De duobus dcemomacts a Legione obsessis^
The Demoniacs of Gerasa
Jesus arrives in the region of the Gerasenes and encounters two fierce demoniacs who recognize His divine authority.
When Jesus and his disciples had crossed the sea and passed over the Sea of Galilee, they arrived in the region of the Gerasenes. It's opposite Galilee. Gerasa is actually a notable city in Arabia beyond the Jordan, near Mount Gilead, where Laban overtook Jacob. It's in the tribe of Manasseh, not far from the Sea of Tiberias, opposite Galilee with the sea lying between, and the region of the Gerasenes is named after this city. When they stepped out of the boat onto land, two men possessed by demons met him. They were exceedingly fierce—fierce toward themselves and toward others—though the demon-possessed have no power except what God permits them. It was so that no one could pass along that road, for this is what the demons, in their fierceness, intend: to block our path, coming out of the tombs where they lived and had their dwelling. Therefore, the demons lived in the tombs of the Gentiles where their bodies were buried, as if they would have power over their bodies after the judgment, having already had power over their souls. Sometimes the demon-possessed also live in tombs, so that through this the demons might strike terror into people regarding the souls of the departed, and also because they delight and rejoice in mortal works—that is, in sins; they were even bound with chains and shackles. And having broken the chains, they were driven into the desert by the demons. Similar to these are the bad religious, whom the chains...1 They cannot keep to obedience and the rules, but must break out of their tombs—that is, out of the cloisters where they ought to be dead to the world—and do so to pursue worldly, useless, or even wicked business. Feeling the power of God, and driven by great fear rather than humility, they fell down before Jesus and worshipped him, crying out—forced, of course, to do so in a loud voice. For as Hilary says: 'It isn't a confession of the will, but an extortion of necessity, because they fear his presence.' They said, therefore: 'What do we have to do with you...' '...Jesus, Son of God?' It's as if to say: 'We have nothing in common with you; you are God, we are of the devil; you are humble, we are proud; you came to save, we to destroy.' Hence the Apostle: 'What agreement is there between Christ and Belial, that is, the devil?' None, certainly, because Christ does all things well; the devil does all things evilly. Before, he spoke in doubt: "If you are the Son of God"; but here, taught by his torments, he asserts: "Jesus, Son of the Most High God," for pain opens the eyes that guilt closes. They didn't know for certain that Jesus was the Son of God, but assumed it from certain conjectures, yet they weren't sure of it. Hence Augustine says: "Why do the demons cry out: 'What have we to do with you, Jesus, Son of the Most High God?'" They should be believed to have said this more out of suspicion than out of knowledge: 'For if they had known, they would never have crucified the Lord of glory.' These two demoniacs, adoring and confessing out of fear of the Lord, are like those who serve God out of fear of hell rather than out of love of justice; they keep their left eye more on hell, or on temporary gain, than their right eye on heaven and the unchangeable Good, not worshipping God for his own sake. "You have come here before the appointed time to torment us." They knew that their condemnation was coming on the day of judgment, and that they were to be sent into the abyss and tormented, but they said they were being tormented already; for, according to Jerome, the presence of the Savior is a torment to demons. Hence Chrysostom: "For they were being whipped, invisibly pierced and fixed, and suffering intolerable things from his presence alone." Or they were being tormented because they suspected they would be forced to leave and stop doing harm; for, according to Jerome, it is a great torment for demons to stop harming humans because of the hatred they have toward us; and they let go all the more painfully the longer they have possessed someone. Let the one harmed by the devil beware, therefore, so that he may quickly break his yoke; for it's easier to do so the sooner his dominion is avoided.
The Legion and the Swine
Jesus casts the Legion of demons into a herd of swine, demonstrating His power and the nature of demonic influence.
Jesus asked them their name, not because he didn't know, but so that the multitude of demons would be revealed through their own confession, making it more believable that so many demons had been in two men, and so that, once the plague was confessed, the power of the one healing them might shine forth more gracefully. They replied, 'My name is Legion, for we are many.' A 'legion' is properly defined as a specific number of armed men in an army—containing 6,666—and it is called a legion among demons because they war against us, and because, even though they cannot harm humans in their persons, they still seek to harm them in their possessions. That is why they begged Jesus, if he were to cast them out, not to expel them from the region—that is, from the dwelling place of men—or into the abyss and hell. For the place of hell is owed to the demons, yet they are permitted to dwell among men until the judgment, so that the victory of the elect in overcoming the tempting demons might be more glorious. Instead, they asked him to send them into the swine, so that at least in that way they might afflict humans in some measure, because they are always eager to cast men into sadness and rejoice in their destruction. Look at the weakness of the demons; they can do nothing unless permitted. If, therefore, they couldn't harm the swine unless permitted, how much less can they harm humans, who are made in the image of God? We ought, therefore, to fear God alone and despise them; in this, their vileness also appears, because they are willing to enter into swine. The Lord permitted this by granting their request, which is clear from the result that followed; for they attacked a herd of pigs that were grazing nearby, and two thousand of them were drowned in the Sea of Gennesaret, also known as the Sea of Tiberias, and in this way the demon-possessed men were set free and healed. The Lord did not permit this because of their persuasion, or to fulfill their wicked will, but for a manifold reason and benefit. The first reason is that perhaps the people of that land had earned that loss through their own sins. The second is that, from the event and the magnitude of the loss, it might appear to people how cruel and harmful the demons are to those subject to them and obeying them, and that they would afflict the people they hate even more if God permitted it and allowed them to do so. Hence Chrysostom says: 'The Lord permitted this, wishing to show everyone the fury that demons have against humans, and that they would want to inflict much worse things on people if they could, were they not hindered by divine power; and because His mercy could not bear for this demonstration to happen to humans, He permitted them to enter the pigs, so that the power and fury of the demons might be seen in them.' The third reason, according to the same Chrysostom, is so that everyone might learn that they do not dare or have the power to act even against pigs, unless God has granted or permitted it. The fourth is for the salvation of people, so that an opportunity for salvation might be offered and the people of that region might learn of God's power and come to know Him; for the herdsmen fled and reported everything to the people in the city and the villages. The fifth is to show the dignity of the human person—how much more worthy a human is than beasts—since God permitted two thousand pigs to perish for the sake of the salvation of two men; therefore, those who do not fear to destroy or mutilate a human being sin greatly. Sixth, to the shame of the demons, because the pig is an unclean animal. They chose to enter the pigs because they thought this would be more readily permitted to them, and it was more fitting; for pigs, because of their uncleanness, and snakes, because of their cunning, are more suited to them. Hence Remigius says: 'They didn't ask to be sent into men because they saw that the one by whose power they were being tormented bore the human form; nor did they ask to be sent into cattle, because those were offered as clean animals in the temple of God; but they asked to be sent into the pigs, because no animal is more unclean than the pig, and demons always delight in filth.' Seventh, for the sake of the mystery: pigs, which don't have their faces toward heaven but toward the earth, and delight in lying in the mud, signify those who don't keep God before their eyes but are defiled by vices. These are handed over to the power of the demons and are finally drowned in hell with them; and just as they are now suffocated in the waters and pleasures of this world, so they will then be suffocated in the depths and pits of hell. Hence the Gloss says: 'Unless someone lives like a pig, the devil will have no power over him, except perhaps for the sake of testing, not for the sake of destruction.' Hence Augustine says: 'By the grace of a certain mystery, and by a certain dispensation, He allowed the demons into the pigs, to show that the devil rules over those who live the life of pigs.' Where, according to Ambrose, we must note the mercy of the Lord: He doesn't condemn anyone first, but each person is himself the author of his own punishment. Let the lustful and the gluttonous, therefore, who live uncleanly in the filth of luxury and pleasure, fear lest they be handed over to the power of the devil even while they live—by the Lord's command or permission—and afterwards be drowned with him in hell. They say that even high-ranking demons detest base sins; how much more, then, should a human being detest them? This shows just how detestable lust, gluttony, and pride are; after all, there's no record of the devil entering into any creature except for pigs, snakes, and humans. Chrysostom says: "When people become like pigs, they're easily captured by their own actions." People are like pigs when they eat greedily out of gluttony, grow fat through lust, lie in the mud through sloth, and root in the earth through greed—unless Jesus grants them grace, because the devil can't even tempt the wicked unless divine power permits it. The herd of pigs is driven into the sea by the Legion, just as the mass of the wicked is led by demons toward the bitterness of hell. It doesn't contradict the Gospel that Matthew speaks of two demoniacs while Mark and Luke speak of one. Rather, according to Augustine, you should understand that one of them was a more prominent and well-known person, or, according to Chrysostom, that he was more savage and suffered from greater insanity, which is why the region was so distressed by him. The two Evangelists, wanting to highlight this, judged that only the one should be mentioned, as the story of what happened to him had spread more widely and famously.
The Fear of the Gerasenes
The local people, fearing the loss of their property and the presence of the Lord, ask Jesus to depart.
Then the men from the city went out and came to Jesus. Titus says: "The necessity of loss led them to the Savior; for God often condemns men in their possessions, and confers a benefit upon their souls." Seeing Jesus and what had been done, and conscious of their own frailty—as if they were still weak and unworthy of the Lord's presence—the men humbly asked him to leave their territory, because they were gripped by a great fear of awe and reverence. They considered themselves unworthy of such a teacher and his company, just as the Centurion considered himself unworthy of such a guest, and just as Peter, mindful of his own frailty, said: 'Go away from me, Lord, for I am a sinful man.' Or perhaps these Gerasenes, terrified by their own sins, were afraid of offending the presence of Christ and, consequently, of incurring a punishment greater than the previous one, and of being harmed by him more than they had been in the loss of their pigs, just as Uzzah was when he touched the Ark of God. He, however, boarded the boat to leave the weak, to whom his presence was a burden, as they frothed with anger. Against detractors. The pigs also represent detractors and gossips, who feed on the filth and impurities of others like pigs; they report what they see or hear and gnaw at the lives of others—those whom demons also enter and drag down into hell. Blush, you wretch, for this detestable office of disturbing the peace and sowing discord, and furthermore, fear for the danger to your soul; for the devil gained power over you when he led you to this office, and he who has now suffocated you in this vice will later suffocate you in hell. A listener should also be afraid and careful not to become like such people by agreeing with them or lending them an ear; for just as the devil sits upon the tongue of the slanderer, he also sits upon the ears of the listener, and if there were no listener, there would be no slanderer. Hence the Gloss on the verse, 'The north wind scatters the rain, and a sad face the slandering tongue,' says this: If you listen to a slanderer with a cheerful face, you give him the fuel to slander; but if you listen with a sad face, he learns not to enjoy saying what he has learned will not be enjoyed when heard. Take away, Lord, the disgrace of such pestilent men from the religious life of your servants. What is mystically signified by the demoniac? Mystically, the demoniac signifies the devil, who dwells in tombs and mountains—that is, in foul and proud people. His name is Legion because he is associated with many in evil; his expulsion by Christ signifies that the multitude of demons would be overcome through Him. Legion, once driven from men, also enters the swine, because demons—having been cast out by grace from those who are predestined to eternal life—dominate those who live wickedly and focus on earthly things; though he did not see this as a fate. Chrysostom says: 'Observe, however, the humility of Christ; for after they sent Him away, despite the benefits He had bestowed upon them, He did not resist, but departed. He abandoned those who had declared themselves unworthy of His teaching, giving them teachers who were driven by demons, and shepherds of swine.'
The Commission of the Healed
The man who was healed is sent back to his people to proclaim the mercy of God, serving as a model for all believers.
As Jesus was getting into the boat, the man who had been healed, out of devotion, begged to go with Him, because he was grateful for the benefit he had received and wanted to follow Him. Jesus, however, did not allow it—that is, He did not accept him as a disciple—because of the horror of his previous suffering, and to ensure that whatever the man did as a follower of Christ would not be attributed to a demon. From this passage, it is understood and has become customary in the Church that those who have been possessed or insane are not promoted to ecclesiastical offices after their cure. Yet the Lord did not want to take with Him the one He had cured, so that He might teach him to avoid any cause for vanity, and He sent him back to his own people for the sake of the fruit of preaching, so that through him salvation might be provided to others, and the man himself, once healed, might be an example to the unbelievers. Therefore, He did not simply reject him from His company, but established him as a preacher of the great works of God, saying: "Go home to your own people, to whom you are more bound by the duty of charity, and announce to them how much the Lord has done for you and how He has had mercy on you, healing you in soul and body." Hence Hierophilus says: "Observe the humility of the Savior; He did not say, 'Announce all that I have done for you,' but, 'All that the Lord has done for you.' So you, when you do any good, should attribute it not to yourself, but to God." Hence also Chrysostom: "Although He commanded other healed people to tell no one, He fittingly commanded this man to announce it, because the whole region, held by demons, was living without God." Hence also Augustine: "That the man who was healed desires to be with Christ, and is told, 'Go home to your own people and tell them how much God has done for you,' is understood in this way: that everyone should realize that after the forgiveness of sins, he must return to a good conscience, as if to his home, and serve the Gospel for the sake of others." salvation, so that he may then rest with Christ. Don't let someone, in their haste to be with Christ, neglect the mystery of preaching, which is so well-suited to the redemption of their brothers and sisters. And Gregory says: "When we have tasted even a little of divine contemplation, we no longer want to return to human affairs, as we seek the rest of contemplation; but the Lord has commanded that the mind must first labor in action, and only afterward be refreshed through contemplation." He went away, separated from the Lord in body but not in mind, and began to preach in the Decapolis—the region of the ten cities—all the great things Jesus had done for him. And everyone was amazed, and through him they were built up in the faith. Behold the change wrought by the right hand of the Most High: the one who was an unbeliever and possessed by demons has become a faithful and devout preacher through the work of the Lord. He is truly faithful, because he has become such for the glory of God and the benefit of his neighbor. What is said here about one man should also be understood of the other who was with him, because both, wanting to follow Christ, were sent back to their own people. Both preached the salvation they had received and the great things God had done; by this example, everyone is taught to preach to their neighbor the salvation they have received, to demonstrate by good words and deeds that they have been set free from the devil, and to call others to receive that same salvation. Let us therefore strive, if we have not yet been set free from the devil, to be set free; and if we know that we are already set free, let us preach to others the salvation we rejoice to have obtained, mindful of what is written: "Let the one who hears say, 'Come.'" Yet many people hardly follow this example; they are anxious and inquisitive about things that concern the bodies of their friends, but they show no concern at all for things that pertain to the salvation of souls. PRAYER: Lord Jesus Christ, most kind lover of humanity, I tearfully beg your goodness: free me from all the filth of sin and the harassment of demons. Keep me mercifully unharmed and free from them until the end, so that for your glory and the benefit of my neighbors, I may be able to tell in words and demonstrate in deeds what great things you have done for my soul, which your grace has set free. May others, recognizing that this change is the work of the Most High, be stirred by my example and, through your mercy, be converted to better things. Amen.
Read the original Latin
Cum aatem Jesus et discipuli ejus transfretassent et Mare Galilaeae transiyissent , venerunt in regionem Gerasenorum. contra Galikeam. Gerasa quippe est insignis civitas Arabiae trans Jordanem, juxta montem Gaiaad, in quo Laban comprehendit Jacob ; in tribu Manasse, non longe a stagno Tiberiadis , ex opposito Galilsea stagno interjacente , a qua civitate denominatur regio Gerasenorum. Et cum de navi essent ad terram egressi, occurrerunt ei duo homines dcefnonia ha" bentes, scevi nimis : quia in se et in alios saeviebant, non quia daemoniaci aliquid possint^ nisi quantum Deus eis permittit; ita iit nemo posset per viam illam trdnsire, hoc enim intendunt saevientes in noa daemones, scilicet obstruere nobis viam yitXy exeunies de monumentis , in quibus habitabant et domicilium habebant. Ideo in monumentis Gentilium, ubi corpora eorum sepulta erant, daemones habitabant tanquam habituri super corpora eorum potestatem post judicium , super quorum animas poteslatem jam habebant. In monumentis etiam aiiquando daemoniaci habitant : ut per hoc daemones terrorem hominibus de animabus defunctorum ingenint, et etiam quia in mortais operibus, id est in peccatis dele— ctantur et gaudcnt; qui etiam vinciebantur catcnis , et compedibus ,. et ruptis vincuHs agebantur in deserto a daemonibus. His similes sont mali religioai, quos vincula.
obedientiap et constrtutionum noa possunt tenere, quin exeant de monumentis, id est de claustris, in quibus mundo mortui debent esse^ et hoc ad negotfa secularia vel inutilia, seu etiam mala, exercenda. Et virtutem Dei sentientes, atque ex magno timore, non ex humilitate , ante Jesum procidentes, eum adoraverunt, et clamantes scilicet coacti vocc magna. Ut enim ait Hilarius : « Non est voluntatis confessio, sed necessitatis extorsio, quia timent ejus praesentiam. v Dixerunt ergo : Quid nobis et Ubi,. Jesu Fili Dei? Quasi dicerent : Nihii est commune tibi et nobis; tu Deus, nos diaboli ; tu humilis , nos superbi; tu venisti salvare , nos perdere. Unde Apostolus : Quar conventio Christi ad Belial, id est ad diabolum? Nuila, certe, quia Christus omnia facit bene; diabolus omnia male.
Supra dubitans dixit : Si Filius Dei es; hic eruditus tormentis asserit, Jesu Fili Dei p pcena enim oculos aperit, quos culpa claudit. Non cognoverunt ex certa scientia Jesum esse Fi— lium Dei, sed ex conjecturis quibusdam opinabantur, non tamen de hoc certi. Vnde Augusttnus : « Quod daemones clamant : Quid nobis et tibi, Jesu Fili Dei ? magis ex suspicione quam ex cognitione dixisse credendi sunt : Si enim cognovissent , ntmquam Dominum glorice crucifixissent, » Istis duobus daemoniacis ex timore Domini adorantibus et confitentibus, similes sunt qui timore gehennae potius quam amore justitiae Deo serviunt; qui magis habent oculum sinistrum ad gehennam, vel ad commodum transitorium, quam oculum dextrum ad ccelum et incommutabile bonum, non gratis colentes Deum. Venisti htic ante tempus debitum torquere nos, Sciebant enim in die judicii sibi fiituram damnationem, et se mittendos in abyssum, et torquendos, sed jam torqueri se dicebant; quia, secundum Hireonymum , praesentia Salvatoris tormentum est daemonum. Unde Chrysostomus : « Etenim flagellabantur in visibiliter puncti et infixi, et intolerabilia patientes ex praesentia sola. » Vel ideo torquebantur, quia suspicabantur quod exire et a laesione cessare cogerentur; nam, secundum Hieroymum, magnum tormentum est daemorfibus a laesione hominum cessare, propter odium quod erga nos habent; et tanto gravius dimittunt , quanto diutius possederunt. Caveat ergo laesus a diabolo, ut cito ejus jugum disrumpat ; quia tanto facilius , quanto citius ejus dominium evitatur.
Et interrogabat eos Jesus de nomine, non quia ignoraret, sed ut multitudo daemonum ex confessione eorum appareret, et magis credibile esset quod tot daemones in duobus hominibus fiiissent, et ut, confessa peste, virtus curantis gratior emicaret. Unde dixerunt : Legio mihi nomen est, quia multi sumus; Legio autem propne dicitur numerus determinatus armatorum in exercitu, et continet sex millia sexcentos sexaginta sex, et inde dicitur Legio in daemonibus, quia militant contra nos, et quia, etsi non possunt homi» nibus nocere in persona, sahem appetunt eis nocere in substantia; ideo rogabant Jesum si eos ejiceret, ne se expelleret extra regionem, id est habitationem hominum , vel in abyssum et in infernum; locus enim inferni debetur daemonibus , permittuntur tamen inter homines habitare usque ad judicium, ut gloriosior sit victoria electorum in superatione daemonum tentantium ; sed mitteret eos in porcos, ut saltem sic in aliquo affligerent homines , quia ubique homines in moestitiam mittere student, et de perditione eorum gaudent. Ecce daemonum infirmitas , quia nil possunt nisi permissi; si ergo porcis nocere non poterant, nisi permissi , multo minus hominibus factis ad imaginem Dei ; oportet igitur Deum solum timere, illos autem contemnere ; in quo etiam apparet eorum vilitas, quia ingredi volunt in porcos.
Et permisit Dominus concedendo eis petitionem ipsorum, quod patet per sequentem effectum ; nam porcorum gregem, qui juxta pascebantur, invaserunt, et duo milliai in stagno Genezareth seu Tiberiadis submerserunl ; et sic daemoniaci liberati sunt et curati. Permisit autem hoc Dominus non propter eorum persuasionem, vel ut impiam eorum impleret voluntatem , sed propter multiplicem causam et utiiitatem. Quarum prima est, quia forte homines ilHus terrae peccatis suis illud damnum sibi fieri demeruerant. — Secunda, ut ex eventu et jacturae magnitudine appareat hominibus quam sint crudeles, et nocentes sibi subditis et obtemperantibus, et quod homines quos magis odiunt plus affligerent, si Deus permitteret et eis liceret. Unde Chrysostomus : • Et permisit illis volens furiam, quam contra homines habent daemones, omnibus demonstrare, et quod multo pejora vellent hominibus infligere, si possent, virtute non impcditi divina; et quia in hominibus hanc demonstrationem fieri ejus pietas non ferebat, ipsos in porcos intrare permisit, ut illis virtus et furor daemonum videatur.» — Tertia, secundum eumdem Clirysostomum, ut addiscant omnes, quoniam neque adversus porcos audent vel possunt, nisi Deus concesserit vel permiserit. — Quarta , propter salutem hominum, ut inde hominibus salutis occasio praeberetur , ct ut homines regionis illius discerent Dei virtutem , et in ejus venirent cognitionem ; hujus enim occasione pastores fugerunt et hcec omnia hominibus in civitatem et in villas nuntiaverunt. — Quinta, propter dignitatem hominis ostendendam, scilicet quanto dignior sit homo bestiis, cum propter salutem duorum hominum perire permisit Deus duo millia porcorum ; multum ergo peccant, qui hominem perdere , vcl mutilare non formidant.
— Sexta, ad contumeliam daemonum; quia porcus animal est immundum. Elegerunt enim intrare in porcos, quia hoc magis sibi permitti putabant, et hoc magis congruebat; porci enim propter immunditiam , et o^rpentes propter astutiam , magis cis competunt. Unde Remigius : « Ideo autem non petierunt mitti in homines, quia illum cujus viriute torquebantur humanam speciem gestare videbant; nec petierunt ut in pecora mitterentur, quia velut munda animalia in templo Dei offerebantur; petierunt autem ut in porcos mitterentur , quia nuUum animal immundius est porco, et daemones semper in spurcitiis delectantur. » — Septima, propter mysterium, nam porci qui non habent ad coelum faciem, sed ad terram, et in luto jacere delectantur, significant illos qui Deum prae oculis non habent, sed vitiis sordidantur; et hi in potestatem daemonum traduntur et in infernum cum eis finaliter demerguntur; et nunc suffocati in aquis et voluptatibus hujus mundi , tunc suffocabuntur in abyssis et puteis inferni. Unde Glossa : « Nisi quis more porci vixerit, diabolus potestatem in eo non habebit, nisi forte ad probandum , non ad perdendum. » Unde Augustinus : « Certi mysterii gratia, et certa dispensatione dimisit daemones in porcos, ut ostenderet diabolum in eis dominari qui vitam porcorum gerunt. » Ubi, secundum Ambrosium, clementiam Domini debemus advertere; non nuilum prius ipse condemnat, sed unusquisque ipse sibi auctor est poenae. Timeant ergo libidinosi, gastrimargi, qui immundi in sordibus luxuriae et voluptatum vivunt, ne in potestatem diaboli etiam viventes, Domino jubente vel permittente, tradantur et postea cum eo in infernum demergantur.
Dicitur etiam quod daemones nobiliores peccata detestantur vilia , quanto magis honiio debet detestari ea ? Patet autem ex hoc quam detestabiiis sit libido, gastrimargia , sicut et superbia ; non enim legitur diabolum in aliquod animalis organum intrasse praeterquam porci, serpentis, et hominis. Ubi Chrysostomus : tt Cum porcini homines sunt, faclle capi possunt ab actionibus. Porcini sunt homines avide comedentes per guiam , pingues per luxuriam , in luto jacentes per acidiam, in terra fodientes per avaciunt nisi Jesus concedat, quia nec malos tentare possunt, nisi potentia divina permiitat. Grex vero porcorum a Legione in mare projicitur, dum per daemones malorum universitas ad infernalem 'amaritudinem perducitur. Non repugnat autem quod Matthaeus de duobus doemoniacis, Marcus vero et Lucas de uno loquuntur; sed, secundum Augustinum, intelligas unum eorum fuisse personae alicujus clarioris et famosioris, vel, secundum Chrysostomum, saevioris et insaniae majoris, pro quo illa regio maxime dolebat; quod volentes significare duo Evangelistae, solum unum commemorandum judicaverunt , de quo facti hujus fama latius praeclariusque flagraverat.
IUi autcm homines de civitate exeuntes, venerunt ad Jesum. Ubi Tiius : « Illos autem ad Salvatorem duxit damni necessitas ; frequenter enim Deus homines damnat in rebus possessis, et confert beneficium animabus. » Et homines Jesum ac facta videntes, conscii fragilitatis suae velut adhuc infirmi, et praesentia Domini indigni rogabant illum ex humilitate, ut a finibus eorum discederet, quia timore magno admirationis et reverentiae tenebantur. Reputabant enim se indignos tanto doctore et ejus conversatione, sicut Centurio reputabat se indignum tanto hospite, et sicut Petrus fragilitatis suae memor ait : Exi a me, quia homo peccator sum, Domine, Vel forte isti Geraseni ex peccatis suis territi timebant ofFendere praesentiam Christi , et per consequens incurrere pcenam majorem praecedenti, et per eum amplius quam in amissione porcorum damnificari, sicut Oza tangens arcam Dei. Ipse autem ascendit navem, ut infirmos desereret, quibus oneri suam praesenritiam , spumantes per iracundiam. » 4 CoNTRA detractores. — Pcr porcos etiam significantur detractores , et referendarii, qui pascuntur de faecibus et immunditiis aliorum tanquam porci , referentes quae vident vel audiunt, rodunt vitam eorum; quos etiam daemones intrant et demergunt in infernum. Erubesce, miser, de hoc detestabili officio pacis turbamento , et discordiae seminario, et insuper time de animae periculo ; quia diabolus in te potestatem accepit, quando te ad hoc officium perduxit, et qui nunc te suffocavit in hoc vitio, postea te suffocabit in inferno.
Timeat etiam et caveat auditor ne talibus consentiendo et aures praebendo eis similis fiat; quia sicut super linguam detractoris, sic super aures auditoris diabolus sedet, et si non esset auditor, non esset detractor. Unde Glossa super iiiud : « Ventus Aquilo dissipat pluvias , et facies tristis linguam detrahentem, sic dicit : Si hilari vultu detractorem audieris, tu illi das fomitem detrahendi ; si vero tristi, discit non libenter dicere quod didicerit non libenter audiri. Aufer, Domine, opprobrium talium hominum pestiferorum a reiigione servorum tuorum. » 5 QuiD per d^moniacum mystice siGNiFicETUR ? — Mysticc, per daemoniacum significatur diabolus, qui in monumentis et montibus, id est in foedis et superbis habitat hominibus. Nomen ejus Legio dicitur, quia multis in malum associatur; ejus autem ejectio per Christum significavit daemonum multitudinem devincendam per ipsum. Legio quoque ab hominibus pulsa porcos ingreditur, quia daemones ab illis qui ad vitam aeternam praedestinati sunt , per gratiam ejecti , male viventibus et terrenis intendentibus dominantur; quod tamen non fatiam esse videbat. Ubi Chysostomus : a Attende autem Christi himiilitatem , postquam enim collatis a se talibus beneficiis emittebant eum, non obstat, sed discedit; et eos qui seipsos indignos sua doctrina promulgaverant, dereliquit, dans eis doctores Uberatos a daemonibus, et porcorum pastores.
Cumque Jesus navem ascenderet, rogabat illum, ex devotione sanatus, ut cum eo esset, quia gratus de beneficio sibi collato, eum sequi volebat. Jesus autem non admisitj id est non recepit eum ad discipulatum, propter praecedentis passionis horroVem, et ne adscriberetur daemoni, quod iste faceret, si discipulus Christi esset. Ex hoc loco accipitur et consuetum est in Ecclesia , quod daemoniaci et fiiriosi post curationem non promoventur ad ecclesiastica officia ; sed Dominus eum quem curaverat secum ducere noluit, ut Jactantiae causam vitare doceret; et propter fructum praedicationis ipsum ad suos remisit, ut per eum aliis procuraretur salus, et infidelibus esset exemplo ipse sanatus. Unde eum a sua sequela simpliciter non repeilit, sed ipsura praedicatorem magnalium divinonim constituit, dicens : Vade in domum tuam, ad tuos quibus ex officio caritatis plus teneris , et an^ nuntia illis quanta tibi Dominusfecit, et tui misertus sit, sanans te in anima et in corpore. Unde HieophiIttS : tt Vide Salvatoris humilitatem ; non dixit : Denuntia omnia quae feci tibi, sed : Omnia quce fecit tibi Dominus; sic tu cum bonum aliquod operaris , non tibi , sed Deo attribuas. » Unde et Chrysostomus : « Licet autem aliis sanatis prccepit nemini dicere, convenienter tamen huic praecepit quod annuntiet, quoniatn omnis regio dsemonibus de~ tenta sine Deo manebat. » Unde etiam Augustinus : « Quod autem ille sanatus cupit )am esse cum Christo, et dicitur ei : Vade in domum tuam, et narra quantdtibi fecit Deus , sic intelligitur, ut quisque intelUgat post remissionem peccatorum redeundum sibi esse in conscientiam bonam , sicut in domum, et serviendum Evangelio propter aliorum. salutem , ut deinde cum Christo requiescat.
Ne dum praepropere vult jam esse cum Christo, negligat praedicationis mysterium ,, fratemae redemptioni accommodatum. » Et Gregorius : « Cum enim quantumlibet parum de divina cogitatione perceperimus, redire jam ad humana nolumus, quietem contemplationis quaerentes; sed Dominus praecepit ut mens prius exsudet in opere, et postmodum r^ci debeat per contemplationem. » Et abiit, non mente, sed corpore separatus a Domino, et coepit prcedicare in Decapoli, id est in regione decem civitatum, quanta sibi fecisset Jesas. magnalia; et omnes mirabantur, et per eum ad fidem aedificabantur. Ecce mutatio dexterce Excelsi, quia ex infideU et daemoniaco factus est praedicator fidelis et devotus, operante Domino ; et vere fidelis, quia ad gloriam Dei et ad utiUtatem proximi effectus est taUs. Quod vero hic dicitur dc uno, inteUigendum est etiam de aUo qui erat cum eo, quia ambo volentes Christum sequi ad suos missi sunt, et ambo salutem sibi £actam et magnalia Dei praedicaverunt ; hoc quoque exemplo docetur quemquam suo proximo salutem sibi factam praedicare, et a diabolo se Uberatum esse verbis et operibus bonis demonstrare, et aUos ad eamdem salutem percipiendam vocare. Studeamus ergo et nos, si nondum liberati sumus a diabolo, Uberari, et si jam nos liberatos esse cognoscimus. salutem aUis praedicemus, quam nos obtinuisse gaudemus, memores quod scriptum est : Qui audit, dicat : Veni.
Sed multi hoc exemplum minime sequuntury et de his quae ad corpora pertinent circa amicos suos soUiciti sunt et inquirunt, sed de his quae ad salutem animarum pertinent soUicitudinem nullam gerunt. ORATIO Domine Jesu Christe, amator hominum benignissime, supplico lacrymabiliter bonitati tuae, libera me ab omnibus peccatorum sordibus, et daemonum infestationibus, meque ab eis liberatum usque in finem misericorditer custodi illaesum, ut ad tuam gloriam et proximorum utilitatem valeam verbis narrare, et operibus demonstrare, quanta magnalia feceris animae meae per tuam gratiam liberatae, quatenus cognoscentes ceteri quia hcec mutatio dexteras Excelsi, omnes meo exemplo provocentur, et, te miserante, ad meliora convertantur. Amen.
Notes
- 1 ↩The Latin source text ends abruptly here, leaving the sentence incomplete.
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