De servo Cenlurionis paralytico
The Centurion's Faith and Humility
The Centurion approaches Jesus with profound humility and faith on behalf of his suffering servant, setting a model for all believers.
Jesus then began to approach the city of Capharnaum, which, as has been said, was nearby; and at that time the Centurion—or tribune, that is, the leader of a hundred soldiers stationed there by the Romans for the collection of tribute and the guarding of Galilee, lest they might perhaps want to rebel against the Romans, to whom that whole land was subject, for which reason he stayed in Capharnaum, which was the metropolis of that land, then a glorious city but now greatly abject—approached him, by faith, desire, and devotion, rather than by the step of bodily presence. Hence Origen says: "He approached as an alien by birth, but a member of the household by heart; a stranger by nation, but a neighbor by faith; a leader of soldiers, and a companion of the Angels." He was not a Jew, but a Gentile, and therefore he did not dare to approach Jesus bodily by himself, considering himself unworthy of the presence of Christ; but he approached first through the elders of the Jews, as if through friends and those beloved by Jesus, whom he sent to him, asking through them and saying: 'Lord, in whose power is sickness and health, death and life; my boy, that is, my servant and subordinate—whom he calls a boy when speaking courteously, by age or familiarity rather than by condition, against the proud who disdain their servants—lies paralyzed in the house, against inhuman masters who expel the infirm from their house and send them to a hospital; and he is being tormented badly, because of the many hardships he is suffering.' He says these three words—namely, 'lies,' 'paralyzed,' and 'is being tormented'—so that he might both indicate the anguish of his soul and move the Lord to mercy. Hence Chrysostom: 'He merely exposed the infirmity, but left the remedy of health in the power of His mercy.' By divine providence, the Jews were sent so that they might become inexcusable if, having seen the miracle and the Gentile believing, they did not believe. This Centurion, having heard of the miracles of Christ, firmly believed that He could heal his servant, who was like a dog to him and would have died if he had not been healed by Christ; therefore, he was anxious about his healing. In this act of the Centurion, having such care and solicitude for his servant, we ought to learn to have compassion for our own servants and subordinates, and to have solicitude and care for them. He was not like many today who, seeing their subordinates fall ill, neglect them; they are more concerned with their own healthy selves than with their sick subordinates, and they indulge themselves in pleasures more than they show compassion to their subordinates in their needs. He asked, I say, longing for Him to come to his house, though he was somewhat held back by the distress of his servant and the desire for his care, while reflecting on Christ’s majesty and reverence. Jesus, however, knowing his devotion, answered through those same messengers: 'I will come'—behold his humility—'and I will cure him'—behold his mercy. He came, however, with the power to heal, not with a bodily presence; and he went with them. This physician was of a different sort than those who are prepared to visit not the poor, but the rich. When He was already near the house, the Centurion, thinking more deeply and turning through an act of faith toward the eminence and majesty of Christ, approached before the others returned, sending friends closer to him to ask that He not come, saying: 'Lord, do not be troubled, for I am not worthy that you should enter under my roof.' He doesn't say 'palace' or 'house,' even though he was a leader, but 'roof,' out of his own humility and consideration of Christ’s greatness. Because of the conscience of a Gentile life, he was afraid to offend Christ, whom he believed to be God, if He were to enter to him in bodily presence. But, according to Augustine, by calling himself unworthy, he proved himself worthy—not of having Christ enter his walls, but of having Him enter his heart. Hence also Chrysostom: 'Because he made himself unworthy to receive Christ in his house, he was made worthy of the kingdom.' And to humble himself even more, he added, 'Because of this, I didn't think myself worthy to come to you, so I sent messengers in my place.' But just say the word—without your physical presence—the word by which all things are created, governed, and healed, and my boy and servant will be healed; for He spoke, and they were made. Regarding this, Bede says: 'Great is the faith,' 'which believes that to say is to do.' On this point, Peter the Chanter of Paris adds: 'From this, one should argue that it is better to abstain from ordination, or from consecrating or receiving the Eucharist, unless a good conscience strongly comforts the one approaching for this or that; rather than to be ordained, or to consecrate, or to receive it with a conscience—I do not say wounded, because that would be a mortal sin, but doubtful—about which I am unsure if it is sound, since the one who approaches in such a state is more burdened than helped.' And because an irregularity excludes someone from the ministry of this Sacrament, one ought not to be ignorant of what causes an irregularity when placing oneself in such an act, but should know one's own state. The Virtues of the Centurion. In the actions of this Centurion, three marvelous virtues are shown to us: namely, humility, faith, and prudence.
The Power of the Word
Jesus marvels at the Centurion's understanding of divine authority and his belief that a single word from the Lord is sufficient for healing.
He showed great humility, for when the Lord was ready to come to him, he judged himself unworthy. He judged himself unworthy to have Him enter under his roof. He also had perfect faith, because even though he was a Gentile, he believed that God could restore the boy to health with just a word. He possessed significant prudence, for he recognized the divinity hidden within the flesh, and he understood that the One he saw walking about in a body was present everywhere through His divinity. Nor was charity lacking in him, because while many came to the Lord to pray for their own health or that of their family and loved ones, he prayed only for the health of his servant. And so, persevering in the constancy of his faith, he showed that the Lord can heal by a word, saying: 'I am a man under authority, placed under a superior—that is, a governor and an emperor—and I have soldiers and servants under me. I say to this soldier, "Go," and he goes, fulfilling a task in my absence; to another, I say, "Come," and he comes, fulfilling a duty in my presence; and to my servant, I say, "Do this," and he does it without resistance.' From this he concludes that if, at his word, one goes and another comes, and another does what he commands, then how much more so if Christ, God and Lord, says to sickness, 'Go,' and it will go; to health, 'Come,' and it will come; and to the paralytic, 'Do this,' and he will do it; or if He commands the angels who serve Him to perform these miracles, they will perform them. And the reasoning from the lesser is this: the word of God ought to be more effective than that of a subordinate man; but my word is effective, and I am a man and not God, a subordinate and not the supreme Lord; therefore, how much more so is Your word, since You are God and the supreme Lord. If I, a man of little power and subject to higher authority, can work through my servants by word alone and command those beneath me who obey my word, how much more can you—who are God, present everywhere, powerful over all authorities, the Lord of all, whom all authorities serve, and whom the angels and all things obey—heal my servant by your word alone, without being physically present? There's no need for you to tire yourself by coming in person. When Jesus heard the Centurion’s words, which expressed such great faith—namely, that he recognized the excellence of His majesty beneath the veil of flesh—He marveled; that is, He acted in the manner of one marveling and showed the face of one who marvels. The Lord marveled at the Centurion’s faith, which He was miraculously fostering in his heart, and He praised the great works of God in him—not because there was anything for Him to marvel at, since He works all things miraculously, but so that He might teach us to marvel at and praise the benefits of God. Hence Augustine says: 'Because the Lord marvels, He signifies that it is something for us to marvel at, for we still need to be instructed in this way; for all such movements, when spoken of regarding God, aren't signs of a troubled soul, but of a Master who is teaching.' Therefore, the Lord, marveling at and also praising the Centurion’s faith, spoke to those following Him, approving his faith and proposing it as an example: 'I have not found such great faith'—that is, such a sum of faith, or such ease of faith in believing—'in Israel,' that is, in the Israelite people of this present time. For He found greater faith in the ancients, such as in Abraham, Isaac, and many other Patriarchs and Prophets who were the beginning of our faith. The Blessed Virgin is always excepted, however, when mention is made of merits or sins. Nor, however, is this word of Christ to be understood as applying to all those present, because those to whom He was speaking—namely, the Apostles following Him—are excluded. This is apparent according to common usage, as if someone enters a house with a group, and if he finds no one there, he says: 'I didn't find anyone in this house.' In such a way of speaking, he doesn't count those coming with him, and the statement is rendered true regarding the many who are absent. Alternatively, according to Chrysostom, if we wish to prefer this man's faith to the faith of the Apostles, it must be understood in the sense that every good quality in a person is praised according to its own nature. It's a significant thing for a simple, uneducated man to speak wisely, whereas it's no surprise when a philosopher does; it's the same here. After all, it was no small thing for a Jew to believe, nor for a Gentile. Or, according to that same Chrysostom, it should be understood in terms of the origin of their belief, because others believed after seeing many signs, whereas this man believed without seeing any miracle, simply by hearing. Regarding this, Jerome says: 'When He says, "I have not found such great faith in Israel," He is speaking of those present, not of the Patriarchs and Prophets, unless perhaps the faith of the Gentiles is being preferred to Israel in the person of the Centurion.' And Bede says: 'The faith of the Centurion is preferred to those present because they had been instructed by the warnings of the Law and the Prophets; but this man believed spontaneously, with no one teaching him.' Jesus therefore marveled at the faith of the Centurion, a Gentile man, and praised it so that the Israelites might be shamed and confounded by his praise; and for that reason He marveled at the faith of the Gentiles at that time, which He saw growing beyond the faith of the Jews. And not only was the faith of the Gentiles praised in the Centurion, but it was also prefigured.
The Calling of the Nations
Jesus uses the Centurion's faith to prophesy the gathering of the Gentiles into the kingdom and the exclusion of those who reject the truth.
On this occasion, the Lord predicts the calling of the Gentiles and the rejection of the Jews. Taking this Gentile's faith as his starting point, the Lord concludes and predicts the conversion and calling of the Gentiles, and conversely—by their lack of faith—the rejection of the Jews. He says, "Amen" (which means "faithfully"), "I tell you and declare to you that, following the example of this man in whom the faith of the Gentiles is prefigured, many—though not all, because not all obey the Gospel—will come from the East and the West, and even from the South and the North, that is, from every part of the world and from every race of the Gentiles, to the faith and unity of the Church." Thus, according to Augustine, these two parts—the East and the West—represent the whole world. In this way, as a type of the Church, it was said to Jacob: "You will spread out to the East and the West, to the North and the South." Morally speaking, those who come from the East are those who are humbled by considering their own nature or birth, or those who repent in their youth; those from the West are those who are converted by the memory of death, or who repent in old age; those from the South are those who... ...when prosperity favors them, they devote themselves to works of piety and maintain temperance amidst prosperity; those from the North are those who, when necessity presses, are moved to compunction and maintain patience amidst adversity. For from all these, some will be saved. And they will recline—that is, they will rest happily—not lying down in a carnal way, but pausing spiritually with Abraham, Isaac, and Jacob, whose faith they have imitated; and with other believers and my friends, in the kingdom of heaven and of the just, where there is light and glory, and the long life of eternity, and every good thing. Abraham, Isaac, and Jacob are specifically named because it was to them that the promise of the promised land was primarily made, through which the homeland of the blessed is signified. The children of the kingdom—that is, the Jews, in whom God reigned—or those who are children of the kingdom by calling, not by election; by promise, not by attainment; by their own reputation, not in reality; who were made for the sake of possessing the kingdom but rendered themselves unworthy—will be cast out from the face and vision of God into outer darkness, because they have inner darkness within themselves; the first darkness is that of sin, while the others are those of hell. For, according to Gregory, inner darkness is the blindness of the mind, while outer darkness is the eternal night of damnation. They are said to be in outer darkness because, although there is fire there, it doesn't shine to show the damned anything for their consolation, but rather for their desolation. Hence Isidore says: 'The fire of hell will shine upon the wretched to increase their misery, so that they may see what they grieve over; it will not shine for their consolation, so that they might see what they could rejoice in.' There will be weeping of the eyes from the smoke and the heat of the fire, because death entered through the windows, since it isn't permitted to look upon what it isn't permitted to desire; and there will be gnashing of teeth from the cold, because here they took pleasure in gluttony. Woe, weeping from the anguish of the soul, gnashing from the feeling of indignation, because they repented of their sin too late: and in this the magnitude of the torments is shown.
The Healing and the Moral Lesson
The servant is healed by Christ's word, and the narrative is applied to the soul's need for grace and the proper disposition for the Eucharist.
Jesus said to the centurion—that is, through the aforementioned messengers—"Go; you may return in peace, and just as you have believed perfectly, so let it be done for you in the healing of your servant," so that it might be understood that just as he had come through messengers, so he had also returned through them. Rabanus says of this: "By the merit of his faith, he showed that he had obtained health for his servant, so that the strength of his faith might grow all the more in him, as he saw that he could obtain whatever he wished through it." And the boy was healed by the word of the absent Christ from that very hour, because Christ uttered this word by which all things were created, so that the centurion's faith might be verified, and the power of Christ, which the centurion had confessed, might be made evident by the work that followed. For the centurion had spoken and confessed: "But only say the word, and my servant will be healed"; and Christ spoke, and fulfilled it by his work. Chrysostom says: "Admire the speed here, for he showed the power of Christ not only in healing, but in doing so unexpectedly and in a single moment." He healed him by a word while on the way, so that it would not be thought that he was going in person out of inability, rather than out of humility. Here we must consider how much one's own faith is worth, when another's faith was worth so much. It was because of the centurion's faith that health was restored to the boy. Consider the Lord's humility: He was ready to go to the centurion's servant without even being asked, yet He refused to go to the nobleman's son—as we will see later—because He wanted to avoid any appearance of pomp, even when He was asked. For the Lord, who is on high, looks upon the lowly from nearby; but He knows the others—that is, the proud—from afar, meaning He holds them in contempt. In this, according to Gregory, our pride is rebuked and condemned, because by showing favoritism to people, we honor their status and wealth rather than the nature in which they were made in the image of God. Look, He comes from heaven and doesn't despise coming down to earth to meet a servant, and yet we, who are made of earth, disdain to humble ourselves on earth! What is truly more worthless or more contemptible before God than to maintain honor among men while not fearing the eyes of the One who is our internal witness? Hence Ambrose says: 'He refused to go to the nobleman's son so that He might not appear to have deferred more to wealth in the son of a nobleman; yet He went to the centurion's servant so that He might not appear to have despised a servile condition. For we are all one in Christ, both slave and free.' So says Ambrose. In the Centurion, the faith of the Gentiles is prefigured, and through him the firstfruits and the elect from among the Gentiles are signified—those who, like soldiers gathered around a centurion, are exalted by the perfection of their virtues, believing in Christ and working toward the conversion of others. Hence Remigius says: By the Centurion are signified those who were the first among the Gentiles to believe and who were perfected in virtues. A centurion is so called because he is in charge of a hundred soldiers, and one hundred is a perfect number. The Centurion rightly asks on behalf of his servant, because the firstfruits of the Gentiles prayed to God for the salvation of the entire Gentile world. If someone objects that the Magi were the first to believe in the Lord, the answer is that the Centurion is called the firstfruits of the Gentiles because he was the first to believe without being taught by anyone except the Holy Spirit. The Magi, however, even though they were the first to believe, were still taught through the books of Balaam and the sign of the new star. Christ’s bodily presence was not shown to the Gentiles themselves; instead, He sent the word of faith to them through the Apostles and healed them of their infidelity. In a moral sense, the Centurion’s servant represents the sinner, due to the four evils a sinner incurs, which are mirrored in the four conditions described here regarding this servant: the first evil is the slavery of sin—that is, a tendency to sin—and for this reason, the servant is described as a slave. As John says, "Everyone who commits sin is a slave of sin." And Peter says, "By whatever a person is overcome, to that he is a slave." And Augustine says, "A sinner is a slave to as many masters as he has vices." However, when sin dominates a person, it makes him prone to sinning, so that he tends from one sin to another. Sin also leads to another kind of slavery: that of the devil. The proud man is a slave to Lucifer, the greedy man is a slave to Mammon, the lustful man is a slave to Asmodeus, and so on. The second evil is an inability to do good, which is signified by the word 'paralytic'. Therefore, it is said that the servant lies in the house, for those who lie down do nothing, nor are they able to do anything. The sinner sometimes lies in this state. Sometimes they are in the fire of anger, sometimes in the filth of lust, or among the thorns of greed. It is well said that they lie there, because they cannot perform any meritorious good. The third evil is fear and trembling, because the sinner is always in dread—signified by paralysis—from which comes the dissolution and shaking of the limbs. If the sinner is told to give alms or to restore what was wrongly acquired or stolen, they fear they’ll lack what they need; if they’re told to fast, they fear they’ll go hungry; if they’re told to confess their sins, they fear the shame; if they’re told to do penance and make satisfaction for their sins, they fear the hardship and discomfort of the body. See how this paralyzed person trembles and is terrified at the slightest sound. The fourth evil is the agitation of the spirit, which is signified by the fact that it is said of this boy that he is 'grievously tormented'. In truth, every sinner is grievously tormented within themselves by the worm of conscience, which always stings and gnaws. That is why Augustine says: You have commanded it, Lord, and it is so, that every disordered soul is its own punishment. Wisdom also says: A disturbed conscience always presumes the worst. The sinner is tormented in another way, too, as he worries about how to gain honors, worldly riches, and bodily pleasures. He is tormented by excessive anxiety when things go well, and by impatience when they go poorly. He is truly tormented when he considers the filth of the vices he is trapped in, and the hellish punishments he will face eternally; yet he doesn't rise through repentance. Even so, the Lord sometimes heals such a person, coming to him through the interceding merits of the Saints. Therefore, if you have a paralyzed soul and feel such evils within you, pray and send the Saints to intercede with the Lord for you, just as the elders did for the Centurion; and cry out to the Lord, saying devoutly with him: 'Lord, my servant lies paralyzed in the house and is tormented.' And I am not worthy, because of the frailty of my nature, because of the filth of my guilt, and the multiplicity of my misery, that You should enter under my roof, which is so narrow, so unclean, and so full of darkness; but only say the word, and it will be healed at Your command. And because that word of the Centurion was of such efficacy that, as was said above, it made him worthy for Christ to dwell in his heart, and since no one is worthy to receive the Body of Christ in the Sacrament of the Eucharist, therefore when we approach the table of Christ and consider our own frailty, instructed by the words of the Centurion, let each of us say: 'Lord, I am not worthy that You should enter under my roof; I am not worthy to receive Your Body and Blood into my mouth,' so that, clearly, by the power of these words, we may deserve to be made worthy. Origen says: "Even now, when holy and acceptable leaders of the Church enter under your roof, the Lord enters there through them; and you should consider it as if you were receiving the Lord himself. And when you eat and drink the Body and Blood of the Lord, the Lord enters under your roof; therefore, humble yourself and say: 'Lord, I am not worthy that you should enter under my roof.'" For where he enters unworthily, he enters into judgment for the one who receives him—so says Origen. In a moral sense, the Centurion represents reason, and his... ...servant represents the sensitive appetite. The Centurion also signifies reason or the intellect, whose servant is the sensitive appetite, which ought to obey reason. But because of the corruption of nature, it is weak in obeying; for this reason, a person, recognizing this weakness in their own sensitive appetite through reason, ought to ask God—both by themselves and through others—to heal their servant; and thus their servant is healed by the Lord. Likewise, as that Centurion said: 'For I also am a man set under authority, having soldiers under me, and I say to one: Go, and he goes; and to another: Come, and he comes; and to my servant: Do this, and he does it.' As Cassian said, a perfect mind—which is understood through the Centurion—is set under the power of God, dominates all its own faculties, and has the power to drive away harmful thoughts and to dwell in good ones. Then we can say to bad thoughts: 'Go away,' and they will depart; and to good thoughts: 'Come,' and they will come. We shall likewise command our servant—that is, the body, which ought to serve the spirit—in those things that pertain to chastity and continence, and it will obey without any contradiction, offering all the service of submission to the spirit. PRAYER: Lord Jesus Christ, I am not worthy that you should enter under the roof of my flesh, because the servant of my sensuality lies paralyzed, undone by the sickness of sin in the house of my body, and is tormented by the movements of evil desires. But come through the infusion of your grace, and speak with the word of truth so that my servant may be healed and rise again from sin.
A Prayer for Grace
A concluding prayer for the grace to command one's own faculties and serve God faithfully.
Grant, merciful God, to me, a wretch placed under the power of your grace and possessing by your grace natural strengths and virtues under my command, that I may have the power to repel harmful thoughts and impulses, to dwell in what is good, and to command my body to serve my spirit. Amen.
Read the original Latin
Deiude coepit Jesus appropinquare civitati Capharnaum, quae, ut dictum est ibi, prope erat; et tunc Centurio, seu tribunus, id est princeps centum militum, positus ibi a Romanis, pro coUectione tributi et custodia Galilaeae, ne forte vellent contra Romanos, quibus tota illa terra subjecta erat, rebellare, propter quod manebat in Capharnaum, quae erat metropolis illius terrae, tunc civitas gloriosa, sed nunc valde abjecta , accessit ad eum, fide, desiderio, et devotione, potius quam gressu corporalis praesentiae. Unde Origenes : « Accessit alienigena generatione, seddomesticus corde; aiienus natio ne, sed proximus fide ; et princeps militum, et socius Angelorum. » Iste non erat Judaeus, sed Gentilis, et ideo per seipsum non est ausus ad Jesum corporaliter accedere, reputans se indignum praesentia Christi* esse ; sed primo per seniores Judceorum, quasi per familiares et dilectos Jesu, accessit, quos misit ad eum, rogans, per eos, et dicens : Domine, in cujus potestate est morbus et sanitas, mors et vita; puer meus, id est servus et subditus, quem curialiler loquens vocat puerum, ab aetate vel familiaritate potius quam conditione, contra superbos, qui dedignantur famulos; jacet paralyticus in domo, contra inhumanos dominos, qui de domo sua expellunt infirmos et ad hospi tale mittunt eos ; et male torquetur, propter multa incommoda quae patitur. Tria verba haec , scilicet jacet, paralyticus, et torquetur, dicit, ut et animae suae augustias indicet et Dominum ad misericordiam flectat. Unde Chrysostomus : a Infirmitatem tantummodo exposuit , sed remedium sanitatis in potestate misericordiae ejus dimisit. Divina autem providentia Judaei sunt missi, ut inexcusabiles fierent, si viso miraculo et credente Gentili, non crederent. Istequidem Centurio, tuditis Christi miraculis, firmiter credidit quod poterat sanare semnn ejus, qui erat sibi canis, et moriturus, nisi per Christum fuisset sanatus ; et ideo de ejus sanatione enat sollicitu». » In hoc ergo farto Centurionis tantam curam et sollicitudinem pro servo habentis, discere debemus commisereri servis nostris et subditis, ac soUicitudinem et curam habere de eis.
Non erat ipse sicut multi sunt hodie-, qui videntes subditos suos infirmari, eos negligunt : et plus de seipsis sanis, quam de subditis infirmis solliciti sunt, plusque sibiipsis in voluptatibus, quam subditis in necessitatibus, condescendunt. Rogavit, inquam, affectans ut veniret ad domum suam, minus plene pra2 augustia servi et desiderio curae, cogitans Christi majestatem et reverentiam. Jesus autem sciens 4^votionem ejus, respondit per ipsos internuntios : Ego peniam, ecce humiiitas ; et curabo eum , ecce pietas. Venit autem potentia sanandi, non praesentia corporaii : Et ibat cum illis, Alterius modi erat iste medicus, quam sunt illi qui non pauperes, sed divites visitare sunt parati. Et cum jam esset prope domum, Centurio plenius cogitans, et per actum fidei se convertens, ad Christi eminentiam et majestatem accessit ante reditum aliorum, per amicos sibi magis domesticos, quos misit ad eum, rogans ut non veniret, dicens : Domine, noli vexari : non enim sum dignus ut intres sub tectum meum, Non dicit palatium, non domum, licet princeps esset ; sed tectum, prae humilitate sui et consideratione magnitudinis Christi. Propter Gentilis vitae conscientiam, timebat ofFendere Christum, quem credebat Deum, si corporali praesentia intraret ad eum. Sed, secundum Augustinum, dicendo se indignum, praestitit se dignum, non intra cujus parietes, sed in cujus cor Christus intraret. Unde et Chrysostomus : « Quia indignum se fiecit suscipiendi Christum in domo, dignus factus pst regno.
» Et ad majorem^sui humiliationem ad^ecit, dicens : propter quod et meipsum arbitratus non sum dignum ut venirem ad te, et internuntios submisi pro me. Sed tantum, sine praesentia corporali, dic verbo, per quod omnia creantur, reguntur el sanantur, et sanabitur puer, et servus meus, — Ipse enim dixit, et facta sunt. Ubi sic ait Beda : « Magna est fides,. quae dicere credit esse facere. » Ubi et Petrus Cantor Parisiensis : « Hinc argue melius esse abstinere ab ordine, a confectione, vel sumptione Eucharistiae, nisi plurimum ad hoc vel illud accedentem confortet bona conscientia; quam ordinari, vel conficere, vel sumere cum conscientia, non dico laesa, quia hoc esset mortale, sed dubia, de qua dubito an sana sit, cum sic accedens potius graver quam juver. Et quia irregularitas excludit aliquem a ministerio hujus sacramenti, i<ieo non debet ignorare ex quo incurritur irregularitas, ex quo ponit se ad talem actum, sed scire debst suum statum. » 2 ViRTUTES Centurionis. — In opere hujus Centurionis, tres mirabiles nobis ostenduntur virtutes, scilicet : humilitas, fides, et pnidentia.
Magnam enim humilitatem habuit, qui cum Dominus ad eum venire paratus esset, indignum se. ut sub tectum suum intraret, judicavit. Perfectam quoque habuit fidem,quia, cum esset Gentilis, soloverbo Deum credidit pos^ pueroreddere sanitatem. Non parvam ¥>7 etiam prudentiam habmt, qmaiiitra carnem divinitatem latentem cognovit, et eum quem coiporsliter ambuiantem vidit, ubique per diirinitatem esse prssentem intellexit. Nec caritas m eo defiiit, quia cum m^ulti pro sua suorumque ^Jiorum , ac carorum salute ad Dominum rogaturi accederent, iile pro servi tantum sanitate rogavit. Unde adhuc in fidei constantia perBeverans, ostendit quod Dominus verbo potest sanare, di<»ns : Nam et ego homo sum snh potesiate, altiori, scilicet Praesidis et Imperatoris, constitutus, hdbens sub me milites, et servos ; ^et dico huic, militi, vade, et vadit, quantum ad negodum implendum in absentia ; et alio ^quod antiqua est grammatica, id esrt aili), 4ico, veni, et venii, quantum ad officium implendum in prsBsentia; et servo meo, dico, fac hoc, et facit, sine resistentia. Ex his concludit, quod si dicto ejus unus vadit et alius venit, <dt alius fecit quod jubet, miiko plus, si GhristuB Deus et Dominus dicat in&mitati vade, et vadet, et sanitati veni, et veniet, et paralytico fac hoc, et faciet ; vel servientibus sibi Angelis, ut haec miracula faciant, et fecient. Et est ratio a minori talis : Potius debet fieri verbum Dei, qaam hominis subjecti ; sed verbum meum fit* qui sum homo et non Deus, subjectus et non Dominus summus ; ergo et tuum , qfod es Deus et summus Dominois.
Si ergo cgo, qui sum homo modicae potentiee, et majori subjectus, solo verbo operor per ministros meos, et possum imperare inferioribus, qui ad rerbum meum mihi obediunt; mnlto magis, tu qui Deus es ubique praesens, et potens super omnes potestates et omnium Dominus, cui omnes potestates serviunt, cui Angeli et omnia obediunt, poteris soio verbo et sine praesentia corporali servum meum curare ; et ideo . non est necesse corporaliter eundo te fatigare.
Audieus autem Jesus verba Centurionis, expressiva tantae fidei, sciiicet quod sub velamento camis agnovit excellentiam majestatis : miratus £st, id est ad modum mirantis se habuit, et vultum mirantis ostendit. Admirabatur Dominus fidem Centurionis, quam cordi ejus mirabiliter ministrabat, et magnalia Dei in eo laudavit, non quod ei aliquid mirandum esset, qui cuncta mirabiliter operatur , sed ut nos in beneficiis Dei mirari et laudare doceret. Unde Augustinus : « Quia miratur Dominus, nobis mirandum esse signat^ quibus adhuc opms est sic moneri ; omnes enim taJes motus, cum de Deo dicuntur, non perturbati animi signa sunt, sed docentis Magistri. r* Centurionis ergo Dominus fidem admirans, pariter et collaudans, se~ q-uentibus se dixit, fidem «ejus approbando, et in exemplum proponendo : Non inveni tantam fidem, id est tantae fidei s^um, vel iidei facilitatem, scilicet in credendo, in Israel, id est in populo Israelitico, scilicet hujtis temporis praesentis. Invenit enim rn antiquis majorem, ut in Abraham, Isaac et aliis pluribus Patriarchis et Prophetis, qui fuerunt fidei nostrae principium. Exdpiturautem semper beata Virgo, cum de meritis vel peccatis fit mentio^ Nec tamen hoc verbum Christi de omnibus prsesentibus est intelligendum, quia excluduntur illi quibus loquebatur, sdlicet ApostoU sequentes eum. Hoc autem apparet, secundum communem usum loquendi, ut si quis intrat domum aliquam cum societate, si nullum ibi invenerit, dicit : Non inveni aliquem in domo ista. In tali enim modo loquendi non connumerat secum venientes, et redditur locutio vera, pro pluribus absentibus.
Vel, secundum Chrysostomum, si volumus fidem hujus praeferre fidei Apostolorum, sic intelligendum est, secundum quod unumquodque bonum hominis, secundum qualitatem illius laudatur. Rusticum enim dicere aliquid sapienter magnum est, quod de Philosopho non est mirum ; sic et hic. Non enim erat squale Judaeum credere et Gentilem. Vel , secundum eumdem Chrysosiomum , intelligendum est quantum ad originem credendi, quia alii pluribus signis visis credid^runt; iste vero, nullo miraculo viso, sed tantum auditu, credidit. Ubi Hieronymus : cc De praesentibus dicit, non inveni tantamfidem in Israel, non de Patriarchis et Prophetis, nisi forte in Centurione fides Gentium praeponatur Israeli. » Et Beda : cc Praesentibus ideo fides Centurionis antefertur, quia illi Legis Prophetarumque monitis edocti erant ; hic autem, nemine docente, sponte credidit : » haec Beda. Mirabatur ergo Jesus de fide Centurionis, Gentilis hominis , et eam laudavit , ut ex istius laude erubescant et confundantur Israelitae; et ideo tunc fidem Gentium mirabatur, quam ultra fidem Judaeorum crescere videbat. Nec solum fides Gentium et in Centurione coiiaudata, sed etiam praefigurata.
4 HUJUS OCCASIONE PRiEDICIT DoMINUS VOCATIONEM GeNTIUU ET JuD^ORUu reprobationeu. — Unde, occasione accepta ex fide hujus Gentilis, concludit et praedicit Dominus conversionem et vocationem Gentilium, et ex opposilo, scilicet infidelitate, reprobationem Judaeorum, dicens : Amen, id est fideliter, dico et praedico vobis quod, ad exemplum istius in quo fides Gentium praefiguratur, multi, sed non omnes, quia non omnes'obediunt Evangelio, ab Oriente et Occidente, ac etiam ab Austro et Aquiione, id est ex omni parte mundi et ex omni genere Gentium, venicnte ad fidem et unitatem Exdesiae. Unde, secundum Augustinum, istis duabus partibus, scilicet Oriente et Occidente, totus orbis designatur. Unde sub typo Ecclesiae dictum fuit Jacab : Dilataberis ad Orientem et Occidentem, ad Septentrionem et Meridiem. Moraliter autem ab Oriente veniunt qui ex consideratione propriae naturae vel nativitatis humiliantur, vel qui poenitentiam agunt in sua juventute ; ab Occidente, qui ex memoria moris convertuntur, vel qui poenitentiam agunt in senectute; ab Austro, qui. favente prosperitate, vacant operibus pietatis et inter prospera servant temperantiam ; ab Aquilone, qui, necessitate urgente, compunguntur et inter adversa servant patientiam. De his enim omnibus aliqui salvabuntur. Et recumbent, id est feliciter requiescent, non carnaliter jacentes, sed spiritualiter pausantes, cum Abraham, Isaac et Jacob, quorum fidem imitati sunt; et cum aliis fideiibus et amicis meis, III regno ccelorum et justorum, ubi lux et gloria, et longaevitas vitae aeternae, et omne bonum.
Abraham, Isaac et Jacob specialiter nominantur, quia istis principaliter facta est promissio de terra promissionis, per quam patria beatorum significatur. Filii autem regni, id est Judaei, in quibus regnabat Deus, vel filii regni vocatione, non electione; promissione, non consecutione ; sua reputatione, non re; qui pro regno habendo facti fuerunt, sed se indignos reddiderunt, ejicieniur, a facie et visione Dei, in tenebras exteriores, quia in se habent interiores; tenebrae primae sunt culpae, aiiae autem sunt gehennae. Nam, secundum Gregorium, interiores tenebrae sunt \ caecitas mentis; exteriores, aeterna nox damnationis. Ideo autem dicuntur ibi esse tenebrae exteriores, quia licet ibi sit ignis, tamen non lucet, ad ostendendum damnatis aliquid ad eorum consolationem , sed ad eorum desolationem. Unde Isidorus : « Ignis gehennae lucebit miseris , ad miseriae augmentum, ut videant unde doleant; non ad consolationem, ut videant unde gaudeant. n Ibi eritfletus ocuiorum , ex fumo et calore ignis , eo quod mors intravit per fenestras, quia non licet intueri, quod non licet concupisci ; et stridor dentium ex frigore, quia hic gaudebant de edacitate. Vei, fleius ex angustia animi, stridor ex indignantis afifectu, eo quod sero poenituerunt de peccato : et in hoc ostenditur tormentorum magnitudo.
Et dixit Jesus Centurioni, scilicet per internuntios supradictos : Vade, id est securus revertaris, et sicut perfecte credidisti, sicflat tibi, in sanatione servi tui; ut sicut per nuntios accessisse, sic et per nuntios reversus fuisse , intelligatur. Ubi Rabanus : « Fidei merito ostendit impetrasse salutem servo, ut fidei robur magis in eo accresceret, quo prospiceret quaecunque vfiUet per illam impetrasse se posse. » Et sanatUs est puer, verbo Christi absentis, ex illa hora, quia Christus protulit hoc N^vhum, flat, quo etiam verbo omnia creata sunt; ut fides Genturionis verificaretur, et potentia Christi, quam Centurio confessus fuerat, ex opere subsecuto pateret. Dixerat enim Centurio, et confessus est : Sed tantum dic verbo, et sanabitur puer meus; et Christus dixit, et opere complevit. Unde Chrysosiomus : a Ubi velocitatem admirare, neque enim solum curare, sed inopinate et in momento temporis hoc facere, virtutem Christi ostendebat.» In itinere autem verbo sanaviteum, ne putaretur ire corporaliter ob impotentiam , et non ob humilitatem. Hic considerandum est quantum unicuique fides valeat propria, quando tantum valuit aliena. Nam propter fidem Centurionis sanitas puero est reddita.
Considera etiam hic humiiitatem Doinini , quia ad servum Centurionis, etiam non rogatus, ire paratus fuit ; ad filium autem reguli, de quo infra dicetur, quasi pompam refugiens, etiam rogatus, ire noluit. Excelsus enim, Dominus humilia de prope respicii : ei alia , id est superba, a longe cognoscit, id est contemnit. In quo, secundum Gregorium, superbia nostra retunditur et increpatur, qui personas acceptando in hominibus, non naturam qua ad imaginem Dei facti sunt, sed honores et divitias veneramur. 5cce de coelo venit, qui servo occurrere in terram non despicit, et tamen humiliari in terra contemnimus, qui de terra sumus ! Quid vero apud Deum vilius, quid esse despectius potest, quam servare honorem apud homines , et interni testis oculos non timere ? Unde Ambrosius : « Ad reguli filium noluit pergere, ne in reguli filio videretur magis divitiis detulisse ; hic ipse perrexit, ne videretur in Centurionis famulo , conditionem despexisse servilem; omnes enim, servus et liber, in Christo unum sumus : » haec Ambrosius.
In Ccnturione fides Gentium praefiguratur , et per eum primitiae et electi de Gentibus designantur, qui quasi centenario militi stipati, virtutum perfectione sunt sublimes, credentes in Christum, et l^borantes ad conversionem 4XO aliorum. UBde Remigims : n Per Centurionem designantur, qni primi ex Gentibus crediderunt, et periecti in virtutibus fuenint. Centurio enim dicitur qtd centum mUitibus prceest; centenariusautem numerus perfectus est. » Recte cr^ Centurio pro puero suo rogat, quia primidae Gentium, pro salute txnius Gentil^tatis Beo supplicayemnt. £t si oppomtur de Magis qui phmo Domino crediderunt , respondendum quod Centurio dicitur primititt Gentium, quia primus credidit a nuilo edoctus, nisi a Spiritu Sancto. Magi vero etsi primi crediderunt, edocti tamen per libros Balaam, et per novae stellae indicium. Ipsis aut^n Gentibus corporalis Christi praesentia non est exhibita, sed verbum fidei per Apostolos eis misit et ab infidelitate sanavit.
Moraliter, per istum puerum Genturionis significatur peccator, propter quatuor mala quae peccator incurrit, quae designantur in quatuor conditionibus , quae de isto puero hic scribuntur : Primum malum peccatoris est servitus peccatl, id est pronitas peccandi; et propterea dicitur de pu^ro isto, quod erat servus. Unde Joannes: Omnis quifacii peccainm, servus esi peccati. £t Petrus : A quo quis superatus est^ hujus et servus est. Et Augustinus : « Peccator est seryus tot dominorum, quot vitiorum. , Peocatum autem cum homini dominatur, facit eum pronum ad peccandum , ut ex uno peccato ad aliud tendat. Peccatum etiam ulterius deducit ad aliam servitutem, sdlicet diaboli , quia superbus est servus Luciferi , avarus est servus Mammonis , luxuriosus est servus Asmodei, etc. » — Secundum malum est impotentia ad bene operandum , quod significatur per ^centem. Unde dicitur \^e puer lacere in doino; jacentes enira nihil operaiitur, vd operari possunt.
jaoet «utBm peccaftOT aiiquando m. igne iracundis, aHquando in hito luxttri« , aliquarKio in spinis avaritis. Et bene dicitur jacere, qma nuUtmi bonum meritoriura potest opeiari. — Teitium malum est timor et tremor, quia semper est peccaior in limore , quod per paralysim designatur , ex qpia fit disselutio et tremor membrorum. Si enim <^catur peccatori ut det eleemosyaam , aut maie acquisita vel ablata restituat, timet ne sibi deficiat; si dkatur quod ^eijunet, timet ne esuriat ; si dicatur quod confiteatur peccata sua , timet de verecundia; si dicatur quod faciat pGBnitentiam et satisfactionem de peccatis, timet de afflictione et incomtnodo ccKrporis. Ecce quomodo iste parai^rtiais tremit et ad sonitum foUi pavesdt. — Quartum mahim est a^ctio spiritus, quod signatur per hoc quod de puero 4sto dkatur, quia male torquetur. Et revera, omnis peccator male tofquetur in seipso, propter vermem consdentMB , qui semper pungit et rodit.
Unde Augusttnus : a iussisti, Dominc, et ita est, ut pOBna siiMIpsi sit^omnis inordinatus animus. w Unde et Sapientia : Semper prsesumit sava perturbata cmsdenUa. £x alio etiam torquetar peccator, dum anxius est quomodo ac^uirat honores, divitias mundi, oblfectamenta corpofris. Torquetur inter prospera, per curam superfiuam; et inter adversa per impatientiam. hem male torquetur, quando considerat turpitudinem vitiorum, in quibus jacet, et poenas infemales, quibus «etemaliter subfacebit; nec tamen mis^ per poenitentiam i«silit. Sed tamen, talem quandoque curat Domin\ia, veniendo ad eum , sulEragantibus meritis Sanctorum. Tu, ergo, si habes ammam paraiyti4" cam et talia mala in te sentis, roga et mitte Sanctos, ut ad Dominum intercedant pro te, sicut seniores pro Centurione , et clama ad Dominum , dicens devote cum eodem : Domine, puer meus jacet paralyticus in domo et male torquetur ; — etnon sum di gnus, pTopter frtLgilitatem naturae , propter foeditatem culpae et multiplicitatem miseriae, ut intres sub tectum meum, tam angustum , tam immundum , tam niinosum ; sed iantum dic verbOy et sanabitur , ad tuum imperium. Et quia istud verbum Centurionis tantae efiBcaciae fuit, quod, ut supra dictum est, dignum praestitit, ut in corde ejus Christus habitaret, et ad recipiendum corpus Christi in sacramento Eucharistise nullus est dignus; ideo quando ad mensam Christi accedimus et fragilitatem nostram consideramus, verbis Centurionis edocti , dicamus singuli : Domine, non sum dignus Mi intres sub tecium meum, non sum dignus ut Corpus et Sanguinem tuum suscipiam in os meum, ut videlicet virtute verborum istorum digni effici mereamur.
Unde Origenes : « Nunc etiam quando sancti et acceptabiles Ecdesiarum antistites sub tectum tuum intrant, ibidem Domimis per eos ingreditur, et tu sic aestimes, quasi Dominum suscipieos , et quando Corpus et Sanguinem Domini maaducas et bibis, tunc Dominus sub tectum tuum intrat, et tu ergo humilians teipsum , dicas : Domine, non sum dignus, ut intres sub tectum meum. Ubi enim indigne ingreditur, ibi ad judicium ingreditur accipienti : » haec Origenes. 9 In sensu morali Centurio rationis, ejusq. ue servus appetitus sensitivi typum gerebant. — pet istum etiam Centurionem significatur ratio , vel intellectus, cujus servus est appelitus sensitivus, qui de^bet obedire rationi; sed ex corruptione naturae est infirmus ad obediendum ei, propter quod homo per rationem cognoscens hanc infirmitatem in suo appetitu sensitivo, per se et per alios debet rogare Deum ut sanet servum suum ; et sic puer ejus sanatur per Dominum. Item, sicut ille Centurio dicebat : Nam et ego komo sttm subpotestate constitutus, habens sub me mililes, et dico huic : vade, et vadit; et alii : veni, et venit; et servo meo : fac hoc, etfacit. ^cut didt Cassianus, perfecta mens , quae per Centurionem intelligitur , sub Dei potestate constituta omnibus viribus suis dominatur, et habet potestatem cogitationes noxias depellendi et in Ixmis cx)gitationibus immorandL Tunc maHs cogitationibus dicere possumus : abite, et abscedent; bo^ nis vero dicere : venite, et venient; servo quoque nostro, id est corpori, quod debet senrire spiritui, ca quae castitatis et CQntinentiae sunt, similiter injungemus , et sine ulla contradictione obtempcrabit , omnemque subjecdonis spiritui exhibens famulatum. ORATIO Domine Jesu Christe, non sum dignus ut intres sub tectum carnis meae, quia puer sensuaiitatis jacet paralyticus, dissolutus morbo peccati in domo corporis mei, et male torquetur concupiscentiarum motibus; sed veni per gratiae infusionem, et dic verbo veritatis ut sanetur puer meus, et resurgat a peccatis.
Praesta, misericors Deus, mihi misero sub potestate tuae gratiae constituto et habenti de tua gratia sub me vires et virtutes naturales, ut habeam potestatem cogitationes et motus noxios repellendi, et in bonis immorandi, ac corpori ut spiritui serviat imperandi. Amen.
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