De conceptione Joannis Prcecuvsoris
The Righteous Parents of the Forerunner
The chapter introduces Zechariah and Elizabeth, their righteous lives, and the priestly context of Zechariah's service in the Temple.
TRE. During the reign of Herod, king of Judea, there was a priest named Zechariah from the division of Abijah, and his wife, Elizabeth, was a descendant of Aaron. Both of them were righteous before God—not like hypocrites, who only fake righteousness before the world—walking in all the commandments regarding the observance of moral precepts, and in the justifications of the Lord regarding the observance of ceremonial laws, and without complaint regarding the observance of judicial laws, because they lived peaceably with their neighbors. And they had no child, because of barrenness, which is a special cause for a woman, and old age, which is a common cause for both a man and a woman. From this, it is clear that the conception of the Forerunner was miraculous, because it happened not by nature alone, but by nature aided by divine grace. This Herod, descending from an Idumean father, was a foreigner, and by then the scepter had been taken away from Judah, and so the time of Christ's coming was near; for Jacob the patriarch had predicted the sign of Christ's coming through a prophetic spirit, when the kingdom of Judea would be transferred to a foreigner, saying: 'The scepter shall not be taken away from Judah, nor a leader from his thigh, until he comes who is to be sent; and he shall be the expectation of the nations.' And it should be noted here that when Moses had established a single high priest, to whom, upon his death, one would succeed in order, David, wishing to expand the worship of the house of the Lord, established twenty-four priests from the twenty-four families that had descended from Aaron; yet over them, one was the greatest and the highest of all, who was called the Prince of the priests. He also established that those serving in turn throughout the week, from Sabbath to Sabbath, should practice chastity during their service and not enter their own homes, but sleep in the small rooms built around the temple, which were called Exedrae. He assigned each division a week by lot, and the eighth lot fell upon Abijah, from whom this Zechariah descended. Similarly, there were twenty-four Levites from the tribe of Levi who, having been chosen by lot in the same way, would serve for eight days according to the custom of the priest. When Zechariah was performing his priestly duties during his rotation, as required by the lot of his eighth division, he left the house where he had put on his vestments to offer incense, entering the Temple of the Lord on the tenth day of the seventh month—that is, September. Meanwhile, the whole multitude of the people was praying outside, beyond the Temple, because it wasn't lawful for the people to enter the Temple, but only the courtyard. From this, it seems that Zechariah was a simple priest, not the high priest; for it is said here that he entered the Temple only to offer incense. This, however, was lawful for the lesser priests, according to what the Apostle says: 'In the first tabernacle, the priests went in daily, finishing the ministries of the sacrifices.' This is because, after the sacrifice was completed on the altar of burnt offerings—which was in the courtyard where the lesser priests served—the priest who had served there would take coals from the altar of burnt offerings and, entering the first part of the Temple, which is called the Holy Place, would burn incense on the altar of incense; and then the sacrifice was completed, and this was done every day.✦ For the completion of the sacrifice was in this, because the sacrifices of the Old Law were not accepted except through the faith and devotion of those offering them. Devotion was signified by the burning of incense, and therefore the sacrifice was completed in this. Only the high priest entered that part of the Temple called the Holy of Holies, and he did so only once a year, carrying the blood of a goat and a calf sacrificed for the people's sin so he could sprinkle it toward the mercy seat. It isn't said here that Zechariah entered with such blood; he entered only to offer incense, and it was there that the Angel appeared to him at the right side of the altar of incense, also known as the golden altar. This altar, however, was not inside the Holy of Holies, but in the first part of the Temple, into which the simple priests were able to enter. However, the incense that only the high priest was allowed to place inside the Holy of Holies on the Day of Atonement wasn't offered as a sacrifice, but so that the cloud rising from it would cover the mercy seat when the high priest sprinkled the blood of the calf and the goat against it; and no historian describing the Jewish priesthood ever mentions that Zechariah held the office of high priest.
The Angelic Annunciation
Gabriel appears to Zechariah to announce the birth of John, explaining the significance of his name and the joy his life will bring.
In the name Zacharias, which translates to 'one who remembers the Lord,' a good leader is signified—one who must hold the memory of God in his heart for the salvation of himself and those under his care. He enters the temple through a diligent concern for divine worship and offers incense through devout prayer, and the people pray through his instruction. Indeed, a threefold memory of God should be maintained: of His power, regarding the works of creation; of His wisdom, regarding the works of recreation; and of His goodness, regarding the works of retribution—so that the first is referred to the Father, the second to the Son, and the third to the Holy Spirit. The angel Gabriel appeared to Zechariah as he stood to the right of the altar of incense; at the sight of him, fear fell upon him because of the appearance of a higher and more powerful nature. Yet the good is distinguished from the evil, because the evil continues in horror—which, according to Bede, is overcome by nothing better than fearless faith—whereas the good immediately comforts and consoles. So the angel immediately comforted him, saying, "Do not be afraid, Zechariah." It was as if he were saying, "I have come for your consolation," and therefore it is added, "Because your prayer has been heard." For he was not praying for a child, for which he no longer hoped—especially since he doubted the age of himself and his wife, to the point that he did not believe the angel who promised it—but he was praying for the sins of the people, for their redemption, and for the coming of the Messiah. And because the salvation of the people was to come through Christ, he announced to him that a son would be born who would prepare the people for the Savior by preaching repentance and faith. He also indicated the name of the boy, because he was to be called John. For "John" is interpreted as "in whom there is grace"; he himself manifested Christ, through whom grace and truth came to be. As Bede says: "John is interpreted as 'in whom there is grace,' or 'the grace of the Lord.' By this name, it is declared first to his parents—to whom, though they were aged, a son was to be born—that grace had been given; then to John himself, who was to be great before the Lord and, even while in his mother's womb, was to be enriched by the gift of the Holy Spirit; and finally to the children of Israel, whom he was to turn to the Lord their God." Thus Bede; he also hinted to the father the joy that would come from this, namely, an interior joy and an exterior exultation. It is called exultation, as if it were a "leaping outward," and this happens properly when the joy is so interior that it cannot be contained without appearing outwardly. He also promised joy to many others at his birth, because at his rising not only his father but many others rejoiced; and we see this fulfilled even now, because the day of his birth is celebrated not only by all Christians, but even by Saracens and certain others. Bede says: "The father rightly rejoices because he has received a son born in his old age, or rather, a son of such grace." Others also rejoice, to whom he preached an entrance into the kingdom of heaven that had been unheard of until then. Hence Ambrose also says: "There is a solemn joy in the birth and generation of the just." For a saint is not only a grace to his parents, but also a salvation for many. This reminds us to rejoice at this time in the generation of the saints:
The Interior Life of the Soul
The author provides a moral and allegorical interpretation of the narrative, urging the reader to cultivate interior holiness.
In a moral sense, we can find Zechariah and his wife Elizabeth within each of us; she bears him a son who must be named John, and he will be a source of joy and exultation for them, and many will rejoice at his birth. Elizabeth, Zechariah's wife, can be understood as the flesh joined to the Holy Spirit. Just as a husband rules and corrects his wife, the spirit ought to correct and rule the flesh, so it doesn't become wanton and fall into the guilt of fornication. She bears him a son when the spirit, through the service of the flesh, performs a living work—such as giving alms, clothing the naked, feeding the hungry, visiting the sick, burying the dead, and other similar things; then his wife is like a fruitful vine in the inner rooms of his house. This son's name must be called John, which means the grace of God, because no one should claim a good work for themselves, but only for the grace of God. And it will be a joy and exultation for him, because he will rejoice and exult in the good work that gladdens and calms the mind. And many will rejoice at his birth—everyone, that is, who is good and congratulates their neighbor on what is good. We must therefore take the greatest care that we who rejoice outwardly, dancing in the body, may also rejoice inwardly, exulting in the mind; for the remnants of our thoughts keep a feast day for the Lord. There is no rejoicing for the wicked, says the Lord, nor for sinners in the face of their sins. Therefore, let us cleanse our souls from the stains of vice, so that we may worthily celebrate the joy of such a great solemnity.
The Greatness and Mission of John
The angel details the future greatness of John as a prophet in the spirit of Elijah, preparing the way for the Lord.
The Angel also foretold the child's future greatness before the Lord in virtue, holiness, and dignity. His greatness consists of four parts, corresponding to four dimensions: the height of his way of life, the depth of his humility, the breadth of his charity, and the length of his final perseverance. This follows the Apostle's words: 'So that you may be able to comprehend with all the Saints,' and so on, and the Savior later confirmed it: 'Among those born of women, there has not risen a greater than he.' The Angel subsequently explained his greatness in many ways and listed his many privileges one by one. For the Angel foretold his life of abstinence, specifically that he would not drink wine or strong drink—that is, any cup that can intoxicate—because it isn't fitting for a vessel dedicated to heavenly grace to serve the allurements of the world. In this, the Angel clearly indicated that he would be immune to all the vices and worldly allurements that usually overturn the state of the soul. The Angel also foretold that he would be filled with the Holy Spirit from his mother's womb, specifically regarding the cleansing of original sin and the performance of meritorious good works. In this, he surely showed that, once born into the world, he was to be glorified by all the fruits of virtue. He also foretold that he would convert many of the children of Israel to the Lord—that is, to Christ—which he did by preaching Him and bearing witness to Him. Furthermore, the Angel foretold that he would go before the Lord in the spirit and power of Elijah: first, because of the similarity of their office, for just as Elijah will precede the second coming of Christ, so John preceded the first; second, because of the similarity of their life, for both lived in great austerity of food and clothing; third, because of the similarity of their teaching, for both constantly rebuked vices, even those of great people. He had to go before Him for this purpose: to turn the hearts of the fathers to their children—that is, in terms of understanding the Scriptures—and to turn the unbelieving to the wisdom of those fathers regarding their obedience to the faith, and to prepare for the Lord a people made perfect, ready to receive the grace of the Gospel and the New Testament, because the Law had brought no one to perfection. For this reason, it's called the law of fear, because it belongs to the imperfect to be held back from evil by the fear of punishment; but the Evangelical law is called the law of love, because it belongs to the perfect to be held back from evil by the love of the good. Just as such a great person was born of elderly parents, so too, people of advanced age who have been barren of good works often produce great fruit in the Church of God through the gift of the Holy Spirit, as is clear in the cases of Augustine and Dionysius, who were called to the faith of Christ in their later years.
Silence and Service
Zechariah is struck dumb for his doubt, and the author reflects on the cessation of the Old Law and the discipline of priestly service.
Zacharias, however, considering his wife's barrenness and their advanced age, didn't believe the angel's words; for this reason, he was struck dumb until the day of the birth, signifying that with Christ now arriving, the Law and the Prophecies were fulfilled and would fall silent. Hence Chrysostom says: For this reason Zacharias, the priest of the Jews, was struck dumb, because it was time for their sacrifices, which were offered for the sins of the people, to cease and fall silent. For the only Priest was coming who, by offering Himself as the true Lamb, would offer a sacrifice to God for the sins of all. The fact that he became mute because he doubted also signifies that the tongue of one who doubts in faith is made mute, since his prayer isn't acceptable to God. By remaining silent after the revelation made to him, it is also suggested that after a revelation or vision, a person ought to keep silent as if mute, and not boast as if puffed up. 8 ? But when the days of his service were completed, he went away to his own house, to which he wasn't permitted to return during his time of service. For during their turn, the priests practiced chastity, and according to the Lord's command, they didn't drink wine or anything that could cause drunkenness. But if a priest under the Law was bound to such great self-control, abstinence, and reverence for holy things, how much more is the priest of the Gospel, who brings about such a great Sacrament. And because the priest appointed for this service remained in the temple for the entire week he was ministering, and did not go out to his own business, but remained intent on divine things, a holy and honorable custom grew among some religious: that the one who is the hebdomadary remains within the cloister for the whole week, not going out to external matters, but remaining intent on divine things, because during that time he is a mediator and a go-between for the community and God. Among some religious, he also abstains during that week from common conversation, and among some secular canons, he sleeps in the common dormitory during that time.
Elizabeth's Humility and Final Prayer
Elizabeth conceives and hides herself in modesty, leading to a meditation on shame before God and a concluding prayer to Saint John.
After these days, his wife Elizabeth conceived—specifically on the Friday, eight days before the Kalends of October. Because she was old, she hid herself for five months out of modesty, until Mary conceived and her child, leaping with joy, prophesied. Although she rejoiced at the conception and the removal of the disgrace of her barrenness, she still felt a little embarrassed because of her advanced age, fearing that in her old age she might appear to have given in to lust. For in ancient times, when there was no hope of offspring, they did not come together. Bede says: "Elizabeth shows how great a concern the saints have not to admit anything shameful for which they ought to blush, for she even blushes at the very gifts she desired to receive." Consider how Elizabeth was embarrassed even about lawful things in front of others, and strive to blush at and abstain from all illicit things, not just before people, but before God and His angels. As Boethius testifies, we are under a great necessity to live rightly and honestly, since we do everything before the eyes of a Judge who sees all things. Augustine says: "Whatever I do, God is present, as the perpetual inspector of all my thoughts, intentions, and actions." And when I consider these things diligently, I am confounded by both fear and great shame; for I behold Him present everywhere, seeing all my hidden things: for there are many things in me for which I blush before God. And that is why Anselm says: "Sin where you do not know God to be." Another writer says: "When you do something shameful that you would blush to do if I were watching, why don't you blush all the more when God is watching? It is a human trait to feel shame when a shameful act is committed." This is why those who have no shame are called uncorrectable; they have changed in some way from the dignity of reason, taking on a beastly nature and acting like shameless people among rational human beings. PRAYER: Saint John, you were conceived with the same angel announcing it as Christ, and you were praised by that same angel even before you were born of your father; you are the one of whom God said: "Among those born of women, there has not risen a greater." To you, Lord, so holy, so blessed, so great, I flee—doubting my own salvation because I am certain of my great guilt, yet hoping in your greater grace. Wipe away my sins before God, for your merits are greater before Him. For your merits, great Saint John, are so vast that they can suffice for both you and me; and if they benefit me, they are in no way diminished for you. May your abundance, therefore, supply my poverty, so that I may rejoice forever, enriched and saved through you. Amen. 3?
Read the original Latin
TRE. — Fuit autem in diebus illis, scilicet in diebus Herodis, regis Judcece sacerdos qutdam nomine Zacharias, de vice Abia ; et uxor ei, nomine Eli^^abeth, Aaronica. Erant autem ambo justi ante Deum, non sicut hypocritae, quoniam fingunt justitiam ante mundum, incedentes in omnibus mandatis, quantum ad observantiam moralium praeceptorum, et justificationibus Domini, quantum ad observantiamceremonialium, sine querela quantum ad observationem judicialium, quia pacifice ad proximos se habebant. Et non erat illis filius, propter sterilitatem, quae est causa specialis mulieri, et senectutem, quae est causa communis viro et mulieri. Ex quo apparet conceptio Praecursoris miraculosa, quia non fuit tantum per naturam, sed per naturam gratia divina adjutam. Iste Herodes de patre Idumaeo descendens fuit alienigena, et jam sceptrum ablatum fuit de Juda, et ideo tempus adventus Christi instabat; quia Jacob patriarcha spiritu prophetico signum adventus Christi praedixerat, quando regnum Judaeae ad alienigenam translatum esset, dicens : Non auferetur sceptrum de Juda, et dux de fejtnore ejus, donec veniat qui mittendus est; et ipse erit expectatio Geniium, Et sciendum hic quod cum Moyses unicum instituisset summum sacerdotem , cui mortuo unus per ordinem succederet, David volens ampliare cultum domus Domini, de viginti quatuor familiis, quae descenderant ab Aaron, instituit viginti quatuor sacerdotes : super quos tamen unus maximus erat 6t summus omnium, qui dicebatur Princeps sacerdotum. Instituit etiam ut vicissim Jministrantes per hebdomadam, a sabbato usque in sabbatum, in tempore vicis suae singuli castimoniae studerent, nec interim in domum propriam intrarent, sed in domunculis circa templum constitutis, quae Exedrae vocabantur, cubarent. Et secundum sortes dedit cuique vicis suae hebdomadam, et octava sors cecidit super Abiam, de quo descendit iste Zacharias.
Similiter de tribu Levitarum viginti quatuor Levitae erant, ut ipsi quoque eodem modo sortiti, juxta morem sacerdotis, octenis diebus ministrent. Zacharias autem cum in ordine vicis suce sacerdotio fungeretur, secundum exigentiam sortis suae octavae, exiit de domo ubi se sacerdotalibus vestibus induit, ut incensum poneret, ingreS" sus in templum Domini, decima die mensis septimi, id est septembris. Et interim omnis multitudo populi erat orans foris, extra templum, quia non erat licitum populo ingredi templum, sed tantum atriunu 2 — Ex his videtur Zacharias fuisse sacerdos simplex, non summus ; quia hic dicitur quod ingressus fuit tempium ad ponendum incensum tantum : hoc autem licitum erat minoribus sacerdotibus , secundum quod dicit Apostolus : In primo quidem tabernaculo quotidie introibant sacerdotes sacrificiorum ministeria consummantes ; quia peracto sacrificio in altari hoiocaustorum, quod erat in atrio , ubi ministrabant sacerdotes minores , sacerdos qui ibi ministraverat, accipiebat prunas de altari holocaustorum, et intrans primam partem templi, quae vocatur sanctum vel sancta, concremabat in illa supef altare incensi thymiama, et tunc erat sacrificium consummatum ; et hoc fiebat omni die. In hoc enim erat consummatio sacrificii , quia sacrificia veteris Legis non erant accepta, nisi ex fide et devotione ofiferentium. Devotio autem per thurificationem designabatur, et ideo in hoc sacrificium consummabatur. In illam vero parteiji templi, quae dicebatur sanctum sanctorum, solus summus sacerdos, semel intrabat cum sanguine hirci et vituli, immolati pro peccato populi, ut ex illo aspergeret contra propitiatorium. Quod autem Zacharias intraverit cum sanguine tali , non dicitur hic ; sed solum ad ponendum incensum, unde Angelus apparuit ei a dextris altaris incensi, quod etiam vocatur altare aureum. Hoc autem altare non fuit intra sancta sanctorum , sed in prima parte templi, ad quam simplices sacerdotes poterant ingredi.
Sed incensum quod soli summo sacerdoti licitum erat ponere intra sanctum sanctorum in die expiationis, hoc non ponebatur ad ofFerendum, sed ut nebula inde consurgens operiret oraculum, quando Pontifex asper I gebat sanguine vituJi et hirci contra oraculum; et nec aliquis historiographus, describens sacerdotium Judaeonim , mentionem facit de summo Zachariae sacerdotio.
Per Zachariam, qui Domini memor interpretatur, bonus praelatus significatur, qui in sua pectore debet Dei memoriam gei"ere, pro sua et suorum subditonim salute. Hic autcm templum ingreditur per diligentem divini cultus sollicitudinem, et ofFert incensum, per devotam orationem ; et populus orat per ejus informationem. Triplex vero debet haberi de Deo memoria, scilicet : potentiae ejus, quoad opera creationis; sapientiae, quoad opera recreationis ; bonitatis , quoad opera retributionis : ita ut prima ad Patrem, secunda ad Filium, tertia ad Spiritum Sanctum referatur.
Apparuit autem Zachariae Gabriel Angelus stans a dextris altaris incensi, Quo viso, timor irruit super eum, propter altioris et potentioris naturae aspectum : sed bonus a malo discernitur, quia malus horrorem continuat, qui, secundum Bedam, nulla melius ratione quam fide intrepida superatur; bonus autem statim confortat et consolatur. Unde Angelus statim eum confortavit, dicens : Ne timeas, Zacharia. Quasi diceret : Veni ad consolationem tuam, et ideo subditur : Quia exaudita est deprecatio tua. Orabat enim non pro sobole, de qua jam non sperabat, praesertim cum de sua suaeque uxoris aetate difi&deret, eo usque ut Angelo id promittenti non crederet; sed pro populi peccatis, et redemptione, et adventu Messiae, Et quia salus populi per Christum futura erat, nuntiavit ei filium nasciturum,qui poenitentiam et fidem praedicando plebem Salvatori praepararet. Nomen quoque pueri indicavit, quia Joannes vocari debuit. Joannes enim interpretatur, in quo est gratia ; ipse vero Christum manifestavit, per quem gratia et veritas facta est, Ubi Beda : « Joannes interpretatur in quo est gratia; vel, Domini gratia : quo nomine declaratur primo parentibus ejus gratiam, quibus decrepitis filius nasceretur, esse donatam; deinde ipsi Joanni, qui magnus coram Domino erat futurus, et adhuc in utero matris 3piritus Sancti munere ditandus; postremo etiam filiis Israel, quos ad Dominum Deum ipsorum erat conversurus : » haec Beda, Patri quoque inde gaudium scilicet interius, et exultationem scilicet exterius, insinuavit. Dicitur enim exultatio, quasi extra saltatio, et hoc est proprie quando gaudium est tantum interius, quod non potest contineri, quin appareat exterius. Laetitiam etiam multis aliis in ejus nativitate promisit : quia in ortu ejus non solum pater, sed et alii multi sunt gratulati ; et nunc etiam videmus impleri, quia dies sua: nativitatis non solum festivatur ab omnibus Christianis, sed etiam a Sarracenis, et quibusdam aliis.
Unde Beda : « Merito pater gaudet, quod vel in senecta natum, vel talis gratiae acceperit filium. Gaudent et alii, quibus inauditum eatenus regni coelestis evangelizavit ingressum. » Unde et Ambrosius : a Solemnis laetitia est in ortu et generatione justorum. Sanctus enim non solum parentum gratia, sed etiam salus est plurimorum. Unde admonemur hoc loco Sanctorum generatione laetari :
Moraliter in quolibet nostrum possumus invenire Zachariam, et uxorem ejus Elizabeth, quae parit ei filium, cujus nomen debet vocari Joannes, eritque sibi gaudium et exultatio, et multi in nativitate ejus gaudebunt. Elizabeth, uxor Zachariae, potest intelligi caro copulata Spiritui Sancto ; quia sicut vir regit et castigat uxorem, ita spiritus castigare et regere debet carnem, ne lasciviat et incidat in fornicationis reatum. Haec parit ei filium, quando spiritus per carnis oflBcium exercet opus vivimi, ut si dat eleemosynam, vesti^ nudum, pascit esurientem, visitat infirmum, sepelit mortuum, et cetera hujuscemodi : tunc uxor ipsius sicut vitis abundans, in lateribus domus^ suce, Hujus filii nomen debet Joannes, videlicet Dei gratia, vocari : quia nemo bonum opus debet sibi adscribere, sed tantum gratiae Dei. Eritque sibi gaudium et exuhatio, quia de bono opere gaudebit et exultabit , qui mentem laetificat et serenat. Et multi in nativitate ejus gaudebunt, omnes videlicet boni qui proximo suo congratulantur in bono. Est ergo nobis summopere providendum, ut qui gaudemus exterius, tripudiantes in corpore, gaudeamus interius exultantes in mente ; quia reliquiae cogitationum diem festum agunt Domino. Non est impiis gaudere, dicit Dominus, nec peccatoribus a facie peccatorum. Quocirca purgemus animas nostras a maculis vitiorum , ut tantae solemnitatis gaudium digne celebrare possimus.
Magnificentiam etiam pueri coram Domino futuram in virtute, sanctitate et dignitate Angelus praenuntiavit. Cujus magnitudo in quatuor consistit, secundum quatuor dimensiones, scilicet : in altitudine conversationis, in profanditate humilitatis, in latitudine charitatis, in longitudine perseverantiae finalis ; secundum illud Apostoli : Ut possitis comprehendere 'Cum omnibus Sanctis, etc, Salvatore quoque postmodum attestante : Inier naios mulierum major eo non surrexiL Sed et Angelus multifariam ejus magnitudinem subsequenter exposuit, et plura ipsius privilegia seriatin^ memoravit. Nam vitam ejus cum abstinentia praedixit, scilicet quod vinum et siceram, id est, poculum quod inebriare potest, bibiturus non esset, quia non decet vas coelesti mancipatum gratiae, seculi illecebris deservire. In quo patenter indicavit Angelus, quia ab omnibus vitiis et mundi illecebris, quae statum mentis solent evertere futurus erat immunis. Praedixit etiam Angelus quod Spiritu Sancto ex utero esset replendus, scilicet quantum ad purgationem originalis peccati, et ad operationem boni meritorii. In quo profecto ostendit, quia natus in mundum cunctis virtutum fructibus clarificandus esset. Praedixit quoque quod multos filios Israel converteret ad Dominum, id est,, ad Christum : quod et fecit praedicando ipsum, et perhibendo de eo testimonium. Praenuntiavit insuper Angelus, quia ante Dominum in spiritu, et virtute Eliae esset praecessurus : primo, propter similitudinem officii ; quia sicut Elias praecedet adventum Christi secundum , ita Joannes praecessit primum : secundo, propter similitudinem vitae ; quia uterque vixit in magna victus et vestitus austeritate : tertio, propter similitudinem doctrinae; quia uterque constanler redarguit vitia, etiam personarum magnarum.
Ad hoc autem debebat praecedere, ut converteret corda patrum in filios, scilicet quantum ad Scripturarum intelligentiam, et incredulos ad prudentiam istorum , quoad fidei obedientiam; et pararet Domino plebem perfectam, quoad Evangelii et Novi Testaraenti gratiam suscipiendam, quia neminem ad perfectum adduxerat Lex. Et propter hoc dicitur illa lex timoris; quia imperfectorum est , timore poenae retrahi a malis : Lex autem Evangelica dicitur lex amoris; quia perfectorum est a malis retrahiamore boni. Sicutautem de parcntibus senibus talis et tantus natus est, sic saepe provectae aetatis homines et bonis operibus steriles, ex dono Spiritus Sancti faciunt magnum fructum in Ecclesia Dei, sicut patet de Augustino et Dionysio, qui provectae aetatis vocati fuerunt ad fidem Christi.
Zacharias autem sterilitatem uxoris, et utriusque senectutem considerans, verbis Angeli non credidit, et ob hoc usque in diem partus obmutuit, significans quod jam adveniente Christo, Lex et Prophetiae adimpletae tacerent. Unde Chrysostomus : a Et ideo Zacharias sacerdos Judaeorum obmutuit, quia jam cesr sare et obmutescere oportebat sacrificia eorum, quae pro peccatis populi offerebantur. Veniebat enim solus Sacerdos qui Agno proprio immolato, sacrificium Deo pro peccatisomnium offerret. » Per hoc quoque quod dubitans factus est mutus, significatur quod lingua dubitantis in fide facta est muta, quoniam ejus oratio non est Deo accepta. Per hoc etiam quod post revelationem sibi factam obmutuit, innuitur quod post revelationem, sive visionem, 4ebet homo reticere quasi mutus, nec se jactare tanquam elatus. 8 ? — Ut autem impleti sunt dies officii ejus, abiit in domum suam, ad quam non licebat reverti, durante officio. Vicis enim suae tempore sacerdotes castimoniae studebant, ac secundum praeceptnm Domini, vinum et omne quod inebriare potest, non bibebant.
Sed si legalis sacerdos tenebatur ad tantam continentiam , et abstinentiam ac reverentiam sanctorum, multo magis sacerdos Evangelicus, qui tantum conficit sacramentum. Et quia tota hebdomada'; qua in templo ministrabat sacerdos ad hoc deputatus, in templo manebat, et non exibat ad propria negotia, intentus ad divina, ex hoc inolevit consuetudo apud aliquos religiosos sancta et honesta, scilicet quod ille qui est hebdomadarius , per totam hebdomadam manet intra claustrum, non exiens ad exteriora, intentus ad divina, quia illo tempore medius est et sequester inter conventum et Deum. Apud quosdam etiam Religiosos abstinet illa hebdomada a communi colloquio, et apud quosdam etiam seculares canonicos, in communi tunc dormit dormitorio.
Post hos autem dies concepit Eli^^abeth uxor ejus, scilicet octavo kalendas octobris, et sexta feria; et quia senex erat, prae verecundia se occultabat quinque mensibus, donec Maria conciperet, et foetus ejus exultans cum gaudio prophetaret. Licet enim de conceptu et de ablato opprobrio sterilitatis gauderet, propter anilem tamen aetatem aliquantulum erubescebat, ne in senectute videretur libidini vacasse. Antiqui enim ubi non erat spes de prole, non conveniebant inter se. Ubi Beda : « Quanta sanctis cura sit, ne quid turpe de quo erubescere debeant admittant, ostendit Elizabeth, quae et de ipsis quae accipere cupiebat donis erubescit. » Gonsidera ergo hic quomodo Elizabeth etiam de licitis erubescebat coram hominibus, et stude de illicitis omnibus erubescere et abstinere, non solum icoram hominibus, sed etiam coram Deo et Angelis ejus. Nam, testante Boetio, magna est nobis indicta necessitas recte vivendi et probitatis, qui omnia facimus ante oculos judicis cuncta cernentis. \}Ti<\& Augustinus : « Quidquid fecero, Deus assistit, utpote perpetuus inspector omnium cogitationum , intentionum, et actionum. Cumque haec diligenter considero, timore pariter et ingenti rubore confundor; quia illum ubique praesentem , et omnia occulta mea videntem intueor : multa enim sunt in me di quibus coram Deo erubesco.
» Et ideo ait Anselmus : « Ibi pecca, ubi Deum esse nescis. ^ » Unde quidam alius : Cum quid turpe facis, quod me [spectante ruberes, Cur spectante Deo, non magis [ipse rubes9 Inter proprietates quippe hominis, una est verecundari in turpi perpetrato. Propter quod inverecundi dicuntur inemendabiles, quia in aliquo a rationis honore mutati sunt, pecorinam naturam assumentes, et tanquam effrontes inter homines rationales se habentes. ORATIO Sancte Joannes, tu, eodem Angelo quo Christus denuntiante, conceptus, et prius ab ipso Angelo laudatus, quam a patre genitus ; tu de quo dixit Deus : Inter natos mulierum non surrexit major : ad te, domine, tam sanctum, tam beatum, tam magnum confugio, dubius de salute mea, quia certus de magna mea culpa, sed sperans de majori tua gratia. Dele ergo apud Deum scelera mea, quia majora sunt apud eum merita tua. Magna enim sunt, magne Joannes, meritatua, utsufficere possint tibi et mihi, et si prosint mihi, nihil minuentur tibi; suppleat ergo tua abundantia meam inopiam, ut de te me ditatum et salvatum in aeternum gaudeam. Amen. 3?
Scripture echoes
- ↩Heb.9.6 — Now when these things had been prepared in this way, the priests go continually into the first tent to perform the acts of worship,
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