De missione Apostolorum ad prcedicandum cum potestate curationum
The Compassion of the Shepherd
Seeing the spiritual and physical distress of the crowds, Jesus prepares to send out laborers to address the negligence of the current shepherds.
The shepherds. Once the gospel teaching had been established through Christ’s preaching, and the confirmation of that same Law had been described through the working of miracles, the promulgation of that Law now follows through the mission of the disciples. As Chrysostom says: “Pay attention, however, to the timing of the mission.” After they saw him raising the dead, rebuking the sea, and other things of this kind, and had sufficiently received a demonstration of his power through his words and works, he then sends them out. Hence the Gloss also says: “He didn't send them at the beginning, but after they had seen the paralyzed cured and the dead raised.” Because many were following Jesus, both to hear his preaching and to have their infirmities cured—and Jesus was so poor that he had no home where he could lay his head—the crowds following him were exhausted, weary, and distressed, lying on the ground under the open sky. For this reason, seeing the crowds gathered to him, he opened his heart of mercy toward them and felt pity and compassion for them, because they were distressed by physical and spiritual labor—that is, of body and of sin—and were lying there cast down, like sheep without a shepherd to guide them. In this, he rebukes the priests of the Jews, who were more like wolves than shepherds. As Jerome says, "The distress of the flock and the sheep, and of the crowds, is the fault of the shepherds and the vice of the masters." The priests and teachers of that time, driven by greed, didn't focus on their teaching as they should have; instead, they were like ravenous wolves, stripping the people of their worldly goods and, through their bad example, turning them away from spiritual things. Jesus, however, as a good shepherd, fed them continually—spiritually with the word of his teaching, and sometimes even with physical help for their bodies. It was that way then, and it's that way today—alas! Many who are called shepherds do not fear to do the things that belong to wolves. Not only do they fail to correct those under them, but through their negligence and bad examples, they harm their progress. They send out collectors of tithes and confiscators of worldly goods, rather than investigators of heresy and correctors of vices. Consequently, so many heresies and briars of vice are already sprouting and growing in the garden of the Church that they can scarcely be rooted out and destroyed. The distress of the sheep and the negligence of the shepherds, therefore, provided the occasion for sending the Apostles to preach to the people and heal the sick, so that the crowds wouldn't have to run after Jesus with such great effort.
The Call and Power of the Apostles
Jesus commissions the twelve, granting them authority to heal and preach, while emphasizing the necessity of prayer for more laborers.
Although the Lord gave specific instructions to the Apostles first, and later to the seventy-two disciples when He sent them out, it seems that almost all of these apply to both groups—and not only to them, but also to their successors and those who follow in their footsteps—so they are set out together here in a logical order.1 Considering the distress of the sheep and the negligence of the shepherds, Jesus could say to his disciples, "The harvest is indeed plentiful," meaning a multitude prepared to be gathered through faith and stored in the barn. Hence it is said elsewhere, "Lift up your eyes and look at the fields, for they are white for the harvest." But the laborers—that is, the true teachers and preachers—are few compared to the great multitude to be converted, for Christ's disciples had not yet preached to them. The harvest is the crowd of believers in which there are now grains mixed with chaff—that is, the good mixed with the bad—but they will be separated at the future harvest. In one sense, the harvest is called the gathering of people to the faith; in another, it is the gathering of the faithful for their reward. The laborers in the Church are those who seek the work, not leisure; the burden, not honor; souls, not tithes; to be useful, not to be in charge. But there are few such laborers; many are hired hands, few are true laborers; many are mercenaries, few are laborers seeking the salvation of souls, while many are profiteers chasing after temporal gain. Therefore, the Lord must be asked to multiply laborers and send them out, because even if there are those who will listen to good things, there are none to speak them. Ask, therefore, the Lord of the harvest—that is, me, who as God am the Lord of the harvest—to send laborers into his harvest, meaning preachers to instruct the people. No one becomes fit for the preaching of the divine word unless through the grace of God and sent by him, either directly or indirectly. This is an excellent and necessary prayer that we must make to God daily: that he send them, he says, not that they should push themselves in, as thieves and robbers do, into his harvest—that is, into the salvation of souls. They are sent for this purpose, yet many turn their sickle to a foreign harvest—that is, to temporal things—to which they are not directed. The Lord intends to send, yet He wants to be asked, and this is to stir up the charity of those who ask and to increase their merit, so that His faithful may be rewarded not only for their work, but also for their affection and their will. It’s clear from this that even though God may intend to do something, He still wants the righteous to ask Him for it. He called the twelve Apostles together and gave them the power to cast out unclean spirits from the possessed, and to cure every physical sickness and every infirmity of the soul—things the Lord did by His own authority, but which the disciples performed in His name, that is, by His power and virtue. In this way, the kind and merciful Lord doesn't begrudge His servants and disciples His own virtues. And just as He Himself had cured every sickness and every infirmity, He also gave His Apostles the power to cure every sickness and every infirmity; yet there is a great difference between having and bestowing, between giving and receiving. He does whatever He does by His own authority; if they do anything, they confess their own weakness and the power of the Lord, saying, 'In the name of Jesus, rise and walk'—as Bede says. The number twelve, composed of ten and two, signifies that the Apostles and their successors ought, more than others, to fulfill the Decalogue of the Law and the two commandments of love. He sent them out in pairs as a sign of the love required in preachers, and so they might have the mutual comfort of companionship, because they were still weak. When they were perfect, however—that is, after receiving the Holy Spirit—He sent them out simply, whether in pairs or alone, because they were then strengthened by the Holy Spirit. He sent them, I say, to preach the kingdom of God—that is, the Gospel, which promises the kingdom of God and teaches how one goes and arrives there, because it is through repentance—or to preach, that is, in their preaching to promise the kingdom of God to those who repent.
Instructions for the Apostolic Journey
The Lord provides specific guidelines for the mission, emphasizing detachment from worldly goods and reliance on divine providence.
As for healing the sick, both physically and spiritually, the Lord does this daily for preachers of the Gospel if they do what is in their power, because He gives them the authority to cast out demons spiritually from the hearts of men and to heal the sicknesses of their vices. The Lord also instructed the Apostles where to go, what to do, what to use, what to abstain from, whom to be wary of, and whom not to fear. As can be understood from what precedes and follows, only those who are virtuous are sent; those who are to preach the kingdom of God must be poor and unencumbered, stable, diligent, and kind, not sharing in the evils of others, and not greedy. He sent the twelve, therefore, instructing them and saying: 'Do not go into the way of the Gentiles'—meaning the road that leads to the Gentiles—where He forbade them to go to preach to the Gentiles outside the land of promise; 'and do not enter into the cities of the Samaritans.' These Samaritans, although they were in the land of promise, were nevertheless partly Gentiles and partly Jews, because they received the books of Moses and yet, along with this, served idols. The Apostles were forbidden to preach to those Gentiles because the time until the Passion of Christ was short, and it was fitting that His coming be announced first to the Jews, to whom He was primarily sent. Therefore, the time remaining until the Passion of Christ was necessary for the Apostles to manifest the coming of Christ to the Jews. This is what is added: 'But go rather to the lost sheep of the house of Israel.' They perished because of the sin of idolatry and the violation of the Law. He doesn't deny, therefore, that they might eventually go to the Gentiles, but rather that they should go first to the Jews, so that the Jews wouldn't have an excuse or a cause for not receiving the Lord and the Gospel, because He sent the Apostles to the Gentiles, saying that they—who were His own people—had been rejected. Hence, after the resurrection, about to ascend into heaven, He said to them: 'Go into the world.' Go into all the world and preach the Gospel to every creature. Whoever believes and is baptized will be saved. But whoever does not believe will be condemned. Regarding this, Jerome says: "This passage is not contrary to the command given later: 'Go therefore and teach all nations,' because the one was commanded before the Resurrection, and the other after the Resurrection." It was necessary that Christ’s coming be announced to the Jews first, so they wouldn't have a valid excuse to say they rejected the Lord because he sent the Apostles to the Gentiles and Samaritans. Hence Gregory also says: "Our Redeemer willed to be preached first to Judea alone, and afterward to all the Gentiles, so that when the former refused to be converted after being called, the holy preachers would move on to call the Gentiles; so that by the preaching of our Redeemer, having been rejected by his own, they might seek out the Gentile peoples as if they were strangers." So says Gregory. Mystically, we are not to go into the way of the Gentiles—meaning their way of life is not to be adopted—and we are not to enter into the cities of the Samaritans, which signify the conventicles of heretics, by giving them our consent. For just as the Samaritans—that is, the Gentiles—partly held to the Old Testament and partly denied it, so heretics partly confess the faith of Christ and partly deny it. Next, the method of teaching is shown when it says: "Go and preach, saying that the kingdom of heaven is at hand." It’s as if to say: Preach, because the time is near for the gate of the heavenly kingdom to be opened—namely, through my Passion—for before the coming of Christ, that kingdom was far off, because no one could reach it. This kingdom is named in various ways. Sometimes it’s called the kingdom of God, after the One who reigns; at other times, the kingdom of heaven, after the angels and saints who are subject to Him, who are called 'heaven'. It’s also called this because it’s near for the King of heaven to reign in people who are subject to Him in faith, and in those who are obedient. Or, the kingdom of heaven is at hand, meaning Christ Himself, who is the giver of the kingdom of heaven. Therefore, John, Christ, and His disciples all begin with the preaching of the kingdom of heaven. And because teaching isn't effective unless it's backed by proof, a fitting method follows to prove the truth of this teaching—namely, works performed by divine power—when it is said: Cure the infirm, whether in body or mind; raise the dead, whether in body or in soul; cleanse the lepers, those covered in spots in body or soul; and cast out demons from the obsessed and sins from sinners. Here, four kinds of miracles are set forth to confirm the preaching. The order follows a mystery: the infirm are those who consent to temptations; the dead are those who are active and perform works worthy of death; the lepers are those who, by habit, infect themselves and others; the demon-possessed are those who are contemptuous. The Lord granted these things so that the very performance of miracles would give credibility to their message. Hence Jerome says: 'So that no one would disbelieve these rustic men, unlearned and illiterate, lacking any elegance of speech, when they promised the kingdom of heaven, He gave them the power to perform miracles, so that the magnitude of the signs might prove the magnitude of the promises.' And Gregory adds: 'Miracles were joined to the holy preachers so that the power displayed might give credibility to their words, and so that those who preached new things might perform new works.' And again: 'These signs were necessary at the beginning of the Church; for in order for the faith of believers to grow, it had to be nourished by miracles.' And Chrysostom says: 'Afterward, however, they ceased, once the reverence for the faith had been planted everywhere.' If, however, they were performed later on, they were few and rare. They must give freely what they have freely received. Then, excluding greed, he adds: You have received the power to perform miracles, the grace to preach, and the ministry of dispensing the Sacraments, along with other gifts God has bestowed upon you, freely and without payment; give them to others just as you received them, so that it doesn't cease to be grace but is seen as a wage, and so that what is priceless isn't cheapened by being treated as something with a price. It is as if to say, according to Jerome: I, the Master and Lord, bestowed these things without payment; therefore, you too must give without payment. Hence Chrysostom also says: To keep their benefit from appearing to be a source of pride, he suppresses their arrogance by saying, 'You have received freely,' and he prepares them to be pure from the love of money by saying, 'Give freely.' And again: It is as if to say, you aren't giving anything of your own to those who receive you, for you didn't receive this for a wage, nor through your own labor; it is my grace. Since you received it freely, therefore, give it to others freely, for it is impossible to find a price worthy of these things. Let the simoniacs hear this; let those who don't fear to buy or sell spiritual things hear this. For spiritual acts—such as the administration of the Sacraments, preaching, the performance of miracles, and similar things—should not be done for any kind of payment, because it is impossible to find a price worthy of them. They are set free. He frees them from every anxiety so they can devote themselves entirely to the word of God, with all their concerns gathered into one. He turns them toward preaching the Gospel, saying, 'Take nothing for your journey' as you go to preach—no gold, no silver, and no money in your belts. Don't carry purses to provide for your needs on the road; don't take a bag—that is, a container for food—to carry with you, nor bread, which seems more necessary than other things, and certainly not delicate foods. Don't have two tunics, which means any extra clothing; for as many as are necessary are counted as one. Don't take shoes—that is, extra ones—because the Apostles used sandals; and don't take a staff, which is meant to provide help on a journey. For if someone has the Lord's help, why should he seek the protection of a staff or anything else? But if He forbids a staff and other things that seem necessary, what about horses, horse trappings, or other superfluous things? Where all greed, the occasion for avarice, and anxiety over temporal things are removed, everything superfluous is cut away, and only what is necessary is granted. Finally, the way is made clear, fear flees, and security grows. Thus, not without reason, the poet Juvenal says: 'The empty-handed traveler will sing in the presence of a robber.' He says all this to keep the worry of worldly things out of the preaching of the divine word. For worldly things burden the soul when you're trying to get them, and they trouble you even more once you possess them, because they've already become like limbs attached to the one who has them; and so, they draw the human soul all the more toward an disordered love of self. Since this chokes the word of God, it shouldn't be found in those who preach the Gospel. Therefore, as Gregory says, a preacher ought to have such trust in God that, even if he doesn't provide for the expenses of his present life, he knows with absolute certainty that they won't fail him, so that while his mind is occupied with worldly things, he doesn't provide less for the eternal needs of others. And, according to Gregory Nazianzen, the point of all this is that they should be so virtuous that the Gospel makes progress as much through their way of life as through their words. Hence, according to Chrysostom, the Lord also commanded this to them so that by their way of life they might show how far they were from a desire for riches. And, according to Theophylact, it was so that those who see them preaching poverty might be satisfied, since the Apostles have nothing. He expressly forbade the possession of worldly things because it was necessary in the early Church to show that all things are governed by divine providence, and to demonstrate the power of faith against the errors of those who believed that everything was driven by the movement of the stars or by fortune; this still applies to apostolic men, the successors of the Apostles. Some people, however, want to succeed in terms of power rather than poverty, even though the kingdom of heaven was promised not to power, but to poverty. He gave this command for three reasons: first, so they wouldn't appear greedy and ambitious; second, so they wouldn't be anxious like the faint-hearted; and third, to show the power of the One who sent them, since they lacked nothing. If you ask whether others are bound by this, the answer is that it's a piece of advice, not a command. But surely no one would dare to reject useful and sound advice for themselves—how much less, then, advice given by the Angel of Great Counsel? And there's no doubt that God would provide sufficiently for anyone who trustingly clings to this advice. When the Apostles were sent out to preach without a money bag or any provisions, they were provided for lavishly by God and lacked nothing; but when they were later allowed to provide for their own needs on the road, they suffered many hardships. God did this to give confidence to poor preachers, so they might carry out their preaching with constancy. Note here a beautiful example concerning two religious who traveled across the sea to the Holy Land. While they were across the sea, and while returning along the coast, they were still among strangers, yet they always placed their hope in God alone, and they lacked nothing they needed. When they had reached their own familiar soil, one of them said to the other, "We've escaped the dangers now, because we're back in our own land and among people we know." But as soon as they placed their hope in man like that, they began to run short of what they needed, and they suffered greater hardship than before.
The Worthiness of the Worker
Jesus clarifies that the preacher is worthy of support, distinguishing between necessary sustenance and superfluous greed.
And because the Lord had sent his disciples out to preach in a way that left them stripped of everything and unencumbered, he softened the severity of that command in the following statement, saying: "The worker is worthy," meaning the preacher who does the work of God for the benefit of his neighbor, "of his food," meaning the necessities of life; for food is understood to include clothing and shelter, without which the human race cannot live decently. It is as if he were saying to them: "Take only what is necessary for your food and clothing." The Apostle also repeats this: "God has ordained that those who preach the Gospel should live by the Gospel." And again: "Having food and clothing, we are content with these." This is why the deacon proceeds from the priest, as if sent by the Lord to preach the Gospel, and the subdeacon carries the cushion upon which the book is supported; for others ought to support the preacher. For the worker is indeed worthy of his reward, not only the eternal one that is owed in the homeland as a recompense, but also the temporal one that is owed on the journey for sustenance—namely, suitable food, clothing, and shelter. This is the double honor that those who lead well are worthy of. For, according to Gregory, the reward of preaching begins here and is perfected in heaven; since two rewards are owed for our one work: one on the journey, which sustains us in our labor, and another in the homeland, which rewards us in the resurrection. Therefore, whoever does not work and does not labor should not eat, nor should he demand a reward. See why he commands them to carry nothing: because everything is owed to them for their labor. It's a matter of natural, divine, and even human law that those who serve the community in spiritual things—namely, in divine worship and teaching—should be provided for by the community in temporal necessities. He didn't, therefore, forbid them from carrying what was necessary for the support of this life, but rather meant to show that these things were owed to them by those to whom they preached. He didn't command this entirely and simply; rather, it was to call their affection back from a disordered love of temporal things, so that they wouldn't seek what is superfluous but be content with what is necessary. The Lord ordained that these things wouldn't be lacking to them, giving them the authority to take them from those to whom they preached, and thus those who sowed spiritual things would reap carnal ones. Yet those who yield their own right aren't disobedient. Augustine says: 'It is clear, however, that the Lord didn't command this as if the evangelists were forbidden to live [from the gospel].' They aren't forbidden from taking what is offered to them by those to whom they preach the Gospel. Otherwise, the Apostle would have acted against this command, for he earned his living by the labor of his own hands so as not to be a burden to anyone, yet he gave the Apostles the authority to know that these things were owed to them. For when something is commanded by the Lord, it's a fault of disobedience if it isn't done; but when authority is given, it's permitted for anyone not to use it, and to yield as if from one's own right,' says Augustine. What about the tunics? Note that, according to Chrysostom, Matthew and Luke forbid carrying sandals or a staff, which represents the most perfect way; Mark, however, commands taking a staff and wearing sandals, which is spoken of as a permission. Jerome explains that the instruction about not carrying two tunics shouldn't be taken literally. Instead, one tunic is considered a necessary garment, while a second is superfluous, so that we don't wear one while keeping another out of fear for the future. But if not out of fear, then much less out of a desire for show. This includes those who wear Parthian clothing, fill their chests, and load their horses with changes of garments. Hence Augustine says: 'This must be understood regarding the two tunics, so that no one among them would be anxious about carrying another beyond the one he was wearing, lest there be a need, when he could receive it from that authority.' In Matthew and Mark, the staff is taken in the same sense; for in Matthew it is taken metaphorically, so that the meaning is: 'Do not carry a staff,' that is, do not rely on even the smallest things or on temporal support, just as the body leans on a staff that supports it, and similar things; but in Mark, where it is said, 'Except for a staff,' it is taken only literally. Through this, however, is understood the authority to receive support, which they could use or not use, according to what they wished; the Jewish teachers carried a staff in their hand as a sign of their teaching. It was customary for the Jews to be provided for by the people. Therefore, Christ willed that these things be provided for them by the people they taught. it would be enough to provide for them.
Hospitality and the Peace of the Gospel
The disciples are instructed on how to enter homes, offer peace, and respond to those who reject their message.
For this showed that the people to whom they were preaching were obligated to provide for them. Therefore, the Lord does not forbid what is necessary, but rather what is superfluous; and He forbids those who announce the Gospel from having excessive care and anxiety about temporal things, lest they want to carry more than what is necessary, fearing that they might run short. To show how urgent they should be in setting out to preach, he added: "And greet no one along the way." He didn't simply forbid greeting others, but he didn't want it done with delays and idle chatter, so that they wouldn't be hindered by the distraction of greetings from their course of preaching, and kept from quickly announcing salvation to their listeners. Alternatively, he forbade them to greet others out of curiosity—as some do who greet people not to wish them well—but he didn't forbid doing so out of charity, to offer counsel, or with a genuine desire to wish them well. This shows with what diligence and urgency a preacher of the divine word should carry out the duty entrusted to him, because he should not be delayed from such a duty by familiarity with anyone. Therefore, a preacher should deeply lament the time he wastes, missing the fruit of his preaching; likewise, others should lament the time they waste, missing the spiritual exercises that belong to their state of life. Furthermore, by opening up homes to them for their necessary food, He made them confident, saying: 'Whatever city or village you enter—that is, whatever place, large or small—ask who in it is worthy, meaning someone faithful and of good reputation, not someone who is suspect, nor a place that is suspect, so that the reputation and dignity of the preachers are not stained by the infamy of their host, and so that their preaching and teaching are not disgraced and hindered as if they were suspect.' Regarding this, Jerome says: 'A host should be chosen based on the testimony of neighbors and public reputation, so that the preaching isn't harmed by his infamy.' Therefore, a worthy companion should be chosen even more carefully. He also says this so the host may know he is receiving grace rather than giving it. And whatever house you enter for the sake of lodging, stay there; don't leave without an honest reason, and don't wander about curiously and uselessly until you leave to move on—that is, to preach elsewhere. It shouldn't be understood, however, that by this He wishes to exclude honest reasons for leaving—such as to teach or to do something of that nature, provided that was the reason they entered the city or village in the first place. Rather, He wants to exclude aimless wandering, which shouldn't be found in a preacher. Instead, when there is no necessity to leave, he should be free for contemplation, so that he may draw from it what he will later pour out to the people. He also urges them toward temperance, saying: 'Eating and drinking what is among them'—that is, not seeking out, nor having others seek out, delicate or superfluous things outside the house that aren't available there. Instead, eat what is freely set before you and offered by them, even if it is modest and plain, without seeking anything more luxurious or abundant, even if such things are available there. And certainly, the fewer and simpler the things they use, the more fully they fulfill what is said here. It's fitting that they stay there and receive earthly things from them, since they offer them heavenly ones; for the worker is worthy of his pay, not only as a reward in the eternal homeland, but also for his support here in this life, on the way. He also commands that they not move from house to house with aimless ease, and that they not change their host just to get better treatment, which could even bring their host into disrepute. According to Chrysostom, He commands this so they don't appear to be fickle, wandering busybodies or gluttons who aren't satisfied with the necessary food of one host, and so they don't appear to despise, insult, or sadden their host like ungrateful people. Two things are commanded here: one regarding the choice of a host, and the other regarding not changing one's lodging. This doesn't mean a preacher isn't allowed to change his lodging sometimes or eat with others—especially to avoid burdening his host—provided he turns to worthy and honest people. However, the Lord prohibited changing one's lodging for three reasons: first, to avoid fickleness, which should never appear in a preacher; second, to avoid the suspicion of gluttony, because people are used to providing more lavishly for new guests; and third, to avoid bringing disrepute upon the host, because if he were left, he would seem unworthy. The wishing of peace and the dust? He also commands that they enter a house with a blessing, saying: 'When you enter a house, greet it'—that is, the family, the people living in it, so that there is a broad reference, the antecedent standing for the container and the relative for the things contained—by saying: 'Peace.' To this house, that is, to the family, so that those who receive food and necessities may be granted the benefit of salvation and peace. Because a preacher must offer and wish peace to those living in the house he enters, and not only wish it, but also preach the Gospel of Christ—which is the Gospel of true peace—and lead them toward internal and brotherly peace; and because he must secure the salvation of those living there through good words and examples, so that it may appear that they are acting as ambassadors for Christ Jesus, who is the true peace and salvation of all. For this reason, only the vicars of the Apostles—the bishops, who are the principal spouses of the Church—are permitted to greet the people at the beginning of Mass and say, "Peace be with you": the peace of sins forgiven, the peace of time, and finally, the peace of eternity. The entry is made, therefore, with a wish for salvation, and salvation is made with a wish for peace. These two things are to be wished for guests: salvation, in the removal of evils; and peace, in the adoption of goods. Salvation, against the danger of damnation; and peace, regarding the good of reconciliation. The Lord gave this way of entering and greeting so that He might show for what purpose He came: namely, to make peace, to calm conflicts, and to show that preachers ought to speak not of trifles, but of the salvation of souls. And if that house is worthy of receiving the peace offered—that is, if its family is predestined for eternal life, and there is a "son of peace" there, meaning a lover, observer, or heir of peace, ordained for eternal peace—then your peace, which you have announced and wished for them, will come and rest upon it, because your prayer and preaching will have effect there. They will receive your teaching peacefully and will follow it, for it calls them to eternal peace. If, however, the house is not worthy—that is, not ordained for eternal life—and no one receives your teaching or follows you, you will still not be without fruit, nor deprived of your merit, because your peace (the merit and reward of the peace you wished for them) will return to you, for it will be rewarded to you by God. Although it may not have an effect on them, you will still have the reward for it before God, from whom a prize will be returned to you for the labor of your work. And whoever does not receive you with hospitality by providing what you need, nor listens to your words by obeying your warnings, when you leave that house or city, shake off the dust from your feet as a testimony to them, or as a sign—a threefold one, indeed—since the Jews seek signs, and it was the custom of the Jews to use symbolic and figurative actions. First, as Jerome says, it is a testimony of their labor—that they entered the city and their preaching reached those people. Shake off the dust, that is, the weariness of the journey and the labor you endured for them, and set it aside; it will be an occasion of greater condemnation for them. The second sign is that, because dust on the feet is a sign of labor, the shaking off of dust signifies the uselessness of that labor; for useless things are accustomed to be shaken off and cast away. By shaking off the dust, they show that they labored there in vain; therefore, those who refused the salvation offered to them are inexcusable and will not be unjustly condemned. The third sign is to show that they seek nothing earthly from them, nor even accept the smallest thing of earthly wealth, so that not even the dust from their land is allowed to cling to them, in case they should fall uncorrected and despise the Gospel. Therefore, let nothing at all be accepted—not even necessities—from those who are uncorrected, who despise the Gospel, and who are unworthy. Or, shake off the dust of your feet, meaning the slight sins that even perfect people are prone to commit in such situations. Morally, the feet are commanded to be shaken off as a sign of shaking off earthly appetite, or human praise.
The Gravity of Rejection
The Lord warns of the severe judgment awaiting those who reject the Gospel, comparing their fate to that of Sodom and Gomorrah.
Therefore, preachers and prelates are forbidden from carrying a multitude of burdens, from curiosity about food, from greed for worldly things, from superfluous clothing, from instability, and from the sharing of evils. And so that it doesn't seem like a light fault for the Apostles not to be received, he adds: "Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that city"—that is, for the inhabitants of that city which rejected you and your words. The reason for this, according to Jerome, is that the Gospel was not preached to them; but to this city, even though it was preached, it did not receive the Gospel. And according to Rabanus, it is because they only transgressed the law of nature, while these people also transgressed the written Law and the words of the Prophets and Apostles. The comparison between them is not made regarding the carnal sin in which the Sodomites sinned more gravely, but regarding the sin of inhospitality, in which these people sinned more. For it is said of those people that they did not reach out a hand to the needy; but these people rejected so many after hearing the truth, and there is no doubt that it is a graver sin to deny sustenance to those sowing spiritual things—to whom people are bound by natural, divine, and human law—than not to reach out a hand to a simple needy person who is not sowing spiritual things: for to whom much is given, much is required of him. Hence Bede says: "The Sodomites, even if they were inhospitable, among the crimes of flesh and soul, still no such guests were found among them as the Apostles." And Lot was indeed righteous in sight and hearing; yet it is not reported that he taught anything there or performed signs. Hence Remigius also says: "He makes special mention, however, of Sodom and Gomorrah, so that by this he might show that those sins are more hateful to God which are committed against nature, for which the world was destroyed by the waters of the flood and four cities were submerged, and the world is afflicted daily with various evils." And so, according to Jerome, seeing this sin in the flesh, the Lord almost refrained from becoming incarnate, because they had corrupted the very nature He was about to assume. Supreme purity is utterly repulsed by such supreme impurity and cannot endure it. Augustine also says: 'Those who, by doing evil, entangle themselves in bad habits—so that the very habit of evil keeps them from seeing it as evil—become defenders of their own deeds; they get angry when corrected, just as the Sodomites once said to Lot when he rebuked their wicked desire: "You have come to live here, not to lay down the law."' There was such a custom of unspeakable filth there that wickedness had become justice, and the one who forbade it was rebuked rather than the one who committed it; so says Augustine. The Dead Sea, or the sea of the devil, testifies to how severely God punished this sin. It is truly dead because it receives nothing living, and it is the sea of the devil because, at his prompting, four cities were burned with sulfurous fire and submerged in it. Hence it is also called the cursed sea, always smoking and dark with vapors, as if it were a furnace of hell. It is located not far beyond Jericho, divides Judea and Arabia, and is seven leagues wide. And although five cities were destroyed because of this sin, only two are named, because they were greater and more famous for their population and the filth of their sin.
A Prayer for Apostolic Grace
A concluding prayer asking for the grace to imitate the disciples' mission and to walk in the way of peace.
PRAYER: Lord Jesus Christ, who, when sending your disciples to preach, gave them the power to heal and instructions on how to live and conduct themselves, direct my feet into the way of peace. Grant me health of mind and body, and that I may have justice in my works, discipline in my character, and in all things, your fear and love. Put to death all vices within me, and restore me inwardly and outwardly with your gifts, so that I may be worthy to imitate, to the best of my ability, what you commanded your disciples, and with them, through your mercy, be rewarded with eternal glory. Amen.
Read the original Latin
pa pastorum. — Posita evangelica legislatione per Christi praedicationem, et descripta ejusdem Legis confirmatione per miraculorum operationem, nunc consequenter ponitur praedictae Legis promulgatio per discipulorum missionem. Ubi Chrysostomus : a Attende autem opportunitatem missionis. Postquam eum viderunt mortuos suscitantem, mare increpantem, et cetera hujusmodi , et sufficienter virtutis ejus demonstrationem susceperunt per verba et opera, tunc eos emittit. » Unde et Glossa : « Non ab initio misit illos , sed postquam viderunt paralyticos curatos et mortuos suscitatos. 1» Quia ergo multi Jesum sequebantur, tum propter praedicationem audiendam, tum propter infirmitatum curationem habendam; Jesus autem ita pauper erat, quod nec domicilium, ubi caput reclinaret, habebat; ideo turbae sequentes illum, fatigati, fessi et vexati sub dio, super terram jacebant. Propter quod videns, intuitu clementiae, turbas ad se congregatas, viscera misericordiae expandens circa ipsas, misertus et compassus est eis : quia erant vexati labore corporali et etiam spirituali, scilicet corporum et peccatorum, et abjecte jacentes, sicut oves pastorem qui eos dirigeret, non habentes. In quo pontifices Judaeorum redarguit, qui magis Jupi, quam pastores erant.
Unde Hieronymus : « Vexatio gregis et ovium, atque turbarum pastorum culpa et vitium magistrorum est. » Sacerdotes enim et doctores illius temporis, intenti avaritiae, non vacabant debito modo eorum doctrinae, sed erant sicut lupi rapaces, spoliantes populum bbnis temporalibus, per malum exemplum revocantes a spiritualibus. Jesus vero tanquam pastor bonus pascebat eos continue, verbo doctrinae suae spiritualiter, et aliquando «tiam temporali subsidio corporaliter. Skut autem tunc, sic et hodie, proh dolor! multi qui pastores dicuntur, attamen ea quae Juporum sunt fecere non vereatur. Non solum enim non emendant subditos, sed per negligentiam et mala exempia nocent eorum profectibus. Mittunt collcctores decimarum et confiscatores rerum temporaKum, non inquisitores haereseon et emendatores vitiorum, et ideo tot et tantae haereses et sentes vitiorum in horto Ecclesiae jam pullulant et crescunt, quod vix eradicari et exterminari possunt. Vexatio ergo ovium et negligentia pastorum fuit occasio mittendi Apostolos ad praedicandum populo et sanandum infirmos, ut non esset necesse quod turbae currerent post Jesum tanto labore.
Et quamvis primo Apostolis et postmodum septuaginta duobus discipulis, cum eos mitteret, praecepta qusedam Dominus dederit , iamen quia fere omnia et his et illis, et non solum ipsis, sed et eorum successoribus et imitatoribus convenire videntur : ideo m sequentibus simul ordine congruenti ponuntur.
Considerans itaque Jesus vexationem ovkun et negligentiam pastorum, poterat dicere discipulis suis : Messis quidem multa, id est multitudo praeparata ad hoc quod per fidem coliigatur et in horreum reponatur. Unde et alibi dicitur : JLevate oculos vestros, et videte regiones, quia albce sunt ad messem; jQjperarii autem pauci, id est doctojies et praedicatores veri, respectu tantae multitudinis convertendae , ^uia adhuc nondum praedkaverant Christi discipuli. Messis est turba credentium in qua nunc sunt grana cum paleis, id est boni cum malis ; sed in futura messione separabuntur. Dicitur enim uno modo messis, ooflectio hominum adfidem; alio modo, coJleotio fidelium ad retributionem. Operarii sunt in Ecclesia qui quaenrat opus, non otium^ onus, non honorem; animas, non decimas; prodesse, non praeesse» Paud autem sunt operarii, sed multi conductitii; pauci operarii y sed multi mercenarii ; pauci operarii salutem animarum quaerentes, sed multi quaestuarii lucrum tem~ poralium sectantes. Et ideo rogandus est Dominus, ut operarios multiplicet et mittat eos, quia et si sunt qui bona audiant, desunt tamen qui dicant. Rogate ergo Dominum messis, scilicet me, qui secundum quod Deus, sum Dominus messis, ut mittat operarios in messem suam, id est praedicatores ad erudiendum populum, quia nullus fit aptus ad praedicationem verbi divini, nisi per gratiam Dei, et ab eo missus immediate vei mediate~ Ecce optima et necessaria oxatio, v quam quotidie debemus Deo facere,, ut mittat, inquit, non ut ipsi se ingerant, sicut fures et latrones £aciunt, in messem suam, id est in salutem animarum. Ad hoc enim mittuntur , sed multi convertunt falcem suam rn messem «lienam* scilicet in temporalia, ad quae non diriguntur.
Dominus mittere proponit, et tamen rogari vult, et hoc propter rogantium excitandam caritatem, et augendum meritum, quatenus fideles sui, non solum de operatione, verumetiam de affectu et voluntate remunerentur. Ex quo patet, quod licet Deus velit aliquid facere, vult tamen quandoque pro hoc a justis exoraxi.
Ei convocatis duodecim Apostolis, dedit eis potestatem ejiciendi spiritus immundos tb obsessis, et curandi (mnem languorem corporum et injlrmitatfm animarum : quae quidem Domiaus fkcit potestative, sed discipuli fecerunt in ejus nomine, id ett iirro* eatione et virtute. Unde Bwfci „• « Benignus et clemen» Dominus noh invidet servis atque discipulis virtutes suas. Et sicut ipse cura*erat omnem languorem et omnem ihfirmitatem, Apostolis quoque suis dedit potestatem, ut curent onmem languorem et owmem inflrmitatem* Sed multa distantia est inter haberc et tribuere* donare et accrpcre. Iste quodcunque agh, potestate agit; illi si quid faciunt, ifflbecillitatem suam et virtutem Domini confitentur, dicentes ; In nomine Jesu, surge et ambula : » haec Beda. Per istum numerum Apostolorum duodenarium , qui componitur ex denario et binario, significatur quod Apostoli et eorum successores debent prae ceteris impiere Decalogum Legis et duo praecepta caritatis. Et misit iUos binos, in signum caritatts, quse requiri* tur in praedicatoribus, et ut haberent mutuo solatium societatis, quia adhuc erant infirmi. Quando fcutem erant perfecti, scilicet post perceptionem Spiritus Sancti, misit eos simpliciter, sive binos, sive soIos, quia tunc erant Spiritu Sanct» Solidati. Misit, inquam, ilhs pr&~ tftcare regnmm Dei, id est Evange* lium quod promittit regnum Dei, et docet qualiter ad hoc itur et pervenitur, quia per poenitentiam ; vel ftcedicare, id est in sua praedicatione pcenitentibus promittere regnnm Dei.
Et sanare infirmos corporaliter et «piritualiter : hoc etiam quotidie facit prsedicatoribus Evangetii, si faciant quod in se est, quia fot eis potestatem ejiciendi daemones Spiritualiter de cordibus homi~ num, et sanandi languores vitiorum* 4 I>OCENTUk — bbaht. — instruxit etiam Dominus Aposcolos quo pergerent, et quid facerent, quo uterentur, et a quo abstinerent, et a quibus caverent, et a quibus non timerent. Sicut itaque ex praecedentibus et sequentibus potest inteiligi, non nisi virtuosi sunt missi ; pauperes et expediti, stabiies, impigri et benigni, non malis communicantes, nec cupidi debent prsedicare regnum Dei. Misit ergo duodecim, prcecipiens eis et dicens : Jn viam Gentium, scilicet quae ad Gentes ducit, ne abieritis, ubi prohibuit eis, ne irent ad prsedicandum Gentibus extra terram promissionis; et in civitates Samaritanorum ne intraveritis : qui Samaritani, licet essent in terra promissioms, tamen erant partim Gentiles et partim Judaei, quia receperunt libros Moysis, et cum hoc servierunt idolis. Ideo autem Apostoli fuerunt prohibiti praedicare praedictis Gentibus, quia usque ad Passionem Christi non erat magnum tempus, et conveniens erat ut ejus adventus primo denuntiaretur Judaeis, quibus principaliter erat mtssus, et ideo tempus quod erat usque ad Passionem Christi futurum, erat necessarium ad manifestandum Judaeis, per Apostolos» Ghristi adventum, Et hoc est quod subditur : Sed potius ite ad oves domus Jsrael, qua? perierunt, propter idoioktriae peccatum et Legis praevaricationem. Non ergo negat quin aliquando itiiri sint ad Gentes: sed potius et primo ad Judaeos, ne Judaei haberent excusationem et causam non recipiendi Dominum et Evangelium, quia ad Gentes misit Apostolos, dicentes se, qui proprii erant, esse rejectos. Unde post resurrectionem ascensurus in crelum, dixit eis : Euntes in mundum.
universum, praedicate Evangelium omni creatura*. Qui crediderit, et baptixatus fuerit, salvus erit. Qui vero non crediderit, condemnabitur. Ubi Hieronymus : « Non est contrarius locus iste ei praecepto quo postea dicitur : Euntes ergo docete omnes Gentes, quia hoc ante resurrectionem, illud post resurrectionem praeceptum est. Et oportebat prius adventum Christi nuntiart Judaeis, ne justam haberent excusationem, dicentes : Ideo se Dominum rejecisse, quia ad Gentes et Samaritanos Apostolos miserit. » Unde et Gregorius : « Redemptor noster prius soli Judaeae voluit, et postmodum cunctis Gentibus praedicari, ut dum illa vocata converti renueret, praedicatores sancti ad vocationem Gentium per ordinem venirent; quatenus Redemptoris nostri praedicatione, a propriis repulsa 1 , gentiles populos, quasi extraneos, quaererent : » haec Gregorius. Mystice in viam Gentium non est abeundum, id est modus vivendi eorum non est tenendus; et in civitates Samaritanorum, per quas significantur conventicula haereticorum, non est intrandum per consensum. Sicut enim Samaritani, id est Gentiles, partim tenebant Vetus Testamentum, et partim negabant; sic haeretici partim confitentur fidem Christi, et partim negant.
Deinde ostenditur forma docendi, cum dicitur : *Euntes autem praedicate, dicentes quia appropinquabit regnum coelorum. Quasi dicat : Praedicate, quia prope est, ut aperiatur janua regni coelestis, scilicet mea Passione, quod regnum ante Christi adventum erat longe, quia nullus poterat illuc pervenire. Hoc regnum diversimode nominatur. Aliquando rtfgnum Dei, a regnante ; aliquando autem regnum coelorum, a subditis Angelis, et Sanctis, qui coeli dicuntur. Item etiam quia prope est, ut Rex coelorum regnet in hominibus sibi subditis in fide, et hominibus obedientibus. Vel appropinquabit regnum coelorum, id est Christus, qui est dator regni coelorum. A praedicatione igitur regni coelorum, incipiunt Joannes et Christus, et discipuli ejus.
Et quia doctrina non est efficax, nisi adsit prc— batio, sequitur modus conveniens ad probandum veritatem hujus doctrinae, scilicet opera*facta virtute divina, cum dicitur : Infirmps, corpore vel mente, curate; mortuos, in corpore vel in anima, suscitate; leprosos, respersos maculis in corpore vel anima, mundate; dcemones, ab obsessis, et crimina a peccatoribus, ejicite. Hic ponuntur quatuor genera miraculorum ad praedicationis confirmationem. Procedit autem ordo secundum mysterium : quia infirmi sunt, qui tentationibus consentiunt; mortui sunt, qui operantur, et digna mortis opera faciunt; leprosi sunt, qui consuetudine se et alios inficiunt ; daemoniaci sunt, qui contemnunt. Haec autem ideo Dominus concessit, ut ipsa miraculorum operatio fidem sermoni eorum faceret. Unde Hieronymus : « Ne hominibus rusticanis, et absque eloquii venustate indoctis et illitteratis, pollicentibus regna ccelorum nemo crederet : dat potestatem miracula faciendi, ut magnitudinem promissorum, probet magnitudo signorum. » Unde et Gregorius : « Adjuncta sunt autem praedicatoribus sanctis miracula, ut fidem verbis daret virtus ostensa ; et nova facerent, qui nova praedicarent. » Et iterum : « Haec autem signa ia exordio Ecclesiae necessariafuerunt; ut enim fides cresceret credentium, miraculis erat nutrienda. » Et Chrysostomus : « Postea autem steterunt, revercntia fidei ubique plantata.
Si autem et postea facta sunt , pauca et rara fuerunt. » 7 Gratis dare debent quod gratis acceperunt. — Deinde excludens ab eis cupiditatem, subjungit : Gratis, et sine pretio, accepistis, potestatem miracula faciendi, gratiam praedicandi, et ministerium sacramenta dispensandi, et dona alia a Deo vobis coliata, gratis, et sine pretio, date aliis eodem modo quo accepistis, ne desinat esse gratia, sed merces videatur, ne vilescat inaestimabile, dum pretiabile reputatur. Quasi dicat, secundum Hieronymum : Ego Magister et Dominus absque pretio haec tribui, ergo et vos sine pretio date. Unde et Chry sostomus : « Ne videatur eorum beneficium, superbiam eorum comprimit, dicens : Gratis accepistis, et ab amore pecuniarum eos mundos prasparat, dicens : Gratis date. » Et iterum : « Quasi dicat : Nihil vos de vestro largimini suscipientibus, neque enim mercede hoc accepistis, neque laborantes; mea est gratia, gratis enim accepistis, ita igitur aliis date, neque enim est condignum pretium eorum invenire : » haec Chrysostomus, Haec audiant simoniaci, hasc audiantilli qui spiritalia vendere vel emere non formidant. Pro spiritalibus enim actibus, ut pro administratione sacramentorum, et praedicatione, vel miraculorum operatione, et consimilibus, non debet aliquid quasi pretium accipi; quia non est pretium eorum dignum invenire.
rantur. — Deinde ab omni eos liberat sollicitudine, ut vacationem omnem tribuat verbo Dei , et tota sollicitudo eorum congregata. convertatur ad praedicationem Evangelii, dicens : Nihil tuleritis in via, euntes ad praedicandum, neque aurum, neque argentum, neque pecuniam aliquam in %onis,. et bursis vestris, ad providendum, scilicet vobis, in via de necessariis; neque sacculum, neque peram, id est repositorium ciborum, ad portandum in via, neque panem, qui magis videtur necessarius inter alia, et multo minus cibaria delicata; neque duas tunicas, id est vestes superfluas, habeatis ; quotquot enim sunt necessariae, pro una reputantur; ne~ que calceamenta, scilicet integra, quia Apostoli sandaliis utebantur; neque virgam, quae scilicet itinerariis praebet auxllium. Qui enim Domini habet auxilium, cur baculi, vel alterius rei quaerat praesidium > Sed si prohibet virgam et quaedam alia, quae videntur necessaria, quid de equis et equorum phaleris, vel ceteris superfluis ? Ubi omnis cupiditas, et avaritiae occasio, et sollicitudo temporalium tollitur, omne superfluum amputatur, et sola necessaria conceduntur. Denique expeditur via, et fugit timor, crescit securitas. Unde non immerito poeta Juvenalis ait : Cantabit vacuus coram latrone via[tor.
Hoc ergo totum dicit , ad excludendum a praedicatione verbi divini sollicitudinem temporalium. Temporalia enim, in sui acquisitione molestant animum, et adhuc plus in sui possessione turbant eum, quia jam sunt quasi membra ipsi habenti incorporata; et ideo magis trahunt animum hominis ad inordinatam dilectionem sui. Et quia hoc suffocat verbum Dei, ideo non debet esse in praedicatoribus Eirangelii. Igitur, ut dicit Gregorius, tanta praedicatori debet in Deo esse fiducia, ut praesentis vitae sumptus, quamvis non provideat, tamen sibi hos non defecturos certissime sciat, 4 68 ne dum mens ejus occupatur ad temporalia, minus aliis provideat aeterna. Et, secundum Gregorium Na^ian^enum, horum summa est, ut adeo virtuosi existant, quod non minus propter vitae modum , quam propter eorum verbum, Evangelium proficiat. Unde et secundum Chrysostomum, hoc etiam eis Dominus praecepit, ut per habitum ostenderent quantum a divitiarum desiderio distabant. Et, secundum Theophilum, ut videntes eos praedicare paupertatem , acquiescant , cum Apostoli nihil habent. Ita autem expresse prohibuit possessionem temporalium, iquia sic oportebat in prinitiva Ecclesia , ut ostenderent omnia gubernari dispensatione divina, et ostenderetur virtus fidei, contra errores hominum, qui cursu siderum, vel fortuna, credebant agi omnia; et hoc adhuc competit apostolicis viris, Apostolomm successoribus.
Quidam tamen sunt qui potestati, non paupertati, succedere volunt; cum tamen non potestati, sed paupertati regnum coelorum sit promissum. Tres ergo sunt rationes, quare hoc praecepit : prima, ne sint quasi cupidi et ambitiosi; secunda, ne sint solliciti quasi pusillanimes; tertia, ut mittentis virtutem ostenderent, quando nihil eis deest. Si quaeritur an alii ad hoc obligantur, dicendum quod consilium est, non praeceptum. Sed certe non auderet aiiquis utile et sanum consilium repellere in Cacie ejus, quanto magis Hlud , quod vel dedit magni consilii Angelus ; et quicunque huic consilio fiducialiter adhaereret, non dubium quin Deus sufficienter sibi provideret. Quando enim missi fuerunt AposfoH ad praedicandum, sine sacculo et provisione aliqua necessariorum, fuit divinitus eis laute provisum , quia nihil eis defuit; quando vero relaxatum fuit illis providere sibi de necessariis in via, pessi sunt penurias multas postea. Hoc autem fecit Deus ad dandum fiduciam pauperibus praedicatoribus, ad exsequendum constanter praedicandi officium. Ubi nota pulchrum de duobus religiosis, ultra mare ad terram sanctam profectis, exemplum. Cum enim ultra mare , et redeundo circa mare, adhuc inter ignotos essent, semper in Deo solo spexn habebant, et nihil de necessariis eis deficiebat.
Cum autem pervenissent ad dulce nataie solum, dixit unus inter eos ad alterum : Modo pericula evasimtxs , quia jam in terra no6tra, et inter notos sumus. Et cum sic ponerent spem in homine, inceperunt in necessariis deficere, et majorem passi sunt penuriam quam ante.
Et quia quodammodo nudos et expeditos ad praedicandum discipulos Dominus miserat, sevaritatem praecepti in sequenti sententia temperavit, dicens i Dignus est enim operarius, id est praedicator, qui operatur opus Dei ad utiHtatem proximi, cibo suo, id est necessariis ad vitam, quia in cibo intelligitur etiyn vestimentum et domicilium , sine quibus decenter non vivit genus humanum. Quasi eis dicat : Tantum accipite, quantum in victu et vestitu vobis necessarium est. Unde et Apostolus replicat : Ordinavit Deus qui Evangelium amtuntiant, de Evangelio vivere. Et iterum : Habentes victum et quibus tegamur, his contenti sumus, Hinc est quod diaconus procedit a presbytero , quasi missus a Domino, ad praedicandum Evangelium, cui subdiaconus fert pulvinar quo liber sustentatur; quia alii debent praedicatorem sustentare. Dignus ett enim operarius mercede sua, non solum aeterna, quae debetur In patria ad remunerationem , sed etiam temporali , quae debetur in via , ad sustentationem , scilicet convenienti victu, ac vestitu, et domicilio. Hic est duplex honor, quo digni sunt qui bene praesunt. Nam , iccundum Gregorium, merces praedicationis hic inchoatur, et in cceio perficitur ; quU uni nostro operi duae mercedes debentur, una in via, quae nos ia labore sustentat; alia in p*tria« quae nos in resurrectione remunerat. Ergo qui non operatux nec laborat , non manducet , nec roercedem exigat.
Ecce quare praecipit eis nibii ferre, quia omnia debentureis pro labore. De jure enim naturali e*t, et divino, ac etiam hu~ mano, ut illis qui serviun* comrau~ nitat* in spiritualibus , scilicet in divino cultu et doctrina, provideantur a communitate in temporalibus necessaria, Non ergo prohibuit eis ferre necessaria ad sustentationem hujus vitse , sed ut demonstraret haec ^is deberi ab iUis quibus praedicareut. Nec omnino et simpliciter praecepit &is HXa; sed magis ad re~ vocandura eorum aifectum ab i&ordinato Araore temporalium, ut nou quaererent superflua, sed eis sufficerent necessaria; quae in eis non defeetura Dominus oxdinavit, dando eis potestatem sumendi ea ab his quibus evangelizabant , et sic ,cax^ nalia raeterent, qui spiritualia seminabant. Nec tamen inobedientes *unt, qui de suo juxe cedunt Unde Augustinus ; « Apparet autem haec noa ita praecepisse Poxninus, tanquam E vangelistae vivexe aiiun. de non dtbeant, quam eis preebentibus, <juibus awwAntiant JEvaugeiiura. AUoquin cootra JUoc praeceptura fecis*et Ajjostolus, qui victum de manuwn suarum laboriJbus txansigebai, ne cuiquam -gravis «sset, sed potestatem dedisse Apostoiis , in qua scirent sibi j$ta dehexi. Cum enim a Domino ajiquid imjperatur, nisi fiat, tnobedientiae culpa est; cum autem potestas 4a$ur , licet euique non uti, et tanquam de suo jure cedere ; » haec Augustinus. 10 QUID TUNICiE I?
f sehsu metaphorxco 1 -» Et nota, secundum Chrysostomum, quod Matthaeus et Lucas non calceamenta ncque baculum portare permittunt» quod ostendit perfectissimum esse ; Marcus vero jubet baculum assu/mere, et sandaiiis calceari, quod djctum est permissive. Unde et illud de duabus tunicis non portandis, exponit HUronymus, non ad litttram, sed quod una tunica dicatur vestimentum necessarium, secunda supexfluum, ne alio vestiti aJiud nobis futurorum timore servemus. Sed si non propter timorem, multo mi^nus propter ostentationem. In quo comprehenduntujr, qui parthicas vestiunt, et arcas implent, et qui equos mutatoriis yestimentorum onerant. Unde et Augustinus ; * Hoc de duabus tunicis intejligen-dum est, ne quisquam eorum prae^ ter eam quam esset indutus, aliam portandam putaret soJiicitus, ne opus esset, cum ex illa potestate posset accipere, » In Matthio etiara et in Marco, virga accipitur aequi^ yoce; m Mattha&o enim accipitur metaphorice , Ut sit sensus : Neque virgam, id est nec minimas res, vej non innitamini subsioUo temporai^ sicut corpus innititur baculo susten,tanti , et aimilibus ; in Marco au«tem, ubi dicitur ; Nisi virgam, tantum accipitur ad litteram. , per quara tamen inteiligUur potestas accipiensumptus, qua uti potuerunt, vej Aon uti, *ecund«m quod volyerink JJjade doctores JJehraeorum, in signum doctrinae, yirgam in manu portabant, quia apua . Jud^eos con-suetum erat provideri eis de vi. ctu^a popujo quem docebant, Jdeo Chrijstus vpiuit , xjuod haec eis pro ali.
a provisione sufliceret, P. er hoc enini Hosteudebatur, quod populus cui pxaedicabant praevidere eis debebat Igitur non prohibet Dominus necessitatem , sed superfluitatem ; et prohibet Evangelium annuntiantibus nimiam curam et sollicitudinem de temporalibus, ne velint portare ultra necessaria aliud, timentes quod sibi deficiat.
Item, ut sub quanta festinatione ad praedicandum pergere debeant ostendatur, adjunxit : Et neminem per viam salutaveritis. Non simpliciter salutationem prohibuit, sed cum mora et confabulatione hanc fieri noluit; ne occasione salutationis impedirentur a cursu praedicationis, quominus cito salutem praedicarent auditoribus. Vel prohibuit ne salutarent, scilicet ex curiositate, sicut quidam faciunt, qui non ex studio salutem optandi salutare consueverunt ; sed non prohibuit hoc fieri ex caritate, et ad consulendum, ac studio optandi salutem. Ubi ostenditur quanta diligentia et festinatione praedicator verbi divini debet officium sibi injunctum exercere, quia non debet ab officio hujusmodi, propter familiaritatem, cum aliquo retardari. Et ideo praedicator multum debet plangere tempus , quo praetermittit fructum praedicationis; etsimiliter alii debent plangere tempus, quo praetermittunt spiritualia exercitia, ad eorum statum pertinentia.
Item, omnium eis aperiens domos de necessario cibo, fecit eos confidere, dicens : In quamcunque autem civitatem aut castellum, id est inquaecunque loca majora vel minora, intraveritis, interrogate quis in ea dignus sit, id est fidelis et bonae famae, et non suspectus ipse vel locus ejus, ne infamia suscipientis fama et dignitas praedicatorum maculetur, et eorum praedicatio et doctrina deturpetur, ac tanquam suspecta impediatur. Ubi Hieronymus : « Testimonio vicinorum et per famam, eligendus est hospes, ne ejus infamia praedicatio laedatur. » Ergo multo magis socius eligendus est dignus. Item, hoc dicit, ut sciat hospes se magis gratiam accipere, quam dare. Et in quamcunque domum intraveritis, causa hospitandi, in eadem manete, non sine honesta causa inde exeundo , nec curiose et inutiliter discurrendo, donec exeatis, transituri, scilicet alio ad praedicandum. Non est tamen intelligendum, quod per hoc velit excludere causas honestas exeundi , ut ad docendum, vel aliquid hujusmodi faciendum, cum propter hoc intraverint civitatem vel castellum; sed per hoc vult discursus vagos excludere , qui non debent esse in praedicatore ; sed magis cessante necessitate exeundi, debet vacare contemplationi, ut ibi hauriat quod populo postea effundat. Item, hortatur eos ad temperantiam , dicens : Edentes et bibentes, quas apud illos sunt, id est non quaerentes, nec quaeri facientes extra domum delicata et superflua, quae apud illos non sunt ; sed manducate quce vobis sponte apponuntur et offeruntur ab illis, quamvis modica sint et vilia, non quaerentes lautiora vel plura, etiamsi apud illos sunt talia. Et certe quanto paucioribus et vilioribus utuntur, tanto amplius implent quod hic dicitur.
Dignum est ut ibi maneant et ab eis consequantur terrena, quibus offerunt coelestia : Dignus est enim operarius mercede sua, non solum aeterna in patria ad remunerationem, sed etiam temporali, in via, ad sustentationem. Item, jubet ne de domo ad domum quadam vaga facilitate demigrent, et hospitem propter lautiora habenda non mutent, quem etiam ex hoc infamare possent. Unde jubet hoc ideo, secundum Chrysostomum, ne leves et vagabundi discursores videantur et gulosi, quibus non sufficit unius hospitis victus necessarius, et ne contemnere et injuriari , seu contristari viderentur suscipientem , ut ingrati. Duo ergo hic mandantur, unum de electione hospitii ; aiiud de impermutatione decti. Nec dicitur hic quin liceat praedicatori aliquando mutare hospitium, vel cum aliis comedere, maxime ut non gravet hospitem suum, dum tamen ad dignos divertat et honestos ; sed prohibuit Dominus mutationem hospitii, ratione triplici : una est vitatio levitatis, quae nullo modo debet apparere in praedicatore ; alia, suspicio gulositatis, quia consueverunt novos hospites lautius procurare; Tertia, declinatio infamiae hospitis , quia si dimitteretur, videretur indignus. i3 Pacis optatio pulverisque ? — Item, jubet ut cum benedictione intrent domum, dicens : Intrautes autem in domum, salutate eam, scilicet familiam, scilicet homines habitantes in ea, ut sit lata relatio , scilicet antecedens pro continente, et relativum pro contentis , dicentes : Pax. huic domui, idest familiae, ut qui cibum et necessaria recipiunt, salutem et pacjs beneficium largiantur.
Quia praedicator debet habitantibus in domo quam intrat pacem offerre et optare, et non solum optare, sed etiam Evangelium Christi, quod est Evangelium verae pacis, praedicare et eos ad pacem internam et fraternam inducere; ac salutem habitantium bonis verbis et exemplis procurare, ut appareat eos legatione fungi pro Christo Jesu , qui est vera pax et salus omnium. Ob hoc solis vicariis Apostolorum, scilicet Episcopis praecipuis Ecdesiae sponsis , licet in principio missae salutare populum , *et dicere : Pax vobis, pax peccatorum , pax temporis, tandem pax aeternitatis. Fit ergo introitus, cum optatione salutis; salus, cum optatione pacis. Et haec duo sunt optanda hospitibus : salus, in amotione malorum ; pax, in adoptione bonorum ; salus, contra periculum damnationis; pax, quantum ad bonum reconciliationis. Hunc autem modum intrandi et salutandi Dominus dedit , ut ex hoc ostenderet ad quid veniret, scilicet : pacem facere, bella sedare, praedicatores non de nugis, sed de salute animarum loqui debere ; et si quidemfuerit domus illa digna recipiendi pacem oblatam, id est si fuerit ejus familia ad vitam aeternam praedestinata, et ibi fuerit fllius pacis, id est amator vel observator vel heres pacis, ad pacem aeternam ordinatus , veniet et requiescet super illam pax vestra, a vobis nuntiata et eis optata, quia oratio vestra et praedicatio habebit ibi effectum ; recipientque pacifice vestram doctrinam, et sequentur eam quae provocat ad pacem aeternam. Siautem nonfuerit digna, id est ad vitam aeternam non ordinata, et nullus doctrinam vestram receperit et secutus fuerit, vos tamen non eritis sine fructu nec privati merito vestro, quia pax vestra, id est meritum et merces optatae pacis, ad vos revertetur : nam vobis a Deo recompensabitur. Et quamvis non habeat quantum ad ipsos effectum, vos tamen habebitis mercedem inde apud Deum , a quo pro labore vestri operis reddetur vobis praemium. Et quicunque non receperit vos hospitio, necessaria vobis ministrando, neque audierit sermones vestros, vestris monitis obtemperando, exeuntes foras de domo vel civitate illa excutite pulverem pedum vestrorum in testimonium illis sive signum scilicet triplex : Quoniam et Judcei signa petunt et mos fuit Judaeorum typicis et figurativis uti operibus.
Primum, ut dicit Hieronymus, in testimo4>2 PftfM<£ *>ARTI9 niuffl laboris Sui , Scilicet qu6d ingfessi sunt civitatem et praedicaitio «1 illos pervenit. Excutite ergo pulverem, id est miniffla itineris et laboris, quae pro illis sustinuistis, exponite; et erit els occasio majoris damnationis. Secunduffl signum est quia pulvis in pedibus signum est laboris; excussio pulveris inutilitatem significat laboris, inutilia enim excuti solent et abjici. Excutiendo ergo pulverem ostendunt quia inaniter ibi laboraverunt; et ideo inexcusabiles efunt nec injuste damnabuntur qui salutem sibi oblataffl recipere noluerunt. — Tertium signum est ut ostenderent se ab eis nll terrenum quaerere, nec etiam * minifflum de terrenis opibus accipere, ut nee etiam pulvereffl deterra sua sibi patefentur adhaerere, ciiffl incorrecti ruerint et fivangelium spfeverint. Ergo nihil unquaffl, nec etiam necessaria accipiantur ab incofrectis et a cohtemptoribus Evangelii et indignis. Vel eXCUtite pulverem pedum, id est levia peccata quae solent ex talibus accidere etiam in hominibus perfectis. Moraliter pedes jubentur excuti in signum excussionis terfenl appetitus, Vel humanae laudis.
Prohibentur ergo in praedicatoribus et praelatis sarcinarum multiplicitaS, victus cu^ riositas , temporalium cupiditas , vestium superfluitas, instabilitas* et malorum communicabilitas.
Et ne ievis clilpa videatuf Apostolos non recipere , subdit : Atnen &iC6 vobis : Tolerdbilius etit terrde Sodomorum, et (jOmorrhceorum in diejudicii, illi civitati, id est habitatoribus illius dvitatis quae sprevit vos et sermones vestros. Hujus ratio est, secun* dum Hieronymum, quia illis non fuit praedicatum : huic autem cum prtedicatum sit, non recepit Evangelium. Et, secundum Rabanum, quia illi solum legem naturae transgressi sunt, sed isti etiam Legem scriptam et dicta Prophetarum et Apostolorum. Non fit cotnparatio horum, quantum ad peccatum carnale qu6 Sodomitae gravius peccabant, sed quantum ad peccatum inhospitalitatis quo isti magis peccabant. De illis enim dicitur quod egeno manurft non porrigebanl; sed isti tantos post auditam veritatem repellebant, et non est dubium quod gravius peccatum est negare victum seminantibus Spiritualia , quibus tenentur homines de jure naturali, divino et humano, quam manum non porrigere egeno simplici spiritualia non seminanti : Cui etenim multum datum est, multum qucerttur ab eo. Unde ait Beda : « Sodomitae, etsi inhospitales fuerint, inter cetdracarnis animaeque flagitia,nulli tamen apud eos tales hospites qua* les Apostoli reperti sunt. Et Loth quidem aspectu et auditu justus efat; non tamen ibi aiiquid docuisse aut signa fecisse perhibetur. » Unde et Remigius : « Specialiter tamen Sodomorum et Gomorrhaeoruffl fflentionem facit, ut pef hoc demonstret, quia illa peccata sunt Deo magis odibilk, quae fiunt contra naturam, pro quibus deletua est mundus aquis diluvii et quatuor civitates aubmersee, et mundus quotidie diversis malis affligitur.
» Unde* secundum Hitronymim, videns Dominus hoc peccatum in carne, pe~ ne desiit incarnari , quia naturam quam assumpturus erat , corruperant. Summa enim munditia talem summam immunditiam maxime abombiatur et sustinefe non potest. Unde etiam dicit Augustinus i « Qui autem faciendo quod maium est, etiam' mala consuetudine se implicant, ut ipsa consuetudo mali non eos sinat videre quia malum est> fiunt defensores malorum factorum suorum; irascuntur cum reprehenduntur, in tantum ut Sodomitae quondam dicerent Loth reprehendenti nequissimam voluntatem : Habitare venisti, non leges dare. Tanta enim ibi nefandae turpitudinis consuetudo erat, ut jam nequitia esset justitia, et prohibitor potius reprehenderetur, quam factor ; » haec Augustinus. Quam graviter autem hoc peccatum Deus punierit, testatur mare mortuum, sive diaboli : et vere mortuum, quia nil vivum recipit; et diaboii, quia instinctu ejus quatuor civitates igne sulphureo concrematae in illud submersae sunt. Unde mare maledictum etiam appellatur, semper fumans, et tenebrosum de vaporibus, quasi sit inferni caminus. Est ultra Jericho non ionge positum, dividitque Judaeam et Arabiam, et habet in latitudine septem leucas. Et licet quinque civitates fuerint destructae propter hoc peccatum, tamen duae nominantur tantum, quia majores et famosiores erant in multitudine populi et turpitudine peccati.
ORATIO Domine Jesu Christe, qui discipulos tuos ad praedicandum mittens, dedisti eis potestatem curandi, ac praecepta vivendi et conversandi, dirige pedes meos in viam pacis, et da mihi salutem mentis et corporis ; et ut habeam in operibus justitiam, in moribus disciplinam, et in omnibus tuum timorem et amorem, mortinca in me omnia vitia, meque tuis donis interius et exterius restaura, ut ea quae discipulis tuis praecepisti, pro modulo meo merear imitari, et cum ipsis aeterna gloria, de tua misericordia, munerari. Ameru
Notes
- 1 ↩The Latin 'm' in the source text is a clear typographical error for 'in'.
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