De electione duodecim Apostolorum
The Mountain of Prayer
Christ withdraws to the mountain to pray in solitude, providing a model for the interior life and the necessity of detachment from worldly concerns.
After the Lord had called many disciples, he dismissed the crowds that were following him and withdrew from the noise. Then he went up onto Mount Tabor to pray; for anyone who prays well lifts their mind up from earthly things, and for this, physical stillness is also necessary. This mountain is in the plain of Galilee, and at its base and foot is shown the place where Melchizedek met Abraham as he was returning from the slaughter of the kings, and at its root flows the torrent of Kishon. On this mountain there was an abbey of black monks under the Metropolitan of Nazareth, a city from which the mountain itself is four miles distant to the east. Or, according to some, he ascended a different mountain situated above the Sea of Galilee. And he spent the night in prayer to God, not for worldly things; not for himself as if he were weak and in need, but for us as one who is holy and merciful. For there is a certain prayer that is of God, such as for obtaining spiritual and true goods. There is a certain prayer of the world, such as for obtaining earthly things, which is even of the devil if it is done out of greed. It is the devil's state. It is for the sake of cleansing carnal desires. As Ambrose says: "And he was, he says, spending the night in..." prayer. A model is given to you, a pattern prescribed that you ought to imitate. For what should you do for your own salvation, when Christ spends the night in prayer for you? What is fitting for you to do when you wish to undertake some work of piety, when Christ, about to send the Apostles, prayed first and prayed alone? He is not found anywhere else to have prayed with the Apostles, except in this way. He prays alone everywhere, for the counsel of God captures our human prayers, and no one of those within can be a participant with Christ. Hence Bernard also says: "You, he says, when you pray, enter into your room, and with the door closed, pray," and what he said, he did. He spent the night alone in prayer, not only hiding from the crowds, but not even allowing any of his disciples or household members to come near. Finally, he had brought three of his most intimate followers with him, but when he was about to move forward toward his death, he was pulled away even from them to pray. Therefore, you should do the same whenever you wish to pray. Hence Chrysostom says: 'Rise up, therefore, and stand in the storm of the night; the soul is more prepared at that time, for the very darkness and the profound silence are enough to lead one to compunction. Then, vain glory does not bother you, which sloth and agitation usually occupy; just as the fire of the forge removes rust, so does night prayer remove the corrosion of sins.' Those things which the heat of the sun struck during the day are cooled at night; nocturnal tears overcome any dew, and they are effective against concupiscence and any kind of swelling. If, however, a person isn't refreshed by this dew, he withers during the day. Therefore, pray at night, and show that the night belongs not only to the body, but also to the soul! Chrysostom says: when someone seeks to pray, he should suppress the rising noise of vices and move toward higher things, ascending to the summit of the higher court, so that when the exterior tumult ceases, he may speak silently with the Lord in a secret place of the mind through interior desires. Anyone who longs to speak with God and earn divine consolation must seek solitude and leave human consolation behind. We have an example of this in John the Evangelist, who lived so much in solitude. It's common knowledge how much he progressed and gained in that solitude. Exiled to the island of Patmos and deprived of human company, he earned the company of angels and wrote with his own hand the Apocalypse, which the Lord deigned to reveal to him for the state of the present Church, and indeed the future one. Hence Bede notes in his History that John was exiled to the island by Caesar Domitian because of the Gospel, and it was granted to him then to penetrate the secrets of heaven, even while he was forbidden to leave the confines of the earth. Similar things are found regarding many others who gained more in a short time than they would have gained in their whole lives in company. But when Christ prays... When He teaches, He shapes the practical life, so that no one, out of concern for their neighbor, becomes sluggish in the study of contemplation, or out of a desire for the study of divine contemplation, however superior it may be, neglects the care of their neighbor. Anselm says: "During the day, the Kingdom of God dwells among the people, and He builds up the crowds who believe in Him through miracles and words; at night, He frequents the mountain and gives Himself to prayer, reminding us that, according to the needs of the time, we should sometimes show the way of life to the neighbors among whom we live, through both words and examples, and at other times approach the solitude of the mind, ascend the mountain of virtues, yearn for the sweetness of supreme contemplation, and direct our intention toward heavenly things with tireless affection." Bernard’s words agree with this, where he spoke of himself and to himself: 'Come, let us ascend to the mountain of the Lord, and to the house of the God of Jacob, and He will teach us His ways: my intentions, thoughts, desires, and affections, and all my inner self; come, let us ascend to the mountain of the Lord, to the place where the Lord sees or is seen.' Cares, anxieties, worries, and troubles—wait here with this donkey, my body, until I and the boy, that is, my intellect, hurry up there and return to you. For we will return to you, and, alas, we will return all too soon.
The Election of the Apostles
Christ chooses the twelve Apostles after a night of prayer, emphasizing that ecclesiastical leadership must be rooted in divine grace rather than human ambition.
At daybreak, the Lord called his disciples to himself—perhaps while they were still asleep—and chose twelve from among them. Or rather, he established that there should be twelve who held a primary place with him, whom he named Apostles, meaning those who are sent: specifically, to preach the kingdom of God. He had called them to discipleship before, but now he called them to the Apostolate. Consider here that Christ prayed at length before choosing the Apostles, because he spent the night in prayer; and having thus spent a long night in prayer, he chose the Apostles, showing by this that the promotion of prelates in the Church of God must be preceded by devout prayers, and that they are to be chosen through devout prayers, not through lobbying and promises. The Gloss says: "The Lord, ascending the mountain, calls to himself and chooses whom he wills, because it wasn't a matter of their own choosing or effort, but of divine favor and grace, that they were called to the Apostolate." Hence he says: "You did not choose me, but I chose you." Therefore, the Lord excludes human effort—such as human prayers, money, profit, family connections, and the like—from the election of a prelate, so that only divine grace may prevail in it, for which alone and through which alone one ought to be chosen. Hence it is said in the Psalmist: "The mountains ascend, and the plains descend into the place"—that is, of prelation—"which you have founded for them," not by money or carnal affection, but by grace alone and canonical election, which today is corrupted in many ways to the ruin of the Church, not without great offense to God. By instituting the Apostles on a mountain, he signified that bishops, the successors of the Apostles, hold a superior rank in the Church. They are called bishops, from 'epi', meaning 'above', and 'scopos'...1 ...which means those who ought to watch over the Lord's flock, so that they may be able to lift it up to heavenly things. But, alas! Many of them fall short in their work; they don't benefit themselves or others, and so they hold the name without the reality.2
The Symbolism of the Twelve
The number twelve is explored through various biblical typologies and mystical numerology, highlighting the perfection and mission of the Apostolic office.
Just as there was a commendation of grace in their calling, so there is a harmony of symbolism in their number; for the number twelve of the Apostles is symbolized in many things. These twelve Apostles are spoken of under a figure: first, the twelve patriarchs, spiritually begetting the whole Christian people. Second, the twelve living springs at Elim, which water the Church and the world with their teachings. Third, the twelve stones on the high priest's vestment, which adorn the Church with holy examples. Fourth, the twelve loaves on the table of showbread, which refresh souls with the word of life. Fifth, the twelve princes of the tribes, who proclaim saving precepts and govern the Church in a healthy way. Sixth, the twelve scouts of the promised land, who seek out the future life through contemplation and then announce it to the devout. Seventh, the twelve stones taken from the Jordan, despising the fleeting nature of the world. Eighth, the twelve stones of the altar, which carry within them the sacrifice of Christ. Ninth, the twelve calves sacrificed to the Lord, enduring martyrdom for Christ. Tenth, the twelve oxen under the bronze sea, who preach and minister the grace of Baptism. Eleventh, the twelve lion cubs on Solomon's throne, who overcome the tyrants of the world and terrify the obstinate with the threat of hell's punishments. Twelfth, the twelve prophets, who warn the Church about the time to come. Thirteenth, the twelve hours of the day, which order the times of the Christian life. Fourteenth, the twelve gates of the city, which open the kingdom of heaven through the power of the keys. Fifteenth, the twelve foundations of the city, which sustain the Church by their merits and prayers. Sixteenth: the twelve stars in the bride's crown, which illustrate the Church through teachings and miracles; according to Bede, He also established this number of Apostles for a specific mystical reason, so that they might commend the salvation of the world, which they preached by word, through their very number as well. Three times four makes twelve, and this same number of Apostles were sent to preach, because through them the faith of the Holy Trinity was to be proclaimed in the four corners of the world, so that they might mark the square earth with the faith of the Holy Trinity. Hence it is also written of the holy city, Jerusalem, descending from heaven from God: that there were three gates to the East, three to the North, three to the South, and three to the West; this figuratively showed that, as the Apostles and their successors preached, all nations throughout the world would enter the Church in the faith of the Holy Trinity.✦ According to Jerome: He made them twelve so that they themselves might sit on twelve thrones, judging the twelve tribes of Israel.✦ Or, since the number twelve consists of a double six—which is the number of perfection—He intended to signify that a double perfection, namely of life and knowledge, or of work and speech, ought to be in those who hold the Apostolic office.
The Names and Character of the Apostles
The text lists the Apostles and reflects on the inclusion of Judas, the pairing of the disciples, and the humble origins of those chosen by Christ.
The names of the Apostles He chose are these: Simon, whom He named Peter, and his brother Andrew; James, the son of Zebedee, and his brother John—to these two He gave the name Boanerges, which means 'sons of thunder,' because they often heard the terrifying voice and thunder of the Father through the cloud concerning the Son of thunder; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, also called James the Just because of his holy life, and 'the Less' because he was called later, and known as 'the brother of the Lord' because of their resemblance; Simon the Cananaean, his brother, from Cana, a village or town in Galilee, also called the Zealot—for 'Cana' means 'zeal,' and both 'Cananaean' and 'Zealot' mean 'zealot'; Thaddaeus, also his brother, known as Judas, the brother of James; and Judas Iscariot, named after Scharioth, the village in Judea where he was born. He is chosen among the Apostles to show that the prophecy of David was fulfilled, in which the Lord Jesus is predicted to be betrayed by a disciple, and to provide an excuse for the good when someone evil is found in their company. As Augustine says: 'I don't dare to claim that my house is better than the company of the Apostles.' Also, according to Augustine, He did this so that, by using the evil man for good, He might fulfill the plan of His Passion and provide an example to His Church of how to endure evil people. Furthermore, according to Ambrose, he is chosen to show that the truth is great, and that even an adversarial minister cannot weaken it. He willed to be deserted, He willed to be betrayed, He willed to be handed over by His own Apostle, so that you, when betrayed by a companion, might bear it with moderation, knowing that your judgment was mistaken and that the benefit was lost. Also, according to Theophylact, we learn that God doesn't reject anyone because of future malice, but considers them worthy because of their present virtue. He names the Apostles by their own names so that the pseudo and false apostles who were to come might be excluded and avoided by everyone, and so that no one would dare to add another to the catalog of the Apostles. Also, so that the names of the Apostles as well as those of the believers might be shown to be written in the book of life. He pairs them up, naming them two by two, as a sign of their mutual love and the approval of their shared life. He also did this so that, by helping one another, they would be stronger, and furthermore, better able to withstand deceit in their confession of faith and to endure the conflict of torture. But as Augustine says: 'He chose these disciples, whom the Apostle also called lowly born, dishonored, and unlettered, so that whatever great things they were or did, He Himself would be in them and doing it.' And so, Ambrose adds: 'Consider likewise this heavenly plan.' He didn't choose the wise, the wealthy, or the noble, but fishermen and tax collectors, so that it wouldn't appear that He had drawn people to His grace by the persuasion of wisdom, the power of wealth, or the authority of noble status; rather, He chose them so that the logic of truth, not the grace of debate, would prevail—so says Ambrose.
Ascending to Higher Virtues
Christ ascends the mountain to teach, signifying that those who preach the Gospel must rise above earthly desires to the heights of virtue.
The Lord went up into the mountains to get away from the crowds, to pray in quiet, and to choose and instruct the Apostles in private, so He could draw the crowds toward higher things; but because the crowds couldn't climb, His disciples caught up to Him. He also chose to go up into the mountain to teach, so He could preach higher precepts from a high place. And He who had given the lesser precepts of the Law to the children of Israel on a mountain chose to give the greater ones to His angelic disciples on a mountain, so He could show Himself to be the same God who gave the Law and the Gospel life. After choosing the Apostles, He wanted to instruct them in the works of perfection, because those promoted to a higher rank ought to have a greater understanding. Bede says of this: 'Mystically, that mountain where the Lord chose the Apostles signifies the height of justice, in which they were to be instructed and which they were to preach to men.' Because He was about to send them to preach the Gospel of the heavenly kingdom, He rightly wanted to warn them through the height of the place where they were chosen: that they shouldn't dissolve their soul in the lowest desires, but should always raise themselves up to seek and desire heavenly things. So too, when He was about to give the Law to His former people, He appeared on a mountain, and from that mountain He made known what was to be done. And the Gloss adds: 'He ascends the mountain to teach the higher peaks of the virtues, and to show that the Church, over which He sits preaching the Lord's command, must be raised up more sublimely, so that the same doctrine might more fully instruct it until the end of the age.' Although he could have taught right where he was, he went up the mountain to preach, signaling that anyone who wants to preach and teach the justice of God must climb to the mountain and the heights of virtue. Chrysostom says: "The one who teaches and hears the justice of God must stand in the truth; for no one can stand in the valley and speak from the mountain." Speak from where you stand, or stand where you speak from. If your soul is on the earth, how can you speak of heaven? If you speak of heaven, live in heaven. And if you don't want to do what is just, how can you listen to the Master of justice? Why do you call him Master if you don't want to be his disciple? Richard says: "Because he went up the mountain to teach his disciples, he shows us that anyone who distributes the word of sacred doctrine should not stand in the valley of wicked deeds or in the field of unrestrained dissipation, but should ascend the mountain of spiritual conversation through the exercise of virtues and the performance of good works, as it is written: 'Go up onto a high mountain, you who bring good news to Zion.'" PRAYER: Lord Jesus Christ, who in your inestimable mercy came into the world to call sinners back from their errors to repentance, and who have deigned to choose many of them as your special confidants and disciples, call me back, merciful God, a wretched and wandering sinner. Amen.3
A Prayer for Discipleship
A concluding devotional prayer asking for the grace to be numbered among Christ's disciples and to live according to his teachings.
Correct the one returning, comfort the one grieving, instruct the one who is ignorant, and finally, me. On the Lord's Sermon on the Mount. Though I am unworthy, admit me among your disciples, lift me entirely from the desire for earthly things, and turn my mind completely toward heavenly things, so that I may hear and understand your words, and fulfill them all in my actions. Amen.
Read the original Latin
HOlfB, — Def nde postquam Dominus plures disdptilos vocavit, ridens turbM, seqiientes, dimisTt eas, et a strepitiY recessit. Tunc exHt in moniem, Thabor, soltis orare, qmtt qui bene orat, mentem sursum levat a terfe^ nis; cui etiam nccessaria est tranquiMtas corporalis. Hic mons est in campo Gaiilaes, in cufus descensu et pede ostenditur locus ubi Mcl^ chisedech obviavit Abrahae a caede regum revcrtenti, et ad radicem cfus ftuit torrens Cyson. In hoc montc fiiit abbatia nigrorum monachomm, sub metropofitano Nazareno^ a qua dvitate contra Orientem ipse mons distat quarto miHiario. Vel secundtm» quosdam , asccndit in quemdam montem alium supra mare Gjdilaeae situm. Et eratpemoctans in oratione Dei, non secoli; non pro se tanquam infirmus et indigens, sed pro nobis tanquam pius et clemens. Quaedam enim oratio est Dei, ut pro spiritualibus et veris bonis consequendis. Quxdam est scculi, ut pro terrenis con— ferendis, quae cst etiam diaboU, si cx cvptditaice fiat, Qusedam.
esttaatum dtaboli,. pro carnalibus desideriis tmplcndis. Ubi Ambrosius : « Et erat, inquit, pernoctans in. oratione. Species tibi datur, forma prsscribitur quam debes aemulari. Quid enim te pro salute tua facere oportety qfuando pro te Christus in oratione pernoctat ? Quid te £acere coDvenit„ cum vis aliquod ofi&cium pietatis adoriri, quando Christu& missunis Apostolos oravit prius il Et solus oravit, nec usquam alibi^ si non fadlor^ orasse cum Apostolis^ repcritur. Ubique solus obsecrat : Dci enim consilium humana vota nos capiunt, ncc quisquam interiorum poitest esse particeps cum Christou » Unde et Bernardus : « Tm, inqmt, cum oraperis , intra in cubiadum, tuum, et clauso osOo ora, et quod dixit, fecit.
Solus in oratkme pemoctabat, non modo abscondens se a turbis , sed nec ullum quidem discipulorum , nec ullum domesticorum admittens. Denique tres secum intimos sibi adduxerat, cum ultro properaret ad mortem, avulsus est ab ipsis orare vokns. Ergo et tu fac similiter quando orare voiueris. » Unde et PuysQStomus z « Exsurge igitur et ttt in tempestate noctis, parior est timc temporis antma, ipsae tenebrae stlentium nimium possunt sufiftcienter ad compunctionem perducercw Tunc non vcxat inanis gloria, Qoa accidia et concitatio occupat; non sic ignis ferri sequestrat rabiginem , yehit noctuma oratio aeruginem peccatorum. Quae dt die solds aestus percussit, nocte refrigerantmr; qtiemlibet rorem superant nocturnae kcrymae , et contra concupiscentiam valent , et quemlibet tumorem. Si vero praedicto rore non foveatur homo, arescit sub die. Quapropter ores noctu, et ostendas quod non solum ad corpus nox pcrtinet, sed etiam ad animam! » haec Chrysostomus, Qm ergo Demn orando quaerit, exsurgentem strepitum vitiorum premens ad superiora progrediatur, et ad verticem sublimioris curiae ascendat, ut exteriori cessante tumultu, in quodam raentis secreto per intema desideria silenter cum Domino loquatur.
Cupienti enrm cum Deo loqui, et consolationem divinam promereri expedit solitfldinem quaerere et consolationem humanam relinquere. Cujus exemphim habemus in Joanne Evangelista; qiai quantum in soli. tudine profecerit et lucratus sit, pene omnibus notum est. In Pathmos insulam exsilio relegatus et consordo hominum destitutus, consc^ationem Angelorum promeruit, et Apocalypsim quam ci Dominus pro statu Ecclesise praesentis, scilicet et futurae, revelare dignatus est, propria manu scripsit. Unde Beda : a Historia nota est Joannem a Domitiano Caesare propter Evangelium in insulam relegatum, cui tunc congrue secreta datum est coeli penetrare , cum certa terrarum spatia negabatur excedere. Et similia re^ periuntur de pluribus aliis , qui modico tcmpore plus lucrati sunt soH quam toto tempore suo lucrati fuerint comitatu. Quando autem Christus orat ,. theoricam ; quando docet, practicam vitam informat, ne quis pro cura proximi a contemplationis studio torpescat, vel pro studio divinae contempla— tionis, quamvis superior sit, proximi curam negligat.
» Unde Anselmus : « Regnum Dei prasdicandodiebus cum populo commoratur, et confhientes turbas miraculis et verbis aedificat ; noctibus montem frequentans, orationibus vacat, admonens pro congruentia temporis nunc proximis inter quos vivimus, verbis et exemplis pro modulo nostro vitae viam demonstrare , nunc solitudinem mentis adeuntes , et virtutum montem ascendentes dulcedini supemae contempIatioBis inhiare, et intentionem nostraiji infiatigabili afFectu ad superna dirigerc. » Huic illud Bemardi consonat, quo de se et sibi ipsi dicebat: FemYe, ascendamus ad montem Domini, et ad domum Dei Jacob, et docebit nos^ vias suas : intentiones, cogitationes, voluntatesetaffectiones, etomnia interioramea; venite, ascendamus in montem Domini, in locum uhi Dominus videt vel videtur. Curae, sollicitudines, anxietates, poenae; exspectate hic cum asino corpore isto , donec ego cum puero, id est intelligentia, usque illuc properantcs rcvcrtamur ad vos. Revertemur enim ad vos, et heul revertcmur quam cito.
Et cum factus esset dies, vocavtt Dominus ad se discipulos suos, forte adhuc dormientes, et elegit ex ipsis xii, seu fecit statuendo ut essent xii, cum illo magis principales , quos et Aposiolos, id est missos : scilicet ad praedicandum regnum Dei, nominavit, prius quidem vocavit eos ad discipulatum, sed modo ad Apostolatum. Considera hic, quod Christus Apostolos I electurus orabat prolixe, quia erat pernoctans in oratione; et sic diutina et nocturna oratione praehabita, elegit ApostoloSy per hoc ostendens quod promotiofii praelatorum in Ecclesia Dei debent orationes devotae praemitti, et quod ipsi per devotas orationes, et non per inductiones et promissiones, sunt eligendi. Unde Glossa : « Dominus in montem ascendens ad se vocat et elegit quos vult, quia non illorum electionis et studii, sed divinae erat dignationis et gratiae, ut in Apostolatum vocarentur. Unde ait : Non vos me elegistis, sed ego elegi vos : ergo humanum studium, ut precum humanarum , pecuniae , qusstus , generis , et hujusmodi excludit Dominus ab electione praelati, ut in ea currat soia gratia divina, propter quam tantum et per quam debet quis eligi. Unde in Psalmista : Ascendunt montes, et descendunt campi in locum, scilicet praelationis, quem fundasti eis, non pecunia, non carnalis affectus ; sed sola gratia et electio canonica, quae hodie ad perniciem Ecciesiae multipliciter corrumpitur , non sine magna Dei ofFensa. Per hoc autem quod Apostolos instituit in monte, significavit quod Episcopi Apostolorum successores in superiori gradu sunt Ecclesiae. Unde dicuntur Episcopi, ab Jirt, quod est supra , et oxoTcb? intentio , qui supra gregem Dominicum debent intendere, ut eum ad superna valeant erigere.
Sed, heu! muiti exeis inferiores in opere sunt; et nec sibi, nec aliis prosunt, et sic nomen sine re tenent.
Sicut autem in vocatione fuit commendatio gratiae, sic in numero congruentia figurae ; nam duodenarius Apostolorum numerus in multis est figuratus. Isti enim xii Apostoli sub figura loquendo sunt : Primo, XII patriarchae; totumpopuImn Christianum spiritualiter ge^^ nerando. Secundo, xii viventes fontes in Helym ; doctrinis suis Ecclesiam et mundum irrigando. Tertio, xii lapides in veste pontificali; exemplis sanctis Ecclesiam adornando. Quarto, xii panes supra mensam propositionis ; animas verbo vitae reficiendo. Quinto, xii principes tribuum; praecepta salutaria promulgando, et Ecclesiam salubriter gubernando. Sexto, xii exploratores terrae promissionis ; futuram vitam per contemplationem inquirendo, etpostea devotis annuntiando. Septimo, xii lapides de Jordane sublati; mundi fluxum contemnendo.
Octavo, XII lapides altaris; Christi sacrificium in se pprtando. Nono, XII vituli Domino immolati; pro Christo martyrium sustinendo. Decimo, XII boves sub mari aeneo; Baptismi gratiam praedicando et ministrando. Undecimo, xii leunculi in throno Salomonis; tyrannos mundi vincendo, et obstinatos comminatione poenarum inferni terrendo. Duodecimo, xii Prophetae; de futuro tempore Ecalesiam admonendo. Tredecimo, xii horae diei; vitae Christianae tempora ordinando. Quartodecimo , xii portae civitatis; potestate clavium regnum coelorum aperiendo. Quintodecimo , xii fundamenta civitatis ; Ecclesiam meritis et precibus sustentando.
Sextodecimo, XII stellae in corona sponsae; Ecclesiam doctrinis et miraculis illustrando, Secundum Bedam , etiam hunc numerum Apostolorum instituit certa causa mysterii, ut scilicet mundi salutem, quam verbo praedicarent, suo quoque numero commendarent. Ter enim quatuor XII faciunt; et totidem Apostoli ad praedicandum missi sunt, quia per cos fides sanctae Trinitatis in quatuor mundi partibus praedicanda erat, ut quadratum orbem fide sanctae Trinitatis insignirent. Unde et de dvitate sancta Jerusalem descendente de coelo a Deo , scriptum est : quia erant ab Oriente portce tres, et ab Aquilone portce tres, et ab Austro portce tres, et ab Occasu portce tres, Ubi figuraliter ostendebatur, quia praedicantibus Apostolis, Apostolorumque successoribus cunctae per orbem nationes in fide sanctae Trinitatis Ecclesiam essent ingressurae. Secundum Hieronymum : Fecit ut essent duodecim, ut sint ipsi super sedes duodecim , judicantes duodecim tribus Israel. Vel cum duodenarius constet ex duplici senario, qui est numerus perfectionis, significare voluit quod duplex perfectio , scilicet vitae et scientiae, sive operis et sermonis, debet esse in his qui habent Apostolicum officium.
Nomina autem Apostolorum quos elegit sunt haec quae sequentur : Elegit ergo Simonem quem cognominavit Peirum , et Andream fratrem ejus; Jacobum Zebedcei , scilicet filium, et Joannem fratrem ejus , imposuit his duobus notnina Boanerges, id est, filii tonitrui; quia saepe audierunt terrificam vocem , et tonitruum Patris per nubem de Filio tonantis; Philippum et Bartholo^ mceum ; Thomam et Matthceum publicanum; Jacobum AIphaei,scilicet filium, qui et Jacobus justus propter sanctitatem vitae; et minor, quia posterior in vocatione, et frater Domini , propter similitudinem est vocatus , et Simonem Cananaeum fratrem ejus, a Cana vico seu villa Galilaeae, qui et Zelotes vocatur, Cana enim :{elus , et Cananaeus ^elotes, id est cemulator, dicitur; Thaddceum similiter fratrem ejus, qui et Judas Jacobi scilicet frater, est vocatus , et Judam Ischariotem a Scharioth vico Judaeae, in quo ortus est, sic nominatus. Hicinter Apostolos eligitur, ad ostendendum prophetiam David esse completam» qua Dominus Jesus tradendus per discipulum praedicitur, et ad excusationem bonorum , quando in congregatione eorum aliquis malus reperitur. Unde Augustinus : « Non audeo mihi arrogare, quod domus mca sit melior coetu Apostolorum. » Item, secundum eumdem Augusti^ num, ut ipso malo utens bene , et suae Passionis impleret dispositum, et Ecclesiae suae tolerandorum malorum praeberet exemplum. InsupeTy secundum Ambrosium, proinde eligitur, ut ostendatur, quia magna est veritas, quam nec adversarius minister infirmat. Voluit deseri, voluit prodi , voluit ab Apostolo suo tradi , ut tu a socio proditus moderate feras tuum errasse judicium^ periisse beneficium. Item, secundum Theophilium, ut discamus quod Deus non repellit aliquem propter futuram malitiam ; sed propter praesentem virtutem dignum habet. Nominat autem Apostolos propriis nominibus , ut pseudo et falsi apostoli qui futuri erant excluderentur, et ab omnibus vitarentur, nec quisquam auderet alium inscribere catalogo Apostolorum.
Item, ut tam nomina Apostolonim quam sibi credentium ostenderentur scripta esse in libro vitae. Combinat vero eos, ac duos et duos nominatim exprimit, in signum mutuae dilectionis et approbationis jugalis societatis. Itemque ut mutuo se juvantes essent fortiores, et insuper contra dolum in fidei confessione, et contraconflictum in tormentorum toleratione. Ut autem dicit Augu-stinus : a Elegit hos discipulos, quos et Apostolus nominavit humiliter natos, inhonoratos, illitteratos, ut quidquid magnum essent et facerent, ipse in eis esset et faceret. » Unde et Ambrosius : « Similiter adverte coeleste consilium. Non sapientes aliquos, non divites, non nobiles; sed piscatores et publicanos, quos dirigeret, elegit, nie traduxisse prudentia, ne redemisse divitiis, fie potentiae nobilltatisque auctoritate traxisse aliquos ad suam gratiam videretur; ut veritatis ratio, non disputationis gratia praevaleret : » haec Ambrosius.
Ad montana ergo Dominus conscendit, ut a turbis recederet et quiete oraret, et familiariter Apostolos eligeret et instrueret, ut 6t turbas ad altiora traheret; sed turbis ascendere non vaientibus, aequuntur discipuli ejus. Voluit etiam doctunis in montem ascendere, ut altiora praecepta daturus , dc altis ea praedicaret. Et qui minora Legis prsecepta filiis Israel in monte dederat, majora discipulis angelicis in monte dare voluit, ut se cumdem Deum ostenderet, qui Legem "et Evangelicam vitam dedit. Post electionem itaque Apostolorum, voluit eos de operibus perfectionis Instruere , quia ad gradum majorem promoti, debent cognitionem majorem habere. Unde Beda : « Mystice mons ille, in quo Apostolos elegit Dominus, altitudinem designat justitiae, qua instruendi erant et quara praedicaturi hominibus. Nam quia missurus erat eos ad praedicandum Evangelium regni coelestis, merito per sublimitatem loci, in quo electi sunt , admonere ▼oluit eos, non in infimis desideriis animi dissolvere, sed ad supema desideranda et quaerenda semper erigere debere. Sic etiam Legem daturus priori populo suo in monte apparuit, de monte quae agenda essent innotuit. d Unde et Glossa : cc Ascendit quippe mons in montem, ut altiora virtutum culmina doceret, et Ecclesiam, super quam sedet praedicans praeceptum Domini , sublimius erigendam ostenderet, quam eadem doctrina usque ad finem seculi plenius erudiret.
Quamvis ergo ibidem docere poterat ubi erat, in montem tamen ad praedicandum aseendit, in signum quod in montem et altitudinem virtutum debet ascendere, qui praedicare vult, et justitiam Dei docere. » UndeC^*^sostomus : « In veritate consistere debet qui justitiam docet et audit : nemo enim potest in valle stare, et de monte loqui. Ubi stas, inde loquere; aut unde loqueris, ibi sta. Si animus est in terra , quomodo de coelo loqueris ? Si de coelo loqueris, in coelo consiste. Et si justitiam facere non vis, quomodo Magistrum justitiae audis? Utquid Magistrum vocas, cujus non vis esse discipulus? » Unde Richardus 2 « Quia autem docturus discipulos in montem ascendit, hoc nobis insinuat, quod qui sacrae doctrinae verbum dispensat, non in valle pravi operis, non in campo effrenatae dissolutionis consistere debeat; sed in montem spiritualis conversationis per exercitia virtutum et exhibitionem bonorum operum ascendat, sicut scriptum est : Super montem excelsum ascende, tu, qui evangelixas Sion, » ORATIO Domine Jesu Christe, qui propter inaestimabilem misericordiam tuam in jnundum venisti, ut peccatores ab erroribus ad poenitentiam revocares, et ex his quaraplures dignatus es eligere in tuos secretarios et discipulos speciales, revoca, misericors Deus, me miserum peccatorem errantem, am.
plectere redeuntem, conforta dolentem, instrue ignorantem, ac tandem me. DE m;rmone domini in monte. licet imdignum, cum discipulis tuis admittens, totaliter a desiderio terrenorum lcves, et mentem omnino ad coelestia transferas, ut audiam et intelHgam verba tua, et opere compleam universa. Amen.
Scripture echoes
- ↩Rev.21.12-Rev.21.13 — It had a great, high wall, with twelve angels at the gates, and names inscribed on them — the names of the twelve tribes of the sons of Israel. Rev.21.13 — On the east, three gates; on the north, three gates; and on the south, three gates; and on the west, three gates.
- ↩Matt.19.28 — And Jesus said to them, "Truly I tell you, in the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel."
Notes
- 1 ↩The Latin text here is corrupt (jirt/oxotcb). I have translated the intended etymological meaning of 'episcopos' (overseer) as implied by the context.
- 2 ↩The source text 'muiti exeis' is treated as 'multi ex eis' (many of them).
- 3 ↩The Latin 'jnundum' is a likely corruption of 'mundum' (world); translated as 'world' for sense.
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