De filio Reguli sanato
The Healing of the Royal Official's Son
Jesus returns to Cana and heals the son of a royal official from a distance, rebuking the man's initial lack of faith.
After the two days the Lord Jesus stayed with the Samaritans, he left that place—Samaria—having confirmed the Samaritans in the faith, and went into Galilee, where he had been raised. This signifies that at the end of the age, once the Gentiles have been confirmed in faith and truth, he will return to convert the Jews. He came again to Cana in Galilee, where he had turned water into wine at a wedding in the presence of his disciples. There was a certain royal official whose son was ill at Capernaum. When he heard that Jesus had arrived in the regions near him, he went to him in Cana, where he knew he was, and begged him to come down—that is, to Capernaum, which was at a lower elevation than where Jesus was—and to heal his son in person, whom he loved, as if he couldn't heal him unless he were present. According to Theophilus, this royal official was present at the miracle performed at the wedding when Christ turned water into wine; he believed then, but he still didn't perfectly understand Christ's divinity. However, the term 'royal official' can be understood in several ways. In one sense, it means a petty king who rules over a small kingdom, but it isn't used in this way here, because at that time there was no king in Judea. The Romans, wanting to break the pride of the Jews, had stripped them of their royal dignity, dividing the kingdom of Judea into four tetrarchies to prevent their rebellion. In another sense, according to Chrysostom, a 'royal official' is someone from the royal line or of royal birth; but it isn't used in this way here either. Third, someone is called a 'Regulus' as an official of kings, and that's how the term is used here; he was an official of the Emperor assigned to protect Galilee, which is why he lived in Capharnaum, the region's chief city—or perhaps he was a member of Herod the Tetrarch's household, holding some position of authority. This Regulus, having heard of Christ's miracles, hoped to obtain the healing of his son from Him, and he believed that He could heal the son he sought to save; yet he faltered in his faith, because he required His presence, thinking He could only heal through physical presence and touch. He didn't believe that He was present everywhere, as the Centurion did, who said: 'Lord, I am not worthy that you should enter under my roof, but only speak the word, and my servant will be healed.' Recognizing the heart of the doubter, the Lord rebuked him for being lukewarm in faith, saying: "Unless you see signs—that is, common ones—and wonders—that is, greater signs that are without precedent..." ...because they hadn't seen or heard anything like them, and therefore were far from the 'finger'—that is, from the demonstration of such things—you don't believe, just as the unbelieving don't; for signs are given to the faithless to confirm doctrine, not to the faithful who already assent to Scripture. He didn't rebuke him for asking for his son’s health, but for his lack of faith. Nevertheless, because he repeated his petition out of devotion, saying, 'Lord, come down before my son dies,' he was heard by the Lord. Jesus, however, remaining where He was, and showing that He was not absent but present everywhere as God because of the man's half-formed faith, healed the son from a distance by His word and command alone, so that the father might believe more fully. He said, 'Go'—for Jesus did not want to go in person, so as to remove from him the false assumption that He could only heal through physical presence—'your son lives,' meaning he was restored to perfect health from the gates of death he had been approaching, for he had begun to die. The man believed the word of Jesus, because faith is required to obtain God's favor; and he went on his way without the physical presence of Christ, believing that His power to heal was everywhere. He now began to believe, because He heals by a word; and he believed that He was God and present everywhere, which he hadn't believed before. For our instruction, therefore, the Lord yielded to the proud royal official by not going with him to his son, but He gave way to the humble centurion by going to his servant.
The Rebuke of Worldly Pride
Gregory and Chrysostom reflect on the Lord's refusal to visit the official in person, using it to rebuke human vanity and pride.
That is why Gregory asks: "Why does the nobleman ask Him to come to his son, yet He refuses to go in person, while He isn't even invited to the centurion's servant, yet He promises to go in person?" He doesn't deign to be present in person for the nobleman's son, but He doesn't disdain to go to the centurion's servant? What does this mean, if not that our pride is being rebuked? We don't honor people for the nature in which they were made in the image of God, but for their honors and riches. And when we weigh what is around them, we certainly fail to look at their inner selves. While we focus on the things that are held in contempt regarding their bodies, we neglect to think about who they actually are. But our Redeemer, to show that what is high to man is to be despised by the saints, and what is despised by man is not to be despised, refused to go to the nobleman's son, but was ready to go to the centurion's servant. Our pride is therefore rebuked, for it doesn't know how to value people for the sake of people—so says Gregory. Therefore, let us not consider or weigh what is around people, but what they are. Many people, neglecting what they truly are, anxiously seek glory for themselves from other sources. On this, Chrysostom says: Many people today are imitating Nebuchadnezzar. For just as he once thought himself better because of his image, so now others think they are better because of expensive clothing, horses or carriages, the size of their houses, the beauty of their columns, or the paintings on their walls. Because they have lost what they were as human beings, they anxiously run here and there, gathering glory for themselves from other sources, which is entirely worthy of mockery—so says Chrysostom.
The Growth of Faith
The official's faith matures as he realizes the miracle occurred at the Lord's word, illustrating the stages of spiritual growth.
The royal official believed Jesus' word, though not completely or sincerely, as what follows shows. For as Jesus was coming down from Cana of Galilee to Capernaum, which lies lower in the valley, the servants met him and, rejoicing together, announced that his son was healed; he then asked them the hour in which he had gotten better. He did this to confirm the miracle for himself, wanting to know whether it had happened by chance or by the command of Christ. They told him, "Yesterday at the seventh hour, the fever left him." On this, Chrysostom says: "See how clear the miracle is." He wasn't simply rescued from danger, nor did it happen by chance; rather, it happened suddenly and all at once, so it would be clear that what was taking place wasn't a result of nature, but the work of Christ. From this it follows: The father realized that it was at the very hour when Jesus, the author of salvation, said to him, "Your son lives," and that he had been healed at the hour of the Lord's word; and he believed, he and his whole house—that is, his entire family. This is the intended conclusion; for this miracle was performed so that the royal official and his family might believe in Christ, and from that time on he was perfect in faith, because he believed perfectly. Following Augustine and Bede, we can understand that there are degrees in faith, just as there are in other virtues: a beginning, an increase, and a perfection. The faith of this royal official began when he asked the Lord to come down and heal his son. At that point, he both believed and doubted; he believed the Lord could heal his son, but he didn't believe He could do it unless He were physically present. Then his faith grew when he believed the word of the Lord, who said, 'Go, your son lives.' But he reached perfection when the servants announced his son's healing, because then he and his whole household believed completely, just as it says in Luke regarding Zacchaeus: 'Today salvation has come to this house.' Now, therefore, this royal official becomes an evangelist, as he led others to the faith he had received. It’s significant that he who was first called a 'royal official' in the Gospel was later, as his faith grew, called a 'man,' and consequently, because of his perfect faith, was called a 'father.' Also, it should be noted that there are three occasions in this Gospel regarding the life of the royal official's son who was healed.1 There is a threefold demonstration. First, through the Lord, who said, "Your son lives"; second, through the servants who reported that his son was alive; third, the father recognized this because at that very hour—the seventh—he had been healed. This signifies that there is a threefold life, each opposed by a threefold death: the first is the life of nature, which has the death of nature as its opposite; the second is the life of grace, to which the death of sin is opposed; the third is the life of glory, to which the death of hell is opposed.
Mystical Interpretations of the Miracle
The author provides an extensive allegorical reading of the miracle, interpreting the fever as sin and the seven hours as stages of grace.
In a mystical sense, the royal official's son represents the human race—he is truly the son of a royal official because he is descended from Adam, who went from being a king to a minor official when he lost charity and turned to evil. The official's son was suffering from a fever just as the human race was burning with various vices; his healing is completed between Cana and Capernaum, to help us understand that salvation for someone in Capernaum—that is, someone given over to gluttony and drunkenness—came from the zeal of divine mercy, since Cana is interpreted as 'zeal' and Capernaum as 'fatness'. The seven hours are the seven illuminations of the Sun of Justice, who is Christ, namely: the sanctification of nature in the Incarnation; the visitation of humanity in the humility of the Nativity; the condemnation of concupiscence in the Circumcision; our regeneration in Baptism; the sanctification for us in the fast; our instruction in his preaching and miracles; and our Redemption in the Passion. When the seventh hour arrived, the Sun declined, and the sickness was healed; this was signified in the Book of Kings, where it says, 'Go, wash seven times in the Jordan,' and so on. The 'Jordan' is interpreted as 'humble descent,' and it signifies the Lord descending to us through the seven hours, as described in the first part, chapter 63. By his grace we are washed unto health. Alternatively, the seven hours are seven remembrances of the Sun of Justice: at night, during Matins, we recall the Lord's captivity; at Prime, his mockery; at Terce, his being led to judgment; at Sext, the sentencing; at None, his death; at Vespers, his burial; and at Compline, the placing of guards around the tomb; for through these hours we are led to life and salvation. Hence the Psalm says: 'Seven times a day I have given praise to you, for the judgments of your justice.' In a mystical sense, the man whose son was sick is called not a king, but a petty ruler, for as Proverbs says: "A king who sits on the throne of judgment scatters all evil with his gaze."✦ Therefore, whoever manages himself well should sit on the throne of judgment, examining all his own actions so that if he finds anything mixed in, he may scatter it with the gaze of discernment; for whoever manages his own kingdom well is rightly called a king. Hence Seneca says: "Do you want to have great honor? I will give you an empire: rule yourself." But whoever manages his kingdom poorly should be called not a king, but a petty ruler. In this way, any sinner can be called a petty ruler, because he fails in the governance of himself; and then his son is sick when his sensory appetite opposes his reason, which ought to obey reason just as a son obeys his father. But when a person faithfully prays to Christ through reason, then this son is healed by the power of Christ, through whom the sensory appetite is placed under the order of reason. Reason itself, therefore, is king in the kingdom and is rightly called king, because the whole body of a person is governed by it, and a person's affection is directed and informed by it; furthermore, its daughters—that is, the powers of the soul—follow it. But sometimes it is called a petty ruler when it is diminished in knowledge, blindly follows disordered passions, and does not resist them; and therefore its son—that is, the affection—is sick, meaning it deviates from the good and declines toward evil. For if reason had been a king—that is, strong—its son would not be sick; but because it is a petty ruler, its son is sick. A person's actions are servants of reason, because a person is the master of their own deeds and the affections of their sensory nature, since these obey reason as it commands and directs them. These servants announce that the son of the 'Regulus'—that is, of reason—is alive when it shines through in the work that the lower powers obey reason. By the seventh hour, in which the boy is freed from the fever, the seven gifts of the Holy Spirit are signified; in this, every sin is dismissed, spiritual life is created in the soul, and the whole and perfect health of mind and body consists. The seven hours in which the soul rises again from sin through penance can also be named: one is in contrition; three are in confession, which is true, simple, and whole; and three are in satisfaction—namely, fasting, prayer, and almsgiving. These seven hours are signified in the Book of Kings, where it’s said that the boy raised by Elisha yawned seven times and returned to life, because through these seven one rises from the gates of death to life.✦ Theophilus says: 'Every person is a Regulus, not only because they exist as a neighbor to the King of all things according to the soul, but because they have taken authority over all things, and their son—that is, their mind—is feverish with wicked pleasures and desires.' The person approaches Jesus and prays that He might descend—that is, that He might use the condescension of mercy and spare them from their sins before they are mortified by the sickness of their desires. But the Lord says: 'Go'—that is, show continuous progress toward the good—'and then your son will live.'✦ "But if you stop walking, your intellect will be deadened regarding the doing of good," says Theophilus. The royal official intercedes daily for his sick son to be healed, just as every superior pours out prayers for a subordinate corrupted by various temptations, so that they might be healed by the Lord; the sick person, however, is healed when, having been corrupted by guilt, they are called back to justice through grace. We must, therefore, ask God to heal us of our sins, because no one can return to a state of justice by their own power unless they are healed by God. The fact that he was sick in Capernaum highlights three things that cause spiritual infirmity. For Capernaum is interpreted as 'field of fatness' or 'village of consolation'; it was also a city of great honor. From this, we understand that the cause of spiritual infirmity is often an abundance of temporal things, excessive worldly consolation, and excessive earthly exaltation; for prosperity harms a person more than adversity. Hence Boethius: "I believe that an adverse fortune has turned out better for people than a prosperous one." Hence also Seneca: "Call upon wholesome counsel when the prosperity of life smiles upon you." Then you'll steady yourself as if on slippery ground and stand firm; you won't give free rein to your impulses, but will look around to see where you should go and how far—so says Seneca. In the fact that he was the son of a royal official, we are given to understand that nobility of birth is often a cause of spiritual infirmity, because the noble are often puffed up with pride, often commit robbery, and often even plunge themselves into the mire of luxury and wantonness. We must therefore be on our guard during the prosperity of this world, lest we become spiritually infirm, because it is then that we are more easily and more frequently seized by sin. Hence Chrysostom says: 'When we enjoy prosperity while living in wickedness, then we have more reason to grieve.' For we ought always to fear when we are sinning, but especially when we are suffering no distress. For when God demands penalties from each of us bit by bit, He makes the correction lighter for us; but when He seems to overlook our sins more patiently, He is reserving us for a greater penalty if we persist in such things. The son is healed at the seventh hour by the power of the word of God; for at the seventh hour the sun declines from the meridian and turns toward the west. When, therefore, we see that the midday of our life has passed and we are in its decline, it is time for the fever to leave us through the power of divine preaching, and for us to turn to the Lord.
The Fever of Sin and Final Reflection
The chapter concludes with a detailed typology of sins as fevers and a final prayer for spiritual healing.
It's worth noting that a fever is a fitting symbol for sin, and any sinner can be called someone who is feverish. Just as a feverish person has bouts of heat followed by chills and trembling, so a sinner has moments of craving and disordered love for passing goods—which is the heat of the soul—and moments of fear, which is the soul's chill. As Augustine says, two things drive all sin in a person: fear and craving. Fear makes us run from everything that is unpleasant to the flesh; craving makes us reach for everything that is pleasant to it. And because of these two, a sinner will face a double punishment in hell, according to that passage in Job: "To extreme heat they will pass from the waters of snow." Among the other miseries a feverish person suffers is this: they have a disordered palate, which makes sweet things taste bitter or bland to them; and conversely, a sinner has such a disordered palate that all spiritual things seem bland to them. The word "fever" comes from "fervor" (heat), and so every disordered passion, burning with a malicious fire, is a fever of the soul. A fever is of the soul. Just as there are different kinds of fevers, there are also different kinds of sins. The first is the ephemera, named after the ephemeron—a sea fish that dies the same day it's born. It signifies the movement of disordered passion, specifically the sudden impulse of anger, which ought to end before the sun goes down, as the Apostle says: "Do not let the sun go down on your anger." The second fever is the tertian, which breaks for one day. Those who suffer from this are people who, after sinning, feel sorrow for their sin and have one day of penance—contrition—but they don't reach the second day of confession, and so they immediately return to the same thing. The third fever is the quartan, where there are two days without an attack. Some people, after an attack of sin, take on two days of penance—namely, contrition and confession—but because they don't reach the third day of satisfaction as judged by a priest, they fall back into the passion of sin. The fourth fever is the quotidian, which belongs to those who frequent evil without any contrition, who literally serve gluttony every day, or who give themselves over to lies, quarrels, or disputes. The fifth fever follows this one: the continuous, because continuity follows frequency. Those who suffer most from this fever are the lustful, the envious, and the greedy, who find it difficult to be cured because of their habit. The sixth fever is that of a habit already formed, which is understood through ethics. It's called ethics because it's derived from 'mores'—since in Greek, 'mos' means custom. This fever takes root in the limbs, absorbing and consuming our natural moisture; it specifically signifies the sadness of the world, which dries up the bones and works death. That's why Proverbs says, 'A sad spirit dries up the bones'—meaning the strength of the virtues. The seventh fever is acute; it is the defense of a wicked habit, where a person no longer feels shame, fear, or dread in doing what they've become accustomed to. You must be very concerned for the salvation of such a person, because doctors usually despair when faced with this fever. Jesus performed this second sign in Cana of Galilee, where he had first turned water into wine, and now, for the second time, he healed the official's son. Although the official's son was in Capernaum when he was saved, Jesus performed this sign in Cana; for, while present there in the flesh, he healed him from a distance with his word. Mystically, however, the Lord's twofold coming to Cana signifies the twofold effect of the Word of God upon the mind. First, it brings joy, which is signified by the miracle of the wine that gladdens the human heart. Second, it heals, and this is signified by the curing of the sick boy. Likewise, this signifies the twofold coming of the Son of God: the first, which was one of gentleness to bring joy, because at his birth the angel announced great joy to the shepherds and to all the people; and this is signified by the wine. His second coming into the world will be one of majesty, when he comes to take away our infirmities and sufferings and to conform us to his glorious body; this is signified by the healing of the sick boy. PRAYER: Lord Jesus Christ, who came from the Judea of angelic confession and praise into the Galilee—the wheel of this world—because I am weak and tempted by the beauty of temporal things, and therefore begin to die, exhausted by temptation, have mercy on me before I die the death of sin, or of the body, or of hell. May I be freed by your grace from the fever of desire and the sickness of sin through the power of your word, the humility of confession, fasting, prayer, piety, and example, so that I may not succumb to any disordered passion. Amen.
Read the original Latin
Deinde post duos dies quibus Dominus Jesus mansit apud Samaritanos, exiit inde, scilicet de Samaria, confirmatis Samaritanis in fide, et abiit in Galilceam, ubi fuerat nutritus : per quod significatur, quod in fine seculi, confirmatis Gentibus in fide et veritate, revertetur ad Judaeos convertendos. Ve~ nitque iterum in Cana GalUasae, ubi, in nuptiis, fecit aquam vinum, coram discipulis suis. Et erat quidam Regulus, cujus filius infirmabatur Capharnaum. Hic, cum audisset Jesum ad partes sibi vicinas advenisse, abiit ad eum in Cana, ubi eum noverat esse, et rogabat eum ut descenderet, scilicet in Capharnaum, quae erat in basso respectu loci in quo Jesus erat ; et sanaret praesentialiter filium ejus , quem diligebat, quasi non posset sanare, nisi praesens esset. Secundum Theophilum, iste Regulus interfuit miraculo facto in nuptiis, quando Christus aquam in vinum mutavit; quia tunc credidit, sed tamen Cnristi divinitatem perfecte non cognovit. Dicitur autem Regulus multipliciter. Uno modo parvus Rex, qui parvo praeest regno, et hoc modo non accipitur hic, quia tunc temporis non erat Rex in Judaea; Romani enim volentes frangere Judaeorum superbiam, abstulerunt ab eis regiam dignitatem, regnum Judaeae in quatuor tetrarchias dividentes, ad praecavendum eorum rebellionem. — Aiio modo, secundum Chrysostomum, dicitur Regulus, aliquis de stirpe regia seu generis existens regalis; nec hoc modo accipitur hic.
— Tertio modo dicitur aliquis Regulus, regum officialis, et isto modo accipitur hic ; quia erat officialis Imperatoris, deputatus ad custodiam Galilaeae, propter quod manebat in Capharnaum, quae erat metropolis illius terrae; vel forte aliquis de familia Herodis Tetrarchae, pollens aliqua principatus dignitate. Regulus iste, auditis miracuiis Christi, speravit ab eo impetrare sanitatem tilii sui, et credidit ipsum posse sanare filium suum a quo salutem quaesivit; sed in fide dubitavit in hoc, quod praesentiam ejus requirens, non nisi praesentia corporaii et tactu eum posse sanare putavit; non enim ubique praesentem eum esse credidit, sicut Centurio, qui ait : Domine, non sum dignus ut intres sub tectum meum, sed tantum dic verbo, et sanabitur puer meus.
Agnoscens itaque Dominus cor difhdentis, arguit hominem in fide tepidum, dicens : Nisi signa, scilicet communia, et prodigia, scilicet signa majora quae sunt sine exemplo, eo *74 PRIMjE partis caput lxui. quod similia eis non sunt visa vel audita, et ideo procul a digito, id est a similium demonstratione dicta, videretis, sicut increduli, non creditis; nam signa dantur infidelibus ad confirmationem doctrinae, non fidelibus qui assentiuntur Scripturae. Non reprehendit eum de petitione salutis filii sui, sed de defectu fidei. Verumtamen quia ex devotione repetit petitionem, dicens : Domine, descende priusquam moriatur filius meuSy ideo exauditur a Domino. Jesus tamen ibidem remanens, et propter semiplenam fidem ejus se non deesse, sed ubique sicut Deum praesentialiter esse indicans, solo jussu et verbo filium absens sanat, ut pater amplius credat, dicens : Vade, non enim voiuit Jesus ire corporaliter, ut amoveret ab eo falsam aestimationem, qua putabat ipsum posse sanare tantum per praesentiam corporalem, filius tuus vivit, id est restitutus est perfectae sanitati, de janua mortis cui appropinquavit, incipiebat enim mori. Credidit homo sermoni Jesu, quia fides requiritur ad obtinendum Dei beneficium; et ibat sine corporali praesentia Christi, credens, quia ubique esset virtus ejus ad curandum. Jam incipit credere, quia sermone sanat; et ita eum Deum esse et praesentem ubique existere, quod non supra credebat. Ad informationem ergo nostram cessit Dominus superbo Regulo, ne iret cum eo ad filium suum ; concessit humili Centurioni, ut iret ad ejus servum.
Unde Gregorius : « Quid est quod Regulus rogat, ut ad ejus filium veniat, et tamen corporaliter ire recusat, ad servum vero Centurionis non invitatur, et tamen se corporaliter ire pollicetur ? Reguli filio per corporalem praesentiam non dignatur adesse, Centurionis autem servo non dedignatur occurrere? Quid est hoc i Nisi quod superbia nostra retunditur, qui in hominibus non naturam, qua ad imaginem Dei facti sunt, sed honores et divitias veneramur. Cumque pensamus quae circa eos sunt, profecto interiora minime providemus. Dum ea consideramus, quae in corporibus despecta sunt, negligimus pensare quod sunt. Redemptor vero noster, ut ostenderet, quia quae alta sunt homini, Sanctis despicienda sunt, et quae despecta sunt homini, despicienda non sunt; ad filium Reguli ire noiuit, ad servum Centurionis ire paratus fuit. Increpata est ergo superbia nostra, quae nescit pensare homines, propter homines : » haec Gregorius. Non ergo consideremus aut pensemus, quae circa homines sunt, sed quid sunt.
Multi enim negligentes quod sunt, sollicite gloriam aliunde sibi quaerunt. Unde Chrysostomus : o. Nabuchodonosor itaque plurimi nunc inveniuntur imitari. Ut enim ille tunc de imagine, sic modo alii de veste pretiosa, de equis vel curribus, de amplitudine domorum, de pulchritudine columnarum et de picturis parietum opinantur esse meliores. Quia enim quod erant homines perdiderunt; sollicite huc illucque circumeunt, aliunde sibi gloriam colligentes omni sane irrisione plenissimam : » haec Chrysostomus.
Credidit ergo Regulus sermoni Jesu, non tamen integre, neque sane, quod ostenditur ex hoc quod sequitur. Nam eo descendente de Cana Galilaeae in Capharnaum, quae magis est in valle, cum servi sibi occurrerent et congaudendo filium suum sanatum nuntiarent, interrogabat horam ab eis, in qua melius habuerit. Quod fecit ad certificationfem miraculi respectu sui, volebat enim scire utruin casu hoc factum esset, vel ex praecepto Christi. Et dixerunt ei : Quia heri hora septima reliquit eum febris. Ubi Chrysostomus : « Vide qualiter miraculum manifestum est. Non enim simpliciter, neque ut contigit a periculo erutus est; sed repente et simul, ut appareat non esse ex naturae consequentia quod fiebat, sed ex actione Christi. » Unde sequitur : Cognovit ergo pater quia illa hora erat in qua dixit ei Jesus, auctor salutis : Filius tuus vivit, et quod in hora verbi Dominici sanatus esset ; et credidit ipse et domus, id est familia ejus tota. Et haec est conclusio intenta; ad hoc enim factum est istud miraculum, ut Regulus cum familia sua crederet in Christum; et ex tunc perfectus in fide fuit, quia perfecte credidit.
Unde, secundum Augustinum et Bedam, datur intelligi et in fide gradus esse, sicut et in aliis virtutibus, scilicet initium, incrementum et perfectionem. Hujus ergo Reguli fides initium habuit, quando Dominum rogavit, ut descenderet et filium suum sanaret. Tunc enim et credidit, et dubitavit; credidit quidem quod filium suum sanare posset, sed non credidit quod eum sanare posset, nisi et corpore prassens esset. Deinde fides ejus accepit incrementum, quando scilicet credidit sermoni Domini, dicentis : Vade, filius tuus vivit. Sed perfectionem obtinuit, quando scilicet servi sanitatem filii nuntiaverunt, quia tunc perfecte credidit et domus ejus tota, secundum illud Lucae, de Zachaeo loquente : Hodie salus huic domui facta est. Jam ergo hic Regulus Evangelista efficitur, dum ad fidem susceptam alios inducebat. Et ideo signanter qui prius Regulus in Evangelio est vocatus, postea, crescente fide, homo est dictus; et consequenter propter perfectam fidem, pater est appellatus. Item, notandum quod tribus vicibus in hoc Evangelio de vita filii istius Reguli LI SANATO.
5 7 5 habetur ostensio. Primo, per Dominum , qui dixit : Filius tuus vivit; secundo, per servos, qui nuntiaverunt, dicentes : Quod filius ejus viveret; tertio, patcr hoc cognovit quia illa hora, id est septima, sanatus esset. Et hoc ad denotandum quod triplex est vita triplici morti opposita : prima naturae, quae habet oppositam mortem naturae ; secunda gratiae, cui opponitur mors culpae; tertia gloriae, cui opponitur mors gehennae.
Mystice iste filius Reguli significat humanum genus, vere filium Reguli, quia propagatum de Adam, qui, de Rege factus est Regulus quando, perdita caritate, factus est malus. Hic filius Reguli febre laborabat, quando per diversa vitia genus humanum aestuabat; cujus salus inter Cana et Capharnaum completur, ad dandum intelligere, quod de zelo misericordiae divinae, quia Cana %elus interpretatur, processit salus in homine qui erat in Capharnaum, hoc est commessationibus et ebrietatibus deditus, quia Capharnaum interpretata, pinguedo dicitur. Horae autem septem, sunt septem illustrationes Solis justitiae, qui est Christus, scilicet : sanctificationis naturae , in Incarnatione ; visitationis hominum, in Nativitatis humilitate; condemnationis concupiscentiae , in Circumcisione ; regenerationis nostrae, in Baptismo; sanctificationis pro nobis, in jejunio; eruditionis nostrae , in praedicatione et miraculis; et Redemptionis nostrae, in Passione. Quando hora septima, Sol declinavir, et infirmitas sanata fuit, et hoc significabatur in libro Regum, ubi dicitur : Vade lavare septies in Jordane, etc. Jordanis enim humilis decursus interpretatur, et significat per septem horas descendentem ad nos Dominum, in 5 7 6 PRIMjE partis caput lxiii. cujus gratia lavamur ad sanitatem. Vel horae septem sunt septem recordationes Solis justitiae : quia in nocte, in Matutinis recolimus Domini csptivitatem ; in Prima, Ulusionem; in Tertia, productionem ad judicium; in Sexta, sententiam; * in Nona, mortem; in Vespera, sepulturam; in Completorio, positionem custodum circa sepulchrum, his enim horis perducimur ad vitam et salutem. Unde in Psalmo : Septies in die laudem dixi tibi, super judicia justitice tuat.
Mystice etiam iste cujus filius infirmabatur, non rex, sed Regulus appellatur , nam sicut in Proverbiis dicitur : Rex qui sedet in solio judicii , dissipat omne malum intuitu suo. Qui ergo seipsum bene disponit regere, sedeat in solio judicii discutiens omnia opera sua, ut si quid intermisceat, discretionis intuitu illud dissipet, quoniam qui regnum suum bene administrat , merito rex dicitur. Unde Seneca : « Vis habere magnum honorem; dabo tibi imperium, impera tibi. » Qui vero male regnum administrat, non rex, sed Regulus dici debet. Quilibet ita peccator potest dici Regulus diminutive, quia deficit in suiipsius regimine; et tunc ejus filius infirmatur, quando rationi sensibilis appetitus contrariatur, qui debet obedire rationi, sicut fiiius suo patri; sed cum homo per rationem Christum fideliter deprecatur, tunc iste filius per virtutem Christi sanatur, per quem sensibilis appetitus sub ordine rationis collocatur. Ipsa ergo ratio rex est in regno, quae bene r%x dicitur, quia totum corpus hominis per eam regitur et affectus hominis ab ea dirigitur et informatur; nec non et filiae, scilicet vires animae, eam sequuntur. Sed quandoque dicitur Regulus, quando scilicet diminuitur in cognitione, et obscure sequitur inordinatas passiones, et non resistit eis; et ideo filius ejus, id est affectus, infirmatur, id est deviat a bono et deciinat ad malum. Si enim ratio fuisset rex, id est fortis, filius ejus non infirmaretur; sed quia Regulus est, ideo filius ejus infirmatur.
Servi rationis sunt opera hominis; quia homo est dominus actuum suorum, et affectus partis sensitivae, quia obediunt rationi imperanti et dirigenti. Isti autem servi annuntiant quod filius Reguli, scilicet rationis, vivit, quando relucet in opere quod vires inferiores obediunt rationi. Per horam autem septimam in qua puer a febre dimittitur, signantur septem dona Spiritus Sancti, in quo omne peccatum dimittitur , et vita spiritualis in anima creatur, ac tota et perfecta salus mentis et corporis consistit. Horae etiam septem quibus anima de peccato per poenitentiam resurgit, possunt dici istae : una est in contritione; tres in confessione, quae est vera, simplex et integra; et tres in satisfactione, scilicet : jejunium, oratio et eleemosyna. Istae septem horae significantur in libro Regum, ubi dicitur quod puer ab Elizaeo resuscitatus oscitavit septies, et rediit ad vitam : quia istis septem resurgitur a portis mortis ad vitam. Ubi Theophilus : a Regulus est omnis homo, non solum quia Regi universorum propinquus secundum animam existit; sed quia ipse super omnia principatum sumpsit, cujus filius, id est mens, febricitat voluptatibus pravis et desideriis. Accedit autem ad Jesum et deprecatur ut descendat, id est ut condescensu misericordiae utatur, et peccatis parcat priusquam a vohiptatum infirmitate mortificetur. Sed Dominus dicit : Vade, id est profectum continuum circa bonum ostendas, et tunc filius tuus vivet.
Si autem ambulare cessaveris, mortificabitur tibi intellectus circa boni operationem : » haec Theophilus. Quotidie etiam Regulus pro nlio infirmo sanando intercedit, dum praelatus quisque pro suo subdito variis tentationibus depravato, ut a Domino sanetur, preces effundit, Infirmus vero sanatur, dum per cuipam depravatus, per gratiam ad justitiam revocatur. Debemus ergo rogare Deum ut a peccatis sanemur, quia nullus per se potest ad statum redire justitiae, nisi a Deo sanetur. In hoc autem quod infirmabatur Capharnaum, notantur tria quae sunt causa spirituaiis infirmitatis. Capharnaum enim interpretatur ager pinguedinis , vel villa consolationis, erat etiam civitas magni honoris. Ex quibus habetur quod saepe causa spiritualis infirmitatis est abundantia rei temporalis, et nimia consoiatio mundana, et nimia exaitatio terrena; quia prospera plus nocent homini, quam adversa. Unde Boetius : a Plus hominibus reor adversam, quam prosperam prodisse fortunam. » Unde et Seneca : u Tunc consilia salutaria advoca, cum tibi alludit Yitae prosperitas.
Tunc te velut in lubrico sustinebis ac sistere; nec dabis tibi impetus iiberos, sed circumspicies quo eundum sit, vel quousque : » haec Seneca. In hoc etiam quod erat filius Reguli, datur inteiiigi quod nobilitas generis saepe est causa infirmitatis spiritualis , quia nobiies saepe efferuntur in superbiam, saepe exercent rapinam, saepe etiam immergunt se in iutum luxuriae et lasciviam. Cavendum ergo in prosperitate hujus mundi, ne spiritualiter infirmemur, quia tunc facilius et frequentius per peccatum arripimur. Unde Chrysostqmus : * Quando prosperitate perfruimur, cum in maiignitate vivamus, tunc magis nobis est ac roagis dolendum. Nam semper quidem nos oportet metuere peccantes, maxime autem cum nihii triste perpetimur. Quando enim per partes ab unoquoque nostrum poenas exigit, ieviorem nobis ipsam animad1 r versionem facit ; quando vero patientius nostra videtur dissimulare delicta, ad maximam nos in talibus permanentes poenam reservat. » Sanatur autem filius hora septima in virtute verbi Dei, hora enim septima declinat sol a meridie et vergit ad occasum; cum ergo vitae nostrae videmus transisse meridiem, et nos in declinatione positos, tempus est, ut in virtute divinae praedicationis relinquat nos febris, et ad Dominum convertamur.
Et notandum quod bene per febrem significatur peccatum, et febricitans potest dici omnis peccator. Sicut enim febricitans nunc habet caiorem, nunc frigus et tremorem; sic peccator habet modo cupiditatem et inordinatum amorem boni transitorii, et hic est calor animae, modo habet timorem, qui est frigus ejusdem animae. Unde dicit Augustinus, quod omnia peccata duae res faciunt in homine, scilicet : timor et cupiditas. Timor facit fugere omnia quae sunt carni molesta; cupiditas facit appetere omnia quae sunt carni suavia. Et secundum haec duo duplicem pcenam habebit peccator in inferno, secundum iliud Job : Ad nimium calorem transibit ab aquis nivium. Inter cetera etiam incommoda quae patitur febricitans, est istud, quod habet palatum inordinatum, propter quod dulcia videntur sibi amara et insipida; et e converso eodem modo peccator sic habet inordinatum palatum, quod omnia spiritualia sibi videntur insipida. Dicitur autem febris a fervore, et ideo omnis inordinata passio, fervens igne maligno, 5 7 8 PRIMjE partis caput lxiii. febris est animae.
Sicut autem sunt diversae species febrium, sic etiam sunt diversa genera peccatorum. Prima est ephemera, quae dicitur ab ephemsro pisce marino, qui eodem die quo nascitur, moritur ; et significat motum inordinatae passionis, et specialiter subitum irae motum, qui debet finiri ante solis occasum, secundum illud Apostoli : Sol non occidat super iracundiam vestram. — Secunda febris est tertiana, quae uno die interrumpitur, qua laborant illi qui cum peccaverint dolent de peccato; et sic habent unum diem pcenitentiae, quae est contritio, sed ad secundum diem confessionis non perveniunt, et ideo statim in idem redeunt. — Tertia febris est quartana, ubi duo dies absque accessione sunt. Quidam enim post accessionem peccati, duos dies poenitentiae, scilicet contritionem et confessionem assumunt : sed quia juxta sacerdotis arbitrium ad diem tertium, scilicet satisfactionis, non perveniunt, ideo rursus in peccati passionem incidunt. — Quarta febris est quotidiana, corum videlicet qui absque contritione aliqua frequentant mala, qui ad litteram omni die gulae serviunt, aut mendaciis et litibus, seu jurgiis yacant. — Sed hanc sequitur febris quinta, scilicet continua, quia frequentationem sequitur continuitas; et hac febre maxime laborant luxuriosi et invidi et avari, qui propter consuetudinem difficulter possunt curari. — Sexta febris est jam generatae consuetudinis, quae per ethicam intelligitur.
Ethica enim dicitur, quae in morem est deducta; 26oc; namque Graece mos appellatur. Haec autem febris radicatur in membris, et naturalem humiditatem assumit et consumit, et specialiter significat seculi tristitiam quae ossa exsiccat et mortem operatur; unde in Proverbiis, spiritus tristis exsiccat ossa, id est robur virtutum. — Septima febris est acuta, quae est defensio consuetae jam nequitiae, cum qua jam non erubescit, nec timet, nec pavescit facere, quae consuevit; de salute talis valde timendum est, quia in tali febre solent medici desperare.
Hoc iterum secundum signum fecit Jesus in Cana Galilaeae, ubi primo mutavit aquam in vinum, et nunc secundo sanavit Reguli filium. Quamvis enim filius Reguli, cum salvaretur, Capharnaum fuerit, Jesus tamen in Cana hoc signum fecit; quia ibi corporaliter existens, verbo eum absens sanavit. Mystice autem per duplicem Domini adventum in Cana significatur duplex effectus verbi Dei in mente. Primo enim laetificat, et significatur in miraculo vini , quod l&tificat cor hominis. Secundo sanat, et hoc significatur in cura inflrmi. Item, per hoc significatur duplex adventus Filii Dei, scilicet primus, qui fuit mansuetudinis ad laetificandum , quia in nativitate ejus Angelus nuntiavit pastoribus et omni populo magnum gaudium; et hoc significatur per vinum. Secundus adventus ejus in mundum, erit majestatis, quando veniet tollere infirmitates et pcenalitates nostras, et configurare nos corpori claritatis suce; et hoc significatur in cura infirmi. ORATIO Domine Jesu Christe, qui de Judaeae angelicae confessionis et laudis, in Galilaeam rotam hujus mundi advenisti, quoniam infirmus sum, temporalium rerum pulchritudine tentatus, et ideo incipio mori tentatione fatigatus, miserere mei priusquam moriar morte culpae, vel corporis, aut gehennae, ut virtute verbi, humilitate confessionis, jejunio, oratione, pietate, et exemplo, per gratiam tuam liberer a febre fomitis et aegritudine peccati, et nulli succurabam inordinatae passioni.
Amen.
Scripture echoes
- ↩Prov.20.8 — A king seated on the throne of judgment scatters all evil with his eyes.
- ↩2Kgs.4.35 — Then he went back and walked back and forth in the house, once this way and once that way. Then he went up and stretched himself over the child. And the boy sneezed seven times, and the boy opened his eyes.
- ↩John.4.50 — Jesus said to him, 'Go; your son lives.' The man believed the word that Jesus spoke to him, and he went on his way.
Notes
- 1 ↩The Latin text ends abruptly with 'LI SANATO', which appears to be a truncated or corrupted reference to the healing of the son.
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