De muliere Samaritana
The Journey to Samaria
Jesus travels through Samaria and rests by Jacob's well, a place rich in history and symbolic meaning.
Jesus returned to Galilee, the place he had come from when he entered Judea. Before he arrived in Galilee, however, he had to pass through. He traveled through the region of Samaria, not intending to turn aside to the Samaritans—so he wouldn't seem to contradict his own teaching when he told his disciples, 'Do not go into the way of the Gentiles'—because the Samaritans were partly Gentiles; rather, he went because of the layout and necessity of the road, since Samaria lies between Judea and Galilee. He arrived, therefore, at Sichem, a city in the region of Samaria, which was corruptly called Sichar, but is now called Neapolis; it is four miles from the city that used to be called Samaria, but is now called Sebaste, from which the region of Samaria still takes its name. Sichem is sixty-six leagues north of Jerusalem. As it is said in Genesis, Jacob, coming from Mesopotamia, bought a field from Emor, the prince of the city of Sichem, and lived there for a time near the city; but because of the rape of his daughter Dinah, the inhabitants were killed by the sons of Jacob, and so it passed into his possession. Jacob gave this place to his son Joseph as he was dying, but as time went on, it came to the Samaritans and Gentiles. Jacob's fountain was there—that is, a well not far from the southern gate of Sichem, which he himself had dug when he lived there. It had been called that until then, but because of the event that followed, it was renamed the well of the Samaritan woman. A church was built over it in the shape of a cross, with the well itself situated in the middle; to its left is shown the dwelling of Jacob and the plot of land he gave to his son. This well is called a fountain because every well is a fountain, but not every fountain is a well. Any place where water flows from the earth is called a spring, but when it bubbles up right at the surface, it is strictly and properly called a spring. If it bubbles up from the depths, it's called a well, though it doesn't lose the name of a spring; here, however, 'spring' is used in place of 'well'.
The Weary Savior
Christ's exhaustion at the sixth hour reveals the truth of his human nature and his humble, frugal character.
Jesus, therefore, being tired from his journey—in which the truth of his human nature was made evident through his weakness—sat down there, that is, by the spring or well, because the place was suitable for resting and teaching, so that he might let his body rest; for, as Chrysostom says, he sat down because of his exhaustion. The spring was also a fitting place for Christ to teach, as he is the fountain of the water of wisdom, grace, and life; he sat there as well by his authority to teach, since he was the supreme teacher. It was about the sixth hour. This is mentioned to show the reason for his exhaustion, because he had been working for a long time, even by preaching; for he had no beast of burden. Christ’s exhaustion at the sixth hour was a sign of his Passion. to occur at such an hour. The Lord is exhausted according to the flesh, by whose strength we were created; he is exhausted so that those who are exhausted might be refreshed; he is exhausted, and when he withdraws, we are exhausted, but when he is present, we are strengthened. He took on everything that belongs to our weakness, yet without sin, so that he might free us from sin and, as one who is weak, might nourish the weak. For His strength created us; His weakness recreated us. He took on not only human nature, but also the weaknesses inherent to that nature, which it was fitting for Him to assume. Because sufferings are exercises of perfect virtue and witnesses to human nature, He took on these hardships—both bodily and spiritual—not in pretense, but in reality. These are the things that commonly affect our nature, such as hunger and thirst when food is absent, sadness and fear when harm is present, and other things like heat, cold, and weariness. Yet He didn't assume all bodily weaknesses, such as the defects of various diseases, nor all spiritual ones, such as sin, ignorance, or the rebellion of the flesh against the spirit. Christ, indeed, wishing to show the truth of human nature, allowed it to act and suffer what is proper to man; wishing also to show in Himself the will of the divine nature, He performed and worked the works of God. Thus, when He withdrew the influx of the divine nature's power from His body, He hungered and grew weary; but when He exhibited that same divine power to His body, He did not hunger without food, and He did not grow weary in His labors. The disciples went into the city of Sichem to buy food. According to Chrysostom, the Evangelist shows Christ's humility in the fact that He was left alone; for He taught His disciples to trample down all pride. Notice Christ’s frugality here, too; He cared so little about food that He didn't carry anything to eat with Him.
The Woman at the Well
Jesus engages a Samaritan woman in a dialogue that moves from physical thirst to the revelation of her secrets and the nature of true worship.
A woman came from the region of Samaria—specifically from the city of Sichem, which was then the capital of the Samaritans—to draw water. Literally, she came because of a physical need, but in a deeper sense, she came because of a lack of spiritual teaching and grace, which was even worse than the physical need mentioned. A dialogue took place between her and Christ, because they exchanged many words. When the Lord asked for a drink—as if He were thirsty for her faith, since He was indeed thirsty for water due to the exhaustion of His journey, and thirsty for the salvation of a human soul because of His love—the woman noticed Him and, recognizing from the fringes of His cloak that He was a Jew, said that Jews do not associate with Samaritans, because Jews avoid their belongings. The woman recognized He was a Jew by His clothing; just as they were distinguished from others by their worship of God and physical circumcision, they were also distinguished by their dress. The Jews wore fringes on their garments, which set them apart from the Gentiles. Therefore, you too should be recognized as a Christian by your appearance; and by your appearance, the sobriety of your food, your buildings, and things of that sort, you should be known as a cleric or a religious. But, alas! today it's barely possible to recognize or distinguish clerics from laypeople, or Christians from unbelievers. It should be noted that after the ten tribes were taken into captivity, the King of Assyria sent his own people to inhabit the land of Samaria out of hatred for the Jews. The Lord sent lions to devour them, so the King of Assyria, having taken counsel, sent one of the captive priests to teach them how to worship God. Persuaded by counsel, they accepted the books of Moses and Joshua—his disciple—and the laws of the land out of fear of the wild beasts sent by God, but they didn't accept the prophets; and so, while they kept the practice of circumcision, they didn't cease from idolatry. Because they worshipped idols even while keeping the Law, they were partly Gentiles and partly Jews. At first they were called 'Cynaei' after a river, but later they were called Samaritans, as if they were halfway between the Gentiles and the Jews. The Jews therefore detested them, abstaining from their food and vessels, and called them 'supplanters' because they claimed for themselves the inheritance of the patriarch Jacob—from whom the Samaritans are now also called Jacobites. Although the Jews had been commanded not to form alliances or friendships with other nations, they especially loathed the Samaritans and treated them as excommunicated, partly because they had occupied part of their land, partly because they had caused them much trouble in the rebuilding of the temple and the city, partly because they worshipped idols, and partly because they prayed on a mountain and not in the temple of God. As the woman talked with Jesus and learned from him that she had had five husbands—legitimate ones, that is—and was now living with a sixth man who wasn't her lawful husband (even though the people in that place believed otherwise), she said, "I see—by the effect of your words, that is, by this revelation of a secret—that you are a prophet." As if to say, according to Chrysostom: "In the fact that you tell me hidden things, you show yourself to be a prophet." And so she turned to ask him about a certain doubt that was debated between the Jews and the Samaritans: the proper place for prayer, which one group held to be in one place and the other in another. For the Jews said that the proper place for worship was Jerusalem, and the temple built by Solomon on Mount Moriah. The Jews considered themselves superior to the Samaritans because of that temple; but the Samaritans, on the other hand, favored Mount Gerizim, located near Shechem and the aforementioned well to the right, where their ancestors had worshipped. They did this because, before the temple was built, the Jews were accustomed to worship and sacrifice on mountains, and it's therefore likely that Jacob and his sons, who lived near that place, offered prayers and sacrifices on Mount Gerizim. Where there is still a shrine to Jupiter Hospitator, as mentioned in the second book of Maccabees, as is evident to anyone who looks. For this mountain, then, the Samaritans boasted against the Jews, as it was still a famous place; and the Samaritans called the patriarchs of the Old Testament their own, because they had received the books of Moses and were in part Jews. It should be noted, however, that the more appropriate place was in Jerusalem, because it was chosen by God to be the place of prayer and sacrifice.
Worship in Spirit and Truth
Jesus teaches that true worship is not bound by physical locations but is a matter of the heart, spirit, and truth.
Jesus answered that the time had come—the time for the Gospel to be proclaimed—when people would no longer worship in Jerusalem, since Jewish ceremonies had ended, nor on this mountain, since the worship of the Gentiles had likewise ended; instead, true worshippers will worship the Father in spirit and in truth. He says 'the Father' because worship under the Law was not offered to the Father, but to the Lord; we worship as children through love, whereas they worshipped as servants through fear. He also says 'in spirit,' which excludes the figurative and carnal ceremonies of the Law and of the Jews. He adds 'and in truth,' which excludes the falsehood and error of idolatry found in Gentile worship, because both have been removed through Christ. From the time of Christ's preaching, the Gospel began to be proclaimed, introducing true divine worship and uniting Jews and Gentiles into one Christian people. When the shadow was taken away and the light of the truth of faith shone forth, it became clear that God is not found in material places, but in pure hearts. It is as if He were saying: I don't prefer one place over another for worship; let God be worshipped everywhere only in spirit and in truth—that is, with the fervor of the spirit and out of affection or charity, which comes from the spirit, for things that are truly real, namely, eternal things; or 'in spirit and in truth,' meaning the intimate, special adoration of the heart and the truth of faith and the knowledge of Him. Don't think that prayer is better because of a physical location, but rather because of fervor and desire. Because God is spirit and not a body, He seeks a spiritual place—a clean and devout heart and a pure, sincere mind—rather than a physical location, mountain, or temple where one must pray. A place isn't part of the substance of prayer; instead, His temple is a pure spirit, in which one should pray for true goods—that is, eternal ones—rather than for vain and passing things. Just as He is everywhere, so He both wants to be and can be worshipped everywhere. This is why David says: "In every place of His dominion, bless the Lord, O my soul." Theophilus says: "The Samaritans believed that God was confined to a place and that one ought to worship Him in that specific location; against them, He says that true worshippers worship not locally, but spiritually." For the Jews, everything was under a figure; therefore, He says that true worshippers will not worship in a figure, but in truth. For because God is spirit, He seeks spiritual worshippers; because He is truth, He seeks true ones. Augustine also says: "Oh, if I could find, you were saying, some high and solitary mountain; for I believe that God is in the heights: He hears me better from the heights!" Because you are on a mountain, you think you are close to God and that you are heard quickly, as if you were crying out from nearby; He dwells in the heights, but He looks upon the lowly. The Lord is near. To whom? Perhaps to the high and mighty? No, to those who have crushed their own hearts—what a marvelous thing! He dwells in the heights, yet He draws near to the humble. He looks upon the lowly, but He knows the proud from afar. He sees the proud from a distance, and the more they think of themselves as high and mighty, the less He draws near to them. So you were looking for a mountain? Descend, so that you may reach Him. But if you want to ascend, then ascend; don't go looking for a mountain. The Psalm says, "Ascents are in his heart," in the valley of weeping. The valley holds humility; therefore, do everything within. And if you happen to be looking for some high place, some holy place, show yourself to be a temple for God within. For you are the holy temple of God. Do you want to pray in a temple? Pray within yourself, but first be the temple of God. And so it is clear that Christ instructed the woman about the true divine worship in the near future, because the idolatry of the Gentiles and the ceremonies of the Jews were to be converted into the spiritual divine worship of the New Law. The Lord was accustomed to this. And when the disciples arrived from the city with the food they had bought, they were amazed that he was talking with a woman—not because of any suspicion, but because such a great teacher and Lord of the world had deigned to speak to one lone woman, a poor and Gentile woman.
The Fruits of Evangelization
The woman leaves her water jar to proclaim Christ to her city, demonstrating the zeal and detachment required of a true evangelist.
They weren't surprised that he was speaking with a woman, because he was accustomed to speaking with women at times and even had them in his company; rather, they were surprised at the mercy with which he taught a Gentile, a foreigner, and an erring soul, not knowing the mystery that this woman was a type of the Church of the Gentiles to come, whom he sought—he who came to seek and to save what was lost. Hence Chrysostom says: "They were indeed surprised at the superabundant gentleness and humility of Christ, because, being so illustrious, he endured to speak with such humility to a needy woman and a Samaritan." "Yet none of them said to him: 'What are you looking for?' or 'Why are you speaking with her?'" They knew that his conversation with the woman was not useless or vain, even though they didn't see it at the time; which is clearly shown by the subsequent result. For the woman, instructed by Christ, left her water jar out of a fervor to announce what she had heard, and went into the city to proclaim the great things of Christ, urging the citizens to come out and see the man who had told her everything she had done, even her hidden secrets. From this, her devotion to Christ is clear: because she forgot the water necessary for bodily life and ran immediately to announce the water of wisdom, which is necessary for spiritual life, not caring about bodily comfort for the sake of salvation. In this, she also follows the example of the Apostles who left everything behind to follow the Lord. From this, those who are to evangelize should learn to first set aside the care and burden of the world. Hence the same Chrysostom says: "Just as the Apostles, when called, left their nets, so she leaves her water jar and does the work of the Evangelists; and she calls not just one person, but the whole city." Augustine adds: "It was fitting that, believing in Christ, she should renounce the world; by leaving her water jar, she demonstrated that she had left behind worldly greed." She cast off greed, therefore, and hurried to announce the truth. Let those who wish to evangelize learn to first cast their water jar into the well. Augustine also says: From this, the woman's devotion is clear, because she isn't ashamed to confess her own shame so that she might lead others to the preaching of Christ. As Chrysostom says: "She wasn't ashamed to say this; for when the soul has been ignited by the divine fire, it no longer looks at anything on earth—neither for glory nor for shame—but only at that flame which holds it." And she was saying, "Could this be the Christ?" It is as if she were saying, "It seems so by the effect; for he seems more God than man, because only God knows the thoughts and secrets of men." The Lord leads the Samaritan woman, and us, to three things: namely, to despise the love of the world, to love God, and to know Christ. Note here that Christ led this woman, and us in her, to three things. First, to despise the love of the world and the things that are in it, when he said, "Everyone who drinks from this water"—that is, the material water—"will be thirsty again," even though it takes away thirst for a time. For the love of worldly things—namely, riches, pleasures, and honors—does not extinguish thirst, but increases it; of which it is said in Proverbs, "The leech has two daughters..." ...that always say, "Bring, bring."
The Threefold Path of Grace
Christ leads the soul to despise worldly love, desire divine grace, and attain the knowledge of Himself.
The leech is the mother of pride, which is the cause and beginning of all evils; it has two daughters, namely, greed and lust, because the proud person not only seeks honors but also seizes the goods of others and lives for pleasure. How empty and vain these things are is shown by the death of Alexander, who, though he was master of the whole world and full of riches and lust, had his bones placed in a golden vessel when the philosophers gathered there. One of them, therefore, wanting to show that his master had been vain, said: 'Yesterday, the whole world wasn't enough for him; today, he's content with a small grave.' Another, wanting to show that it's vain to hoard gold and silver, said: 'Yesterday, he was making a treasure out of gold; today, the gold is making a treasure out of him.' Another, wanting to show that it's vain to nourish the body with luxuries, said: 'Yesterday, he was nourishing his body with various delicacies; today, he's being eaten by worms.' Secondly, Christ led this woman—and us through her—to desire the love of God, when He said: 'But whoever drinks from the water that I will give him,'—that is, from the grace of the Holy Spirit—'will never thirst again,' because the love of the Holy Spirit extinguishes the love of worldly luxuries and honors. As Augustine says: 'Whoever drinks from the river of paradise, of which a single drop is greater than the ocean, it remains that all the thirst of this world is completely extinguished in him.' So says Augustine. Paul had received a single drop of this river of paradise, and it immediately extinguished all pride in him, transforming a fierce wolf into a gentle lamb. Matthew had received it, and it immediately extinguished all greed in him, changing a rapacious man into a contemplative; for he who once seized what belonged to others later despised his own possessions. Mary Magdalene received it, and she immediately extinguished all lust within herself, so that... ...she turned a black crow into a white dove. Third, He led her—and us—into the knowledge of Himself. The woman rose step by step to the knowledge of Christ: for at first she said He was a worshiper of the one God, in that she called Him a Jew, and that was a great thing; then she said He was a Prophet, and that was greater; finally, she said and believed He was the Christ, and that was the greatest. This teaches us that we must ascend from the smallest things, little by little, to greater things. This stage is signified in Mark, where it is said: 'The earth produces fruit of itself; first the blade, then the ear, then the full grain in the ear.' According to the Gloss, this means fear, penance, and charity; the first belongs to beginners, the second to those making progress, and the third to the perfect.1 You'll find more on this below, after the following chapter, in the second parable regarding the weeds. The people left the city and came to Jesus so they could hear him in person. This shows that if we want to go to Christ, we must leave the city—that is, we must put aside our love for worldly desires. Meanwhile, while the woman was away preaching to the townspeople and before the Samaritans had reached him, the disciples—who had brought him food—urged him to eat, since it was mealtime, the place was suitable, and it was a convenient moment to eat while others were away. Using physical food as a starting point, he begins to speak of spiritual food: the conversion of the Samaritans who, through his preaching, were being incorporated into him. He adds, 'I have food to eat by the Father's ordinance—that is, to incorporate into myself—which you do not know.' It is as if he were saying, 'Another food, namely the conversion of the Gentiles, delights me more than the food you brought.' Theophilus notes, 'He called the salvation of men this food, showing how great a desire he has for our salvation.' For just as it is desirable for us to eat, so it is for him to save us,' says Theophilus.
The Harvest of Souls
Jesus explains that his true food is doing the Father's will, and he calls his disciples to see the spiritual harvest ready for reaping.
Following the Lord's example, let Church leaders say this when they are offered gifts of food or similar things: "I have food to eat that you don't know about." Let them refuse what is offered, because such things blind the eyes of the heart. He adds: "My food is"—meaning, this is my refreshment, delight, strength, and sustenance—"so that, not caring for bodily comfort for the sake of salvation; in which He also follows the example of the Apostles, who left everything behind and followed the Lord, "that I may do the will of Him who sent me, that I may finish and complete His work," which I know He wills in the conversion and redemption of men, "who wills all men to be saved and to come to the knowledge of Him." The Father's will is indeed that we believe in His Son; the Father's work is the provision of our redemption. Food and drink, therefore—that is, the delightful refreshment of Christ—is our faith and our salvation, which He Himself sought with great longing, whose delight is to be with the children of men. Then, therefore, we offer spiritual food to God when, through His prevenient grace, we ask Him for our salvation, when, that is, we pray: "Thy will be done, as in heaven and on earth." According to Origen, everyone who acts well should direct their intention toward two things: the honor of God and the benefit of their neighbor. This is because the end of the commandment is charity, which includes the love of God and neighbor. Thus, when we do something for the sake of God, the end of the commandment is God; when we do it for the benefit of our neighbor, the end of the commandment is our neighbor. He does, therefore, the will of the Father by teaching us to believe in Him; He does His work by manifesting the mystery of the Incarnation, until He completes and fulfills it through His Passion and the rest. And He shows that the time for doing this is at hand, saying: "Do you not say that there are still four months, and the harvest comes?" From this we understand, as the scholastic history notes, that this happened in the wintertime—likely in January—because in that warm region, the harvests come early. That is why the first fruits of the crops were offered at the feast of Pentecost. It is as if Christ were saying: Even though the time for the physical harvest is still far off, the time for the spiritual harvest is already here. For a material and physical harvest is called a gathering of crops, and in its likeness, the calling and gathering of people to the faith, through which we are brought into the Lord's barn, is called an intelligible and spiritual harvest. From this follows: "Look, I tell you: lift up your eyes"—that is, your spiritual eyes—"and see the regions" prepared for the fruit of faith, because they are already white, meaning they are clothed in the brightness of devotion and ripe for the harvest and for reaping. He said this because of the Samaritans coming toward him, whom he called fields white and ready for the harvest, meaning they were ready and prepared to believe. Many Samaritans from the city of Sichem believed in Him because of the woman’s testimony, since she said, "He told me everything I’ve done," including things that were hidden. When the Samaritans heard the report about Christ and came to Him, they asked Him to stay there so they could be better instructed by Him and become firm in their faith. See the devotion of these listeners: once they had received the faith, they longed to be further informed by His teaching for their own confirmation. In all of this, the hardness of the Jews stands in contrast, for they did the opposite in every way. Hence Chrysostom says: "So, believing solely on the woman’s testimony and seeing no sign, they went out, begging Christ to stay with them; the Jews, however, seeing miracles, did everything they could to cast Him out of their region." The Jews remained uncorrected even after seeing signs, but these people demonstrated great faith in Him even without them. And the Lord, yielding to their request—which was honest and devout—stayed there, because He always satisfies the devout in their prayer, for two days, on account of the two commandments of charity by which He instructs those who believe. The third day is the day of glory, and He did not stay for that, because the Samaritans were not yet capable of glory. In the same way, the woman—that is, the Church—announces Christ today and every day to those on the outside. They come to Christ through what they hear and believe, and Christ remains with them for two days through charity, which is to say, He gives them the two commandments of charity: the love of God and of neighbor, on which the Law and the Prophets depend. Let us also ask Him to stay with us for two days, so that He may teach us both to love and to hold fast to the two commandments of charity and the faith of the two Testaments. Many more believed than at the beginning because of His word, which they preferred to the woman's words as if it were the words of life, for no man has ever spoken like this. They said to the woman, "We no longer believe because of what you said, for that is nothing compared to what we see." Although someone may be led to believe by another's teaching, faith itself still rests on divine truth, or power, to strengthen what it believes. We have heard the words of wisdom both outwardly and inwardly from Him who is God and man. We know, by believing firmly, that there is greater certainty of adherence in faith than in knowledge, and that it isn't enough to believe in the heart; one must also confess the faith with the mouth. Therefore, they confess their faith, saying that He is, by singular eminence, the Savior of the world, by saving efficacy, and by general influence.
A Call to Imitation
The chapter concludes with a reflection on Christ's poverty, humility, and labor, inviting the reader to follow his example through prayer.
— Look at the Lord Jesus: in his travels, he didn't use pack animals or carriages, but walked on foot so as not to be a burden to those he visited. See how he walked, clearly exhausted and weary, until he finally sat down to rest by the well. In his exhaustion from the journey, we are given an example not to avoid labor for the salvation of others; at the same time, we are given an example of poverty, because he was preaching and sitting just as it happened, by the well, on the bare ground. As if to say, according to Chrysostom, not on a throne or a cushion, but simply by the well, and as it happened, on the ground. The Lord Jesus was often exhausted, and his whole life was spent in poverty and labor. Hence the Psalmist says in his person: "I am poor and in labors from my youth." Hence Chrysostom also says: "Christ, therefore, coming into Samaria, casting aside an easy and luxurious life, and following a laborious and strict one, does not use pack animals, but walks so vigorously and with such difficulty that he is exhausted from the journey." From this, he certainly teaches that he is a worker, and not to seek superfluous things, and not to need many things. He wants us to be so detached from excess that we cut away even many of our necessities. That’s why He said: "Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to lay His head." For this reason, He spent so much time in the mountains—not only by day but also by night—and in the wilderness, as Chrysostom says. Consider also that His disciples didn't carry provisions with them; instead, when it was time to eat, they went to buy them. Hence the same Chrysostom says: "We learn from the Lord not only great strength in His travels, but also a neglect of food." For His disciples didn't carry food, but only the barest necessities for the journey. Another Evangelist shows this, saying that when He spoke to them about the leaven of the Pharisees and Sadducees, they thought among themselves, saying, "It is because we have not taken bread"; and when He describes them as hungry, plucking heads of grain and eating; and when He says He came to the purse because of hunger. Through all these things, He teaches us nothing other than this: to despise the belly and not to consider serving it a matter of great concern. Look at them here: they weren't carrying anything, nor were they anxious about not having supplies at the start of the day; instead, they went to buy food at the time everyone else gets their meals. It's not like us, who jump out of bed and immediately focus on these things above all else, calling for cooks and servers, fussing over it with such intensity, and then moving on to other things—putting worldly concerns before spiritual ones and honoring as necessities what we ought to treat as extras. Because of this, everything is upside down and out of order. The opposite should be true: we ought to give great attention to all spiritual matters, and only after we've finished those, attend to these other things—so says Chrysostom. Christ, therefore, traveled without horses, even to the point of exhaustion; without money, even to the point of hunger; and without servants or display, even to the point of needing to be served. Notice, too, how he doesn't disdain speaking with a neglected, foreign woman, showing how gentle and humble he is. He doesn't despise lowly or humble people, for such people sometimes grasp the mysteries of salvation more than the rich and noble. Again, notice how intent he was on spiritual work: when it was time to eat, he chose to delay so he could focus on preaching. He put off receiving bodily refreshment, not wanting to eat before he had preached to the people of the city, even though it was already the sixth hour and he was exhausted from the journey. He wanted to attend to the conversion of the Samaritans first and to do the work of the spirit rather than the work of the body, no matter how much he needed it at the time. In this, by setting an example for others to follow, He shows in both word and deed how concerned a preacher of the Gospel should be for the salvation of people, and that he should put aside every other business; and that a person should be more concerned for the spiritual salvation of their neighbor than for their own bodily needs. Also, look at how He sits on the bare ground, tired and hungry, with no cushion provided; He eats with His disciples like any poor person from the common crowd, not turning aside to great lodgings in the city as we miserable people do. For it isn't written that He entered the city then, so that He wouldn't be inconsistent with Himself, having told His disciples: 'Do not enter the cities of the Samaritans.' Don't think that the Lord, humble and a lover of poverty, ate on the ground only this one time; rather, often when He traveled through the world, He ate outside the city or village, by some stream or spring, no matter how tired and afflicted He was. He had no expensive or exquisite food, no fancy or unusual dishes, no costly or delicate wines; instead, He had pure water from the spring or stream itself, which waters the vines, and He ate bread humbly while sitting on the ground—He who provides food for every living thing. Have compassion for Him, because you see Him tired and thus humbled, in need of the sustenance of drink and bodily food, and using these things just like others among the people. Hence Augustine says: 'He hungered who feeds everyone; He thirsted who is the fountain of those who thirst; He was tired from the journey, He who made the way to heaven for us.' PRAYER: Lord Jesus Christ, rich in all good things and most generous giver, give me, tired on the journey of this life, food and drink so that I may be refreshed by You. Fountain of life and most abundant source of all graces, fill my heart with the richness of Your delight, so that it may forget all these passing things. Living Bread, who never fail, give me this spiritual food so that I may do Your will in all things. Stay with me for two days, so that You may make me love and observe the two commandments of charity and the faith of the two Testaments, and on the third day—that is, the day of glory—to remain with You forever. Amen.
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— Et abiit iterum Jesus in Galilceam de qua venerat in Judaeam. Antequam autem veniret in Galilaeam, oportebat eum transire. per Samariam regionem, non ex intentione declinandi ad Samaritanos, ne doctrinae suae videretur contrarius, qui dixit discipulis suis : In viam Gentium ne abieritis, quia Samaritani partim erant Gentiles; sed ex «viae dispositione et necessitate , quia Samaria media est inter Judaeam et Galilaeam. Venit ergo in Sichem, civitatem regionis Samarice, quce corrupte Sichar dicebatur , nunc vero Neapolis dicitur; quarto milliario a civitate quae Samaria dicebatur , nunc vero Sebaste dicitur , a qua tamen adhuc regio Samaria denominatur. Distat vero Sichem de Jerusalem xui leucis ad Aquilonem. Ut autem in Genesi dicitur : Jacob veniens de Mesopotamia emit agrum ab Emor principe civitatis Sichem, et ibi ad tempus habitavit juxta urbem; sed propter raptum Dinae, filiae suae, occisi sunt habitatores illius a filiis Jacob, et sic cessit in possessionem ejus. Hunc locum dedit Jacob moriens filio suo Joseph; sed tempore procedente venit ad Samaritanos et Gentiles. Erat autem ibi fons Jacob, id est puteus non longe a porta Sichem australi, quem ipse foderat, quando ibi habitabat; qui hactenus sic vocatus fuerat, sed ex eventu qui sequitur postea puteus Samaritanae est denominatus, super quem ecclesia fuit constructa in modum crucis, in cujus medio ipse puteus est situs, ad cujus sinistram ostenditur mansio Jacob, et pratdium quod dedit filio suo, Iste puteus est fons dictus, quia omnis puteus fons est; sed non omnis fons puteus.
Fons enim dicitur ubicunque manat aqua de terra; sed si in superficie scaturit , fons tantum, et proprie dicitur ; A. in profundo scaturit, ita puteus appellatur , ut nomen fontis non omittat : hic autem fons pro puteo ponitur.
Jesus ergo fatigatus ex itinere, in quo apparebat veritas humanae naturae, ex infirmitate, sedebat sic supra, id est juxta fontem, seu puteum, propter loci aptitudinem, ad quiescendum et docendum, ut scilicet requiescere faceret corpus, quia sessio propter laborem facta est, ut dicit Chrysostomus. Et juxta fontem erat locus aptus Christi doctrinae, apud quem est fons aquae sapientiae , gratiae et vitae ; unde etiam propter auctoritatem docendi sedebat, quia summus doctor erat. Hora autem erat quasi sexta. Hoc dicitur ad ostendendum causam fatigationis ; quia per magnum tempus etiam praedicando laboraverat , non enim jumentum habebat. Ista fatigatio Christi hora sexta fuit signum Passionis ejus \ CAPUT LXH. futurae tali hora. Fatigatur Dominus secundum carncm, cujus fortitudine conditi sumus ; fatigatur per <iuem fatigati recreantur; fatigatur, quo deserente, fatigamur, quo praesente, firmamur. Suscepit enim omnia quae nostrae infirmitatis sunt sine peccato, ut nos a peccato liberaret et nos quasi infirmus infirmos nutriret.
Fortitudo namque ejus nos creavit ; infirmitas nos recreavit. Assumpsit non solum naturam humanam; sed etiam defectus circa naturam, quos videlicet ipsum decuit assumere. Unde cum pcenae sint exercitativae virtutis perfectae, testificativae humanae naturae, non simulative assumpsit pcenalitates, tam corporales quam spirituales, quae respiciunt nostram naturam in communi, sicut famem et sitim in absentia alimenti, tristitiam et timorem in praesentia nocumenti, et cetera hujusmodi , ut est calor et frigus , lassitudo, et similia. Nec tamen omnes defectus assumpsit corporales, sicut sunt defectus aegritudinum multiformium; nec omnes spirituales , sicut sunt peccatum, ignorantia, rebellio carnis ad spiritum, etc. Christus quippe volens ostendere veritatem humanae naturae, pcrmittebat eam agere, et pati quae sunt propria hominis ; volens etiam in se ostendere voluntatem divinae naturae, faciebat et operabatur opera Dei. Unde quando retrahebat influxum divinae naturae virtutis a corpore, esuriebat et fatigabatur; quando vero ipsam virtutem divinam corpori exhibebat, sine cibo non esuriebat et in laboribus non fatigabatur. Iverunt autem discipuii m civitatem Sichem, ut cibos emerent. Hinc t secundum Ckrysostomum, Evangelista ostendit Christi humilitatem, in eo quod solus relinquebatur; etenim ita discipuk» assuefecit omnem superbiam con5G5 culcare.
Ubi etiam nota Christi parcimoniam ; nam ita parum de cibis curabat, quod nihil comestibiie secum ferebat.
Et venit mulier de Samaria regione, scilicet de ipsa civitate Sichem, tunc Samaritanorum metropoli, haurire aquam, litteraliter propter defectum corporalem; sed in mysterio, propter defectum spiritualis doctrinae et gratiae praedicto pejorem, inter quam et Christum dialogus fuit, quia plures locutiones mutuo habuerunt. Domino ergo potum petente , quasi fidem ejus sitiente , quia et sitiebat aquam propter itineris fatigationem ; et salutem hominis propter ejus amorem : mulier notans eum et cognoscens ex fimbriis pallii ipsum esse Judaeum, dixit Judaeos non couti Samaritanis, quia Judaei abstinent a rebus eorum. Ex habitu ergo quem portabat cognovit mulier quod Judaeus esset, quia, sicut erant distincti ab aliis in cultu Dei et in oorporali circumcisione, ita etiam in veste. Judaei enim habebant fimbrias in vestibus, per quas discernebantur a Gentibus . Ergo et tu ex habitu cognoscaris esse Christianus ; ex habitu et sobrietate ciborum et «dificiorum et hujusmodi clericus, vel religiosus. Sed, heu ! hodie vix cognoscuntur, et ab invicem discernuntur clerici a laicis, et Christiani ab infidelibus. Et sciendum hic quod, sublatis decem tribubus in captivitatem, rex Assyriorum misit proprios homines in odium Judaeorum ad incolendum regnum decem tribuum , scilicet terram Samariae , et misit Dominus leones eos devorantes; et ideo rex Assyriorum, habito super hoc consilio , misit unum de sacerdotibus captivis, ut doceret eos colere Deum.
Qui consilio persuasi receperunt ob metum ferarum a Deo immissarum libros Moysis et Josue, discipuli ejus, et legiiima terrae, non autem prophetias; et inde illis circumcisio inerat, non tamen ab idololatria cessabant. Quia cum Lege etiam idola colebant, et sic partim erant Gentiles, et partim Judaei. Qui primo Cynaei a fluvio vocati, tunc dicebantur Samaritani, quasi inter Gentiles et Judaeos medii. Hos igitur Judaei exsecrantur, abstinendo se a cibis et vasis eorum; supplantatoresque vocant , quia hereditatem patriarchae Jacob sibi vendicant, a quo et jam Samaritani Jacobitae suntdicti. Licet enim esset Judaeis praeceptum ne jungerent foedus et amicitias cum nationjbus , tamen specialiter abominabantur Samaritanos; et eos habebant tanquam excommunicatos , tum quia terram eorum pro parte occupaverant, tum quia eis multas molestias in reaedificatione templi et civitatis fecerant, tum quia idola colebant, tum quia in monte et non in templo Dei orabant.
Cumque colloquendo cum Jesu mulier accepisset ab eo, quod quinque viros, scilicet legitimos habuerat , et sexti concubina erat , quia non erat suus legitimus vir, licet hoc ab hominibus loci illius crederetur, ait : Video , scilicet per effectum , hoc est per secreti revelationem, quia Propketa es tu. Quasi dicat, secundum Ckrysostomum : In hoc quod mihi occulta dicis , ostenderis te esse Prophetam. Et ideo convertit se ad interrogandum eum de quodam dubio, quod inter Judaeos et Samaritanos vertebatur, scilicet dc loco debito orationis , qui apud eos alius et alius habebatur. Dicebant enim Judaei proprium locum adorandi esse Jerusalem, et templum a Salomone in monte Moria aedificaPRIMjE partis caput lxii. tum, pro quo templo Judaei se Samaritanis praeferebant ; e contra vero Samaritani montem Garizim juxta Sichem situm, juxta fontem praedictum ad dexteram , in quo patres eorum adoraverunt; quia ante templi aedificationem Judaei in montibus adorare et sacrificare consueverunt, et ideo probabile est, quod Jacob et filii ejus, qui prope locum illum manserunt, in monte Garizim orationes et sacrificia fecerunt. Ubi est adhuc fanum Jovis hospitale, de quo dicitur secundo libro Machabaeorum, ut patet intuenti. Pro hoc ergo monte Samaritani adversus Judaeos se jactabant, qui adhuc celebris locus erat; et vocabant Samaritani patres Veteris Testamenti patres suos, quia receperant libros Moysis, et in parte erant Judaei. Sciendum tamen quod locus convenientior erat in Jerusalem, quia erat a Deo electus , ut esset orationis et sacrificii locus.
jesus autem, respondens, dixit, tempus venisse, scilicet publicationis Evangelii, quando neque in Jerusalem adorabunt homines, quia caeremoniae cessaverunt Judaeorum, neque inmonte \hoc> quia similiter cultus cessavit Gentilium; sed veri adoratores adorabunt Patrem in spiritu et veritate. Dicit autem Patrem, quia adoratio Legis non erat Patri , sed Domino : nos enim adoramus,utfilii, per amorem; illi vero adorabant, ut servi, per timorem. Dicit etiam : in spiritu, per quod excluduntur figurales et carnales caeremoniae Legis et Judaeorum. Subdit autem : et veritate, per quod excluditur falsitas et error idololatriae, qui erat in cultu Gentilium, quia utrumque est amotum per Christum. A tempore enim v praedicationis Christi incepit praedicatio Evangelii, per quam introductus est verus cultus divinus ; et ex Judaeis et Gentibus factus est unus populus Christianus. Cum ergo, umbra ablata, lux veritatis fidei radiavit, apparebat non esse Deum in locis materialibus, sed potius in puris mentibus. Quasi diceret : Non praefero locum loco in adorando; ubique adoretur Deus tantum in spiritu et veritate, id est in fervore spiritus, et ex dilectione, seu caritate, quae est a spiritu ; pro his quae vere sunt, id est pro aeternis; vel in spiritu et veritate, id est in intimo cordis speciali adoratione, ac veritate fidei et ejus cognitione. Nec putetis orationem esse meliorem ratione corporalis loci, sed magis ratione fervoris et desiderii.
Cum enim Deus sit spiritus, et non corpus, spiritualem locum, scilicet cor mundum et devotum , ac puram mentem, et non fictam, quaerit; non corporalem locum et montem, vel templum, in quo orandum sit, quia locus non est de substantia orationis; sed ejus templum est spiritus purus, in quo oretur de veris bonis, scilicet aeternis, non de vanis et transitoriis. Qui sicut ubique est, ita ubique adorari vult et potest. Unde David ait : In omni loco dominationis ejus benedic anima mea Domino. Unde Theophilus : « Samaritanorum erat opinio, quod Deus loco concluderetur, et quod in hoc loco Deum adorare oporteat; contra quos dicit, quod veri ado~ ratores, non localiter, sed spiritualiter, adorant. Judaeis vero omnia sub figura erant ; et ideo dicit quod veri adoratores non in figura adorabunt, sed in veritate. Quia enim Deus spiritus est, spirituales adoratores quaerit ; quia veritas, veros. » Unde et Augustinus : « O si invenirem, dicebas, montem aliquem altum et solitarium; credo enim quia in alto est Deus : magis me exaudit ex alto ! Quia in monte es, propinquum te Deo putas, et cito te 56 7 exaudiri, quasi de proximo clamantem i In altis habitat, sed humilia respicit.
Prope est Dominus. Quibus ? Forte altis ? His qui obtriveverunt cor i Mira res est ! Et in altis habitat, et humilibus propinquat. Humilia respicit, excelsa autem a longe cognoscit. Superbos longe videt, eo illis minus propinquat , quo sibi videntur altiores. Quaerebas ergo montem Descende, ut attingas.
Sed ascendere vis, ascende; noli montem quaerere : ascensiones, inquit, in corde ejus, hoc Psalmus dicit, in convalle plorationis. Convallis humilitatem habet; ergo intus age totum. Et si forte quaeris aliquem locum altum, aliquem locum sanctum , intus exhibe te templum Deo. Templum enim Dei sanctum esty quod estis vos. In templo vis orare i In te ora, sed prius esto templum Dei. » Et sic patet quod Christus instruxit mulierem de vero cultu divino in proximo futuro; quia idololatriae Gentium et caeremoniae Judaeorum convertendae erant in spiritualem Novae Legis cultum divinum. 6 consuevit Dominus. — Et venientes discipuli de civitate, cum cibis emptis, mirabantur quia cum muliere loquebatur , non propter aliquam suspicionem, sed quod talis et tantus doctor ac Dominus orbis terrae dignatus est alloqui unam solam mulierem pauperculam et gentilem.
Non mirabantur, quod cum muliere loquebatur, quia mulieribus quandoque loqui consueverat, et quandoque in comitatu eas habebat; sed mirabantur clementiam, qua gentilem, et alienigenam erroneam docebat, ignorantes mysterium quod mulier ista typum gereret Ecclesiae de Gentibus futurae, quam quaerebat qui venit qu&rere et salvum facere quod perierat. Unde ait Chrysostomus : « Mirabantur quidem superabundantem Christi mansuetudinem ethumilitatem,quoniam ita perspicuus existens sustinuit loqui cum tanta humilitate inopi et Samaritanae. » Nemo tamen illorum dixit ei : Quid qua>ris, aut quid loqueris cum ea ? scientes quod ejus locutio cum muliere non erat inutilis et vana, quamvis hoc non viderent; quod bene ex sequenti effectu patet.
Nam mulier, edocta a Christo, ex fervore denuntiandi quod audierat , reliquit hydriam suam et abiit in civitatem annuntiare de Christo magnalia, monens cives egredi ad videndum hominem, qui dixit ei quaecunque fecerat, etiam occulta. Ex quo patet ejus devotio quam conceperat de Christo : quia oblita aquae necessariae ad vitam corporalem, statim currit ad denuntiandum aquam sapientiae necessariam ad vitam spiritualem, non curans de corporali commodo propter salutem. In quo etiam sequitur exemplum Apostolorum qui, relictis omnibus, secuti sunt Dominum. Ex hoc discant evangelizaturi, prius deponere curam et onus seculi. Unde idem Chrysostomus : « Sicut Apostoli vocati dimiserunt retia, ita haec dimittit hydriam, et Evangelistarum opus facit; et non unum tantum vocat, sed civitatem integram. » Unde et Augustinus : « Oportebat autem ut Christo credens, seculo renuntiaret; et, relicta hydria, cupiditatem secularem se reliquisse demonstraret. Projecit ergo cupiditatem et properavit annuntiare veritatem. Discant qui volunt evangelizare, ut prius hydriam ad puteum projiciant : » haec Augustinus Item ex eo patet mulieris devotio , quia non veretur fateri suam turpitudinem, ut eos adducat ad Christi praedicationem.
Unde Chrysostomus : « Non verecundata autem est hoc dicere ; anima enim cum ignita fuerit igne divino, ad nihil eorum quae sunt in terra de reliquo inspicit, neque a*i gloriam, neque ad verecundiam, sed ad illam solam quae detinet eam flammam. » Et dicebat : Numquid ipse est Christus? Quasi dicat : Sic videtur per effectum; videtur enim magis Deus quam homo , quia solus Deus novit cogitationes et secreta hominum. 8 Dominus Samaritanam et nos ad tria inducit, scilicet l ad amorem mundi contemnendum , deum diligendum , christumque cognoscendum. — Nota hic quod Christus hanc mulierem et nos in ea, ad tria induxit. Primo ad contemnendum amorem mundi et rerum quae in mundo sunt, cum dixit : Omnis qui biberit ex aqua hac, scilicet materiali, sitiet iterum, licet ad tempus sitim auferat. Amor enim mundanorum, scilicet divitiarum, deliciarum, et honorum, sitim non exstinguit, sed auget; de quibus dicitur in Proverbiis : Sanguisuga> dua? suntfiliae, quce semper dicunt : Affer, affer.
Sanguisuga est mater superbiae, quae est causa et initium omnium malorum; habet autem duas filias, scilicet : cupiditatem et voluptatem, quia superbus non tantum honores ambit, sed etiam bona aliorum rapit et voluptuose vivit. Ista autem quam sint vacua et vana, in morte ostenditur Alexandri, qui cum esset totius mundi dominus, divitiis plenus, et libidinosus , et ejus ossa in vaso aureo reposita fuissent, philosophi ibidem convenerunt. Unus ergo volens suum dominum ostendere vanum fuisse, ait : Heri isti non sumciebat totus mundus ; hodie parva sepultura est contentus. Alius volens ostendere vanum esse aurum et argentum congregare, ait : Heri iste faciebat thesaurum de auro; hodie aurum thesaurum facit de ipso. Alius volens ostendere vanum esse corpus deliciis nutrire r dixit : Heri iste nutriebat corpus» suum diversis deliciis, hodie ven> comeditur a vermibus. — Secundo Christus inducebat istam mulierem, et nos in ista, ad desirandum amorem Dei, cum ait : Qui autem bibe~ rit ex aqua quam ego dabo ei, sciIicet de gratia Spiritus Sancti, non sitiet in asternum, quia amor Spiritus Sancti exstinguit amorem mundanarum deliciarum et honorum» Unde Augustinus : « Qui biberit de fluvio paradisi, cujus una gutta major est Oceano, restat ut in eo omnis sitis mundi hujus penitus exstincta sit: » haec Augustinus. Hujus fluvii paradisi unam guttam perceperat Paulus, et statim exstinxit in ecv omnem superbiam, ita quod ferocem lupum mutavit in agnum mansuetum. Perceperat Matthaeus» et statim exstinxit in eo omnem avaritiam, ita quod rapacem convertit in contemplatorem ; nam qui prius rapiebat aliena, postmodum contempsit propria.
Perceperat Maria Magdalena, et mox exstinxit in ipsa omnem luxuriam , ita quod. corniculam nigram convertit in columbam candidam. — Tertio inducebat eam et nos in sui cognitionem. Gradatim autem mulier surrexit ad cognitionem Christi : nam primo dixit eum esse unius Dei cultorem, in hoc quod dixit eum esse Judaeum, et hoc fuit magnum ; deinde dixit eum esse Prophetam , et hoc fuit majus; tandem dixit et credidit eum esse Christum, et hoc fuit maximum. Per hoc datur intelligi quod debemus a minimis et paulatim ascendere ad majora. Iste gradus significatur in Marco, ubi dicitur : Ultro terra fructificat; primo herban%, deinde spicam, deinde plenum Jrumentum in spica; hoc est, secundum Glossam, timorem, poenitentiam ct caritatem; primum pertinet ad incipientes, secundum ad proficientes, tertium ad perfectos. De hoc habebis latius infra post sequens capitulum, in secunda parabola, quae est de zizania.
Exierttnt ergo homines de ciuitate et veniebant ad Jesum, ut praesentialiter audirent eum. In quo datur inteffigi quod si ad Christum volumus ire, oportet nos civitatem exire, id est amorem carnalis cupiditatis deponere. Interea, scilicet dum mulier abesset ac civibus praedicaret, et antequam Samaritani ad eum venissent, rogabant eum, quem fatigatum videbant, discipuli, qui cibos attulerant ut manducaret, quia hora comedendi et locus ad hoc aptus erat, et similiter tempus aptum ad prandium in absentia aliorum. Habita autcm occasione ex cibo corporali, incipit loqui de cibo spirituali, scilicet de conversione Samaritanorum , qui per ejus praedicationem sunt ei incorporati; unde subdit : Ego cibum habeo, ex Patris ordinatione , manducare , id est mihi incorporare, quem vos nescitis. Quasi dicat : Alius cibus, scilicet conversio Gentium, plus me delectat, quam cibus per vos apportatus. Ubi Theophilus : « Hominum salutem hic cibum vocavit, ostendens quantum desiderium habet nostrae salutis. Sicut enim nobis concupiscibiie est comedere , . ita ei salvare nos : » haec Theophilus.
Dicant ergo hoc praelati Ecclesiae, exemplo Domini, cum eis offeruntur enxenia ciborum et hujusmodi : Ego cibum habeo manducare , quem vos nescitis, et contemnant oblata eis, quia excaecant oculos cordis. Et adjungit : Meus cibus est, id est in hoc est mea refectio et*delectatio, ac firmitas et sustentatio, ut non curans de corporali commodo propter salutem ; in quo etiam sequitur exemplum Apostolorum , qui t relictis omnibus, secuti sunt Dominum, ut faciam voluntatem ejus, qui misit me, ut perficiam et compleam opus ejus, quod scio eum velle in hominum conversione et redemptione, qui vult omnes homines salvos fieri et ad agnitionem ejus venire. Voluntas quippe Patris est ut in Filium ejus credamus; opus vero Patris est provisio nostrae redemptionis. Cibus ergo et potus, id est delectabilis refectio Christi, nostra est fides et nostra est salus, quam ipse cum magno quaerebat desiderio, cujus delicia* sunt esse cum filiis hominum. Tunc ergo Deo cibum spiritualem offerimus, quando per praevenientem gratiam ab eo salutem nostram poscimus, cum scilicet petimus : Fiat voluntas tua, sicui in coelo et in terra. Secundum Origenem, omnis homo qui bene operatur, ad duo debet dirigere suam intentionem, scilicet ad honorem Dei et utilitatem proximi, quia finis praecepti est caritas, quae continet amorem Dei et proximi; et sic quando aliquid facimus propter Deum , finis praecepti est Deus ; quando vero propter utilitatem proximi, finis praecepti est proximus. Facit ergo voluntatem Patris, docendo credere in se; facit opus ejus, manifestando mysterium Incarnationis, quousque per Passionem et cetera perficiat illud et compleat. Et quod instet tempus hoc faciendi, ostendit, dicens : Nonne vos dicitis, quia adhuc quatuor menses suni, et messis venit?
Unde perpenditur, sicut in scolastica historia dicitur, quod hiemis tempore hoc factum est, et videtur quod factum sit in mense januarii ; quia in iila calida regione sunt messes tempestivae. Unde in festo Pentecostes offerebantur frugum primitiae. Quasi dicat Chrisius : Licet tempus messis corporalis adhuc distet , tempus tamen messis spiritualis jam instat. Dicitur enim messis materialis et corporalis collectio frugum, et ad hujus similitudinem messis intelligibilis et spirituaiis dicitur vocatio et collectio hominum ad fidem, per quam congregamur in Domini horreum. Unde sequitur : Ecce dico vobis : Levate oculos vestros, scilicet spirituales, et videte regiones ad fructum fidei dispositas, quia jam albx sunt, scilicet candore devotionis vestitae et maturae ad messem et metendum. Hoc dicebat propter Samaritanos ad ipsum venientes, qucs vocavit segetes albas et paratas ad messem, id est paratos et dispositos ad credendum.
Ex civitate autem illa, quae dicebatur Sichem, multi Samaritanorum crediderunt in eum, propter verbum mulieris testimonium perhibentis : Quia dixit mihi quacunque feci, quae etiam occulta erant. Cum ergo Samaritani , audita fama Christi, ad eum venissent, rogaverunt ut ibi maneret, et sic ab eo instruerentur melius et firmi in fide fiercnt. Ecce devotio auditorum : quia, accepta fide , desiderabant per ejus doctrinam amplius informari ad suam confirmationem. In quibus omnibus e contrario arguitur duritia Judaeorum, qui in omnibus fecerunt contrarium. Unde Chrysostomus : « Sic ergo solo mulieris testimonio credentes, et nullum signum videntes, exierunt, deprecantes Christum, ut apud eos maneret; Judaei vero, miracula videntes, omnia egerunt ut a regione eorum eum abjicerent. Et Judaei quidem, etiam visis signis , incorrecti manserunt; hi autem et sine signis multam circa eum fidem demonstraverunt. » Et acquiescens Dominus petitioni eorum , quae erat honesta et devota , mansit ibi , quia semper satisfacit devotis in oratione sua , per duos dies , propter duo praecepta caritatis , quibus instruit credentes. Tertius autem dies est dies gloriae, et in hoc non mansit ibidem, quia Samaritani nondum erant capaces gloriae.
Sic et hodie quotidie mulier, id est Ecclesia, his qui foris sunt Christum annuntiat; veniunt ad Christum per famam, et credunt; et Christus manet per caritatem biduo apud illos, hoc est dat eis duo praecepta caritatis, scilicet dilectionis Dei et proximi, in quibus pendent Lex et Prophetae. Rogemus eum et nos, ut et nobiscum duos dies maneat, quatenus duo praucepta caritatis, duorumque Testamentorum fidem, et amare, et tenere nos doceat. Et multo plures quam in principio crediderunt, propter sermonem ejus, quem sicut verba vitae praeferebant verbis mulieris, quia nunquam sic locutus est homo, — Et mulieri dicebant : Quia jam propter loquelam tuam non credimus, quae nihil est in comparatione ejus quod videmus. Licet enim ex doctrina alicujus inducatur quis ad credendum, fides tamen secundum se innititur divinae veritati, seu virtuti, ad id quod credit firmandum. Ipsi enim exterius et interius audivimus sapientiae verba ab ipso qui est Deus et homo; et scimus, firmiter credendo, quia in fide est major certitudo adhaerentiae quam in scientia, et quia non sufficit corde credere, sed oportet fidem confiteri ore; ideo fidem suam confitentur, dicendo : quia hic, per eminentiam singularem, est Salvator, per efficaciam salutarem , mundi, per inffuentiam generalem.
tio. — Conspice nunc Dominum Jesum, quia itinerando non utitur subjugalibus aut vecturis, sed pedibus incedebat, ne gravis esset his ad quos declinabat; et quomodo fatigatus plane et morose incedit, ac tandem ad quiescendum super puteum se ponit. In hoc ergo quod fatigatus est ex itinere, datur nobis exemplum non refugiendi laborem pro aliorum salute; simulque datur et paupertatis exemplum, quia praedicabat et sedebat sic, prout contigit, juxta puteum, super nudum locum. Quasi dicat, secundum Chrysostomum, non in throno, aut pulvinari, sed simpliciter juxta puteum, et ut contingebat, super terram. Saepe fatigatus est Dominus Jesus, et tota vita sua in paupertate et labore fuit. Unde Psalmista in persona ipsius : Pauper sum ego, et in laboribus a juventute mea. Unde et Qhrysostomus : a Christus igitur in Samariam accedens, facilem et deliciosam vitam abjiciens, laboriosam vero et strictam sequens, non subjugalibus utitur, sed ita valide et difficulter incedit, ut ex itinere fatigetur. Ex hoc utique erudit se operatorem esse, et non superflua petere, et non multis indigere.
Ita enim vult a superfluis alienos nos esse, ut et ipsorum necessariorum multa abscindamus a nobis. Propterea dicebat : Vulpes foveas habznt, et volucres cceli habitationes; Filius autem hominis non habet ubi caput reclinet. Propterea et in montibus quam plurimum conversatur, non solum in die, sed et in nocte, et in desertis : » haec Chrysostom us. Considera etiam quia discipuli non deferebant victualia; sed, hora comedendi instante, ibant ad comparandum ea. Unde idem Chrysostomus : « Discimus autem Domini non solum circa itinera validum robur, sed etiam circa cibaria negligentiam. Non enim discipuli ejus deferebant victualia, sed viaticula. Et ostendit hoc alius Evangelista, dicens, cum de fermento Pharisasorum et Sadducxorum eis loqueretur, illos cogitasse intra se, dicentes : Quia panes non accepimus; et cum esurientes inducit, et incidentes spicas et comedentes ; et cum dicit eum ad fiscum propter esuriem venisse. Nihil aliud per haec omnia nos erudit, quam hoc, scilicet contemnere ventrem, et non studiosam ejus aestimare esse ministrationem.
Intuere equidem eos et hic, neque deferentes utique quid, neque quia non portabant statim ab initio diei hujus soliicitos; sed, secundum tempus, secundum quod omnes pulmentum accipiunt, escas comparantes. Non ut nos certe qui mox e lectulo surgentes prae aliis haec intendimus, coquos et mensae positores vocantes, et cum multo hoc scrutantes studio, et post illa ita alia tangentes, secularia ante spiritualia facientes, et quae supervacua habere oportebat ut necessaria honorantes; propter hoc omnia sursum et inferius sunt. Contrarium enim oporteret omnium spiritualium multam facientes rationem, postquam compleverimus illa, tunc tangere haec : » haec Chrysostomus. Ambulavit ergo Christus sine equis, usque ad lassitudinem ; sine expensis, usque ad esuriem; ac sine servitoribus et pompis, usque ad ministrationem. Conspice etiam quomodo non dedignatur cum neglecta, et alienigena muliere loqui, monstrans quam mitis quamque humilis sit. Non despicit personas viles et humiles, tales enim interdum capiunt arcana salutis plus quam divites et nobiles. Item, conspice quomodo intentus erat studio spirituali, quia cum esset tempus comedendi, voluit tamen differre, ut intenderet praedicationi ; et distulit refectionem corporis accipere, nolens comedere antequam illis de civitate praedicaret, quamvis jam esset hora sexta, et ipse etiam ex itinere PRIMjE partis caput lxii. fatigatus esset; volens prius intendere conversioni Samaritanorum et operari ea quae erant spiritus, quam ea quae erant corporis, quantumcunque tunc indigeret.
In quo dans exemplum aliis similiter faciendi, ostendit verbo et facto quantum prasdicator Evangelii debet esse sollicitus de salute hominum, et postponere omne aliud negotium; et quod homo debet esse magis sollicitus de sui proximi salute spirituali, quam de propria necessitate corporali. Item, conspice quomodo fatigatus et famelicus sedet in terra nuda, non supposito pulvinari; et rencitur cum ^discipulis, sicut aliquis pauper de populo communi; nec ad magna hospitia in civitate declinat, sicut nos miseri. Non enim legitur, quod civitatem tunc, intraverit, ne sibi contrarius esset qui discipulis dixit : Et in civitates Samaritanorum ne intraveritis, Nec credas, quod sola hac vice in terra comedit Dominus humiiis et amator paupertatis, sed saepe cum ibat per mundum, comedebat extra civitatem et villam, ad aliquem rivum vel fontem, quantumcunque fatigatus foret et afflictus. Non habebat cara et exquisita cibaria, non vasa diversa vel curiosa, non pretiosa et delicata vina, sed habebat aquam puram de ipso fonte vel rivo, quae vineas fecundat, et panem tanquam pauper sedens in terra humiliter comedebat, qui escam omni carni ministrat. Compatere sibi, quia vides eum fatigatum, et sic humiliatum ; ac sustentatione potus et cibi corporalis indigentem, et sicut ceteros de populo his utentem. Unde Augustinus : a Esurivit qui omnes pascit, sitivit qui est fons sitientium, fatigatus est ex itinere, qui viam nobis fecit in coelum. » ORATIO Domine Jesu Christe, dives omnium bonorum et largitor opulentissime , da mihi fatigato in hujus vitae itinere cibum et potum, ut reficiar a te ; fons vitae et omnium gratiarum uberrime, cor meum ab ubertate voluptatis tuae inebria, ut obliviscatur omnia ista transitoria. Panis vivus, qui nunquam deficis, da mihi hunc cibum spiritualem, ut tuam in omnibus faciam voluntatem; mane apud me duos dies, quatenus duo praecepta caritatis, duorumque Testamentorum fidem me amare facias et observare, ac tertia die, scilicet gloriae, apud te semper manere.
Amen.
Notes
- 1 ↩Reference to Mark 4:28.
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