De curatione dcemoniaci, et de soeru Petri
The Village of Beauty and Consolation
Christ enters Capernaum, a symbol of the devout soul, and teaches the importance of the Sabbath and the Mass.
The Lord Jesus entered the city of Capernaum—a name that means 'field' or 'village of beauty, richness, and consolation'—and it represents the soul of the devout person, which ought to be enriched with a threefold wealth: charity, devotion, and contemplation. Christ descends willingly to this village, and because of this, it becomes a village of beauty and consolation. Regarding the beauty and consolation of this village, Peter of Ravenna says: 'In my judgment, if there is a paradise in this life, it is found either in the cloister or in the schools; for everything outside these two is full of anxiety, restlessness, bitterness, fear, worry, and pain.' Understand, however, that when he speaks of the 'schools,' he means the divine Scriptures, not other vain sciences. Hence Hugo says: 'Nothing in this life is sweeter, nothing is taken up more eagerly, nothing so separates the mind from the love of the world, nothing so strengthens the spirit against temptations, and nothing so excites and helps a person toward every good work and labor, as the study of sacred Scripture.' And immediately on the Sabbath, when many gathered and, resting from servile work, were free for spiritual things, He entered the synagogue where the experts in the Law gathered to teach, and the common people to hear the teaching of the Law, and He taught them. Christ taught especially at such a time and place because they were appropriate to His teaching; for at that time, a gathering of many took place at the synagogue. In the same way, every Christian is bound on Sundays to come to church and hear the Mass there, whole and entire. Note that the Mass is in some way derived from natural, divine, and evangelical Law: the law of nature wants everyone to be free for a time to pray to God; the Law of Scripture commands that the Sabbath be kept free for prayer; and the canons have ordained the time of Mass for this prayer, where God and man are truly contained. Therefore, as the Gloss says, those who do not hear Mass sin mortally, because it is a precept, unless necessity compels otherwise; on other days, however, it is not a precept, but a counsel.
Authority in Teaching
Christ teaches with authority, contrasting His divine power and consistency with the hypocrisy of the scribes.
Everyone was amazed and filled with wonder at his teaching, partly because he hadn't studied the Law and the Prophets yet taught with such clarity, and partly because he confirmed his teaching with divine works. The text adds, 'He was teaching them as one having authority,' because he taught by demonstrating signs and power, and because he didn't hide the truth out of fear—unlike the scribes, who taught only with words and were afraid to speak the truth, or who were ashamed to learn because they didn't live by it themselves. Bede says, 'A teacher's speech becomes powerful when he puts into practice what he teaches; for anyone who destroys his own words by his actions is held in contempt.' Or perhaps he was in authority while teaching them—and not like the scribes—because the scribes gave the people commandments they had learned from the Law, whereas he, as the Author and Fulfiller of the Law, freely substituted things by changing or expanding upon what seemed lacking. So Bede says: Since Christ confirmed his teaching through miraculous works, other preachers and teachers who cannot do this must confirm their teaching through virtuous works, and not be like the scribes who say one thing and do another, affirming and showing off their teaching with the vanity of mere words.
The Deliverance of the Possessed
Jesus casts out an unclean spirit, demonstrating His power over the demonic and teaching us to reject the praise of the wicked.
The Lord's power is immediately shown by what happened, as it is added: "And he was in their synagogue," perhaps brought to a holy place so that a certain man who had an unclean spirit—that is, one possessed by a demon—might be set free there, who cried out with a loud voice, saying, "What do we have to do with you, Nazarene?" "Have you come before the time to destroy us?"—that is, to diminish and take away our power to harm people and to torment us. Because the devil, moved by envy, is tormented by the salvation of humanity, he was grieved by Christ's teaching, which was the salvation and medicine of souls, and so he cried out. Hence Theophilus says: "The demon was saying that its own destruction was departing from the man." For they are merciless toward people, thinking they themselves suffer some evil when they don't harass people. "I know who you are"—that is, I strongly suspect, namely the Holy One of God, that is, Christ sent for the salvation of humanity. For through the prophecies spoken about Christ, which had determined the time, manner, and place of Christ's own coming, and through other circumstances, they knew him to be the Christ promised in the Law; nevertheless, they did not know him to be God; nor could the devil, through the temptation of Christ in the desert, know whether Christ was the Son of God by nature, even though he tempted him three times to that end. For if the demons had known him to be God, they would never have led the Jews to crucify him. That is why the Apostle says: "If they had known it, they would never have crucified the Lord of glory." Look at how twisted many people are, blaspheming God when they face adversity, even though the demons themselves acknowledge Him. Bede says: "This confession isn't a matter of the will, which earns the reward of confessing, but an extortion of necessity that forces them against their will." Just as runaway slaves, after a long time, expect nothing but a beating when they see their master, so the demons, seeing the Lord suddenly appear on earth, believed He had come to judge them; the presence of the Savior is a torment to the demons, as Bede says. A demon is called an "unclean spirit" because of its effect, since it makes the one it possesses unclean; just as a spirit is called "deaf" or "mute" because it makes a person deaf or mute. Or, according to Chrysostom, it is called unclean because of its impiety and its distance from God, and because it involves itself in all unclean and wicked deeds. The Lord also commanded that very unclean spirit to be silent, even though it was testifying to the truth about Him, so that it wouldn't mix falsehood with truth, and so that He wouldn't appear to be seeking testimony from it—especially since the Pharisees were claiming He cast out demons by Beelzebub—and so that the value of His Cross and Passion wouldn't be obscured. In this we are given a life-giving teaching: we shouldn't believe the demons, who are liars and did not stand in the truth, no matter how much they proclaim the truth. If they find anyone who believes them, they mix lies with the truth and turn the truth into a lie, and by saying true things, they strive to lead believers into the error of idolatry and into sin. By rebuking the demon who was confessing His power and holiness, and silencing him, Christ taught us to avoid the praise of wicked people. Therefore, according to Seneca, it should be just as sad and shameful for us to be praised by the wicked as it would be to be praised for doing wicked things.
Healing and the Death of Sin
The departure of the unclean spirit and the healing of the man illustrate the necessity of compunction and dying to the world.
When the unclean spirit was ordered to leave the man, it threw him to the ground and tore at him, causing him suffering as it departed, but it did him no lasting harm. As Jerome says, "The spirit, in tearing at the man, departed from him." As salvation draws near, temptation draws near as well. Pharaoh pursued Israel once he let them go. The devil, when scorned, rises up to create scandal—or so says Jerome. It happens the same way in the spiritual life, because the devil often throws sin into the open to bring shame upon a person; but when the sinner sees that he has been exposed, he lets go of the sin, and the devil is forced to leave him. Hence the Psalm says: 'Fill their faces with shame, and they will seek your name, O Lord.' For the shame a sinner feels over his sin is very useful for letting go of that sin. For this reason, Seneca says that shame should not be cast aside, because as long as it remains in a person's soul, there is room for hope. The fact that it tore him apart as it left him shows us that no one is freed from the devil unless they are torn apart by compunction and a healthy contrition. This is understood specifically regarding the vice of the flesh, because a carnal vice is cured only by the affliction of the flesh, as it is written: 'By what things a person sins, by those same things let them be tormented.' Regarding another, it is said: 'And he was made as one dead, so that many said: He is dead.' Gregory says of this: 'He is shown to be as one dead who is freed from the power of the evil spirit; for whoever now subjects their earthly desires, extinguishes the life of carnal conversation, and appears dead to the world, because they lack the wicked master who used to stir them up through unclean desires.' Many call him dead because they don't know how to live spiritually, and when they see that he no longer pursues carnal goods, they judge him to be completely extinguished—so says Gregory. If, therefore, the one who is freed from the evil one is dead, it follows that whoever is not dead to the world is not freed from the evil one; this is a terrible word for those who love the world. Jesus, however, holding his hand, lifted him up, and he rose; for He Himself reaches out a hand of help to those who are prostrate, and He Himself raises up those who are crushed. Ambrose says of this: 'Mystically, however, the one who had an unclean spirit in the synagogue is the people of the Jews, who, bound by the snares of the devil, defiled their simulated bodily cleanliness with the filth of their interior mind.' And he rightly had an unclean spirit, because he had lost the Holy Spirit. For the devil enters where Christ has departed. Where Theophylact also says: You should also know that everyone who fulfills the desires of demons has demons within them—just as the furious have the demon of anger, and so on for the rest. But the Lord enters the synagogue when the human mind has been gathered together, and then He says to the demon dwelling within: “Be silent,” and it immediately departs from him.
The Humble Home of Peter
Christ enters the humble home of Peter, teaching us to value poverty and adorn our souls with prayer rather than worldly wealth.
Immediately after leaving the synagogue—that is, following his preaching and confirming it by casting out the demon—the Lord entered Simon’s house to find refreshment after his labor. For our Savior, having taken on a body capable of suffering for the sake of our salvation, would sometimes turn aside to the homes of those close to him and his devout followers to find rest after his labor and exhaustion; and in this way, he came to Peter’s house, or lodging. Hence Cyril says: “Look, however.” See how Christ remains with a poor man—he who suffered voluntary poverty for our sake—so that you might learn to associate with the poor and not despise those who are downtrodden and needy. And Chrysostom adds: “Consider what the homes of these fishermen were like; yet the Lord did not disdain to enter the humble huts of fishermen, teaching us in all things to trample down human pride.” And. again. For this reason, Christ never entered a grand house, but rather the home of a tax collector, the chief of the tax collectors, and a fisherman, leaving behind all worldly things. And those who wear soft clothing. If you want Him to come to you, adorn your home with alms, prayers, supplications, and vigils. Therefore, don't be ashamed of having a humble home, provided you have these coverings. Don't think highly of yourself for having an expensive house; instead, be ashamed of it and be eager to let it go, so that you may receive Christ here and possess eternal tabernacles there—this is from Chrysostom. Some say that Peter was from Bethsaida, yet because of his wife, he had a house in Capernaum. But against this, it seems that what Mark says—'He entered the house of Simon and Andrew'—suggests that, according to Stephen, Peter's house is not called his by way of possession. Rather, it was a place he was accustomed to visit to sell fish, and through this familiarity, he took a wife from that house; it is also called the house of Andrew because of their inseparable bond in the fish trade.
The Fever of the Soul
Jesus heals Peter's mother-in-law, serving as a model for how grace cures the fever of worldly desires and enables service to God.
And when the disciples asked for Peter’s mother-in-law—that is, his wife’s mother, who was suffering from a fever—the Lord stood over her and commanded the fever to stop or leave her; and taking her by the hand, he raised her up, and she was immediately and suddenly set free, so that she rose up at once and served him and his disciples, using the strength she had received as if to offer thanks, and dedicating it to the service of her Savior, with no trace of the illness remaining, as is usual, which could only have happened by divine power. Nature does not work in an instant, and so this is the unique power of the heavenly Physician; it is different for others, for although a person may be able to be cured of fevers by the power of nature, it is not in an instant, nor so suddenly and perfectly that they can immediately perform their usual tasks, as it is shown to have happened here; from this, it is clear that this miraculous healing was for the confirmation of the disciples in the faith. Bede notes: "It is natural for those recovering from a fever to feel weary and still experience the discomfort of their illness as their health returns." But the health that comes by the Lord’s command returns completely and all at once. It doesn't just return; it comes with such strength that the person is immediately able to serve those who helped them. According to the laws of tropology, the members that once served impurity for iniquity, bearing fruit for death, should now serve justice for eternal life. Cyril also says: "Let us welcome Jesus. When he visits us and we take him into our mind and heart, he will extinguish the heat of our intense desires and make us whole, so that we may serve him—that is, carry out his good pleasure." Morally, this teaches us that before being cured of sin, no service offered to God is pleasing. But as soon as a penitent is cured of the fever of sin, they should immediately occupy themselves and be totally given over to the service of God, as the Apostle says: 'Just as you once presented your members as slaves to impurity and to greater and greater iniquity, so now present your members as slaves to righteousness for sanctification.' If, therefore, your soul is seized by the fever of vices, call upon the Saints for help, so that by their prayer the grace of God may cure you, and you may be able to offer pleasing service to him and to his Saints. The fact that the disciples asked on her behalf gives us an example of praying for the sick and for the needs of others. According to Bede, Peter's house mystically represents the Church of the circumcision committed to his apostolate; the mother-in-law is the synagogue, which is, in a way, the mother of the Church committed to Peter's care and custody. This synagogue is feverish because it labors under the heat of envy, persecuting the Church; the Lord touches its hand when He converts its carnal works into spiritual understanding and use, and thus, raised up, it serves in the spirit. Morally speaking, Peter's feverish mother-in-law is the flesh desiring; for when a person labors under the heat of desire, they burn as if with a fever. This can happen in three ways, according to John's words: 'Everything in the world is either the desire of the flesh, the desire of the eyes, or the pride of life,' and thus we have a threefold fever.✦ One kind comes from corruption in the spirits; another from corruption in the humors; a third from corruption in the members, and in all of them there is an inordinate heat that exceeds the natural course. Pride causes the first; lust, the second; greed, the third. Coming to her, Jesus sees through illuminating grace, commands through justifying grace, and touches her hand through assisting grace; and so she leaves the fever in contrition, rises healthy in confession, and serves in satisfaction. Morally, however, He is said to stand over her because He heals no one spiritually except the one who is beneath Him—namely, the one who healthily humbles himself through fear. The same Bede says: "If we speak of the man freed from a demon as, morally speaking, a soul cleansed of an unclean thought, then the woman suffering from fevers, but cured at the Lord's command, represents the flesh reined in from the heat of its own desire by the precepts of self-control. For all bitterness, anger, indignation, clamor, and blasphemy are the fury of an unclean spirit; but understand the fever of the alluring flesh as fornication, impurity, lust, evil desire, and greed, which is the worship of idols." So says Bede. Therefore, in a moral sense, Peter's mother-in-law is healed when the sensuality that lies feverish with the heat of desire is brought back by reason to the proper order of moral virtue. Hence it is added: 'And she served them,' because sensuality, once reformed, serves moral virtue and obeys reason. And then a person begins to recognize the sin they didn't know while it was within them, once it has departed from them. Hence Chrysostom says: "If you want to learn the stench of sin, think about it after it has been committed, when you have been snatched away from the desire, when the fire no longer bothers you; and then you will see what sin is." Note also regarding the four infirmities mentioned above, that spiritually, leprosy can be understood as original sin; paralysis as actual sin by omission; fever as actual sin by commission; and demonic vexation as the sin of error.
The Sun of Justice and the Multitude
Christ heals a great multitude at sunset, signifying the reach of His salvation and the power of His word over demons.
Christ performs many miracles to manifest His divinity and confirm His teaching. Next, many miracles are presented in a general way to confirm the Gospel Law: because, after hearing of this miracle and when evening had come—that is, when the sun had set—everyone in that city who had people sick with various ailments and vexed by demons brought them to Jesus and offered them to Him so that He might heal them, because then they were free to do so. Theophilus says that they brought them to Christ so late because it was the Sabbath, and they believed that healings were not permitted during the Sabbath, which ended at the evening of that day; and so they waited for sunset to bring those needing healing to Jesus. But he himself healed everyone by laying his hands on each one; for he shrank from no one's illness, which is the opposite of those proud doctors of indignant nature who disdain to visit and touch the poor and miserable. He cast out unclean spirits with a word, as a sign that the word of Christ, when heard with devotion, drives the demon from the heart of sinners. Although he could have healed everyone with a word alone, he still sometimes laid on his hands, because the humanity of Christ was, in a sense, an instrument of his divinity in performing miracles. And therefore, just as a craftsman works through a tool, so the divine power in Christ did certain things through the application of his humanity, to declare it joined to the Godhead. The miracles of Christ were directed toward two things: manifesting his divinity and confirming his teaching, through which people were led to the faith. Hence, at the touch of his hand, the sick were healed, lepers were cured, and the blind were given sight; and at his voice, the dead were raised and unclean spirits were cast out. The fact that they brought the sick and demon-possessed to him at sunset signifies that in the evening hour of the world, Christ came to cast out demons and heal human infirmities; and the setting of the sun signifies that his Passion, in which the Sun of Justice set, was to be the medicine for every spiritual infirmity. Therefore, according to Bede, the setting of the sun signifies in a mystical sense the Passion and death of Him who says, "As long as I am in the world, I am the light of the world." And as the sun sets, many who are possessed or sick are healed, because He who lived temporarily in the flesh and taught a few of the Jews now transmits the gifts of faith and salvation to all nations throughout the world. In a moral sense, the setting of the sun can be described as the fall of worldly prosperity, after which many are healed who were gravely ill while the sun of prosperity was still shining. Consider how, in just a few words, so many things are held in wonder here. These things are understood, which perhaps would seem incredible if stated explicitly. Therefore, Chrysostom says: "But you, consider what a great multitude the Evangelists pass over as having been healed, not telling us about each one individually; rather, they cover the ineffable sea of miracles with a single word, so that the sheer magnitude of the miracle might not again introduce incredulity, if He released and healed such a great crowd with various illnesses in a single moment of time." So says Chrysostom. Demons were coming out of many, crying out, "You are the Son of God," and He rebuked them and did not allow them to speak, because they knew by strong conjecture that He was the Christ, though not by the certainty of knowledge. Therefore, Bede says: "The demons confessed Him to be the Son of God and knew Him to be the Christ, because when the devil saw Him exhausted by fasting, he understood Him to be a true man; but because he did not prevail by tempting Him, he doubted whether He was the Son of God." Now, however, through the power of the signs, he either understood or rather suspected Him to be the Son of God; but he did not foresee that he would be condemned by His death. Truly, regarding this mystery hidden from the ages, the Apostle says that no one of this age understood it; for if they had understood, they would never have crucified the Lord of glory—so says Bede. He didn't allow them to speak, however, so that people hearing a demon preach the truth wouldn't later be inclined to accept the lies he might preach. Hence the Gloss says: 'He forbids them to speak so that, while someone hears a demon preaching the truth, he doesn't later follow the one who is in error.' For a wicked teacher mixes truth with falsehood so that, under the guise of truth, he may hide the testimony of his dishonesty. Regarding this, you have other reasons mentioned just above concerning the unclean spirit.
Solitude and the Mission of Mercy
Jesus withdraws to pray, then continues His mission to other cities, providing a final prayer for the reader's own healing.
At daybreak, very early in the morning, Jesus left Capernaum and went to a deserted place to avoid the applause of the crowd and to pray there in private. In this, he provides an example that a preacher and worker of divine wonders ought to flee from vanity and showiness, and after the labor of preaching, withdraw to the solitude of contemplation and the secret of prayer, so that he may give thanks to God for past progress, prepare himself for the future, and draw from within what he will later pour out to the people. And, according to Theophilus, he shows us that if we do anything good, it must be attributed to God, and we ought to say to him, 'For every good gift is from above, coming down from you.' Christ, therefore, prays in the desert. Not that he himself has need of prayer, but that he might become an example and a pattern for us of good conduct and work, and that he might teach us to flee from the tumult, avoid the cares of the world, and seek the secret of the mind when we pray to him or speak to him in silence. The crowds sought him out through faith, came all the way to him through hope, and held him fast through love, so that he would not depart from them, that they might attain greater progress. As Chrysostom says: 'He received them gladly, but he also wanted to send them away so that others might also share in his teaching; and therefore it follows, when he says to them: "For I must preach the kingdom of God to other cities also," that is, how one arrives at the kingdom of God, because it is through repentance, which is the way to arrive at this.' As Theophilus also says: 'He moves on to others who are more in need of teaching, because it is not fitting to confine teaching to one place, but to extend its rays everywhere.' Chrysostom also says: "Consider that He could have stayed in one place and drawn everyone to Himself, yet He didn't do this. He gave us an example that we should go out and seek those who are lost, just as a shepherd seeks a lost sheep and a doctor goes to the sick." For once a single soul is recovered, one can wipe away a thousand sins—so says Chrysostom. PRAYER: Lord Jesus Christ, remove and cast out the unclean spirit from me, so that it may in no way be able to stain me or hold me in its stains; that I may be and appear dead to the world, once I have been freed from the wicked master who stirs us up through unclean desires. I also ask You, Lord, Physician of souls, that You would deign to heal me from the fever of vices, so that rising from them I may be able to serve You and offer You pleasing service. You also, Lord, heal me and all who are held by various languors of the soul, so that, made healthy and safe from sins, we may serve You and carry out Your good pleasure. Amen.
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Et ingrediebatur Dominus Jesus in civitatem Capharnaum, quod interpretatur ager, seu villa pulchritudinis , et pinguedinis, et consolationis : et significat animam religiosi devoti, quae debet esse impinguata pinguedine triplici, scilicet caritatis, devotionis, et contemplationis. Ad istam villam descendit iibenter Christus, et ob hoc efficitur villa pulchritudinis et consolationis. De pulchritudine et consolatione hujus villae dicit Petrus Ravennas : « Juxta sententiam cordis mei, si paradisus in hac vita praesenti est, vel in <;laustro vei in scholis est ; quidquid enim est extra haec duo, plenum est anxietate, inquietudine , amaritudine, formidine, soliicitydine et dolore. » Hoc tamen quod dicit de scholis, intellige de divinis Scripturis, non de aliis vanis scientiis. Unde Hugo : « Nihil in hac vita dulcius sentitur, nihil avidius sumitur, nihil ita mentem ab amore mundi separat, -nihil sic ariimum contra tentationes roborat, nihii ita hominem excitat et adjuvat ad omne opus bonum et ad omnem laborem , sicut studium sacrae Scripturae. » Et statim sabbatis quando plures concurrebant et ab operibus servilibus quiescendo spiritualibus vacabant, ingressus synagogam ubi Legis periti ad docendum, et communis populus ad audiendum Legis doctrinam conveniebant, docebat eos, Maxime tali tempore et loco docebat Christus, quia erant congruentia doctrinae ejus, tunc enim plurium ad synagogam fiebat conventus; sic modo quilibet Christianus tenetur diebus Dominicis venire ad Ecclesiam et audire ibi missam totam et integram. Et nota quod missa est aliquo modo de Lege naturali, divina* et evangelica : lex naturae vult quod quilibet aliquo temporis spatio vacet ad orandum Deum ; Lex Scripturae praecipit sabbato vacandum ad orationem ; sed canones ordinaverunt ad istam orationem tempus missae, ubi Deus et homo realiter continetur. Ideo, ut dicit Glossa, peccant mortaliter qui missam non audiui\^, quia praeceptum est, nisi cogat necessitas; aliis vero diebus non est praeceptum , sed consilium.
Et omnes siupebant, id est admirabantur , super doctrina ejus, tum quia Legem et Prophetas non didicerat, et tamen clarissime docebat, tum quia doctrinam suam divinis operibus confirmabat. Unde subditur : Erat enim docens eos , quasi potesiateni habens, quia in ostensione signorum et virtutis docebat, et quia pro timore veritatem non celabat , et non sicut Scribce, qui solum verbis docebant et veritatem dicere timebant, vel quia non custodiebant, ideo discere erubescebant. Unde Beda : « Sermo doctoris in potestate fit, cum ea quae docet operatur : nam qui fiactis ipse sua destruit, contemnitur. Vel ideo in potestate erat, docens eos, et non sicut Scribce, quoniam Scribae quae per Legem didicerant, praecepta populis dabant; ipse vero quasi^uctor impletorque Legis, vel mutando, vel augendo quae minus videbantur libere substituit : » haec Beda, Quia ergo Christus doctrinam suam confirmabat per opera miraculosa, ceteri praedicatores et doctores, qui hoc non possunt, debent doctrinam suam confirmare per opera virtuosa; et non sicut Scribae, qui dicunt et non faciunt, ac doctrinam suam verborum jactantia aflirmant et ostentant.
Unde statim potestas Domini ostenditur per factum, cum subditur : Et erat in synagoga eorum, fcrte adductus ad locum sanctum, ut ibi liberaretur, homo quidam habens spiritum immundum, id est obsessus a daemone, qui exclamavit voce magna, dicens : Quid nobis et tibi, Na:(a~ rcene ? Venisti ante tempus perdere nos, id est diminuere et auferre nostram potestatem nocendi hominibus et torquere nos. Quia enim diabolus, invidia motus, de salute hominum torquetur, ideo de Christi doctrina, quae erat animarum salus et medicina, dolebat, et sic clamabat. Unde Theophilus : « Exire enim ab homine perdiiionem suam dicebat daemonium. Immisericordes enim existunt in homines, malum aliquod pati se aestimantes, cum homines non molestant. » Scio te, quis sis, id est vehementer opinor, scilicet Sanctus Dei, id est Christus ad salutem hominum missus. Per prophetias enim de Christo dictas, quae determinaverant tempus et modum et locum veniendi ipsius Christi, et per alias circumstantias, sciebant ipsum esse Christum in Lege promissum; verumtamen nesciebant ipsum esse Deum ; nec per tentationem Christi in deserto diabolus potuit scire de Christo, utrum Dei Filius per naturam esset, licet ad hunc finem tripliciter eum tentaverit. Si enim cognovissent daemones ipsum esse Deum, nunquam induxissent Judaeos ad ipsum crucifigendum.
Unde Apostolus : Si enim cognovissent, nunquam Dominum glorice crucifixissent. Ecce quantae perversitatis sunt multi homines, qui in adversitate sua Deum blasphemant, cum tamen daemones ipsum praedicent. Ubi Beda : « Non voluntatis ista confessio est, quam praemium non sequitur co^fitendi ; sed necessitatis extorsio, quae cogit invitos. Et velut si servi fugitivi post multum temporis Dominum videant, nihil aliud nisi de verberibus suspicantur ; sic et daemones cernentes Dominum in terris repente versari, ad judicandos se venisse credebant ; praesentia Salvatoris, tormenta sunt daemonum : » haec Beda. Dicitur autem daemon spiritus immundus, ab effectu, quia facit immundum quem possidet; sicut dicitur spiritus surdus, vel mutus, quia hominem surdum vel mutum facit. Vel, secundum Chrysostomum, immundus dicitur propter impietatem, ac elongationem a Deo, et quia omnibus immundis et pravis operationibus se immiscet. Ipsum quoque immuHdum spiriium, Dominus, licet vera de eo testificantem, jussit obmutescere, ne veris falsa misceret, €t ne videretur ab ipso testimonium quaerere, maxime quia Pharisaei dicebant ipsum in Beelzebub daemonia cjicere, et ne videretur utilitas crucis et Passionis suae. In quo datur nobis dogma salutiferum, ut dsemonibus qui mendaces sunt et in veritate non steterunt> non credamus, quantumcunque denuntient veritatem ; quia si aliquos sibi credentes invenerint, veritati mendacium miscent, et veritatem in mendacium coavertunt, ac vera dicendo nituntur credentes in errorem idololatriae et peccata inducere.
Per lioc autem quod Christus increpavit daemonem» qui suam confitebatur potestatem et sanctitatem, imponens ei silentium, docuit nos laudes turpium fugere. Unde, secundum Senecam, tam triste et tam turpe nobis debet esse laudari a turpibus, quam si laudemur ob turpia.
£t Spiritus immundus jussus exire ab homine, projecit ilium in medium, et discerpens eum, quantum ad afflictionem, exivit inde, et nihil ei ifocuit , quantum ad mutiiationem. Ubi Hieronymus : a Spiritus dis~ cerpens hominem , exiit ab eo. Appropinquante salute, appropior quat et tentatio. Pharao, dimissus ab Israel, persequitur Israel. Diabolus contemptus surgit in scandala : » haec Hieronymus. Sic etiam ^ccidit spiritualiter , quia diabolus saepe in medium projicit peccatum ^icujus ad ejus infamationem; et cum peccator videt se confiisum, dimittit peccatum» cogiturque diabolus ab eo exire. Unde in Psalmis ; In^le fades eorum igno* minia', et qunerent nomen tuum, Domine* Verecundia enim» quam habet peccator de peccato, est valde utilis ad dimittendum peccatum. Propter quod dicit Seneca, quod non dimittendus est pudor, quta quandiu in animo duraverit alicujus, erit bonae spei locus.
Per hoc autem quod discerpens eum cjciit ab eo, intelligitur quod nuilus liberatUT a diaboio, nisi discerpatur per compunctionem et contritionem salutarem. Et specialiter hoc de carnis vitio intelligitur, quia vitium carnale non nisi carnis af&ictionecuratur, ut : Per quce quispeccat, per hosc et torqueatur. De alio autem dicitur : Et factus est sicut mortuus, ita ut multi dicerent : Quia mortuus est, Unde Gregorius : a A^elut mortuus quippe ostenditur, qui a maligni spiritus potestate iiberatur ; quia quisquis jam terrena desideria subjicit,vitaminse carnalis conversationis exstinguit, et mundo mortuus apparet, quia possessore pravo, qui per immunda desideria se agitabat, caret. Quem multi mortuum dicunt, quia spiritualiler vivere nesciunt, cum qiu carnalia bona non sequitur, exstinctum funditus arbitrantur : » haec Gregorius. Si ergo a maligno liberatus est mortuus, sequitur quod qui non est mundo mortuus» non est a maligno liberatus ; quod est verbum terribile mundum diligentibus. Jesus autem tenens manum ejus elevamt eum, et sun^exit; ipse enim prostratis manum auxilii porrigit^ ipsc elisos crigit. Ubi Ambrosius : «c Mystice autem qui in synagoga habebat spiritum »«muudum, populus est Judaeorum, qui innodatus diaboli laqueis simulatam corporis oiunditiam interioris mentis sordibus inquinabat. Et bene spiritum immundum habebat, quia Spiritum Sanctum amiserat.
Introieiat enim diabolus , unde Christms exierat. % Ubi et Theophhbts : «. Scienduro est etiam', quod Bnihi minc deemooia habent, omnes scilicet qui dsmoniorum desideria imrpient , nt fiariosi habent dsemondiam irae^ et sic de ceteris^ d Sed Dominus m symagogam venit, cum mens homims fuerit coiigregata^ et tunc didt dsemoni inhatxfanti,. obmmtescey et statim egredir tur ab eo.
Et protinws egrediens Dominus die synagoga, sctlicet post praedtcationem, et ejus confirmationem, pcr daemonis expulsionem, introivit in dotnunt SimoniSy ut ibi refectianem acciperet post laborem. Saivator enim noster cum corpus passibile ad nostram accepisset salutem, aliquando declinabat ad loca familiarium sibi et devotorum/ ad qiui^ tem habendam post laborem et £artigationem ; et isto modo venit ad Petri domum, seu hospitium. Unde CyrUlus : « Aspice autem. quomodo manct pen€S virum inopem Christus, qui spontaneam paupertatem pro nobis passus est, ut discarous cum pauperibus conversari, nec spernerc depressos et paupcrres. i> Unde et Chrjrsastomtts :: a Et nimirum excogita quales erant domus piscatorum horum, sed tanKm Don dedignatus est sub vilia tuguria piscatorum intrare y erudiens per omnia humanum conculcare tumorem. » Et. iterum. : a Propter hoc nunqimm intravit in domum pirseclaram Christus, sed in domum publicani, et principis publicanorum, et piscatoris, palaiia dimittens,.
et cos qui mollia induunt vestim^nta. Si itaque eum vis et tu vocate, orna donmm tuam ekemosynisi, onttionibus, supplicationihus, vigiliis. Nullus itaque verecundetur domum vilem habens» si haec habuerit opertoria. NuHus diyes magnum sapiat, doraum habcns pretioeam, sed verecundctur magis, tt hanc zeletur, tllam dimittais, ut et hic Christum suscipiat, et illic aeternis potiatur tabcrnaciilis r » hsec Ckrysostomns. Hic qfuddam dicimt, quod Iket Petrus fuerit de Bethsaida, tamen ratione uxoris habebat domum in Capharnoam. Sed contra hoc videtur quod Marcus dicit ^ Vetiit iu domwn Simmis, ei Andrea, Ideo dicendum, secundum Stephanum, quod domus Petri non dicitur posr sessive ;. sed ad quam decKnare consuevit causa vendendi pisccs, et hac etiam familiaritate uxorem duxit de domo illa; quae etiam dicitur domus Andreae, propcer inseparabili^ tatem illonmi in piscium negotia> tione.
Et roox discipulis petentibus pn> socm Petri, id est matre uxoris e>us lebricitante , stam Borainus super illcmi imperavit febri, ut cessarct vel reeederet; et apprekensa manu elevavit eam, quae statim et subito liberata est, ita ut coKtinuQ surgens roinistraverit ei et discipults suis ; vires quas acceptt, quasl gratias agendo, in obsequium sui exercens Solvatoris, non reroanente ut solet nK>Iestia aegritudinis, quod non nisi divina virtute potuit fieri. Natura enim non operatur in instanti; et ideo hoc proprium est medici coelestis, sed sccus cst in aliis, Hcet enim virtute naturae possit homo a febribus curariy non tamen in instanti, ac ita subito ct per£ecte quod possit statim opera coiisueta facere, sicut hicdidturfiactuin esse; ex quo ostcnditur ista cuiratio miraculosa, ad disdpftilorum confirmalionem in fi,de. IJnde Be±i : * Naturale est febriotantibus, incipiente sanitate^ lacescere, et aegrotationis sentire iDolestiam;. verum sanitas quae Domini infertor impcrio, simul tota redit. Non solum ipsa redit, sed et tanto robore comitante, ut eis continuo qui se adjuvarant ministrare sufBciat. Et juxta leges tropologiae» membra quae servierant immunditiae ad iniquitatem, ut fructificarent morti , serviant justitiae in vitam aeternam. » Unde et Cyrillus : « £t nos suscipiamus Jesum, cum enim visitaverit nos, et potaverimus eum in mente et corde, tunc enormium voluptatum aestum exstinguet, et incolumes faciet ut ministremus ei, hoc est ejus beneplacita peragamus. » 7 — Moraiiter autem per hoc datur inteliigi quod ante curationem a peccato, non est gratum servitium impensum Deo; sed poenitens quam cito curatus est a febre peccati , tam cito debet se occupare, et totaliter mancipari servitio Dei, secundum iilud Apostoli : Sicut exhibuistis membra vestra servire immunditice, et iniquitati ad iniquitatem; ita nunc exhibete membra vestra servire justitice in sanctificationem, Si ergo anima tua febre vitiorum est capta, Sanctos in adjutorium tuum invoca, ut eorum rogatu gratia Dei curet te, quod possis ei et Sanctis suis gratam servitutem exhibere.
In hoc etiam quod discipuli rogaverunt pro illa, datur nobis exemplum orandi pro infirmis et necessitate aliena. Secundum Bedam , mystice domus Petri est Ecclesia de circumcisione ejus Apostolatui commissa; socrus est synagoga , quae quodammodo mater est Ecclesiae Petro commissae in cura et custodia. Haec synagoga febricitat, quia invidiae aestibus laborat, persequens Ecclesiam ; cujus manum Dominus tangit, quando carnalia ejus opera in spiritualem intellectum et usum convertit, et sic erecta ministrat in spiritu. Moraliter autem socrus Petri febricitans est caro concupiscens ; cum enim homo calore concupiscentiae laborat, quasi febribus aestuat, quod potest esse tripliciter, juxta illud Joannis : Omne quod est in mundo : aut est concupiscentia carnis, aut concupiscentia oculorum, aut SU" perbia vitce; et sic triplicem habemus febrem. Quaedam enim est ex corruptione in spiritibus; alia ex comiptione in humoribus; tertia ex corruptione in membris, et in omnibus est calor inordinatus supergrediens naturae cursus. Primam facit superbia ; secundam, luxuria; tertiam, avaritia. Ad hanc veniens Jesus videt per gratiam illuminantem , imperat per gratiam justificantem , tangit manum per gratiam adjuvantem; et sic dimittit febris in contritione, surgit sana in confessione , ministrat in satisfactione. Moraliter autem dicitur stans super illam , quia nuUum spiritualiter sanat , nisi eum qui sub eo est, scilicet per timorem se salubriter humiliantem.
Ubi idem Beda : « Si virum a daemonio liberatum , moraliter animum ab immunda cogitatione purgatum dixerimus ; consequenter femina febribus tentata , sed ad imperium Domini curata, carnem ostendit a concupiscentiae suae fervore per continentiae praecepta frenatam : omnis enim amaritudo, et ira, et indignatio, et clamor et blasphemia, spiritus furor est immundi; fornicationem vero, immunditiam, libidinem , concupiscentiam malam , et avaritiam , quae ' est simulacrorum servitus, febrem illecebrosae carnis intellige : » haec Beda, Potest enim per socrum Petri, quae mulier erat, sensualitas, quae ab Augustino , mulier vocatur, significari; per Christum autem, qui est imago Patris, ratio, secundum quam homo factus est ad imaginem Dei. Igitur moraliter socrus Petri sanatur, cum sensualitas quae calore concupiscentiae febricitans jacet, per rationem ad debitum ordinem moralis virtutis revocatur. Ideo subditur : Et ministrabat eis, quia sensualitas reformata virtuti morali ministrat, et servit rationi. Et tunc homo peccatum, quod ante cum in eo esset non noverat, incipit agnoscere postquam ab eo exiverit. Unde Chrysosiomus : a Si vis discere peccati fcEtorem , excogita id postquam factum est, cum a desiderio ereptus fueris, cum non adhuc molestat ignis; et tunc videbis quid est peccatum. » Nota eliam de quatuor infirmitalibus praemissis, quod spiritualiter per lepram potest intelligi culpa originalis; per paralysim, culpa actualis in omittendo ; per febrem, actualis in committendo; per vexationem daemoniacam, culpa erroris. 8 Christus multa miracula, ad manifestationem divinitatis et doctrinje confirmationem , opeRATUR. — Deinde ponuntur ad confirmationem Legis Evangelicae multa miracula in generali : quia, audito hoc miraculo et vespere facto, cum sol occidisset, id est ad occasum venisset, omnes qui in illa civitate habebant infirmos variis languoribus detentos, et a dcemoniis vexatos, ducebant illos adJesum : et offerebant ei ut curaret eos, quia tunc ad hoc poterant vacare.
Unde dicit Theophilus, quod ita tarde adduxerunt eos ad Christum, quia illa dies erat dies sabbati, et credebant curationes non esse licitas, durante die sabbati, quae finiebatur in vespere illius diei ; et ideo exspectabant occasum, utcurandos ad Jesum adduxerent. At ipse, singulis manus imponens^ curabat omnes; nullius enim morbum horrebat , quod est contra medicos superbos et indignantis naturae, qui pauperes et miseros dedignantur visitare et tangere. Et ejiciebat spiritus immundos verbo, in signum quod verbum Christi, devote auditum, fugat daemonem de corde peccatorum. Licet autem posset etiam omnes curare solo verbo , tamen quandoque apposuit manus; quia humanitas Christi erat quasi organum, seu instrumentum divinitatis ipsius, in miraculis faciendis. Et ideo» sicut artifex, mediante instrumento, operatur; sic virtus divina in Christo, per appHcationem humanitatis, aliqua faciebat, ut eam conjunctam deitati declararet. Miracula quidem Christi ad duo ordinabantur, scilicet : ad manifestationem divinitalis suae ; et ad confirmationem suae doctrinae , per quam homines ad fidem inducebantur. Unde et ad tactum manus ejus sanabantur infirmi , curabantur leprosi , illuminabantur caeci ; et ad vocem ejus suscitabantur mortui, et ejiciebantur spiritus immundi. Per hoc autem quod vespere facto obtulerunt sibi infirmos et daemoniacos, significatur quod hora mundi vespertina Christus venit daemones ejicere, et infirmitates hominum curare : et per occasum solis significatur; quod Passio sua, in qua Sol justitiae occidit, futura erat medicina omnis spiritualisinfirmitatis.
Unde, secundum Bedam, in sensu mystico solis occubitus , Passionem mortemque illius significat qui dicit : Quandiu sum in mundo, lux sum mundi : et sole occidente plerique daemoniaci et aegroti sanantur , quia qui temporaliter in carne vivens, paucos Judaeorum docuit, omnibus per orbem Gentibus fidei salutisque dona transmittit. Moraliter vero occasus solis potest dici casus mundanae prosperitatis, post quam multi sanantur, qui, lucente sole prosperitatis, graviter infirmantur. Considera, quod paucis verbis multa hic mirai? 4x8 culacomprehenduntur, quaeexpresse fortassis incredibilia viderentur. Unde Chtysostomus : a Tu autem intende quantam multitudinem curatam transcurrant Evangelistae, non unumquemque curatum dicentes nobis et enarrantes ; sed uno verbo pelagus ineffabile miraculorum supervenientes, ut non rursus magnitudo miraculi incredulitatem immittat , si tantam plebem et varias segritudines in uno temporis momento solvit, et emendavit : » haec Chrysostomus . Exibani autem (kemonia a multis clamantia, et dicentia : Quia tu es Filius Dei, Et increpans non sinebat ea loqui , quia sciebant per vehementem conjecturam ipsum esse Christum, non tamen per scientiae certitudinem. Unde Beda : a Daemonia Filium Dei confitebantur, et sciebant ipsum esse Christum, quia cum jejunio fatigatum eum diabolus videret, verum hominem intellexit; sed quia tentando non praevaluit, utrum Fiiius Dei esset, dubitabat. Nunc autem per signorum potentiam, vel intellexit, vel potius suspicatus est esse Filium Dei ; sed se morte illius non praevidit esse damnandum.
Vere cnim de hoc mysterio a seculis abscondito, dicit Apostolus, quod nemo principium hujus seculi cogno^ vit : Si enim cognovissent, nunquam Dominum glorice, crucifixissent : » haec Beda. Ideo autem non sinebat ta loqui, ne homines audientes daemonem praedicare mundoveritatem, deinceps acquiescerent sibi praedicandi falsitatcm. Unde Glossa : « Ideo prohibet loqui, ne dum aliquis audit daemonem vera praedicantem , postea sequatur errantem. Improbus enim magister vera falsis permiscet, ut sub specie veritatis, fohitatis testimonium obtegat. » De hoc habes et alias causas proxime supra de spiritu immundo dictas.
Facta autem die, et valde diluculo, egressus Je~ sus de Capharnaum ibat in desertum locum, ut applausum populi fiigeret, et ibi secretius oraret. In hoc dans exemplum quod praedicator et mirabilium divinorum operator debet vanam gloriam et ostentationem fugere, et ad solitudinem contemplationis ac secretum orationis, post laborem praedicationis, r&lire, ut Deo gratias agat de profectu praeterito, et se disponat pro futuro et sibi hauriat quod postea populis effiindat. Et, secundum Theophilum, ostendit nobis quod Deo debet attribui si aliquid boni facimus, et ei debemus dicere, quoniam omne optimum desuper est, descendens a te. In deserto ergo Christus orat,. non quod ipse oratione indigeat; sed ut nobis bonae exemplificationis, operationis, exemplum et fbrma fieret, et ut nos tumultum fugere, et curam mundi vitare, ac secretum mentis quaerere doceret, cum eum orare vel ei silenter loqui afiEiectamus. Et turbce requirebant eum, scilicet per fidem, et venerunt usque ad ipsum, per spem, et detinebant illum, per caritatem, ne discederet ab eis, ut profectum consequerentur majorem. Ubi Chrysostomus : « Gaudens autem eos suscipiebat, sed et voluit eos dimittere , ut et reliqui doctrinae ejus partidpes essent, et ideo sequitur, quibus ait : Quia et aliis civitatibus oportet me evangeli:(are regnum Dei, id est qualiter pervenitur ad regnum Dei, quia per poenitentiam, quae est via ad hoc perveniendi. » Ubi et Theophilus : a Transit enim ad alios magis indigentes doctrina, quia non convenit in uno loco doctrinam concludere ; sed ubique radios ejus extendere.
n Ubi iterum Chrysostomus : a Simul etiam considera, quod poterat in eodem loco manendo omnes attra* here ad se, non tamen Ulud fecit» pTBebens nobis exemplum ut perambulemus et requiramus pereuntes, sicut pastor ovem perditam, et medicus accedit ad infirmum. Una enim anima recuperata, poterit aliquis mille delicta abolere : » haec Chrysosiomus. ORATIO Domine Jesu Christe» remove et ejice spiritum immundum a me, ne aliquQ modo me valeat maculare, vel in maculis detinere ; ut sim et appaream mundo mortuus, cum a possessore pravo, qui per immunda desideria nos agitat, fuero liberatus. Peto etiam^ Domine, te medicum animarum, ut me curare digneris a febre vitiorum, quatenus surgens ab eis valeam tlbl ministrare et gratam servitutem exhibere. Tu etiam, Domine, cura me, et omnes variis animse detentos languoribus, ut a peccatis sani et incolumes facti tibi ministremus , et beneplacita tua peragamus. Amen.
Scripture echoes
- ↩1John.2.16 — For all that is in the world—the desire of the flesh and the desire of the eyes and the pride of life—is not from the Father, but is from the world.
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