him to whom all the creatures of heaven and the fish of the sea are subject, for all creatures are placed under his authority. Hence Anselm says: "Those who don't fear to oppose his will with wicked acts should have no claim to those things that are God's—that is, to his creatures." In this action of the disciples, a model of obedience is given to those in religious life: they should faithfully obey a simple word, without waiting for a command or a threat. And note that even if others are commanded to let down the nets of preaching in the humility of Simon, it is only to the Rock that it is said: "Put out into the deep with the net," that is, into the depths of Scripture and doctrine. For what is as deep as knowing the Son of God? It’s as if he were saying: it’s enough for lesser priests to know how to preach on simpler matters, but if any difficult questions arise in the Church, they should be brought to the bishops so they can resolve them and provide instruction. Mystically, three things are touched upon here that are helpful for a preacher: first, a lofty way of life, when it is said, 'Put out into the deep'; second, clear and straightforward speech, when it is added, 'let down your nets'; third, a right intention, when it is added, 'for a catch of fish'—not for human praise, not for empty glory, not for worldly gain, but for the edification of others.✦ Their net was breaking from the weight of the multitude of fish, from which a double miracle is evident: because they had not only caught a great multitude of fish beyond the usual measure—an amount impossible by human means—but also because such a great multitude was being held in a broken net. Simon and Andrew signaled to the sons of Zebedee, who were in another boat, to come and help them. Theophilus notes that they signaled with a nod because they were too astonished by the catch to speak. They came and filled both boats until they were nearly sinking. Yet the Church cannot be submerged or fail, even though it may be tossed and shaken. When shock and wonder overwhelmed Simon Peter and his companions, filling their minds because of Christ's unusual deeds, Peter realized this could not be by human power. He fell down in humility at Jesus' knees, acknowledging Him as his Lord, and said, "Go away, and depart from me, Lord, for I am a sinful man, and I am not worthy to be in your company." "Go away from me, because I am a mere man, and you are the God-man; I am a sinner, and you are holy; I am a servant, and you are the Lord." It was as if he were saying, "May the distance between us separate you from me—a distance created by the fragility of my nature, the vileness of my guilt, and the weakness of my power!" He considered himself unworthy of the presence of such a holy person. This is an argument for why a sinful man should be very afraid to touch holy things, to surround the altar of Christ, or to approach the Eucharist. But the Lord, comforting Peter and explaining that the catch of fish signified the catching of men through him, said, "Do not be afraid, and do not be stunned, but rather rejoice and believe, because you are predestined for a greater catch; another boat and other nets will be given to you." Up until now you have caught fish with nets; from this point on, you will be catching people—not immediately, but by drawing them to the way of salvation through words and sound teaching. In other words, you are being called to the office of preaching. The Word of God is compared to a fisherman’s hook, because just as a hook doesn't catch a fish unless the fish itself takes it, the Word of God doesn't catch a person for eternal life unless that very Word is held in their heart. You will be catching people in this way—this event signifies that you will catch people—or perhaps it means that because you have humbled yourself, you will be given the office of catching people. Humility is an attractive virtue, and it is fitting that those who don't know how to be puffed up by power should preside over others. Thus, he isn't chosen for the Apostolate yet, but is foretold as one who will be; the entire order of this event shows what is to be done in the Church, of which he himself is a type. Through Peter—who labored all night with his companions and caught nothing, but then caught a great multitude of fish by casting his net at Christ’s word, yet attributed nothing to himself but his own fault, saying, 'Leave me, Lord, for I am a sinful man'—the preacher of the Gospel is portrayed. He accomplishes nothing when relying on his own strength, but achieves great success when relying on the strength of God. And in the fact that Peter, having caught a multitude of fish, fell at the knees of Jesus, we understand that in preaching or exhortation, once a multitude of people has been caught, the preacher ought to humble himself before God and attribute everything to Him, while ascribing to himself nothing but his own shortcomings. Then he is comforted by the Lord, who says, 'Do not be afraid,' and a greater success is promised to him when it is added, 'From now on you will be catching more people.'
Geography of the Sea
A descriptive account of the Sea of Galilee and the Jordan River.
They pulled their boats onto the shore—meaning they hauled them out and secured them, still intending and hoping to return to them. For the time being, they left everything behind, namely their boats and fishing gear, and followed the Lord for a little while, joining Peter, Andrew, James, and John out of reverence, but they eventually returned to their own affairs. They brought the boats back to land because they still intended to return to fishing. From this, it's clear that they hadn't yet perfectly renounced their possessions, nor had they perfectly attached themselves to Christ in this calling. You should know that the Sea of Galilee, the Sea of Tiberias, and the Lake of Gennesaret are all the same place, located between Jerusalem and Damascus and about a three-day journey from either city. It is twelve miles long and about five miles wide, surrounded by a sandy shore and forests; it holds a great abundance of various fish and is pleasant to look at and delightful to drink from. Although its water is sweet rather than bitter, it is still called a 'sea' following Hebrew custom, because the Hebrews call any large collection of water—whether sweet or salty—'Tharsis,' which means 'sea,' in accordance with the passage in Genesis: 'And the gathering together of the waters He called seas.' It is called the Sea of Galilee after the neighboring province, because it is located on the borders of the province of Galilee—that is, the land of the Jews, not the Gentiles. It is called the Sea of Tiberias after the city of Tiberias, which lies next to it and which Jesus often visited in his youth. It is also called a lake because it is a standing body of water, formed by the reflection and winding of the Jordan and by surging, inflowing waves, and it doesn't have a channel to flow out of its place like a river. Furthermore, 'Genezar' is said in the Greek language to mean something like 'generating a breeze for itself,' based on the nature and character of the lake itself, because it frequently stirs up a breeze from the mouths of the surrounding mountains and gathers a strong wind, which is generated by the rising and moving waves and the breaking of the water itself; from this, once a disturbance is created in the lake and a storm grows strong with surging waves, small boats are often submerged. However, Josephus says that it is so named after the small region of Gennesar, which it flows past, a region that is very temperate and highly suitable for every kind of tree; hence it is interpreted as 'garden' or 'beginning of birth.' It is also sometimes called the Lake of Salt-pits because of the wells from which salt was extracted. The Jordan River begins at the foot of Mount Lebanon near Caesarea Philippi, flowing from two springs—Jor and Dan—from which it takes both its name and its origin; it descends into the aforementioned Sea of Galilee, passes through it, and then flows out in its entirety across a long stretch of land, irrigating the surrounding region through a famous valley known as the Valley of the Salt-Pits, until it pours into the Dead Sea not far from Jericho, where it disappears and is swallowed up in the abyss.
The Call to Follow
Jesus calls the disciples to leave their nets and families to follow Him in a new vocation.
Then, when the disciples had returned to their own affairs after that calling, as has been said, and had gone back to fishing, Jesus was walking by the Sea of Galilee and saw Peter and Andrew again—looking not so much at their bodies as at their souls, and more at their hearts than at their faces—as they were casting their nets into the sea to fish and earn their living, for as the Gloss says, he walks fittingly through the places of fishing, having fished. — And he said to them, 'Follow me'—in affection and imitation—'and just as I walk, you also walk, and I will make you fishers of men, not of prebends, not of tithes, but of souls.' For through the net of holy preaching, they drew fish—that is, men—from the deep of the sea—that is, from infidelity—to the light of faith, as if to the shore of salvation. Hence Theophilus says, 'This fishing is to be admired; for when fish are caught, they soon die, but when men are caught by the word of preaching, they are rather brought to life.' But as Chrysostom says, he called them while they were in the midst of their work, showing that one ought to put following him before all other occupations. When, therefore, someone is set over the Church as a fisher and shepherd, he ought to fear greatly that he might not follow the Lord with the perfection of that following, which is to deny himself and take up his cross. But they immediately left their nets and their father and followed him, entirely—not only in the walking of their feet, but more in obedience and affection—never to return to their own affairs again. Moving on a little further, he saw James and John in a boat with their father, Zebedee, who was handling the oar like an old man, while they sat there mending their nets. They were repairing their nets, a clear sign of their deep poverty. Chrysostom says, "See how diligently the Evangelist noted their poverty." He says he found them mending their nets; their poverty was so extreme and overwhelming that they had to patch and repair the old, torn ones because they couldn't afford to buy or get new, better ones. And what speaks to their greater piety is that, in such poverty, they were helping their father, bringing him along in the boat—not so that he could help them with the work, but so that they could comfort him with their presence. These are certainly no small lessons in virtue: to easily endure all poverty, to live by honest labor, to be bound to one another by mutual love, to keep a needy father with you, and to work in his service. Chrysostom concludes: 'Therefore, there are times when you must rest from fishing and cease from preaching, so that you may refresh your nets.' If you have mended your nets and gathered the authorities of Holy Scripture with which you have put greed to death, you should rest from preaching for a little while, so that you may again mend your nets and gather the authorities with which you can catch some sinful person and put their vice to death and extinguish it. He called them to himself so they might move from catching fish to catching men. According to Chrysostom, those who were already prophesying the grace of their future office through their work were chosen as fishers; having changed their fishing for the better, they were moved from earthly fishing to heavenly, so that they might catch the human race from the deep whirlpool of error, just as they once caught fish, for salvation. There are three things that those who wish to follow Christ must leave behind. They immediately left their nets and their father and followed Him, completely... in renunciation. and in the perfection of following Him. Notice how their purpose changed, not their fishing; their nets were turned into doctrine, their greed into the love of souls; the sea became the world, the boat the Church; the fish are good and bad people. In this, however, a pattern is shown for everyone who wishes to follow Christ. By the fact that Peter, Andrew, James, and John immediately followed the Lord's call after leaving their nets, boat, and father, it is shown to us that neither carnal will, nor worldly greed, nor the bonds of blood should hold us back from following Christ. Perfect followers of Christ, having left behind the nets of sin, the boat of possessions, and even their parents—insofar as carnal affection is concerned—follow Him with a ready heart. In the nets, the boat, and the father, three things are signified that the disciples of Christ must leave behind: the act of sin, signified by the nets as if they were entanglements; the possession of the world, signified by the boat; and the affection of kinship, understood by the father. Hence Chrysostom says: "There are three things that anyone who comes to Christ must leave behind: carnal acts, signified by the fishing nets; worldly substance, by the boat; and parents, by the father." They left the boat, therefore, so that they might become helmsmen of the Church's boat; they left the nets so that they would not bring fish to the earthly city, but men to the heavenly one; they left their one father so that they might become the spiritual fathers of all: so says Chrysostom. It should be noted that it is said of Peter and Andrew that they were casting a net into the sea, but of John and his brother it is said that they were mending their nets. According to Chrysostom, they are called 'casters' on account of Peter, and 'menders' on account of John, because Peter preached the Gospel but did not write it down, whereas John wrote it down and preached it.
The Perfection of Obedience
The chapter concludes with reflections on the nature of obedience, detachment, and a prayer for imitation of Christ.
It should be noted here that action is called for first, and contemplation afterward. For what concerns Peter represents action, while what concerns John represents contemplation. Peter was indeed most fervent and more solicitous than the others, while John was a most excellent theologian. Consider how great the obedience was of the four blessed disciples who, at the sound of a single command, immediately left everything—even their own will and desire to possess anything—and followed Christ the Lord. In this, as Chrysostom says, they proved themselves true children of Abraham, because they followed the Savior by a similar example when they heard the voice of God. They immediately abandoned their physical livelihood to gain eternal rewards; they left their earthly father to have a heavenly Father, and so they were not undeservedly chosen. And again: 'Consider the faith and obedience of those who were called; you know how greedy a thing fishing is.' Indeed, while they were in the middle of their work, when they saw Him commanding them, they didn't delay; they didn't hesitate at all. They didn't say, 'Let us go home and speak to our relatives,' but left everything immediately, having done what Elisha is also read to have fulfilled under Elijah. Christ demands such obedience from us that we shouldn't delay for even a moment, even if something necessary seems to urge us. For this reason, He didn't even permit another man who was approaching and asking to return to bury his father to do so, showing that Christ must be preferred even to all family ties—so says Chrysostom. Hence Gregory also says: 'You have heard that they followed the Redeemer at the voice of a single command, and at one precept of the Lord, they forgot what they seemed to possess. What, then, are we to say in His judgment, we who disdain to follow Him when He calls, and because of our love for the present age, are neither moved by His commands nor corrected by His words?' They followed the Lord by walking in His footsteps, by imitating His works, and by holding to His virtues. For this is what it means to go after Christ; this is what it means to follow Christ. For it isn't enough for us to go after Jesus only with our feet, unless we also follow Him with our mind and our love. In this, according to Hilary, we are taught to follow Christ and not to be held by the anxiety of secular life or the custom of our father's house. And even if these disciples had little, they still left much, because they didn't strive to retain or love anything in this world. As Gregory says: "In this matter, we must weigh the affection rather than the feeling. He has left much who has left everything, however little it may be; he has left much who has kept nothing for himself; he has left much who has abandoned the desire to possess; he has left much who, along with the thing possessed, has also renounced the craving for it." For those who follow Christ leave behind as much as those who don't follow him could have desired. The Lord doesn't weigh the substance, nor does he consider how much is in the sacrifice, but rather how much it is offered from. It has no estimation of price, yet the kingdom of God is worth as much as you have. Before the eyes of God, the hand is never empty of a gift if the heart is filled with good will. In fact, nothing is offered to God that isn't offered with a good will—so says Gregory. PRAYER: Lord Jesus Christ, through my eagerness to hear the word of God, make me cast out the nets of preaching, desire, and good works. Help me to wash them clean of all greed, flattery, and empty glory; to bring the ship of religious life back from worldly things; to sit in it and find rest; to teach others by my example; to lead them into the depths of contemplation and preaching; to cast out the nets at the word of your inspiration; and in the waters of tribulation, to catch a great multitude of interior consolations. Call and draw me, a miserable man, to your holy discipleship, so that by leaving everything and following you, I may deserve to reach the fellowship of your poor. Amen.
Read the original Latin
PoStquam igitur Dominus Jesus reversus de Judaea in Galilaeam multa praedicasset et fecisset, propter quae fama clare de ipso creverat, ita ut turbae cum pressura et impeiu irruerent et impingerent in eum, prae nimia devotione et desiderio audiendi verbum Dei ; quadam die, cum esset secus stagnum Gene^^areth, quod et mare Galiiaeae, vel etiam Tiberiadis dicitur, et in terra stare prae pressura non posset, vidit duas naves secus stagnum stantes : quarum una erat Simonis et etiam Andreae sui fratris, altera vero Jacobi et Joannis; piscatores autem descenderant ad terram, et lavabant retia sua, amoventes immunditias, ut plicarent ea, quia nullos pisces ceperant nocte iila. Ascendens autem in unam navem, quce erat Simonis, ut populum de navi convenientius doceret, rogavit eum a terra reducere navem pusillum, et paululum, ita ut non nimis a terra distaret; quia ita volebat a terra elongari ut posset audiri, non tamen opprimi. Et sedens, tanquam doctoris auctoritate utens, docebat de navicula turbas in terra stantes. Ecce mira Christi humilitas et mansuetudo praecipere poterat , praeceptor enim erat; et tamen rogat. In quo praelatis formam dedit ut libentius moneant quam praecipiant, magisque amari quam timeri appetant, quia, ut dicit Seneca : « Generosus animus facilius ducitur, quam trahitur. » Sed e contrario faciunt fatui, de qiiibus in Ezechiele dicitur : Cum austeritate imperabatis eis et cum potentia.
MyStlce per stagnnm potest intelligt Lex, eztra quam Dominus crat, quia le^ galia jam cessare incipiebant, et duae naves quas vldic sunt duo populi, scificet Judaicus et Gentilis ; quos vidit, quia de utroque populo multos misericorditer visitando ad finem vocavit. Piscatores sunt praedicatores, et Ecclesiae doctores, qui nos per rete praedicationis et fidei comprehendunt, et quasi littori sic terrae viventium advehunt; qui debent descendere de alto {«'aedicationis ad considerationem suae fragilitatis, et retia lavare, id est maculas peccatorum, quae in praedicatione contrahuntur ; aqua cof>tritionis delere, quia verba praedicationis saepe maculantur a quaestu temporali, et gloria inani, ab adulatione fallaci. Ilie ergo lavat retia,. qui lucrum temporale, vel curiositatem, vel humanum favorem a doctrina et praedicatione sua excutit. Navis Simonis est prrmitiva Ecdesia Judaeorum, quorum praedicator Petnis erat, in quam Dominus per fidem ascendens, de ea turbas docebat, quia de auctoritate ipsius Ecciesiae usque ad hodie Gentes docet. Aiia navis est Ecclesia de Gentibus, quibus Paulus doctor est missus, quia de Judaea non sunt credituri tot quot ad vitam aeternam sunt praedestinati. In navi autem terrae vicina docebat turbas; ita enim coelestia debemus docere, ut ea terreni valeant saltem per fidem capere vel intelligere. Ad turbas quidem temperate est utendum verbo divino, ut nec terrena eis praecipiantur, nec a terrenis nimis, ut penitus non intelligant, in profundo sacrorum recedatur.
Aliter per istud stagnum, quod dicitur mare, intelligitur mundus, qui ad modum maris tumet per superbiam, fervet per avaritiam, spumat per iuxunam. Ad transeundum istum mundum vidit Christus, id est approbavit duas naves, quarum una, quae non nominatur, significat viam communem mandatorum, eo quod omnes indistincte obligentur ad eam, et alia quBS nominatur, sciHcet Simonis , qui intcrpretatur obetMens, significat consilium et statum religiosorum, quorum potissimum votum est obedientia; et ad istam descendit Christus, et in ipsa sedit, et docuit, et voluit quod reduceretur a terra, quia Christus ad cor reiigiosi devote consilia observantis descendit per gratiam, sedet per contemplationem, et docet per donorum Spiritus Sancti influentiam 'y, et ipse vult quod a terra reducatur pusillum, scilicet corde etsi non corpore, quia non potest aliter cor nostrum retineri, ne aliquando temDH ex aliqua tangat parte. Et sancti viri non possunt penitus elongari, sed oportet corpori provideri ; sic ergo navis Simonis, id est, religiosi, debet a terra eiongari ; sed hodie multi per ingressum religibnis non separantur, nec elongantcr a terrenis, sed potius magis quam prius approximant eis. Item dom naves quas Christus vidit, sunt dus viae quas approbavit, cpiarum utram» que ingressus est; una est via innocentiae, ahera est via poenitenthR Sicut enim duobus modis habetur hereditas, scilicet per successionem et emptionem, sic ccelum habetur per viam innocentia qua« per successionem, et hanc navem ingressus est Christus, qui pecea-' tum non fecit, nec inventus est do^ lusinore efus; habetur etiam pcr emptionem, id est, per poenitentiam, et hanc navem pro nobfe Christus ascendit, quam usque ad mortem non dimisit; per has duas nav^s tranatur mundus, et venitur gd ccelum. Ut vero,. ait Chrysostomus, habemus pro nave Ecclesiam, pro gubemaculo crucem, pro guDcrnatore Christum, pro rete Patrcm, pro vento Spiritum Sanctum, pro velo gratiam, pro nautis Apoatolos, pro navigantibus Prophetas, pto navi Vetus Testamentum et Novum : committamus ergo nos pelagi hujus profundo ad perquirendam in Scripturis dlvinis margaritam latentem.
Ut UUtem, finita praedicatione, cessavit loqui, doctrinam suam miraculo ^nfirmare volens» Simoni dixit : Duc, scilicet navem, in altum, id est, ad locum aquas magis profundum, qui est convenientior ad piscandum, et laxate retia vestra in capturam : scilicet pisclum. Et respondens Simon dixit : Jesu, Prceceptor, cui obedire debemus, per totam noctem laborantes nihil cepimus, quamvis diligentiam magnam adhibuerimus; in verbo autem tuo laxabo rete, id est, confidens in virtute verbi tui. Et cum koc fecissent , obediendo Praeceptori, concluserunt piscium muliitudinem copiosam, tantam scilicet quantam ipse maris et terrae Dominus volebat, nimirum quia obediebant ei cui subjecti sunt omnes vohicres coeli et pisces maris, ideo in eorum potestate datae sunt creaturae. Unde Anselmus : « Jus siquidem nullum in his quae Dei sunt, scilicet creaturis, debent habere qui roluntati ejus pravis actibus non verentur contraire. In hoc autem facto discipulorum datur religiosis forma obedientiae , ut scilicet fadliter obediant simplici verbo, non praeceptum vel comminationem exspectando. Et attende quod et si aliis imperatur ut relaxerent retia praedicationis in humilitate Simonis,. soli tamen Petra dicitur : Duc in aftum rete , scilicet in profundum Scripturae et doctrinae. Quid enim tam altum ^ quam Scire Dei Fifium?
Quasi diceret : Sufficxt minoribus sacerdotibus scire praedicare minora; episcopis vero, si qua dubia in Ecclesia cmerserint, ofiferri debent, ut ea solvant ct doceant. » Mystice hic taivguntur tria praedicatori expedientiai primo, sublimis conversatio, cum dicitur : duc in altum; secundo, plena et non involuta locutio, cum subditur : laxafe retia vestra ; tertio, recta intentio, cum additur : m capiuram piscium, non propter adulationem humanam, non propter vanam gloriam, non propter utilitatem temporalem, sed propter hominum aedincationem.
Rumpebatur autem rete eorum, ex gravitate multitudinis piscium : ex «quo patet duplex miraculum ; quia non solum ceperant magnam multitudinem piscium supra modum solitum et impossibilem per viam humanam, sed etiam tanta multitudo tenebatur in reti rupto. Et annuerimt, Simon et Andreas filiis Zebedaei, qui erant in afia naviy ut venirent et juvarent eos, Ubi Theophifus : a Per nutum ipsos vocant, quia ex stupore propter capturam piscium loqui non poterant, et venerunt et impieverunt ambas naviculas, ita ut pene mergerentur ; sed Ecclesia submergi et deficere non potest, licet fiuctuet et quassetur. » Et cum stupor admirationis circumdaret Simonem Petrum et socios ejus, ac totam eorum mentem occuparet, propter facta Christi insolita, Petrus intelligens quod non poterat esse virtute humana, procidit ex humilitate ad genua Jesu, tanquam suum recognoscens Dominum, et dixit ad eum : Exi, et recede a me, Domine, quia homo peccator sum, et non sum dignus habitare in tua societate. Exi a me, quia ego homo purus, tu homo-Deus; ego peccator, tu sanctus; ego servus, tu Dominus. Quasi diceret : Separet te locus a me, quem separet a te fragilitas naturae, vilitas culpae, et infirmitas potentiae! Reputabat enim se indignum esse praesentia tam sanctae personae. Argumentum, quia valde timendum est homini peccatori sancta tangere, circumdare Christi altare, ad Eucharistiam accedere. Dominus autem Petrum consolando, et ei exponendo, quod captura piscium significaret capturam hominum per eum, ait ad illum : NoU timere, nec obstupesce, sed potius gaude et crede, quia majori praedestinatus es piscationi, alia navis et alia retia dabuntur tibi.
Usque modo cepisti per retia pisces, ex hoc, id est, post hoc tempus et de cetero , non tamen statim , eris capiens , per verba 'homines , per sanam doctrinam trahendo eos ad viam salutis; hoc est ad praedicationis officium assumeris. Verbum enim Dei hamo piscatoris comparatur : quia sicut hamus non capit piscem nisi ab ipso capiatur, sic nec verbum Dei capit hominem ad vitam aeternam, nisi ipsum verbum mente ejus teneatur. Vel ex hoc eris homines capiens, id est, ex hoc quod factum est significatur quod homines capies; vel ex hoc quod sic te humiliasti, habebis officium homines capiendi; humilitas enim virtus attractiva est, et dignum est ut illi aliis praesint, qui in potestate extolli nesciunt. Unde non in Apostolatum eligitur, sed aliquando eligendus praedicitur, totusque facti hujus ordo quid in Ecclesia, cujus ipse typum tenet, geratur, hic ostenditur. Per Petrum etiam qui cum sociis per totam noctem laborans nihil ceperat, et in verbo Christi laxans rete cepit copiosam muititudinem piscium, et tamen non attribuit sibi nisi culpam, dicens : Exi a me, Domine, quia homo peccator sum, figuratur praedicator Evangelii, quia propriae innitens virtuti nihil proficit, sed innitens virtuti Dei magnum profectum facit. Et in hoc quod Petrus , capta multitudine piscium , procidit ad genua Jesu, datur intelligi quod in praedicatione vel exhortatione, capta multitudine hominum, praedicator debet se Deo humiliare, et ei totum attribuere, sibi autem nihil nisi defectum ascribere; et tunc confortatur a Domino, dicente : noli timere, et tunc major profectus sibi promittitur cum subditur : ex hoc jam plures homines eris capiens.
Et subductis ad terram navibus, id est, tractis et coUocatis, animo et spe redeundi ad eas; relictis, ad tempus, omnibus, scilicet navibus et manuum instrumentis , secuti sunt Dominum aliquantulum causa reverentiae associando Petrus et Andreas et Jacobus et Joannes; sed iterum ad propria redierunt. Ideo enim naves ad terram reduxerunt, quia adhuc voluntatem redeundi ad piscationis officium habuerunt. Ex quo patet quod nondum rebus suis perfecte renuntiaverunt , nec perfecte in hac vocatione Christo adhaeserunt.
Et hic sciendum quod idem est mare Galilaeae, et Tiberiadis, et stagnum Genezareth situm inter Jerusalem et Damascum, distans quasi tribus diebus ab utraque civitate ; et habet in longitudine duodecim milliaria, in latitudine quinque vel circa ; arenoso littore et silvis circumdatum , in quo est magna copia piscium diversorum generum, et est visu amoenum, et delectabile ad potandum. Et quamvis ejus aqua sit dulcis et non amara, dicitur tamen mare, secundum consuetudinem linguae Hebraicae, quia magnam collectionem aquarum, sive dulcium, sive salsarum, vocat Hebraeus Tharsis, id est, mare, secundum illud Genesis : Congregationesque aquarum appellavit tnaria. Dicitur autem mare Galilaeae a provincia adjacente, quia situm est in confinibus provinciae Galilaeae, scilicet Judaeorum, non Gentium. Dicitur autem mare Tiberiadis a Tiberiade civitate, cui adjacet, quam Jesus in sua juventute frequenter visitare solebat. Dicitur etiam stagnum, quia est lacus stans, qui fit ex reflexione et flexu Jordanis ac undis ebullientibus et influentibus, nec habet alveum quo fluat extra locum suum, ut fluvius. Porro Genezar Graeco vocabulo quasi generans sibi auram dicitur, a natura et proprietate lacus ipsius, quia ex faucibus montium circumstantium frequenter de seipso sibi auram excitat, et ventum validum colligit, qui undis crescentibus et se moventibus, ex ipsius aquae resolutionibus generatur, ex quo facta in stagno perturbatione, et invalescente tempestate undis fluctuantibus naviculae plerumque submerguntur. Dicit tamen Josephus, quod sic dictus sit a modica regione Genezara, quam praeterfluit, quae temperatissima est et convenientissima omni generi arborum : unde interpretatur hortus vel principium nativitatis. Dicitur etiam interdum lacus salinarum propter puteos unde sal trahebatur.
Fluvius autem Jordanis ad radices montis Libani juxta Caesaream Philippi ex duobus fontibus, scilicet lor et Dan, ex quibus nomen trahit et originem, in praedicto stagno Genezareth descendit, et per ipsum transiens, et inde totus egrediens per longum spatium, regionem adjacentem irrigans per vallem illustrem, quae vallis salinarum dicitur, in mare mortuum non longe a Jericho se infundit, et postea nusquam apparens in abysso absorbetur.
Deinde cum post istam vocationem praedicti discipuli ad sua, ut dictum est, et ad piscationem rediissent, ambulans Jesus juxta mare Galilcece, iterum vidit Petrum et Andream, non tam corporaliter quam spiritualiter , et magis ad corda quam ad faciem respiciens, mittentes retia in mare, ad piscandum et victum quaerendum, ut dicit Glossa, decenter per piscatoria vadit loca, piscato. ^ ^xscaturus. Et ait illis : Venite post me, affectu et imitatione, et quemadmodum ego ambulo et vos ambulate, et faciam vos piscatores hominum, non praebendarum, non decimarum, sed animarum : quia per rete sanctae praedicationis pisces, id est homines, de profundo pelagi, id est infidelitatis, ad lucem fidei traxerunt, quasi ad littus salutis. Unde Theophilus : « Admiranda est autem ista piscatio , pisces enim cum capiuntur, mox moriuntur; homines, cum capti sunt verbo praedicationis, potius vivificantur. » Ut autem dicit Chrysostomus, in mediis operationibus existentes eos vocavit, monstrans quod omnibus occupationibus sequelam suam praeponere oportet; cum ergo quis praeficitur Ecclesiae piscator et pastor, valde debet timere ne non sequatur Dominum perfectione sequelae, quae est, ut abneget semet ipsum et crucem suam tollat. — At illi coniinuo relictis retibus et patre, secuti sunt eum, omnino, non solum pedum incessu, sed magis obedientia et aff^ectu, non amplius ad propria reversuri.
Et procedens inde, pusillum ultra, vidit Jacobum et Joannem, in navi cmn Zebedceopatre eorum, qui tanqiiam senex tenebat remum, refidentes, id est, componcntes, ve! reparantes, retia sua, quod magnae paupertatis erat indicium. Unde Chrysostomtts : tt Vide autem quam etiam diligenter Inopiam eorum Evangelista signaverit. Invenit, inquit, eos suentes retia sua, tanta erat paupertads nimietas et superabundantia, ut vetera ct praerupta rontexerent et emendarent, quia nova et meliora emere, vel liabere nequibant; et quod ad majorem pietatem eorum pertinet, in tanta paupertate sicpatri suo succurrebant, nt secum bajularent in navi, non vt istos ille adjuvaret in opere, sed ut isti lilum consolarentur sua prssentia. Nec sane parva haec sunt dogmata virtutis facile omnem tolerare paupertatem, et de justis laboribus vivere mutua sibi charitate connecti, habere secum inopem patrem, atque in ejus obsequio laborare : » haec Ckrysostomus, Ergo quandoque quiescendum est a piscatione, et cessandum a praedicatione, ut xetia reficias. Si refecisti retia, et collegisti auctoritates sacrae Scripturae, quibus avaritiam jugulasti, quiescas a praedicatione paulisper, ut iterum reficias retia, et colligas auctoritates quibus aiiquem vitiosum honunem caplas, et vitium ejus jugules et exstinguas. Et vocavit eos ad se, ut etiam de captura piscium transirent ad piscationem hominum. Secundum Chrysostomum, eligunturpiscatores, qui erant futurae dignitatis gratiam sui ofiicii opere prophetantes, qui in melius mutato piscationis oJEcio, de terrena piscatione ad coelestem translati sunt, ut humanum genus de profundo gurgite erroris, velut pisces caperent ad salutenu Q Tria relinquemda Christum SEQui voLENTjBus.
— JIU autem statim relictis retibus et j>atre, secuti sunt eum, omnino u! nitalione. et sequelae perfectione. Ecce quod mutatur intentio« non piscatio; mur tantur retia in doctrinam, cupidita» in amorem anixnarum ; fit mare S0culum, navlsEcGLesia; pisces, bom et mali homines ; m his autem 4»tur forma omnibi» Christum seqm volentibus. Per hoc enim quod Bptrus et Andreas et Jacobus, et Joaones relictis retibus navi et patre, vocantem Dominum statim sunt xf* cuti, ostenditur nobis quod nom voluntas jcarnalis, non cupiditas temporalis, nec a£^io jsanguins3 nos retrahere debent a sequela Christi , i^uia perfecti sectatores Christi, relictis retibus peccatoruxa^ et navi possessionum» et etiam parentibus, quantum ad x:arnalem afiectum, animo prompto sequuntur eum : in retibus enim, et navi, sX patre, tria significantur quae xelinquere debent discipuli Christi, scilicet : actio peccati, quae per reiia quasi retinentia; possessio mundi, quae pernavim; affectio consanguinitatis, quae per patrem potest intelligi. Unde Chrysostomus : « Tria enim sunt quae relinquere debet qui venit ad Christum : actus carnalef^ qui per retia piscationis significantur; substantia mundialist per navem ; parentes, per patrem. Reliquerunt ergo navem , ut fierent Ecclesiasticae navis gubernatores ; reliquensnt retia, ut non pisces afierrent ad civitatem terrenam, sed homines ad coelestem ; reliquerunt unum patrem, ut sprrituales patres omnium fierent : » haec Chrysostomus. Et notandum quod de Petro et Andrea dicitur, quod mittebant rete in mare; sed de Joanne et fratre ejus dicitur quod reficlebant retia sua : quia, secundum Chrysostomum, propter Petrum dicti sunt mittentes, propter Joannem reficientfis, quia Petrus Evangelium praedicavit, sed non composuit; Joannes composuit et praedicavit.
Item sciendum est hic, quia primo vocatur actio, deinde contemplatio. Quae enim circa Petnim, actionem significanf, quae vero drca loannem, contemplationem. Pctrus namque fervidissimus et raagis soilicitus aliis ; Joannes vero theologus excellentissimus fuit.
Considera nunc quanta fuerit homm quatuor beatorum discipulorum obedientia, qui ad unius jussionis vocem,statim relictisomnibus, etiam voluntate et proposito habendi, Christum Dominum sunt secuti in quo, ut ait Chrysostomus, se veri Abrahae filios comprobaverunt, quia simili exemplo, audita Dei voce, secuti sunt Salvatorem. Dimiserunt namque statim quaestum corporalem, ut aeterna lucra conquirerent ; reliquerunt patrem terrenum, ut patrem coelestem haberent : unde non immerito et eligi meruerunL Et iterum : « Perpende tu vero fidem et obedientiam vocatorum ; noscitis autem qualiter avidum quid est piscatio. Siquidem in medio ipsius operis constituti, cum illum vidissent jubentem, nihil distuierunt, nihil omnino cunctati sunt, non dixerunt : Revertamur domum, loquamur propinquis; sed cuncta illico relinquentes, fecerant quod EIisa,us quoque sub Oia legitur implesse. Talem quippe obedientiam a nobis Christus efflagitat, ut neque punctum temporis differamus, et si nos aliquid necessarium urgere videatur; propter quod et alium quem accendentem ac se rogantem , ut ad sepeliendum patrem rediret , ne id quidem facere permisit, ostendens quia Chnstus cunctis sit etiam necessitudinibus praeferendus : » haec Chrysostomus, Unde et Gregorius : « Audisti quia ad unius jussionis vocem secuti sunt Redemptorem, et ad unum Domini praeceptum, hoc quod possidere videbantur obliti sunt : quid ergo in judicio ejus dicturi sunrns, qm vocantem sequi contemmmus, et ob amarem praesentis seculi, nec praeceptis flectimur, nec verbcribot emendamor^ » haec Gregorius, Secuti autem sunt Dominimi, ejus vestigia sequendo, ejus op^aimitando, ^us virtutes tenendo. Hoc namque est post Christum ire ; hoc est Christum sequi. Neque enim sufficit nobis pedibus tantum ire post Jesum, nisi et mente et dilectione sequamur eum. Inhisergo, secundum Hilarium, docemur Christum sequi, ct secularis vitae sollicitudine, ac paternae domus consuetudine non teneri. Et si pauca hi discipuli habuerunt, multa tamen reliquerunt, quia in boc seculo nihil retinere vd amare studuerunt.
Unde Grego^ rtus : « Sed in hac re affectum debemus potius pensare, quam sensum ; multum reliquit, qui quanrlibet parum, totum deseruit; multum reliquit, qui sibi nihil retinuit ; multum dimisit, qui desideria habendi dereliquit; multum dimisit, qui cum re possessa etiam concupiscentiii renuntiavit. A sequentibus ergo scilicet Qtristum tanta dimisaa sunt, quanta a non sequentibus concupisci potuerunt. Gor namque et non substantiam Dominus pen* sat, nec perpendit quantum in ejui sacrifido, sed cz quanto pro£era* tur. iEstimationem quippe pretii non habet, fied tamen regnum Dei tantum valet quantum habes. Ante Dei namque oculos nunquam est vacua manus a munere, si arca coiv dis repieta est \)ona vohmtate. Nihil quippe offertur Deo dittus voluntate bona : » haec Gregorius. ORATIO Domine Jesu Christe, fac me per aviditatem ad audiendum verbum Dei irruere retia praedicationis ac desiderii, et bonae operationis ; ab omni avaritia, adulatione, et inani gloria ea lavare, navem religionis a terrenis reducere, in ea quiescendo sedere, et per exemplum alios docere, et in profundum contemplationis et praedicationis ducere, in verbo tus inspirationis retia laxare, et in aquis tribulationum copiosam muititudinem internarum consolationum concludere. Voca et trahe me miserum ad tuum sanctum discipulatum, quatenus omnia relinquendo et te sequendo, ad tuorum pauperum merear pertingere consortium.
Amen.
Scripture echoes
- ↩Luke.5.4 — When he had finished speaking, he said to Simon, "Put out into the deep water, and let down your nets for a catch."
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