De adventu Domini in Na^areth quando legit in synagoga eor.um, et ipsi volebant prxcipitare eum
The Reader in the Synagogue
Jesus returns to Nazareth and, in accordance with his custom, reads from the scroll of Isaiah in the synagogue.
And it happened that when Jesus had finished these parables, he moved on from there with his disciples and went through that region—namely, Galilee—and taught in their synagogues, both for the benefit of the many who gathered there and for his greater authority; and he was magnified by all—that is, by the many, and by people of every status—because of the excellence of his teaching and miracles, though not by everyone universally, since many despised him and spoke against him. He came to Nazareth, where he had been raised, even though he was born in Bethlehem. And on the Sabbath, when many were gathering, he entered the synagogue according to his custom, which was a place of prayer and teaching of the Law, to which the Jews were obligated to devote themselves on the Sabbath according to the commandment of the Law. He stood up to read, so that he wouldn't preach only by his own word, but also by the testimony of Holy Scripture. Therefore, one should only read in church while standing, though we may chant while sitting. The book of Isaiah was handed to him by the ministers whose duty it was. He prophesies, enclosed, who speaks of Christ more clearly, and according to Jerome, he should be called not so much a Prophet as an Evangelist. Mystically, however, according to the Gloss, the prophetic book was handed to him to show that he is the one who spoke through the prophets, and that all prophecies pertain to him, are fulfilled in him, and are opened by him. It also shows that all the prophets handed their books over to him, meaning they ascribed to him whatever they said. As he unrolled the scroll—that is, opened the book—he made it clear that he was the one who would open the Scriptures. He didn't find the passage by chance, but by design, because he knew the parts of Scripture that spoke of him, specifically the place where, according to the Septuagint translation, it was written: "The Spirit of the Lord is upon me," and so on, as will be shown below.✦1
The Fulfillment of Prophecy
Jesus explains that the prophecy of Isaiah is fulfilled in his own person and ministry, while demonstrating the humility of the minor orders.
Regarding this, you should know that the Jews expect the things promised to them in this prophecy to be fulfilled through the Messiah, whom they await as a future figure who will rule the whole world in a temporal sense, lead the Jews out of captivity, and place them in the greatest glory and honor above all nations. But because the time of Christ's coming has passed, Christ appropriately explained this passage as referring to himself, saying: 'The Spirit of the Lord'—that is, the Father—'is upon me,' meaning he rests upon me as a guide and teacher, to whose exhortations I always obey. 'Because of this, he has anointed me'—the same Spirit, from the very instant of my conception, with the fullness of grace—'to be King, Priest, Prophet, and the tabernacle of the Godhead.' 'To bring good news'—that is, to announce good things—'to the poor,' meaning the humble, to whom teaching is profitable, not the proud. 'He has sent me'—which he himself also fulfilled, saying: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' And through this, 'to heal'—not only bodily, but also spiritually—'the contrite of heart,' those wounded by sins; 'and to preach to those held captive by the devil' of sins, with their prison and chains, 'remission'—that is, by calling them to repentance; 'and sight'—that is, the true knowledge of God—'to the blind,' meaning the Gentiles blinded by error; 'to set free' those broken and weighed down by the unbearable burden of the Law, by alleviating them through the grace of the new Law; 'to preach the acceptable year of the Lord,' the year, that is, of his kindness, because now is the acceptable time, now is the day of salvation. This year is the entire time of the Church, and especially the year of Christ's Passion, in which the Lord was appeased toward the human race, having paid the penalty for the first sin; and to proclaim the day of retribution, the sentence of the final judgment according to merit, where each will be repaid according to his works. Six conditions are touched upon here that a preacher or prelate ought to have: the first is the consolation of the miserable, where it says, 'to bring good news to the poor'; the second is the comfort of the penitent, where it says, 'to heal the contrite'; the third is the visitation of captives, where it says, 'to preach remission to captives'; the fourth is the instruction of the ignorant, where it says, 'sight to the blind'; the fifth is the relief of the oppressed, where it says, 'to set free the broken'; the sixth is the stirring up of the sluggish, where it says, 'to preach the acceptable year of the Lord and the day of retribution.' He read the book once it was opened, because he spoke openly and taught the whole truth. Then he folded the book he had been reading, signaling to us that not everything should be preached to everyone. He also did this to show that the books of Holy Scripture must be handled with reverence. This is why the Jews show such reverence to the books of the Old Testament, in that they would never sit in a place as high as where those books are kept; how much more, then, should we show reverence to the books of the Gospel, which are of such great reverence that, according to Chrysostom, if you were to receive the Gospel, you would certainly not choose to do so with unwashed hands. It is clear that Christians are much to be blamed for treating not only the books of the Old Testament, but also the New and the holy Gospels, with such irreverence—sometimes treating them even worse than they treat the books of condemned pagans, their own clothes, or other passing things. It is well said that he 'folded' and 'closed' it; he doesn't say he 'opened' and 'shut' it, because Jewish books are in scrolls. He gave the folded book to the minister because he was handing the office of preaching to others, entrusting the word to be dispensed according to the capacity of the listeners. He sat down so that, by sitting, he might explain with maturity what he had read while standing with reverence and devotion. He read while standing because, while he opened the Scriptures to us, he was working in the flesh; but he sat down afterward because he restored himself to heavenly rest. He restored himself to heavenly rest. We are instructed here that we must first sit and weep through the humility of repentance; then rise from our vices through the serenity of conscience; third, read—that is, do good works—and as a leader, also preach; and afterward, sit down, waiting for the rewards of rest, so that we may finally receive those things in which we shall rest forever. And the eyes of everyone in the synagogue were fixed on him, because of the power of his words and his humble, dignified appearance; for a certain radiance of divine grace shone on his face, which drew the hearts of those who looked at him. He was, in fact, most beautiful—a virgin born of a Virgin, not by the will of man, but born of God. He was also most eloquent; and regarding both, it had been said of him by the Prophet: 'You are the most handsome of the sons of men...' '...grace is poured out upon your lips.' And showing that the prophecy he had read was fulfilled in himself, he began to say to them: 'Listen and understand, for today this Scripture is fulfilled in your ears'—that is, in me. He says the Scripture is fulfilled because, just as it had predicted, so he was doing. As if he were saying: 'You can see it fulfilled in me with your eyes, for the blind see, the lame walk, the poor have the gospel preached to them; and you can also hear and understand it with the ears of your mind, since I have explained to you that it must be referred to me.' Look closely at the Lord, and see how humbly he accepts the role of Reader, reading among them with a kind and pleasant expression. As Ambrose says: "He took such care to fulfill every duty that he didn't even disdain the office of Reader." Look also at how, in revealing himself humbly, he says: "Today this Scripture is fulfilled in your ears." It is as if he were saying: "I am the one of whom it speaks." Therefore, by his own example, he approves the office of Reader in this place; the office of Doorkeeper, when he cast the buyers and sellers out of the temple; the office of Exorcist, by driving demons from possessed bodies; and the office of Acolyte or Candle-bearer, by showing himself to be the light of the world and by teaching. Thus it is clear that the Lord exercised and approved the four offices of the minor orders in his four works. For this reason, no one, however great, should disdain to receive the minor orders or to perform and exercise their duties. Since Christ himself performed them, he certainly left us an example to follow in his footsteps; for every action of Christ is our instruction. He exercised the Subdiaconate when he wrapped himself in a towel and washed the disciples' feet; the Diaconate, when at the Supper he served his Body and Blood; the Priesthood, when at the Supper he changed bread and wine into his Body and Blood; and then, as High Priest, he offered himself on the altar of the cross.
The Rejection at Nazareth
The people of Nazareth, blinded by familiarity and envy, reject Jesus, leading him to cite the examples of Elijah and Elisha.
And everyone—that is, many from among all the people—bore witness to him, namely that that Scripture was fulfilled and that he was the one of whom Isaiah and the other prophets wrote; and this was a sign of truth, because, as Seneca says, it is an argument for truth that something is seen by everyone. They were amazed at the words of grace—that is, the gracious words—that came from his mouth; for a good person brings forth good things from the good treasure of their heart; therefore, from the treasure of grace come gracious words. In him, however, was the treasure of grace, because he was full of grace and truth, from whose fullness we have all received. Then, after the testimony of the simple-hearted regarding Christ, there follows the detraction and envy of the scribes and Pharisees, when it is said: And they were saying—namely, the scribes and Pharisees, envying him—they were saying, I say, disparagingly and mocking him: Where did this man get this wisdom, in his teaching and in his words; and these miracles, in his miraculous works? They said this because they hadn't seen him learning letters, nor studying in the Law. It was as if they were saying: He doesn't have these things from God, or through the study of practice, but rather he has them from the devil; which they argue from the weakness and poverty of his parents, saying: Is this not the carpenter's son? That is, Joseph, who was a woodworker, whose son he was thought to be, because Mary, who was betrothed to Joseph, had given birth to him; he was thought to be his son, indeed, but he was not. Is his mother not called Mary? And his brothers—that is, his kinsmen—and his sisters—that is, his relatives—aren't they all here with us? For according to the custom of the Scriptures, the kinsmen and relatives of the Lord are accustomed to being called his brothers and sisters in the Hebrew manner. Where, then, does he get all this? It’s as if they were saying, 'If he didn't get this from training or his family, he must have gotten it from the devil.' And so it follows: 'And they took offense at him'—that is, they were disturbed and indignant, considering the poverty and humility of his family, as if a wise and virtuous man couldn't be born of poor and humble parents. Yet they should have been all the more amazed and honored him for this, because it was a greater miracle and a cause for even deeper wonder that he spoke and acted as he did while coming from such a background; for it was clearly evident that this came not from human effort, but from divine grace. For the Lord looks upon the humble, and the proud are known from afar. They were moved unreasonably, therefore, despising him because of the poverty and humility of his family and his origin in Nazareth. They attributed to the power of the devil what should have been attributed to the power of the divinity. For David, who was the root of kings and an outstanding prophet, was a shepherd of sheep and the son of a certain farmer, namely Jesse. Moses, the lawgiver, also had a father who was far beneath him, and you can find similar examples in many other cases; those who despise the Lord should have been amazed at him for these very reasons. And so, they use what is actually true and honorable as a pretext for insult, calling him the carpenter's son, or simply the carpenter. For just as the Father created all things in the beginning through the Son, so the Son himself, through whom all things were made, is the creator of all things, so that he can truly be called both the carpenter's son and the carpenter.✦ The truth lies hidden in their error; for he was indeed the carpenter's son, but not in the way they imagined. He is the Creator of all, who fashioned the dawn and the sun—that is, the primitive Church and the Church that follows. Their blindness was great, because they could have recognized him as Christ through his words and deeds; yet, because they knew his family, they despised him, and because of his humble origin and the weakness of his flesh, they wanted to deny the power of his majesty. Because the people of Nazareth were indignant toward him after hearing of the famous miracles he had frequently performed in Capernaum, and because they did not believe his miracles were real, he looked into their hearts and presented their silent objection to himself, so that he might answer it appropriately. And so it follows: Jesus said to them—that is, to the scribes and Pharisees—'You will surely say to me, you who have healed many in Capernaum, this proverb,' referring to the objection drawn from the analogy of a physical physician to a spiritual one: 'Physician, heal yourself,' meaning, heal your own countrymen, to whom you are more bound to offer the benefit of charity. For just as a true physician heals himself and those close to him more quickly and willingly than strangers, they were saying to him, 'If you were performing real miracles, you would perform them more quickly in your own city, and rather among your own relatives than among strangers.' And so it is added: 'What great miracles have we heard you did in Capernaum?' 'Do the same here in your own country,' that is, in your own city where you were conceived and raised, 'and do as many and as great things so that we may believe.' For you ought to do among your own countrymen what you do among foreigners, since you are more bound to offer the benefit of charity to your own countrymen than to strangers. It is as if they were saying: 'We have heard of many miracles you have performed, but we don't believe what uncertain rumors have spread, since you have done nothing of the sort among us, to whom such benefits should more fittingly have been offered than to others.' But the Lord, answering accordingly, showed that he didn't refrain from performing miracles among them because of any hatred for his country or any lack of power, but because of their unbelief and malice. The fact that he didn't perform miracles there wasn't because he despised his own country—which he had honored by his conception and upbringing—nor because he was powerless, but because they themselves were unworthy. And to this, he brings in examples from Holy Scripture. And so it follows: Jesus said, "Amen"—that is, truly—"I tell you, no prophet is accepted in his own country, where he was born, or in his own house, from which he came forth according to the flesh; and this is true in most cases, and with the honor and reverence that is due." For Elijah and the other prophets were less honored in their own cities than in others; Isaiah was sawn asunder, Jeremiah was imprisoned, and the others were reviled. It is a common and almost natural thing for citizens to envy one another; they don't consider the present works or virtues of a man, but remember the frailty of his youth, as if they themselves hadn't passed through those same stages of life to reach maturity. For when a fellow citizen and neighbor rises to some eminence of virtue or integrity, and his reputation grows, his fellow citizens and neighbors who are not praised in the same way are deeply wounded by it, and they feel slighted if he is preferred over them in praise and reputation for integrity, especially if he is of lower birth. Here we have an example in Joseph regarding his brothers. Hence it happens that people are more easily promoted in a foreign land than in their own country. Therefore, I do not care for my own country, because I am not accepted there, and because I do not find faith in it, and it does not believe in me as others do; and it knows me all the less, the more it has known me above others. And because he wasn't accepted by them, and they didn't believe in him, he couldn't perform many mighty works there—that is, signs and miracles—not because of a lack of power, but because of a lack of appropriateness; for it wasn't fitting, since they weren't worthy. The reason is given immediately: it was because of their unbelief, which even the Lord marveled at. Even though they had Christ present with them, and he was pressing the knowledge of himself upon them through words and signs, they still remained unbelieving. This makes it clear that faith contributes most to the performing of miracles, since they were withheld from those people on account of their unbelief. Yet he did perform some mighty works there, namely, healing a few faithful and devout sick people by laying his divine hands upon them; this is clear from what they said above: 'Where did this man get this wisdom and these mighty works?' It's said in Mark that he could not do any mighty works, because he would not, and in truth it wasn't fitting, on account of their unbelief; not that his absolute power is denied, but his ordained power, and that of appropriateness and decency, by which he had decided not to do them, because it wasn't decent or fitting that he should perform miracles there, and many of them; for the faith of believers is meritorious. It is fitting that miracles should be done for them. He did perform some mighty works there, however, to confirm the faithful, and so that the unfaithful would have no excuse for their sin when they saw the works of divinity in him. He didn't perform many, so that the unfaithful would not be condemned more severely—that is, punished more—when they inevitably despised them. Hence Chrysostom says: 'He performed few signs, so that they would not say: He is an enemy to us, and he despises his own; if signs had been performed, we would certainly have believed.' Therefore, he acted for this reason to fulfill what is his own, but he held back so as not to condemn them more severely. To excuse himself as to why the Lord did not perform many miracles in his own country where he was not accepted, he pointed to the example of Elijah and Elisha, showing that the ancient prophets were likewise held in greater honor among strangers than among their own kin, and that they performed more miracles among outsiders than among their own people. For Elijah was driven out and despised by the Jews, yet he was welcomed and honored by the Gentiles and foreigners, and it was among them that he performed miracles. When he was sent to the widow in Sarepta, a city in the province of Sidon, he was received with honor and performed two miracles there: the flour and oil didn't run out, and he raised the widow’s dead son, the prophet Jonah. He didn't perform miracles in Israel, where there were many widows, but in Sidon, because the widows of Israel weren't as devout as that woman from Sarepta, and because Elijah was suffering persecution in the land of Israel, which ought to have been grateful and gracious to him. Sarepta is a city of Sidon on the seashore; before its gate is shown the place where Elijah came to the widow of that city, and nearby is a chapel where the upper room was in which he rested and where he raised the widow’s son. Basil explains why the sky was closed and a famine occurred through Elijah’s prayer, saying: 'For when he saw that no small reproach against God was being generated by their indulgence, he brought a fast upon them through famine, by which he restrained their guilt, which was growing beyond measure.' Therefore, people shouldn't be surprised now if a famine occurs because of their own self-indulgence. Elisha, too, was mocked and despised by the Jews, but he was devoutly sought out by Naaman the Syrian, whom he cured of his leprosy because he recognized his devotion; Naaman had been a good man even before his cure, for through him God gave to Syria, and after his cure he was even better and deeply grateful to God and Elisha. He cared for the foreigner and the Gentile, but not for his own fellow citizens and neighbors, because of their ingratitude toward God, since the kingdom of Israel had turned toward idolatry by worshipping the golden calves that Jeroboam had made. If, then, these most famous prophets were not accepted by their own countrymen—not because of themselves, but because of the malice and envy of their countrymen—it is all the more certain that lesser prophets were not accepted in their own homeland. This makes it clear that his statement is true: "No prophet is accepted in his own country."
Allegorical Lessons of Grace
The author provides a mystical interpretation of the widow of Zarephath and Naaman the Syrian as figures of the soul seeking grace.
Morally, however, the widow mentioned represents the sinful soul deprived of the embrace of its spouse, Christ. A widow? There are many such people in the world, yet Elijah is sent to no one except the one who is in Zarephath of Sidon. Zarephath is interpreted as 'burning' or 'the anguish of bread'; Sidon as 'useless hunting.' This signifies the sinful soul which, because it considers that whatever is sought in the world is a useless hunt—whether riches or pleasures—is brought into anguish, because it has lost that true bread by which it was refreshed, namely Christ, who says: 'I am the living bread which came down from heaven.' It is set on fire through the contempt of earthly things and the desire for heavenly ones. To such a soul comes the true Elijah, Christ, to feed and refresh it with his children—that is, with its thoughts and affections. Similarly, Naaman the Syrian represents the sinner, in that sin, like leprosy, infects a person. There are many such people in the world today, yet Elisha comes to no one except Naaman the Syrian. Naaman is interpreted as 'comely' or 'moving me'; Syrian as 'sublime.' This signifies the sinner who moves himself through contrition; he runs to the Jordan, which is interpreted as 'the river of judgment'—that is, to confession—and there he puts on the beauty of grace, and through this he is made sublime, because through this he is lifted up to God. To such a soul comes the true Elisha—that is, Christ.
The Precipice and the Divine Power
The Nazarenes attempt to kill Jesus by casting him from a hill, but he passes through their midst by his divine power.
And everyone in the synagogue... Hearing this—specifically that he considered them unworthy of the miracles he was performing among them—they became indignant and filled with rage, even though his teaching should have led them to turn away from their malice. These people represent those who persecute the preachers and defenders of the truth because what they say is displeasing to them. This action proves the words of Christ mentioned above: "A prophet is not accepted in his own country." For when the people of Nazareth heard that he was comparing himself to the prophets, and that he was pointing out their unbelief, and that he was preferring the devotion of the Gentiles—whom they despised like dogs—to their own, their zeal, their anger, and their envy grew. And what the Lord had said about them and testified to in word, they themselves showed and testified to in deed, by repaying evil for good. From this they rose up and cast him out of their city of Nazareth as someone worthy of death, so that they might kill him. Hence Ambrose says: "It's no wonder if they lost their salvation, for they cast the Savior out of their own borders." The Lord, who taught by his own example that we should become all things to all people, doesn't reject those who are willing, bind those who are unwilling, resist those who cast him out, or fail those who ask of him. They led him as far as the brow of the hill on which their city was built, so that they might throw him down. Nazareth was indeed built upon a hill, but not on the summit; that is why they led him outside the city to the summit to throw him down. According to Bede, this shows the Jewish disciples to be worse than their master, the devil. While the devil tempted him with words, saying, 'Throw yourself down,' they attempted in deed to throw him and cast him down from the brow of the hill. Jesus, however, by the power of his divinity—by which he could keep himself unharmed whenever he wished—went on, passing through their midst. He descended from the hill unseen by those he was leaving, their minds having been suddenly changed or stunned by God. When he wills, he is captured; when he wills, he slips away; when he wills, he is hung upon a cross; when he wills, he is not held. That he is captured and held by a few is a matter of his will; that he is not held by the crowd, but passes through, is a matter of his majesty. He does not resist, therefore, nor does he seek revenge, teaching us in this that we should not seek vengeance for injuries done to us; but passing through the midst of his enemies, he ignores the dogs barking here and there, preferring to heal them rather than destroy them, so that, seeing their own wickedness brought to nothing, they might then desist from his death. He wanted to escape then, because he was still holding a place for their repentance, and because the hour of his Passion had not yet come, and he was not yet in the place of his Passion, and because he had not chosen this kind of death for the one who was destined to be crucified. To this day, the place is shown there, called the Precipice and the Leap of the Lord, about a mile from Nazareth, toward the south, in the direction of Jerusalem. According to Bede, when the Lord slipped from their hands and was descending the cliff through their midst, wishing to hide in the rock itself, the stone suddenly gave way at the touch of the Lord’s garment. It melted like wax, creating a hollow to receive the Lord’s body, exactly the size of his body. In it, the footprints of his feet and all the outlines and wrinkles of the garment that had been at the Lord’s back are preserved, as if impressed by a sculptor’s hand. The stony hardness gives way beneath the one descending; as if unwilling to harm him, it yields, and softened under his foot, it melts. A wondrous thing! The stone softens, yet man himself doesn't know how to be softened, but instead turns to stone; the softened stone recognizes the Lord, yet man, by whom he ought to have been recognized, wanders all the more. Death was attempted. It should be noted that death was attempted against the Lord in four ways: some tried to kill him with a sword, like Herod; some by a precipice, like these Nazarenes; some by stoning, like the Jews in the temple; and some by crucifixion, as the Jews also did in the Passion.
Prayer for Imitation
A concluding reflection on the spiritual ways Christ is still persecuted today, followed by a prayer for humility and patience.
Even now, Christ is spiritually crucified in our relapses; he is stoned in our stubbornness; he is cast down in our despair; he is put to death by the sword in our blasphemy. PRAYER: Lord Jesus Christ, you humbled yourself to every service so completely that you didn't disdain to take on the role of a reader. Finally, after the gift of your teaching, which you humbly offered to the people of Nazareth, you patiently received evil in return for good when you allowed yourself to be led away without resistance by those who wanted to throw you down. Grant me, good Jesus, this grace: that by imitating you, I may desire to bend myself to every humble service and show myself ready and joyful. Grant me also the grace to bear injuries patiently, to seek no revenge for them, to love all my adversaries from the heart, and to show them kindness. Amen.
Read the original Latin
Et factum est cum consummasset Jesus parabolas istas, transiit inde cum discipulis suis, et abiit per patriam illam, scilicet Galilaeam, et docebat in synagogis eorum, tum propter plurium ibi convenientium utilitatem , tum propter majorem auctoritatem ; et magnificabatur , propter doctrinae et miraculorum excellentiam, ab omnibus, id est pluribus, et de omni statu, non tamen ab omnibus universaliter, cum multi eum contemnerent, et sibi contradicerent. Et venit in Na\areth, ubi erat nutritus, Hcet in Bethlehem fuisset natus. Et, die sabbati quando plures conveniebant, intravit secundum consuetudinem suam in synagogam, quae erat locus orationis et doctrinae Legis, quibus Judaei, secundum praeceptum Legis, vacare debebant in sabbatis. Et surrexit legere, ut non praedicaret seipsum verbo suo tantum; sed etiam testimonio sacrae Scripturae. Ergo non est legendum in Ecclesia nisi stando, psallere tamen possumus sedendo. Et traditus est ei, a ministris, quorum officium hoc erat, liber Isaia? Prophetat, clausus, qui de Christo loquitur apertius* et, secundum Hieronymum, non tam Propheta quam EvangeHsta est dicendus. Mystice autem, secundum Glossam, ideo traditus est ei liber propheticus, ut ostenderetur esse qui locutus est in Prophetis ; et quod omnes prophetiae ad ipsum pertinent , et in ipso implentur, et per ipsum aperiuntur; item, ut in hoc ostenderetur quod omnes Prophetae libros suos ei tradiderunt, id est illi ascripserunt quidquid dixerunt.
Et ut revolvit, id est aperuit librum, in quo intelligere dedit se illum esse qui aperiret Scripturas, invenit , non a casu, sed ex proposito, quia sciebat passus Scripturae loquentes de se, locum ubi, secundum trans^ lationem lxx interpretum, erat scriptum : Spiritus Domini super me, etc, prout patebit infra.
Circa quod sciendum, quod Judaei exspectant illa quae eis promittuntur in hac prophetia, impleri per Messiam, quem exspectant futurum, et toti mundo temporaliter dominaturum , et educturum Judaeos de captivitate, et positurum 5g 7 eos in maxima gloria et bonore super omnes gentes. Sed quia tempus adveatus Cbxisti transiit; ideo Christus hunc locum convenienter de seipso exposuit, dicens : Spiritus Domini, scilicet Patris, super me, scilicet requiescit tanquam ductor et praeceptor , cujus exhortationibus semper obedio ; propter quod unxit me, idem Spiritus ab instanti conceptionis plenitudine gratiae, in Regem, in Pontificem, in Prophetam, et in deitatis tabernaculum ; evangeli\are, id est bona nuntiare, pauperibus, id est humilibus, quibus doctrina proficit, non superbis, vdsit me, quod et ipse perfecit, dicens : Beati pauperes spiritu, quoniam ipsorum est regnum coslorwn ; et per hoc, sanare, non tantum corporaliter , sed et spiritualiter , contritos corde, vulneratos a peccatis; et pr&dicare captivis a diabolo peccatorum, cum carcere et vinculis, remissionem, scilicet ad poenitentiam eos vocando ; et visum, id est veram Dei cognitionem, cxcis, id est Gentilibus excaecatis per errorem ; dimittere confractos, et depressos importabili pondere Legis, in remissionem, scilicet per gratiam novae Legis alleviando; prxdicare annum Domini acceptum, annum scilicet benignitatisy quia nunc tempus acceptabile, nunc dies salutis, iste annus est totum tempus Ecclesiae , et specialiter annus Passionis Christi, in quo Dominus placatus est humano generi, soluta emenda primi peccati; et diem reiributionis , extremi judicii sententiam comminando sccundum merita , ubi retribuetur unicuique secundum opera sua. Tanguntur autem hic sex conditiones, quas debet habere praedicator vel praelatus : prima est miserorum consolatio, ibi : Evangeli^are pauperibus; secunda est poenitentium confortatio , ibi : sanare cpntritos; tertia est captivorum visitatio, ibi : pratdicare captivis remissioncm; quarta est imperitorum instructio, ibi : cacis visum; quinta est oppressorum revelatio, ibi : dimittcre confractos; sexta est pigrorum excitatio, ibi : pr&dicare annum Dombii acceptum, et diem retributiottis. Revolutum ergo librum legit, quia palam locutus est et omnem veritatem docuit.
Et deincle plicuit librum in quo legerat, in quo intelligere dedit , quod non omnia omnibus sunt praedicanda. Hoc etiam fecit, ad ostendendum quod libri sacrac Scripturae reverenter tractandi sunt. Unde et Judaei hanc reverentiam faciunt libris Veteris Testamenti, quod nullo modo juxta illos sederent tam alte, quam libri sunt positi; multo magis debemus nos reverentiam libris Evangelii exhibere, quod, tantae est reverentiae , ut , secundum Cltrysostomum r si Evangelium suscipere oporteret, non lotis manibus, non utique eligeres hoc facere. Ex quo patet quod Christiani sunt mukum reprehendendi, qui non solum libros Veteris Testamenti, sed etiam Novi, et sacra Evangelia ita irreverenter tractant, et quandoque irreverentius, quam libros Gentilium damnatorum, seu vestes, et multa alia rerum transeuntium. Et bene dicit resolvit et plicuit; nec dicit aperuit etclausit, quialibri JucUeorum in rotulis sunt; deditque rmnistro, librum plicatum, quia aliis tradidit evangelizandi oflacium, et pro captu audientium , commisit dispensandum verbum; et sedit* ut sedendo exponeret mature, quod stando legerat reverenter et devote. Stans ergo legit, quia dum nobis Scripturas aperuit, in carne operatus est ; sed postea sedit, quia se PRIMjE partis caput lxv. supernae quieti restituit. Et instruimur hic, quia primo nobis est sedendum et flendum per humilitatem poenitentiae; deinde surgendum a vitiis per serenitatem conscientiae ; tertio legendum, id est bene operandum, praelatoque etiam praedicandum, et postea residendum, praemia quietis exspectando, ut ea demum accipiamus, in quibus in aeternum quiescamus.
Et omnium in synagoga oculi erant intendentes in eum, propter efficaciam verborum, et aspectum humilem et decorum ; quia in facie ejus, quidam fulgor divinae gratiae relucebat, qui animos intuentium attrahebat. Fuit enim pulcherrimus : utpote virgo deVirgine, non ex voluntate viri, sed ex Deo natus. Fuit et eloquentissimus; et de utroque sic ei dictum fuerat per Prophetam : Specxosus forma pra? filiis hominum, diffusa est gratia in labiis tuis. Et prophetiam quam legerat, in seipso impletam ostendens, cospit dicere ad illos : Attendite et intelligite , quia hodie impleta est Scriptura kcec in auribus vestris, scilicet in meipso. Impletam dicit esse Scripturam, quia sicut illa praedixerat, sic ipse faciebat. Quasi diceret : ln me impletam et videre potestis ocuUs, quia caci vident, claudi ambulant, pauperes evangeli^antur , et audire etiam et intelligere auribus mentis, cum vobis eam exposuerim ad me esse referendam.
Conspice bene Dominum quomodo humiliter suscipiens Lectoris officium, benigno et placito vultu legit inter eos. Ut enim ait Ambrosius : « Ita ad omnia se curavit obsequia, ut nec Lectoris quidem aspernaretur officium. » Conspice ctiam quomodo humiliter se manifestans, dicit : Hodie impleta est Scriptura hac in auribus vestris. Quasi diceret : Ego sum ille de quo loquitur. Igitur exemplo suo approbat officium Lectoris in hoc loco ; officium Ostiarii , quando ejecit vendentes et ementes de templo; officium Exorcistae, daemones de obsessis corporibus expellendo; officium Acolythi, sive Ceroferarii, se lumen mundi ostendendo et docendo. Sic ergo patet Dominum quatuor officia minorum Ordinum in quatuor suis operibus exercuisse et approbasse; propter quod nullus, quantumcunque magnus , debet dedignari minores Ordines suscipere, vel eorum officia exsequi et exercere; cum enim Christus ea exercuerit, nobis utique reliquit exemplum ut sequamur vestigia ejus; omnis siquidem Christi actio nostra est instructio. Subdiaconatum vero exercuit, quando linteo se praecinxit, et pedes discipulorum lavit; Diaconatum, quando m coena Corpus et Sanguinem suum ministravit ; Presbyteratum , quando in coena panem et vinum in Corpus et Sanguinem suum mutavit; deinde ut Pontifex in ara crucis se obtulit.
Et omnes), id est multi de omni populo, testimonium illi dabant, scilicet quod illa Scriptura esset impleta, et quod ipse esset ille de quo Isaias et alii Prophetae scripserunt; et hoc erat signum veritatis, quia, ut dicit Seneca, veritatis argumentum est, omnibus aliquid videri. Etmirabantur in verbis gratix, id est gratiosis, qua* de ore ejus procedebant; nam : Bonus homo de bono thesauro cordis sui profert bona; ergo de thesauro gratiae , verba gratiosa. In ipso autem erat thesaurus gratiae, quia plenus gratice et veritatis, de cujus plenitudine nos omnes accepimus. Deinde post attestationem simplicium de Christo,subditur Scribarum et Pharisaeorum detractio et aemulatio, cum dicitur: Etdicebant, scilicet Scribae et Pharisaei ei invidentes, dicebant, inquam, despective et eum deridentes : Unde huic sapientia hcec, in doctrina et in verbis; et virtutes, in operibus miraculosis? Hoc dicebant, quia non viderant eum litteras discentem, nec in Lege studentem. Quasi dicerent : Non habet haec a Deo, vel exercitii studio, sed magis habet a diabolo; quod arguunt ex infirmitate et paupertate parentum, dicentes : Nonne hic est fabri Jilius? id est Joseph, qui erat faber lignarius, cujus ipse putabatur filius, quia eum Maria Joseph desponsata genuerat; putabatur quidem, sed non erat. Nonne mater ejus dicitur Maria?
etfratres ejus, id est consanguinei, et sorores ejus, id est cognatae, nonne omnes apud nos sunt? Secundum enim consuetudinem Scripturarum, consanguinei et propinqui Domini more Hebraico fratres et sorores ejus solent appellari. Unde ergo huic omnia ista? Quasi dicerent : Si non habet ex exercitio, vel ex genere, ergo habet ex daemone; et ideo sequitur : Et scandali^abantur in eo, id estconturbabanturet indignabantur, considerantes generis paupertatem et humilitatem, ac si sapiens et virtuosus non posset de pauperibus et humilibus procreari ; cum potius oporteret propter hoc maxime obstupescere , et ipsum honorare , quia majus miraculum et amplior stupor erat quod de talibus existens, talia loquebatur et faciebat, quia manifeste apparebat quod non ex humana diligentia, sed a divina gratia erat. Humilia enim Dominus respicit, et alta a longe cognosciU Irrationabiliter ergo movebantur, despicientes eum propter paupertatem et humilitatem generis , et atINI IN NAZARETH. 5g$ tribuentes virtuti daemonis, quod debebat attribui virtuti divinitatis. Quia David, qui fuit radix Regum et eximius Prophetarum, fuit pastor ovium, et cujusdam agricolso, scilicet Jesse, filius. Sed et Moyses legislator valde a se deficientem habuit patrem, et in pluribus aliis simile poteris reperire; a quibus ergo oportebat admirari Dominum, ab his qui contemnunt eum.
Unde et hoc quod veritatis est, et honoris, pr* vituperio inducunt , dicentes eum fabrifilium, seu fabrum. Sicut enim Pater per Filium in principio omnia fabricavit; sic ipse Filius, per quem omnia facta sunt, omnium fabricator existit, ut vere et fabri filius, et faberdici possit. In illorum ergo errore veritas latet, nam utique fabri filius erat ; sed non illius cujus ipsi putabant, sed Fabricatoris omnium, qui fabricatus est auroram et solem, id est Ecclesiam primitivam et sequentem. Magna caecitas eorum erat, quia eum in verbis et factis illius Christum cognoscere poterant; et tamen propter generis notitiam eum contemnebant, et ex parvitate generis et infirmitate carnis, volebant ab eo excludere potentiam majestatis.
Et quia, auditis famosis miraculis ab eo frequenter in Capharnaum factis, illi de Nazareth indignati sunt contra eum, nec credebant miracula ejus esse vera, ipse intuens eorum corda, objectionem eorum tacitam sibimetipsi objecit* ut ad eam congruenter responderet. Unde subditur : Et ait i7lis Jesus, scilicet Scribis et Pharisaeis : Utique dicetis mihi , qui multos in Capharnaum curavi, hanc similitudinem, id est objectionem a similitudine medici corporalis ad spirituaiem sumptam> medice', cura te ipsum , id est tuos compatriotas, quibus magis teCoo neris impendere beneficium caritatis. Sicut enim medicus verus citius et libentius curat seipsum et alios ad se pertinentes quam extraneos, ija dicebant et ei : Si tu faceres vera miracula, citius faceres ea in ciritate tua, et potius inter propinquos tuos quam inter extraneos- Unde subjungitur : Quanta, miracula, audivimus facta a te in Capharnaum ? fac et hic in patria tua, id est in tua civitate, ubi conceptus es et nutritus, tot et tanta ut credamus; quia quae facis apud alienigenas, magis debes facere apud tuos compatriotas, magis enim teneris beneficia impendere tuis compatriotis, quam alienis. Quasi dicant : Multa audivimus a te facta miracula, sed non credimus quod incerta vulgavit fama, cum apud nos nihil taie feceris, quibus convenientius talia impendenda erant beneficia quam ceteris. Sed Dominus, consequenter respondens, ostendit quod non dimittebat inter eos facere miracula propter odium patriae, vel defectum potentiae ; sed propter eorum incredulitatem et malitiam. Quod enim ibi miracula non faciebat, non erat propter hoc quod patriam suam despiceret, quam sua conceptione et educatione honoraverat, vel propter hoc quod ipse impotens esset; sed quia ipsi indigni erant. Et ad hoc inducit sacrae Scripturae exempla.
Unde sequitur : Ait autem Je~ sus : Amen, id est vere, dico vobis, quia nemo Propheta acceptus est in patria sua, in qua natus est, et in domo sua, ex qua secundum carnem processit, et hoc ut in pluribus ac cum debito honore et reverentia. Minus enim Elias et ceteri Prophetae in suis civitatibus fuerunt honorati, quam in aliis; Isaias enim sectus, Jeremias incarceratus et ceteri vituperati. Mos enim et pene naturale est, cives qvibus invidere; et non praesentia viri opera necvirtutes considerare, sed inftuv» tiae fragilitatem recordari, quasi non et ipsi per eosdem astatis gradus ad maturam aetatem pervenerint; dum enim civis et contribulus ad alicujus virtutis vel probitatis eminentiam ascendit, ejusque fama crescit, concives et contribuli qui non sic laudantur, inde gravius sauciantur, et^estimant se contemni, si eis laude et fama probitatis, praesertim minor genere, praeferatur. Hinc habemus in Joseph exemplum respectu fratrum suorum. Unde contingit quod facilius promoventur homines in terra aliena, quam in patria propria. Idcirco jgitur non curo patriam meam, quia ei acceptus non sum, et quia fidem in ea non invenio, et mihi sicut ceteri non credit; tantoque minus me cognoscit, quanto plus prae ceteris me notum habuit.
Et quia non erat acceptus eis, nec ei credebant, ideo, virtutes multas, id est signa et miracula, ibi facere non poterat t nou de impotentia, sed de inconvenientia; non enim conveniens fuit, quia digni non erant. Et causa statim subditur, scilicet : propter incredu~ litatem eorum, propter quam etiam Dominus mirabatur, quia ipsum etiam praesentem habentes Christum, agnitionem sui, verbis et si«» gnis eis ingerentem, nihilominus increduli perdurabant. In hoc patet quod fides maxime cooperatur in miraculis feciendis, quia propter incredulitatem subtracta sunt illis ; aliquas tamen virtutes ibi fecit, scilicet paucos infirmos fideles et devotos, manibus deificis impositis, cuu* rando; quod patet ex hoc quod supra dixerunt : unde huic sapientia haecj et virtutes? Dicitur in Marco non potuisse facere, quia noluit, et revera non decuit, propter incredU' Utatem eorum; non ut negetur potentia absoluta, sed ordinata, ac congruitatis et decentiae, qua se disposuerat non facturum, quia non erat decens et congruum quod ibi miracula faceret, et multa; fides enim credentium est meritoria,. de congruo, quod eis fiant miracula. ideo autem aliquas virtutes ibi fecit, ut fideles confirmaret, et infideles excusationem de peccato suo non haberent, dum opera divinitatis in eo viderent; nec fecit multas, ne infidcles amplius damnarentur, id est plus punirentur, dum scilicet contemnerent. Unde Chrysostotnus : « Pauca fecit signa, ne dicerent : Hostis est nobis, et proprios despicit, si facta essent signa, et nos utique credidissemus. Propter hoc ergo fecit, ut quod suum est impleat; sed continuit, ut non illos amplius condemnet.
Ad sui autem excusationem, quare ipsc Dominus in patria sua ubi acceptus non erat, multas virtutes non fecit, ostendit exemplo Eliae et Elisaei, quod similiter Prophetae veteres in majori honore habebantur apud extraneos, quam apud domesticos; et quod plura miracula faciebant apud alienos, quam apud suos. Elias enim a Judaeis expellebatur et contemnebatur; a Gentibus autem et alienis recipiebatur et honorabatur, et ibi miracula operabatur. Missus, enim, ad viduam in Sarepta, urbe Sidoniae provinciae, receptus est honorifice, ibique duo miracula fecit : quia farina et oleum non defecit, et filium viduae mortuum, scilicet Jonam Prophetam, suscitavit. Non ergo in Israel, ubi multce viduas erant, sed in Sidonia, operabatur miracula, quia viduae Israel non erant ita devotae, sicut illa mulier Sareptana, et quia Elias persecutionem patiebatur in terra Israel, quae debuisset sibi esse grata et gratiosa. Sarepta urbs Sidoniae est, in littore maris, ante cujus portam ostenditur locus ubi Elias venit ad viduam ejusdem urbis; deinde est quaedam capella, ubi erat ccenaculum in quo quievit, et ubi filium viduae suscitavit. Quare autem oratione Eliae clausum est ccelum, et facta fames, ostendit Basilius, dicens : « Ut enim aspexit ex saturitate non modicum generari Dei opprobrium, per famem illis jejunium attulit, quo culpam illorum, quae in immensura crescebat, cohibuit. » Non ergo nunc mirentur homines si propter eorum lasciviam fiat fames. Elisaeus etiam a Judaeis derisus et contemptus; a Naaman Syro devote est quaesitus, quem a lepra sua curavit, quia devotionem ejus agnovit, qui ante curationem bonus fuit, quia per illum Deus Syriae dedit, et post curationem adhuc melior ac valde gratus Deo et Elisaeo fuit.
Curavit ergo alienum et Gentilem; sed non concives et consortes, propter eorum erga Deum ingratitudinem, quia regnum Israel dcclinaverat ad idololatriam, colendo vitulos aureos quos fecerat Jeroboam. Si ergo isti famosissimi Prophetae non fuerunt accepti compatriotis suis, non propter suam, sed propter compatriotarum malitiam et invidiam ; multo fortius nec minores Prophetae fuerunt accepti in patria sua. Ex quo patet verum csse quod dixerat : Quia nemo Propheta acceptus est in patria sua.
Moraliter autem vidua, de qua dictum est, significat animam peccatricem, quae privata est amplexibus sponsi sui Christi; modo multa? vidua? tales sunt in mundo, tamen ad nullam mittitur Eiias, nisi ad illara quae est in Sarepta Sidoniae. Sarepta interpretatur incendium, vel angustia panis; Sidonia, venatio inutilis, et signifi6o* cat animam peccatricem, quae propter hoc quod considerat quod quidquid quaeritur in mundo est venatio inutilis, sive divitiae, sive deliciae, angustiatur, quia perdidit illum panem verum quo reficiebatur, Christum scilicet, qui dicit : Ego sum panis vivus, qui de coelo descendi, et incenditur per contemptum terrenorum et desiderium supernorum. Ad talem animam venit verus Elias Christus, ut eam pascat et reficiat cum filiis suis, id est cogitationibus et affectionibus suis. Similiter Naaman Syrus significat peccatorem, eo quod peccatum sicut lepra inficiat hominem. Modo multi tales sunt in mundo; tamen ad nullum venit Elisaeus, nisi ad Naaman Syrum. Naaman interpretatur decorus, vel commovens me, Syrus sublimis, et significat peccatorem, qui commovet seipsum per contritionem ; currit ad Jordanem, qui interpretatur rivus judicii, id est ad confessionem ; et ibi induit gratiae decorem, et per hoc efficitur sublimis, quia per hoc elevatur ad Deum.
Ad talem venit verus Elisaeus, id est Christus.
Et omnes in synagoga ha? c audientes, scilicet quod eos indignos reputaret inter quos miracula faceret, indignati sunt et repleti ira, qui ex Christi doctrina quiescere debebant a malitia. Per istos significantur illi qui persequuntur praedicatores et defensores veritatis, eo quod dicunt displicentia illis. Hoc autem facto probatur verbum Christi quod dictum est supra : Quia non est acceptus Propheta in patria sua. Nam cum audirent Nazareni quod Prophetis Prophetam se comparabat, et quia eos de incredulitate notabat, et devotionem Gentium, quas ut canes abominabantur, devotioni eorum praeferebat, crevit zelus, crevit ira, crevit invidia. Et quod Dominus de eis dixerat et testabatur verbo, hoc ipsi ostendunt et testantur facto, mala pro bonis retribuendo. U nde ' surrexerunt, et illum tanquam dignum morte, extra civitatem suam Nazareth ejecerunt, ut illum interficerent. Unde dicit Ambrosius : « Non mirum si perdiderunt salutem, qui de finibus suis ejecerunt Salvatorem.
Dominus autem qui docuerat exemplo sui omnibus omnia fieri, nec volentes repudiat, nec invitos alligat, nec ejicientibus reluctatur, nec rogantibus deest. » Et duxerunt illum usque ad supercilium montis : super quem aedificata erat civitas eorum : ut prcecipitarent eum. Nazareth quidem aedificata erat super montem, sed non in cacumine, unde extra civitatem, ad cacumen duxerunt eum ad praecipitandum. In quo, secundum Bedam, Judaei discipuli pejores diabolo magistro suo ostenduntur, quia ille, verbo tentans, ait : Mitte te deorsum; isti facto, de supercilio montis eum mittere et praecipitare conahantur. Jesus autem virtute divinitatis, qua poterat se servare illaesum quando volebat, transiens per medium illorum ibat; et descendit de monte non visus ab eis quos deserebat, mente furentium subito per Deum mutata vel obstupefacta. Etenim quando vult, capitur; quando vult, labitur; quando vult, suspenditur; quando vult, non tenetur. Quod capitur et tenetur a paucis, voluntatis est; quod a populo non tenetur, sed transit, majestatis est. Non ergo resistit, nec se vindicat, docens nos in hoc ut non quaeramus vindictam de injuriis nobis factis; sed per medium inimicorum transiens, canes hinc inde latrantes contemnit, malens eos sanare quam perdere, ut cassatam videntes suam nequitiam, deinde desisterent ab ejus morte.
Tunc enim evadcre voluit, quia poenitentiae locum adhuc illis reservabat, et quia nondum hora Passionis ejus venerat, nec tunc in loco Passionis erat, et quia hoc genus mortis qui crucifigendus praeconizabatur, non elegerat. Adhuc ibi ostenditur locus, qui dicitur praecipitium et saltus Domini, per milliare scilicet a Nazareth, contra Meridiem, versus Jerusalem. Ubi, secundum Bedam, cum Dominus de manibus illorum elapsus per medium illorum de rupe descenderet, atque in ipsa rupe latere vellet, subito ad tactum Dominicae vestis saxum illud subterfugit, et instar cerae resolutum quemdam sinum quo Dominicum corpus reciperetur effecit, tantae utique capacitatis quantas ipsum Dominicum corpus exstitit quantitatis; in quo vestigia pedum et universa lineamenta et rugae vestis quae a tergo Domini fuerant, veluti de manu sculptoris impressa, servantur. Saxea durities sub descendente recedit, et quasi nolens laedere ei, cedit, et sub pede pressa emoilescit. Mira res! lapis emollescit, et ipse homo emolliri nescit, sed lapidescit; agnoscit Dominum lapis emollitus, et ipse homo, a quo erat cognoscendus, errat fortius. 1 1 wtentata. — Et notandum quod quatuor modis est Domino mors intentata : quidam enim tentaverunt eum perimere gladio, sicut Herodes; quidam praecipitio, sicut hic Nazareni; quidam lapidatione, sicut in templo Judaei ; quidam crucifixione, sicut in Passione etiam Judaei.
Adhuc etiam Christus spiritualiter crucifigitur, in nostra recidivatione; lapidatur, in nostra obduratione; praecipitatur, in nostra desperatione; gladio perimitur, in nostra blasphematione. ORATIO Domine JesuChriste, qui sic ad omnia te humiliasti obsequia, ut nec officium Lectoris suscipere dedignareris , ac tandem post doctrinae beneficium Nazarenis humiliter impensum, mala pro bonis patienter recepisti, cum te' ab ipsis praecipitare te volentibus duci sine resistentia permisisti, da mihi, bone Jesu, hanc gratiam, ut, te imitando, ad omnia humilitatis obsequia me curvare appetam, et paratum gaudenter exhibeam; da etiam mihi injurias patienter tolerare, et de ipsis vindictam non quaerere, omnesque meos adversarios ex corde diiigere, et eis beneficia exhibere. Amen.
Scripture echoes
- ↩Luke.4.18;Isa.61.1 — "The Spirit of the Lord is upon me, because he has anointed me to announce good news to the poor. He has sent me to proclaim release to captives and recovery of sight to the blind, to send the oppressed away in freedom." Isa.61.1 — The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor. He has sent me to bind up the brokenhearted, to proclaim liberty to captives and release to prisoners.
- ↩John.1.3 — All things came into being through him, and apart from him not even one thing came into being that has come into being.
Notes
- 1 ↩The Latin 'revolvit' refers to the physical act of unrolling a scroll, which the author glosses as 'aperuit' (opened).
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