De Epilogo vocalionum discipulorum, et de diligentia Christi ad prcedicandum
The Call of the Disciples
The chapter opens by categorizing the various ways the disciples were called to follow Christ, emphasizing the progression from initial interest to total, detached commitment.
You have considered the callings of the disciples above. John speaks of the first, where those called to faith came only to gain some knowledge and familiarity with Jesus. Luke speaks of the second, where they followed him even while intending to return to their own affairs, yet they began to listen to his teaching. Matthew and Mark speak of the third, where they came to persevere with him, imitating his perfection; the first two callings are a model for novices in religious life, who are first called to be tested and instructed, and sometimes return to their own affairs. The third holds the form of the professed, because then, as if having professed the Christian life, they clung inseparably to Christ. You'll find more on the calling of Matthew the tax collector below. However, the manner of the calling of the others is not determined or written down. Hence Chrysostom asks: 'Why is it that we aren't told how and in what manner the other Apostles were called, except for Peter, Andrew, James, John, and Matthew?' They were, in fact, engaged in humble and simple work; for there is nothing worse than the job of a tax collector, and nothing more lowly than fishing. Consider, then, and look at the Lord Jesus in these callings of the disciples and in his life with them: how affectionately he calls them, making himself approachable, familiar, kind, and helpful—drawing them in and out, leading them to his Mother’s house or wherever he was staying at the time, and visiting their homes as a friend. He also taught and instructed them, and he cared for them with a special devotion, just as a mother is accustomed to care for her only son. It is said that blessed Peter used to tell how, when Jesus was sleeping in some place with them and would get up in the night, he would cover them up, because he loved them so tenderly; for he knew what he was going to do with them. For although they were men of humble status and lowly origin, he was going to establish them as princes of the world and leaders of all the faithful in the spiritual war. Consider also the obedience of those who were called, which is commended: it was prompt, because they showed it immediately; it was complete, because they left everything behind; it was upright, because they followed the Lord Jesus. The first was perfect, the second more perfect, the third most perfect. But why did they leave everything? According to Chrysostom, the Apostles taught us in this that no one can possess earthly things and at the same time press on perfectly toward heavenly things. The air positioned between heaven and earth shows that there can be no union between heavenly and earthly things: for heavenly things, because they are spiritual and light, draw us upward; earthly things, because they are heavy and burdensome, pull us downward. But didn't they take them back later? Did they leave them imperfectly, then? We must say that their obedience was perfect, because even if they did take things back later, they didn't do it out of a sense of ownership—that is, out of love for possessions or greed—but out of the necessity of life.
The Humility of the Founders
Christ chose the lowly and unlettered to establish the Church, demonstrating that divine power, not human wisdom, is the foundation of faith.
Consider and note who, what kind of people, and in what way the Church began and grew. The Lord didn't want to choose the wise, the powerful, or the noble of this world as the first founders of the Church, so that the faith of the Gospel, the power of faith, and the works that had to be done wouldn't be credited to their wisdom, power, or nobility; He reserved this for Himself, because He redeemed us by His own power, wisdom, and goodness. If a learned, powerful, or noble person had been chosen, he might have claimed that he was chosen because his learning, power, or nobility deserved it. Wishing to break that pride, He chose the unlettered and those despised by the world. By making them teachers and sending them out to preach, He subdued the rulers of the world through them, so that the faith of believers wouldn't be thought to rest in the wisdom and power of men, but in the power of God. As Gregory says: "With the wise left behind, the unwise were chosen; with the powerful left behind, the weak were chosen." He chose the poor, and He made it His aim to have as preachers the weak and the rejected, who would gather together the powerful and the faithful peoples. Those who were to come to preach for Him had to be people who had nothing of their own to boast about, so that it would be recognized that what they did was the work of Truth alone, and it would be clearly seen that they wouldn't have been capable of doing this on their own. Hence Chrysostom says: "O blessed fishermen, whom the Lord chose first among so many doctors of the Law and scribes, among so many wise men of the world, for the office of divine preaching and for the grace of the Apostleship!" And such a choice was truly worthy of our Lord and fitting for His preaching, so that in the preaching of His name, an admiration of even greater praise would arise, the more it was seen that the lowest of the world and the humble of the age had preached it—those who did not capture the world through the wisdom of words, but liberated the human race from the error of death through the simple preaching of faith. He didn't choose the world's nobles or the wealthy, so that the preaching wouldn't be viewed with suspicion; he didn't choose the wise of this age, who might be thought to have persuaded the human race through worldly wisdom, but instead he chose unlettered, unskilled, and uneducated fishermen, so that the grace of the Savior would be clearly evident. They were lowly in the world, and even in the practice of their craft, yet they were exalted in faith and devoted in the service of their hearts; they were ignoble in the eyes of the world, but noble in Christ. They were written in the records of the earthly senate, but written in the records of the senate in heaven; despised by the earth, but most acceptable to heaven; poor in the world, but rich in God. For God knows whom he chose, since he knows the hidden things of the heart; he chose those who would not seek the wisdom of the age, but would desire the wisdom of God, and who would not crave the riches of the world, but would choose the treasures of heaven—so says Chrysostom. Let the noble, the powerful, and the wise—the proud of this world—pay attention to this, and let them recognize that the ignoble, the powerless, and the foolish are preferred before them, and from this, let them be confounded, blush with shame, and repent of their pride. So, following the example of these leaders and guides of ours, let’s leave everything behind and follow Jesus, in whom we have everything. Chrysostom encourages us well in this, saying: "A monk desires to imitate the apostolic life." Do you, monk, want to be a disciple of Christ, or would you rather be a disciple of his disciples? Do what Peter did, what James and John did: they had an eye that caused them to stumble—a father, a boat, and a net. Jesus says to them, 'Come, follow me,' the eye is hidden, and they follow Jesus. Monks are imitators of the Apostles; we cannot, therefore, imitate them unless we have done what the Apostles did. Let no monk, then, say: 'I have a father, I have a mother,' and the other names of natural affection. I answer you: You have Jesus; why do you seek these things that are dead? Whoever has Jesus has a father, a mother, children, and every comfort; why do you seek dead things? Let the dead bury their own dead. One disciple says to him: 'Let me first go and bury my father.' He didn't say: 'Let me be with my father,' but 'let me go for a short time.'
The Fourfold Witness
A mystical interpretation of the four fishermen as the pillars of the Church, representing the cardinal virtues and the path to spiritual conversion.
What did the Lord answer?1 And you could perish in just one hour. . Be careful that while you're trying to bury the dead, you don't end up dying yourself—so says Chrysostom. Regarding the aforementioned four disciples called from their fishing, Jerome says: "Mystically, this four-horse chariot of fishermen carries us to the heavens, as it were; by these four corners the Church is built; by these four Hebrew letters, the name of the Lord is known to us." By their example, we are taught to hear the voice of the Lord calling us, and to forget the crowd of our vices and the home of our former way of life. This is foolishness to God, and a net of sand in which the air—which hangs on nothing—held us, like gnats nearly fallen, in the ship of our former way of life. Abhorring these things. Simon means 'obedient,' Andrew 'manly,' James 'supplanter,' and John 'grace' in Latin; by these four names we are transformed into the image of God: through obedience... ...so that we may hear; through manliness, so that we may fight; through supplanting, so that we may persevere; through grace, so that we may be preserved. These are called the four cardinal virtues: for through prudence we obey, through justice we act manfully, through temperance we trample the serpent, and through fortitude we merit the grace of God.
The Physician of Souls
Christ travels through Galilee as a diligent physician, healing both physical and spiritual infirmities and drawing diverse crowds to Himself.
Jesus went throughout all of Galilee, teaching in their synagogues, preaching the Gospel of the kingdom, and healing every sickness and every infirmity among the people. Chrysostom says of this: "Because they were too weak to come to the Physician, He Himself, like a diligent doctor, went around to those who were gravely ill." Here the Savior instructs the life of His teachers by His own example, and clearly shows what a prelate and preacher of the Gospel ought to be. They are taught not to be negligent and lazy, but diligent and fervent, by the words 'Jesus went around.' They are taught not to be respecters of persons, but to be accessible to all in their teaching, by the word 'all.' They are taught not to be worldly or to seek comfortable arrangements, by the addition of 'Galilee,' for Galilee was a poor and lowly province. They are taught not to wander about empty and idle in vanity, by the fact that they are taught... by what is added: 'teaching.' They are warned to strive to be useful to many and not to have their teaching held in suspicion by the words that follow: 'in their synagogues,' where many and the learned used to gather. They are taught not to preach errors, fables, or useless things, but what is salutary, by the words that follow: 'and preaching the Gospel of the kingdom,' which means He teaches how to come to the kingdom. They are taught to strive to commend their teaching with virtues, and to offer their subjects not only spiritual but also temporal aid and whatever benefits they can, by the addition of: 'and healing every sickness and every infirmity among the people,' that is, among the crowd of the poor and the lowly. Thus, Jesus preached diligently: diligently, because He 'went around'; generally, because of 'all'; not carnally, because of 'Galilee'; clearly, because 'in their synagogues'; usefully, because of 'teaching' regarding virtues and morals, and 'preaching the Gospel of the kingdom' regarding the precepts and mysteries of the faith; and miraculously, because of 'healing every sickness'—the long-standing one—'and every infirmity,' so that those whom words had not persuaded to believe, deeds might persuade. He didn't just teach by word; He also confirmed His teaching by deed, through various miracles that could only be performed by divine power. By saying 'sickness,' He intended to refer to bodily sufferings; by saying 'infirmity,' He referred to the spiritual sufferings of the soul, so that He might be shown as the Creator of both natures. Thus, as a true Physician, He healed all, both interiorly and exteriorly. The Prophet had foretold this, saying: 'Surely He has borne our sicknesses and carried our infirmities.'✦ Hence Chrysostom: "For this reason Christ the Lord, the Teacher of life and the heavenly Physician, had come: to instruct men in the way of life through His teaching, and to heal the sicknesses of both body and soul with heavenly medicine; to free bodies possessed by the devil, and to call back those suffering from various infirmities to life and complete health. For He cured the bodily ailments by the word of His divine power, but He healed the wounds of the soul with the medicine of heavenly doctrine; therefore, He is the true and perfect Physician who restores health to the body and salvation to the soul." So says Chrysostom. Regarding the miracles of Christ, see the letter of King Abgar. His reputation and fame spread throughout all of Syria, a vast region that includes Palestine—where the Jews lived—and several other surrounding provinces. For the boundary of Syria to the east is the Euphrates; to the west, the Great Sea (the Mediterranean); to the north, Armenia and Cappadocia; and to the south, Egypt and the Arabian Gulf. Syria is used here in a broad sense, because if taken strictly—that is, as the kingdom with Damascus as its capital—it would not include Judea. Therefore, His fame spread not only in Judea but also in the neighboring provinces because of His frequent miracles. For this reason, King Abgar, who reigned near the Euphrates, wrote a letter to the Savior, as is recorded in ecclesiastical history. They brought him everyone suffering from various illnesses and torments, those possessed by demons, the lunatic, and the paralyzed, and he cured them. He heals their bodies so they might more readily approach the invisible; otherwise, it would have been of little use to care for the health of those who were soon to die. Chrysostom notes: "Observe the moderation of the Evangelist; he doesn't recount every single person who was cured for us, but in a few words he passes over the abundance of his signs." By those possessed by demons, we understand sorcerers and superstitious diviners; by the lunatic, those unstable in goodness; by the paralyzed, the lazy who are as if powerless to do good. For such people can be cured through the good teaching of a preacher and a discreet confessor. Great crowds followed him from Galilee, which is interpreted as 'transmigration'; from Decapolis, which is called the 'region of ten cities'; from Jerusalem, which is interpreted as 'peaceful'; from Judea, which is interpreted as 'confession'; and from beyond the Jordan, which is interpreted as the 'river of judgment.' By this, it is signified that those who follow Christ are those who migrate from vices to virtues, who observe the Decalogue, who live peacefully with others, who humbly confess their sins, and who fear divine judgment. Many from different regions followed him; just as they were diverse in body, they were also diverse in mind. Some followed for instruction and the heavenly mystery, like the disciples; others for the healing of infirmities, like the sick; others for nourishment, like the hungry; others to see miracles, like the curious, wanting to test if what was said was true; others out of envy, like the Jews who watched him, seeking to catch him in some word or deed to accuse him. Hence the verse: Disease, signs, food, blasphemy, doctrine—truly the causes why the crowd followed the Lord. So, whenever the word 'crowd' is used in the Gospel, it signifies not just a variety of people but also a variety of intentions; they didn't all follow Him with the same purpose, but for different reasons. Some followed for good, others for bad, yet the Lord bestowed benefits upon them all by teaching, feeding, and healing them. These five types of people who followed the Lord correspond to the five places mentioned above: from Galilee—which means 'the wheel'—come the curious, to whom it is said, 'Men of Galilee, why do you stand looking...?' From Decapolis come the infirm, so that they might be healed through observing the ten commandments, to whom it is said, 'If you wish to enter into life...' From Jerusalem come the envious observers, to whom it is said, 'Jerusalem, you who kill...' From Judea come the hungry, so that by confessing their sins and offering praise, they might be satisfied by the doctrines of the Gospel; from beyond the Jordan come the disciples, so that they might be instructed and washed, and afterward instruct and wash others.
A Prayer for Healing
The chapter concludes with an exhortation to seek healing for the soul's hidden sicknesses through compunction and a final prayer for divine guidance.
These five things represent the five states of those who follow Christ: Galilee, meaning 'transformation,' is the state of the penitent; Decapolis, meaning 'the working of the Ten Commandments,' is the state of the active; Jerusalem, 'the vision of peace,' is the state of the contemplative; Judea, meaning 'confession,' is the state of the prelates; and beyond the Jordan is the state of the innocent, representing the restoration of holiness signified by the Baptism in the Jordan. Chrysostom says: 'Let us also follow Him, for we have various sicknesses of the soul, and these are what He primarily wants to heal.' Let's therefore approach Him and pray for the forgiveness of our sins. He will give it even now, if we don't neglect to ask. If we have a physical ailment, we do everything possible to be cured; yet when our soul is so unwell, we make excuses and always put it off. That is why we aren't even freed from bodily sicknesses, because we consider what is most necessary to be superfluous, while we judge things that should almost be ignored to be absolutely necessary; we leave the source itself untreated and try to clean the streams of evil, because the malice of the soul is the cause of the evils in the body. Let's therefore dry up the source of evils, and all the streams of sickness will immediately run dry. Don't act as if you are secure just because you don't feel sorrow when you sin; rather, groan all the more for this very reason, because you feel no sorrow for your sins. This happens not because sins don't sting, but because the soul that sins has become insensitive. The highest good is to commit no sin at all; the second is to feel the weight of what you have done after you have sinned, and to grieve for it. But if we don't even have this, how can we pray to God and ask for the forgiveness of sins that we don't care about at all? Since the person who has sinned doesn't even bother to acknowledge the very sin they committed, for what sins will they ask God, when they don't even know they've committed them? If you are ignorant of these things, how will you ever be able to know the generosity of God's grace? Consider your own sins carefully, then, so that you may learn what you are receiving forgiveness for, and in this way be grateful for the grace itself. For not feeling sorrow because you have sinned makes God more indignant and angry than the sin itself that you committed before; because of all this, let us pray to God in such a way that we also join our own will, our own effort, and our own good desire to it. For in this way, even in a short time, we will be able to be freed from the evils that surround us, and then at least learn where we have been and enjoy true freedom: A PRAYER. Lord Jesus Christ, who like a diligent physician went about seeking the sick and healed the infirmities of both body and soul, heal me, I pray, both within and without, as I struggle with various infirmities; draw me after you, so that I may follow you by moving from vices to virtues, by keeping the Commandments, by living peacefully with others, by humbly confessing my sins, and by fearing your divine judgments. Lead me out of the pit of misery and out of the mire of filth, and direct my steps into the way of salvation, so that they may advance in your commandments, hasten toward the blessed homeland, and lead me there without hindrance. Amen.
Read the original Latin
Trcs itaque vocationes discipulorum suprahabuisti. De prima dicit Joannes, et tunc vocati ad fidem venerunt solum ut aliquam notitiam et familiaritatem Jesu contraherent. De secunda dicit Lucas, et tunc etiam secuti sunt eum animo redeundi ad propria : coeperunt tamen audire ejus doctrinam. De tertia dicit Matthaeus, et Marcus, et tunc venerunt ad perseverandum cum eo, perfectionem ejus imitando; primae duae vocationes forma sunt novitiorum ih religionibus , qui primo vocantur ad probandum et instruendum, et quandoque ad propria redeunt. Tertia tenet formam professorum, quia tunc velut professi religionem Christianam Christo inseparabiliter adhaeserunt. Item de vocatione Matthaei publicani, habes infra. De modo autem vocationis aliorum non est determinatum vel scriptum. Unde Chrysostomus : « Quid est autem quod de aliis Apostolis nobis non dicitur qualiter et quomodo sunt vocati, nisi de Petro, Andrea, Jacobo, et Joanne, et Matthaeo?
Hi enimmaxime erant in convenientibus et humilibus studiis, neque enim telonii officio est aliquid deterius, neque piscatione vilius* » 2 Affectio Christi in discipulos ISTORUMQUE OBEDIENTIA. — Cousidera igitur, et conspice Dominum Jesum in praedictis discipulorum vocationibus et conversatione ejus cum illis, quomodo afifectuose eos vocat : reddens se eis afiPabilem, do*mesticum, benignum, et obsequiosum : attrahens eos intus et extra» ducendo eos ad domum Matris, vel alibi, ubi pro tempore manebat, et familiariter vadens ad domos eorum. Docebat etiam eos et instruebat, ac curam de ipsis praecipuam habebat, sicut mater de unico suo filio habere consuevit. Dicitur enim quia beatus Petrus referebat, quod quando in aliquo loco cum eis dormiebat, et surgens de nocte eos recooperiebat , quia tenerrime eos diligebat : sciebat enim quid de ipsis facturus erat. Nam quamvis essent homines rudis conditionis et humilis nationis, tamen principes mundi et duces in bello spirituaii omnium fidelium eos erat constiturus. — Considera etiam vocatorum obedientiam, quse commendatur : quiaprompta, eo quod continuo et statim eam ostenderunt ; quia integra, eo quod omnia reliquerunt; quia recta, eo quod Dominum Jesum secuti sunt. Primum perfectum, secundum perfectius, tertium perfectissimum. Sed ad quid reliquerunt omnia i Secundum Chrysostomum, in hoc docuerunt nos Apostoli, quod nemo potest terrena possidere et perfecte ad coelestia properare.
Aer inter coelum et terram constitu-tus ostendit quod inter coelestia et terrena nulla potest esse conjunctio : coelestia enim, quia spiritualia et levia, sursum ducunt; terrena, quia ponderosa et gravia, deorsum deprimunt. Sed nonne postea resumpserunt? Ergo imperfecte reliquerunt? Dicendum quod perfecta fuit obedientia, quia etsi postea resumpserunt, non ex proprietate, scilicet amore vel cupiditate, sed ex necessitate vitae hoc fecerunt.
Considera etiam et nota quibus, qui, et qualibus coepit et orta est Ecclesia. Noluit Dominus primos fundatores Ecclesise eligere sapientes, vel potentes, aut nobiles hujus seculi , ne fides Evangelii, et virtus fidei, et opera quae fienda erant, ascriberentur eorum sapientiae,vel potentiae, aut nobilitati; sibi hoc reservavit, quia sua potentia, sapientia et bonitate nos redcmit. Si enim doctus vel potens aut nobilis eligeretur, fbrtasse ideo electum se diceret, quia doctrina, vel potentia, vel nobilitas ejus elegi meruerit; volens frangere superbiam, elegit illiteratos et mundo despectos, hosque doctores faciens et ad praedicandum mittens, per eos subjecit mundi rectores, ne fides credentium putaretur non in virtute Dei, sed in sapientia et virtute hominum. Unde Gregorius : a Reli-, ctis sapientibus insipientes, relictis. forlibus debiles, relictis divilibus pauperes elegit, et praedicatores infirmos abjectosque, qui potentes quosque et fideles populos colligerint, habere studuit. Ad praedicandum namque eum tales venire debuerant, qui de laude propria nil habebant, ut tanto solius veritatis cognosceretur esse quod agerent, quanto et aperte cerneretur, si ad hoc agendum idonei per se non fuissent. » Unde Chrysostomus : « O beatos piscatores istos, quos Dominus inter tot doctores Legis et scribas, inter tot seculi sapientes ad divinae praedicationis ofiicium et ad gratiam Apostolatus primos elegit ! Et digna sane Domino nostro atque conveniens praedicationi ejus fuit talis electio , ut in praedicatione nominis sui, tanto majoris laudis admiratio nasceretur, quanto etiam eam mundi infimi et humiles seculi praedicassent; qui non per sapientiam verbi mundum caperent, sed per simplicem fidei praedicationem de errore mortis humanum genus liberarent.
Non ergo nobiles mundi aut divites elegit, ne suspecta fieret praedicatio; non sapientes seculi,qui per sapientiam mundi persuasisse humano generi crederentur; sed elegit pfscatores iHitt^ratos, ixnperitoa^ indoctos, ut aperta esset gratia Sahracoris. Humiks quidem ia secu^ lo, etiant in ipso artis fMdo^ sed prscelsos fide, ac devatos mentis obsequio ; ignobiies seculoy sed nobiles Christo; n^n. scriptos in alvo senati^ terreni, sed scriptos in alvo senatus in ccelo ; despectos terrae , aed acceptissimos coelo; pauperes inundo, sed diyites Deo. Scit eniin Deus qiaos eiegit, qui occulta cordis novit, eos utique qui non sapientiaai seculi quaererenty sed Dei sapientiam desiderarent, nec divitias mundi cuperent, sed thesauros codestes optarent : » haec Ckrysostomus. Attendant heec nobtles, potentes et sa~ plentes, superbi hujus mundl, et cc^oscant ignobiles, impotentes et idiotas sibi prsferri, et ex hoc con* fimdantur et erubescant, et a sua superbift resipiscant.
Exemplo itaque horum jwincipum et ducum nostrorum relinquamus et nos omnia, et sequamur Jesum, in quo habemus omnia, ad quod bene hortatur nos Chrysosio^ mus, dicens : « Monachus apostolicam vitam desiderat imitari. Vis, o monache, esse discipuhis Ghristi, imo vis discipuJorum ejus esse discipulus? Fac quod fiecitPetrus,quod fecit Jacobus et Joannes : habebant oculum scandalizantem , patrem et navem'et rete. Dicit eis Jesus r Venite, sequimini mej absconditur oculus, et hi sequuntur Jesum. Monachi Apostolorum imitatores sunt ; non ergo possumus eos imitari , nisi fecerimus quod fecenint et Apostoli; nemo ergo monachorum dicat : Habeo patrem, habeo matrem, et cetera pietatis carorum nomina. Respondeo tibi : Habes Jesum, quid quaeris ista quae mortua sunt? Qui habet Jesuni, habet patrem, habet matrem, habet filios, habet omnem prspLaqixitatem ; quid qpasris mortnos l Se($aere rimuit, dimitte mor> tues, sepeliant mortuos suos. Dicit ad eum unus discipulus : JMmitte me primum ire et sepeUre patrem memn : non dixit : Dimitte ut sim cum patre meo, sed dimitte me umits hors spatio.
Quid respondit DoniBus? Et in una hora perire potes. . Vide ne dum vis sepelire mortuum,. \ tpse moriaris : » haee Chrysosiomus.
De praedictis quatuor discipulis a piscatione vocatis sic ait Hieronymus : « Mystice autem hac quadriga piscatOTum veheraur ad aethera, ut EHas; his quatuor angulis coastimntwr prkna Ecclesia; his quatuor iitteris Bebraicis TSTpaYpiiA[iLaTOV nomen Domini agnoscitur a nobis. Quibus simiii exemplo praecipitur ut audiamus vocem Domini vocantis , et oblivisatfnur populum vitiorum et domum patemae conversationis,. quae est stultitia Deo, et rete arenarum^ in quo nos veiut culices pene lapsos tenebat aer, qui pendet in nihili, navem pristinae conversationit. abominantes. Simon autem obediens, Andreas inrilis, Jacobus supplanians, Joazknes graUa in Latinum sonat, quibus quatuor nominibus in imaginem Dei convertimur ; obedientia,. ut audiamus; virilitate, ut pugnemus; suppiantatione, ut persevererous ; gratia, ut coaservemur. Quae quatuos virtutes cardinales dicuntur : per prudentiam enim obedimus, per justitiam viriliter agimus> per temperantiam serpentem calcamus, per fortitudinem gratiam Dei meremur :
Et CirCUibat Jesus totam Galitceam docens m synagogis eorum, et pra^dicaMS Evangelium regnv, et sandns onrnem languorem et onmem infimdtatent in popula, Ubi Oirysostomus : « Quia enim iUi, ut debiles, ad medicum venire non poterant, ipse, sicut studiosus medicus, circuibat graviter aegrotantes : » haec Chrysostomus. Hic Salvator exemplo suo doctorum suorum vitam instruit, et qualis esse debeat Praelatus et praedicator Evangeiii manifeste ostendit : ut enim non sint negligentes et pigri, sed diligentes et fervidi, docentur per hoc quod dicitur, circuibat Jesus; ut non sint personarum acceptores, sed in doctrina omnibus communes, docentur per hoc quod subjungitur, totam; ut autem non sint camaleSy nec quaerant delicatas procurationes , docentur per hoc quod additur, Galilceam, erat enim Galilaea vilis et pauper provincia; ut autem vacui et otiosi in vanum non discurrant, docentur per. hoc quod subditur, docens; ut autem pluribus prodesse studeant, et doctrinam suam non suspectam habeant, monentur per quod sequitur, 1« synagogis, ubi plures et doctore» conveniebant; ut autem non errores neque fiabulas et inutilia, sed salutaria pr£dicent,docentur per hoc quod subditur, et prcedicans Evangelium regm, id est, quod docet venire ad regnum ; ut autem doctrinam suam virtutibus commendare studeant , et non solum spiritualia, sed etiam temporalia subsidia, et quaecunque possunt beneficia subditis exhibeant, docentur per hoc quod additur, et sanans omnem languorem, et omnem infirmitatem in populo, id est, in turba pauperum et minorum. Sic ergo pra&dicabat Jesus diligenter: quia circuibat ; generaliter : quia iotam; non carnaliter : quia Galilceam ; evidenter : quia in synago^ gis; utiliter : quia docens, quoad virtutes et moralia, et prcedicans Evangelium regni, quoad fidei praecepta et mysteria; mirabiliter : quia sanans omnem languorum, diuturnum, et omnem infirmitaiem^X&wio-' rem, ut quibus sermo credere non suaserat, opera persuaderent. Non solum docebat verbo, sed et doctrinam suam confirmabat facto, scilicet per miracula varia, quae solum fieri poterant virtute divina. Vel quod dixit, languorem, ad passiones voluit pertinere corporales; quod autem dixit, infirmitaiem^ ad passiones animae spirituales, ut ostendatur naturae Conditor utriusque. Unde tanquam verus medicus omnes ii^terius et exterius curavlt infirmitar tes. Hoc enim Propheta praedixerat, dicens : Vere languores nostros ipse tuUt, et infirmitates nostras ipse portavit.
Unde Chrysostomus : « Ad hoc enim doctor vitae et medicus coelestis Christus Dominus venerat, ut magisterio suo homines erudiret ad vitam, et aegritudines corporis animaeque coelesti medicina sanaret; ut obsessa corpora a diabolo liberaret, et variis iufirmitatibus laborantes revocaret ad vitam et integram sanitatem; nam valetudines corporum divinae potestatis verbo curabat, animarum autem vulnera ccelestis doctrinae medicina sanabat; verus ergo et perfectus medicus ille est, qui et corpori sanitatem, et animae salutem restituit : » haec Chrysostomus, 7 Faka. miraculorum Christi,}bt Abagari regis epistola. — Ei abiit opinio, et fema, ejus in totam Syriam, quae est regio spaciosa continens Palacstinam, in qua Judsi habitabant, et quasdam alias provincias circa eam. Syriae enim ter^ minus ad Orientem est Euphrates; ad Occidentem , mare magnum Achon ; a Septentrione , Armenia et Cappodocia ; a Meridie jEgyptils et sinus Arabicus. Et sic large accipitur hic Syria, quia stricte ac^ cipiendo, scilicet pro quodam regno cujus caput est Daipascus, sic ndn comprehendit Judaeam. Non soluan ergo in Judaea, sed et in provinciis vicinis abiit ejus fama, propter crebra ipsius miracula : propter quod rex Abagarus, qui regnabat juxta Euphratem, scripsit Salvatori unam epistolam,ut habetur in ecclesiastica historia.
Et obtuleruni ei omnes male habentes variis languoribus et tormentiscomprekensoSyetqui dcemonia habebant, et lunaticos, et paralyticos, et curavit eos. Curat corpora, ut paratius adeant invisibilia : aliter parum erat mox morituris curam impendere sanitatis. Ubi Chrysostomus : « Et attende moderationem Evangelistae, quaiiter non unumquemque curatorum nobis enarrat ; sed brevibus verbis copiositatem transcurrit signorum : n hsc Chrysostomus. Per dcemoniacos significantur sortilegi et divini superstitiosi; per lunaticos, instabiles in bono; per paralyticos, pigri quasi impotentes bonum operari. Isti enim possunt curari per bonam doctrinam praedicatoris et confessoris discreti. Et secuti sunt eum turbce multce de Galilcea, quae interpretatur transmigratio, et de Decapoli, quae dicitur decem civitatum regio, et de Jerosolymis, quae interpretatur pacifica, et de Judcea, quae interpretatur confessio, et de trans Jordanem, qui interpretatur rivus judicii, Per hoc enim significatur quod illi Christum sequuntur, qui de vitiis ad virtutes transmigrant, et qui Decalogum observant, et qui pacifice cum aliis habitant, et qui peccata humiliter confitentur, et qui divina judicia formidant. Multi diversarum regionum sunt eum secutl, sicut diversi corpore, ita diversi mente. Alii propter instructionem et coeleste mysterium, ut discipuli; alii propter curationem infirmitatum, ut infirmi ; alii propter refectionem , ut famelici ; alii propter videnda miracula, ut curiosi, volentes si verum esset quod dicebatur, experiri; alii propter invidiam, ut Judaei observantes eum, et quaerentes in aliquo verbo vel facto capere et accusare.
Unde sunt versus : Morbus, signa, cibus, blasphemia, [dogma /uere Causce, cur Dominum turba secuta Ifuit. Et ideo quoties in Evangelio turbae vocabulum inseritur, sicut diversitas hominum, ita et dlVersitas voluntatum intimatur : non enim omnes eadem voluntate, sed ex diversis causis sequebantur. Quidam pro bono, quidam pro malo, omnibus tamen Dominus beneficia praestabat docendo, alendo et sanando. Istis quinque generibus Dominum sequentium respondent quinque loca praedicta : quia de Galilcea, id est, rota, veniunt curiosi, quibus dicitur : Viri Galilcei, quid statis, etc. ; de Decapoli veniunt infirmi, ut per observantiam decem mandatorum curentur, quibus dicitur : Si vis ad vitam ingredi, etc. ; de Jerosolymis observatores invidi, quibus dicitur : Jerusalem, quce occidis, etc. ; de Ju^^afamelici,ut confitendo peccataet laudes agendo, doctrinis Evangelii satientur; de trans Jordanem discipuli, ut instruantur ct laventur, et postea instruant et lavent.
In istis autem quinque slgnificantur quinque status hominum, qui sequuntur Christum : per Galilaeam, id est iransmutationem, status poenitentium ; per Decapolim, id est Decatogi operaiionem, status activorum ; per Jerosolymam, id est pacis visionem, status contemplativorum ; per Judaeam, id est confes^ sionem, status prselatorum; per trans Jordanem, status innocentium, propter restitutionem sanctitatis, per Baptismum in Jordane signatam. Ubi Chrysostomus : a Sequamur illum igitur etiam nos : varios siquidem languores habemus animarum, et hi sunt quibus principaliter vult mederi. Accedamus ergo ad eum, et indulgentiam peccatorum precemur. Nam etiam nunc dabit ille, si nos non negligimus postulare. Nunc vero siquidem habuerimus aliquam corporis passionem, omnia facimus et negotiamur, ut in reliquum apgritudine liberemur ; anima vero nostra tam male se habente, dissimulamus,semper difFerimus. Propterea nec corporis quidem languoribus liberamur , quoniam quse maxime necessaria sunt, superflua esse ducimus; quae vero pene dissimulanda, haecomnino necessaria judicamus; et fontem ipsum incuratum relinquentes , malorum rivulos purgare conamur, quoniam malorum quae sunt in corpore malitia animae est causa. Exsiccemus igitur fontem malorum, etcuncta continuo languorum fluenta siccabuntur. Nec quia non doles ipse cum peccas, age te securum; sed propter hoc ipsum maxime ingemisce, quia non sentis de peccatis dolorem : hoc enim fit, non quia peccata non mordeant, sed quia insensibilis est anima quae peccat.
Est ergo primum bonum nihil omnino peccare; secundum vero, post peccatum sentire quod commiseris atque lugere. Si autem neque hoc habuerimus, qualiter deprecabimur Deum et remissionem peccatorum petemus, de quibus nihil omnino curamus? Cum enira ipse ille qui deliquit ne hoc quidem ipsum quod peccavit studeat agnoscere, pro quibus Deum delictis rogabit quae adhuc se commisisse nescit? Haec vero ignorans, quonam modo nosse poterit divini beneficii largitatem? SoIIicite igitur propria delicta considera ut discas quorum accipias veniam, atque ita ipsi beneficio gratusi existas. Non dolere enim quia peccaveris, magis indignari atque irasci facit Deum, quam illud ipsum quod ante peccaveras; propter haec ergo omnia, sic Deum precemur, ut ctiam nostram jungamus, voluntatem videlicet, ac studium et desiderium bonum. Ita enim etiam brevi tempore poterimus a malis quae nos obsident liberari, et tunc saltem ubinam fuerimus addiscere, ac digna perfrui libertate : » haec Chrysosto^ ORATIO Domine Jesu Christe, qui tariquam studiosus medicus circumeundo quaesisti aegrotantes, ac corporum et animarum sanasti infirmitates, sana me, quaeso, interius et exterius variis laboranteminfirmitatibus; trahe me post te, ut te sequar de vitiis advirtutes transmigrando, Decalogum obseryando, pacifice cum aliis habitando, peccata humiliter confitendo, et divina judicia formidando. Educ me de lacu miseriae, et de luto faecis, et dirige gressus nieos in viam salutis, ut in praeceptis tuis proficiant, et ad beatam patriam festincnt, ac sine impedimento me perducant.
Amen.
Scripture echoes
- ↩Isa.53.4 — And Surely he carried our sicknesses and bore our pains, yet we considered him stricken, struck by God, and afflicted.
Notes
- 1 ↩The source text 'DoniBus' is a clear corruption of 'Dominus' (the Lord).
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