De refectione quinque miUium hominum*
The Compassionate Shepherd
Jesus withdraws to the desert to teach and heal the crowds, demonstrating his mercy and providing a model for spiritual leadership.
The crowds follow Christ as he retreats into the desert. When Jesus heard about the death of John, which happened because of his teaching of the truth, he took his disciples and withdrew from there by boat. . . . He crossed the Sea of Galilee to a mountain and a deserted area, suitable for devotion and teaching, near Tiberias, a city in Galilee; and there he sat with his disciples and taught them, as Chrysostom notes. He went up into the mountain. He did this to help us find rest from the noise and the turmoil that exists in the world. The Lord withdrew and avoided the tyranny of Herod, not because he feared death, but because the hour of his Passion had not yet come; he did it to spare his enemies, so they would not add the murder of the Lord to the murder of John. He also did it to show that sometimes it is necessary to yield for a time to human malice, and that it is lawful for Christ's faithful to flee during persecution in order to preserve themselves for the salvation of many; and he did it to provide us an example of avoiding the rashness of those who throw themselves away, because not everyone perseveres in torments with the same constancy with which they offer themselves to be tortured. He also withdrew to test the faith of those who believed, to see if they would truly follow him; and so it follows: "When the crowd heard this..." They were the simple, the humble, and the poor—not the wise of this world, not the powerful, not the rich—who followed him. They did not come on beasts or in carriages, but by the labor of their own feet, walking, to show the fire of their hearts and the longing for their own salvation. They were even ashamed to follow the Lord on horseback or in chariots while he was on foot. The lowly followed him, but the great pursued him. Even today, the poor and the common people run to sermons more than the rich and the powerful. Christ's kindness appeared to them in many ways, for He opened the depths of His mercy toward them. For when He had lifted up His eyes and seen them coming toward Him, He came down from the mountain and went out to meet them, receiving them with courtesy; and moved by compassion, He healed them in both body and soul, ensuring that their full faith would immediately have its reward—for He restored in the soul everyone He saved in the body. According to Bede, the fact that Jesus is said to have 'lifted up His eyes' implies that He wasn't casting His gaze here and there, but was sitting with modest, focused attention among His disciples. And according to Chrysostom, He wasn't sitting there simply or idly, but was diligently speaking to them and turning them toward Himself. The Lord performed four acts of kindness for those who followed Him: He received the weary, taught the ignorant, healed the infirm, and fed the hungry. By this, He shows how much He delights in the devotion of those who believe. These are the four benefits the Lord spiritually offers to those who follow Him: first, He receives those exhausted by the works of sin into repentance; second, He enlightens those blinded by the darkness of sin through His grace; third, He heals those wounded by the darts of sin through justification; fourth, He restores those weakened and desolate under the weight of sin through internal consolation. A good leader ought to do the same for those under his care: receive them gently, teach them wisely, heal them effectively, and restore them spiritually. Those, therefore, who seek Christ in the desert and don't turn away are received by Him; and if they are in need, they are healed both bodily and spiritually.
The Miracle of the Loaves
Christ feeds the five thousand with five loaves and two fish, demonstrating his divine power and teaching the necessity of gratitude and order.
But no one receives the food of Christ unless they have first been healed; for heavenly nourishment is given only after the forgiveness of sins. Now the Passover, the feast of the Jews, was near. This was the second Passover feast, and the Lord was not in Jerusalem for it. For just as by keeping the Law He showed Himself to be a true man of the children of Israel according to the flesh, so at times, by omitting its observance, He showed Himself to be God above the Law. Note here that this Gospel is read twice a year in the Church: first, on the fourth Sunday of Lent, and this is because of the beginning of said Gospel, where it is read: 'Now the Passover, the feast of the Jews, was near'; and second, on the last Sunday before Advent, and this is because of the end of the same Gospel, where it is said: 'This is the Prophet who is to come into the world.' When evening came, the disciples said to Him, "The time for returning home and for eating has passed; therefore, a meal was necessary." This reveals the Savior's desire for the salvation of souls, as He kept His sermon going until evening; it also shows the devotion of the crowds, who were so captivated by the sweetness of the Lord's teaching that they didn't leave Him even as night approached, despite having no food. They longed so much to hear Christ that they neglected to bring food, and because of this, a miracle had to happen. Chrysostom says of this: "It shows the faith of the crowds that they waited for the Lord until evening, even while suffering hunger." When Jesus lifted His eyes of mercy and saw with compassion that a great multitude had come to Him—signifying the people of the whole world running to Christ—He began to consult Philip about feeding such a large crowd, as Philip was, according to Chrysostom, simpler and more in need of instruction. He learned, as Andrew reported, that one boy among them had only five barley loaves and two fish, which they brought forward at His command; because of the spiritual nourishment they were continually receiving from the Lord, they didn't care much about providing for themselves with physical food. In this, their successors are rebuked for never ceasing to provide themselves with luxuries. See Chrysostom, Homily 66. Chrysostom says: "In this, we learn the philosophy of the disciples and how they held food in contempt." For there were twelve of them, and they had only five loaves and two fish; for them, physical things were contemptible, and they were possessed by spiritual things. It was necessary, however, to be instructed by the disciples' example, since even if we have little, we ought to give to those in need. For when the disciples were ordered to bring the five loaves, they did not say, 'Where will we satisfy our hunger?' Instead, they obeyed immediately. And He made the crowds recline—that is, sit down in an orderly way to eat—upon the hay, meaning the green grass of the field; this shows that the place was suitable for sitting. This hints at the testing of the crowds' faith, because they wouldn't have sat down to eat unless they had believed in the miracle. Five thousand men sat down, perfect in number, not counting the women and children; for according to the Hebrew custom, only men twenty years old and older were counted, while the women and children were left unmentioned. The Evangelist mentions this so the miracle appears even greater. Jesus took the loaves and fish into his glorious and venerable hands, which possessed the power to multiply, so that they would be multiplied by the touch of his most sacred hands; and being about to give great gifts, he first looked up to heaven to show that every good gift and every perfect gift is from above, to honor his Father, and to show that this was done not by elemental power, but by heavenly power. Then he prayed, giving thanks to the Father to show how much he rejoices in our progress and, according to Chrysostom, to teach us to always give thanks to God, whether we are refreshed in body or in soul. We shouldn't touch the table before we've given thanks to him who provided this food for us and who gives us our daily bread at the proper time. Likewise, he gave a blessing so they might be multiplied by his benediction. At the beginning of creation, by blessing all creatures, he conferred upon them a natural power to multiply among themselves, and having once received his blessing, they haven't ceased to be fruitful to this day. In this, he gives us an example that at the start of a meal we ought to offer bread to God and invoke a heavenly blessing upon it, and that we shouldn't approach the table or take food without first saying a blessing. It is believed that Christ expressed this blessing with specific words that both sanctified and multiplied the creature; but the Evangelists don't record what those words were, perhaps because he spoke them in secret. He broke the bread into large pieces, not tearing it into crumbs, to teach us that we ought to break our bread and give it to the poor; and thus that substance was multiplied between the hands of Christ as he broke it, because this was done by the power of his divinity, of which his humanity is the organ and instrument. According to Chrysostom, he multiplies the loaves and fish to signify that he has dominion over both the sea and the dry land. He broke them, and by breaking them, he multiplied them; he gave the multiplied loaves and fish to his disciples to set before the crowds, as a sign that temporal goods are given to leaders to feed the poor. In this way, he distributed them through his disciples—that is, he had them distributed to those reclining—for it is the duty of a leader to serve, not to be served. 6. They were filled. The Lord multiplied the loaves and fish themselves so that everyone could eat as much as they wanted, and many fragments were left over. From this it follows: when they were filled, because everyone had eaten and was satisfied—which signifies the heavenly refreshment in which the saints are fully satisfied—Jesus told his disciples to gather the remaining fragments so that they could later provide food for those in need. The rich man at the banquet did not do this; his leftovers were eaten by dogs, not the poor, and many today are like him, doing the same or worse. In the very fact that he fed the crowd, he gave us an example to persist in works of mercy; and although this may be laborious, it is nonetheless very fruitful. They gathered, therefore, and filled twelve baskets with the leftovers—that is, large hampers carried on the back by means of straps through which the arms are inserted. Each of the Apostles filled his own basket, so that as each one carried his own on his shoulder, the miracle would appear ineffable. Here the Lord’s miracle was magnified; for it would have been a great miracle if, after five thousand men had been satisfied with five loaves and two fish, nothing had been left over. But the sign grew in wonder, because not only were five thousand men satisfied, but so many fragments remained that twelve baskets were filled. This also serves as evidence of the miracle: more remained than there was at the beginning. According to Cyril, this was done to confirm clearly that a work of charity toward our neighbors earns a rich reward from God; and according to Theophylact, so we might learn how much hospitality can do, and how much our own resources increase when we help those in need. Those men, having some measure of reason, when they saw the divine power proven by the result—that He performed a sign unheard of before, in which He proved Himself to be God, because that multiplication done by Elisha fell far short of this one—spoke out, magnifying God, because this is truly the Prophet, or rather, according to Augustine, the very Lord of the Prophets, of whom Moses said: 'The Lord will raise up for you a Prophet from among your brothers, like me; you will listen to Him.' According to the Law's decree, He is to come into the world to save it; yet other prophets did not come in this way, but only to announce His coming. It should be noted here that Christ was promised in the Law as a Prophet more excellent than the rest; therefore, having seen that miracle, the people confessed that He was the one the Scripture speaks of, and thus they acknowledged Him to be the true Christ. Look, then, at the Lord Jesus: how He mercifully condescends to those in need and helps them, doing all things in an orderly way; how He watches them eating and rejoices in their joy; and how they marvel at this miracle, speaking to one another and saying, 'This is truly the Prophet,' along with many other things in His praise. They rejoice and eat with thanksgiving, not only taking food physically, but at least some of them also receiving nourishment mentally. Stand you also at a distance, and show your hunger of desire and your misery with tears; stretch out your hand like a beggar, in case you might deserve to receive at least some small thing from God's gifts and benefits.
The Spiritual Meaning of the Miracle
An allegorical and moral exposition on the loaves and fish, interpreting them as symbols of scripture, penance, and the spiritual nourishment of the soul.
We should consider the simple diet of Christ's disciples in two ways: first, its quality, since they ate barley bread, which is food for beasts; second, its quantity, because there were twelve men, plus Christ, and perhaps— —with no other disciples accompanying them, they had only five barley loaves. This shows the remarkable poverty of Christ and his disciples, in that they had so few loaves of such poor quality, which is why they often suffered hunger with the Lord. This also shows how much they despised carnal food, intent only on spiritual things. Hence Chrysostom says: "Let us learn from this, we who focus on pleasure, what those wonderful and great men ate, the quantity of what was brought to them, and the lowliness of their table." And again: "John says they were barley loaves, not telling us this in vain, but teaching us to trample down the pride of precious things; for such was the table of the Prophets." He ordered them to sit on the grass, teaching the crowds to philosophize; for he didn't want to nourish only their bodies, but also to instruct their souls. Therefore, by the setting, by providing nothing more than bread and fish, by serving everyone the same, by making things common, and by offering no one anything more than another—and by humility, frugality, and charity, which valued all things as common—he instructed them; and regarding what seemed miraculous to the Jews in the desert, they asked: 'Can he also give bread, or prepare a table in the desert?' He showed this through his works; for this reason he led them into the desert, so that this miracle might be beyond all suspicion, and no one would think that anything was brought to the table from some nearby town: thus Chrysostom. He also chose to perform this miracle in the desert to signify that He is the One who fed the people in the wilderness for forty years, the One who was promised to the fathers; furthermore, it was a sign of what is to come, because in the state and region of many—where there is neither sowing nor reaping—God feeds His servants. Therefore, as Theophilus notes, we learn. From this miracle, we learn not to become faint-hearted when facing the constraints of poverty. And He fed them well with barley loaves, because delicate bread is not to be tasted here, but in the future. However, as often as we read that the Lord fed great crowds with a few loaves, it’s not so much a matter for wonder as it is for reverence. It’s not surprising that He fed them; rather, it’s to be revered that He willed to do so. Since He created all things from nothing, it’s no wonder if He fed great crowds from a few loaves. regarding the miracle. Mystically, the five loaves represent the five books of Moses, while the two fish represent the Prophets and the Psalms. For the entire Old Testament is contained in these three: the Law, the Prophets, and the Psalms. By the five thousand men following the Lord, we designate those who are active, using their five interior and exterior senses well; by the women and children, we signify the weak who aren't yet fit for battle and aren't counted in the number. These people just mentioned are rightly fed by the five loaves, because it's necessary for such as these to be instructed by the legal precepts; for those who renounce the world entirely are the four thousand, fed by the seven loaves—that is, those who are exalted by evangelical perfection and taught by spiritual grace. Since only men are said to have been at this banquet of the Lord, we are mystically warned that if we desire to taste how sweet the Lord is, we must be men—that is, strong against temptations; for the word 'man' comes from 'strength,' and Holy Scripture is accustomed to use the name 'men' to designate those who have virilely conquered temptations. Those who eat the Lord's supper, therefore, ought to be men in the strength of their mind and sense, not softened by desires like women, nor possessing a childish mind like children. By the reclining and sitting of the body, the rest of the mind is understood; for whoever desires to be spiritually fed by God must sit—that is, rest from superfluous cares and disturbances. According to Bede, those who recline on the grass are fed with the Lord's food, for they have trampled down their desires through self-control and devote their efforts to hearing and fulfilling the words of God. Grass represents the flesh, as the saying goes: "All flesh is grass." No one can sit worthily at God's table who doesn't subject the flesh to the spirit through service. Therefore, whoever wishes to be refreshed by the bread of spiritual grace must sit upon the grass—that is, they must master their body and mortify their flesh. The Savior didn't create new food, but blessed what was already present. Coming in the flesh, He preached nothing other than what the Law and the Prophets had foretold, demonstrating that they were pregnant with the mysteries of grace. He looked up to heaven, so that He might teach us to direct the gaze of our mind there, and that the light of knowledge is to be sought there. But a person is hindered in three ways from lifting their eyes to God: first, when they are too occupied with sensible things—that is, earthly riches—because then the eye is defiled by the dust of greed; second, when they are occupied with pleasurable things—that is, carnal delights—because then the eye is blinded by the fire of lust; third, when they are occupied with lofty things—that is, worldly ambitions—because then the eye is obscured by the filth of pride. He also broke the bread and gave it to the disciples to set before the crowds, because He revealed the hidden sacraments of the Law and the Prophecies to the holy teachers who preach them throughout the world. He willed that what remained after the crowds had eaten be gathered by the disciples, because the deeper secrets of understanding and the more sacred mysteries—which cannot be grasped by the simple—are not to be neglected. They must be diligently sought by the disciples of the Lord and their successors, and entrusted to those who are fit to teach others. The twelve baskets signify the Apostles and the succeeding apostolic men and teachers—despised by people on the outside, but filled within with the remnants of the Savior's food. Baskets are used for menial and rustic work and duties; and God chose the weak things of the world to shame the strong. According to Isidore, a basket is a vessel made of twigs, woven from rushes, osiers, or palm leaves, suitable for carrying refuse and doing menial tasks. Hence it is said in the Psalm regarding Joseph: 'His hands served in the basket.' But just as the few loaves and fish, when broken, grew into many leftovers, so the food of the Word of God is multiplied the more it is distributed. It wasn't by chance, but by divine arrangement, that twelve baskets were filled, matching the number of the twelve Apostles. The fragments weren't given to the crowd to carry, but to the disciples, signifying that the fragments and remnants of Christ's words were to be carried by the Apostles throughout the world, and that hungry hearts were to be fed by them. They are well-called twelve, because the faith of the Holy Trinity was to be preached by them to the four corners of the world. Hence Ambrose says, 'This bread, which Jesus breaks, is mystically the Word of God and the sermon about Christ, which grows as it is divided; for from a few sermons, He provided abundant nourishment for all peoples.' 'He gave us sermons like loaves, which, when tasted by our mouths, germinate': thus Ambrose. In a moral sense, the Apostles represent the prelates; the five loaves represent—see Chapter 67. These five loaves are the five spiritual goods by which the soul is refreshed by God in this present life. Just as a household usually has a variety of bread—for the poor, the servants, the children, the masters, and the friends—so in the House of God, which is the Church, there are different kinds of spiritual bread. The first is the bread of nature and bodily abstinence; this is the bread of the poor, that is, of sinners. For the Lord gives this bread even to sinners who are truly poor. Regarding this, it is said in Genesis: 'By the sweat of your face you shall eat your bread,' and in Isaiah: 'The Lord will give you bread in distress and water in scarcity.' We must share this bread with the poor if we want our deeds to be pleasing to God; otherwise, our good works don't please Him unless they are adorned with almsgiving. The second is the bread of mournful penance; this is the bread of the servants, of which it is said in the Psalms: 'My tears have been my bread.' Bread by day and by night. And again: 'You will feed us with the bread of tears, and you will give us a drink of tears in measure,' that is, in proportion—meaning according to the degree of our faults; for as much as a person has delighted in sins, so much must they afflict themselves in the laments of penance. The Lord gives this bread to penitents through their leaders by leading them to contrition and assigning them penance. The third is the bread of intellect and doctrine; this is the bread of the children, of which it is said in the Gospel: "It is not good to take the bread of the children," and in Ecclesiasticus: "He fed him with the bread of life and understanding." The Lord provides this bread to the faithful through leaders and pastors by sowing the word of God and feeding each person according to their capacity; the fourth is the bread of the sacramental Eucharist, which is the bread of masters, of which it is said in the Gospel: "I am the living bread that came down from heaven." And in the Apostle: "Let a man examine himself, and so let him eat of that bread." The Lord gives this bread through leaders to those who are clean and who have mastered their sin, because it shouldn't be given to the unclean and the wicked. The fifth is the bread of interior devotion; this is the bread of friends. For although the head of a household may have good bread in his house, when friends arrive, he seeks out better bread, of which it is said in Isaiah: "It will be the bread of our land..." ...most abundant and rich. The two fish that sweeten these loaves are the hope of forgiveness and the love of God, or intellect and action, because without them, none of these loaves is palatable. With these five loaves and two fish, the Lord effectively refreshes the soul in this life, and the prelate does so through his ministry. O how happy is that soul in whom these loaves and fish are found, so that it may be said of it: "There is a boy here who has five loaves and two fish!"✦ For by the 'boy' is understood the faithful soul, called a boy because of the purity of innocence, which in every believer—even one prone to sin—must be restored through penance; to achieve this, five loaves are required, and whoever has them is truly an evangelical boy. There is also the heavenly bread that the saints will eat at the table of Christ, of which Luke says: "Blessed is he who will eat bread in the kingdom of God."✦ And regarding this eating, the same passage says: "And I assign to you, as my Father assigned to me, a kingdom, that you may eat and drink at my table in my kingdom."✦ In a mystical sense—morally, as well as allegorically and anagogically—let us make the five loaves of penance, of doctrine, and of eternal refreshment. Morally, there are five loaves of penance, namely: the bread of compunction, from the consideration of sin; the bread of affliction, from the consideration of the Passion of Christ, which he eats who, by considering the Passion of Christ, subjects himself by mortifying his heart and body; the bread of compassion, from the consideration of the defects and miseries of one's neighbor; the bread of fear and trembling, from the consideration of future punishment; and the bread of longing and devotion, from the consideration of the delay of heavenly joy and reward. All these loaves are barley loaves, and therefore they must be consumed with bitterness. The two fish, however, represent the hope of forgiveness and the sweetness of eternal life. Allegorically, the loaves of doctrine are the five books of Moses; they are barley loaves because of the hardness of the letter, yet they nourish because of the spiritual understanding that refreshes. The two fish are the sweetness of the Prophets and the sweetness of the Psalms. Anagogically, the five loaves of eternal refreshment for which we sigh, and by which we are refreshed in eternity, are these: the first is the presence of God; the second is the beauty of seeing the face of God; the third is the company of the angels, among whose lots is the lot of our own blessedness; the fourth is the fellowship of the saints who reign with Christ in heaven; the fifth is the sweetness of internal blessedness, which we experience here only in small measure. In all these, the barley is the longing of the one who sighs for these things. The sweetness of the two fish that console us is the certainty of conscience and the certainty of divine faithfulness. Furthermore, the first barley loaf, which befits the truly penitent sinner, is contrition in the heart; the second is shame in confession; the third is fasting in the flesh; the fourth is prayer in the mind; the fifth is piety in action. The two fish that season the barley loaves are the fear that is caught in the saltiest sea—that is, in the punishments of hell—and the hope that is caught in the sweetest river of paradise, while one considers that the sufferings of this present time are not worthy to be compared to the glory to come. The sufferings of this present time aren't worth comparing to the future glory that will be revealed in us. Furthermore, in a moral sense, the five loaves signify the five things the Lord gives us for the spiritual nourishment of our five senses. First, He gives us the present; by this loaf, our sight is nourished as we see that all things are transient and fading. The second loaf He gives is the past; by this loaf, our hearing is nourished when we hear that all things pass away like a shadow, and for that reason, we despise them. Third, He gives us the future; by this loaf, our sense of smell is nourished when we think about the death to come and the dangers of hell, and for that reason, we restrain ourselves with virtuous works. Fourth, He gives us eternal spiritual things, namely heavenly goods; by this loaf, our taste is satisfied when, for the love of them, all else is held in contempt. Fifth, He gives us trials; by this loaf, our sense of touch is satisfied when, through these trials, we are moved to the love of God and the contempt of the world. And in this way, the fish signify knowledge, which illuminates the intellect, and love, which inflames the heart's desire.
Fleeing Earthly Glory
Jesus refuses the crown offered by the crowd and retreats to the mountain to pray, providing an example of humility and detachment from worldly honor.
Knowledge adds flavor to the first three, because it understands the present, anticipates the future, and remembers the past. Love likewise adds flavor to the last two, because whoever loves God finds delight in Him through love, through the tasting of heavenly things, and even in the Lord's scourges. Christ flees the crowd. After this miracle, the Lord immediately compelled the disciples to get into the boat and go on ahead across the water to Bethsaida, the city of the Apostles Andrew, Peter, and Philip, so that they might withdraw from that place until He could dismiss the crowds under the guise of some blessing and farewell. He wanted to separate Himself from the crowds because He knew they were coming to make Him king, and so He separated Himself from the disciples, among whom He was being sought by the crowds. Chapter LXVII shows that they didn't willingly withdraw without their Master, as they delighted in His company and teaching. Chrysostom says: 'When he says "compelled," he shows the disciples' great insistence, because they couldn't easily be separated from Him; this was partly because of the deep affection they had for Him, and partly because they were anxious about how He would come to them.' And Jerome: 'By this word it is shown that they were unwilling.' They had not departed from the Lord, for they loved their Teacher and did not want to be separated from Him for even a moment. Rightly, as if they were worthless and retreating? The Apostles had withdrawn from the Lord so they wouldn't suffer shipwreck while He was leaving. And because Christ was the promised future King, once they confessed Him to be the Christ, they consequently wanted to make Him king. They figured that He who had satisfied them could provide for their needs, and they felt that under such a king, they wouldn't have to want for anything. Perhaps they thought He had come to reign right then; and they wanted to anticipate His time, which He kept hidden within Himself until the end of the age. As Bede says: 'The crowds, having seen such a great miracle, understood Him to be kind and powerful; for that reason they wanted to make Him king, because people naturally want a king who is kind enough to rule them and powerful enough to protect them.' Hence also Chrysostom: 'He knew them, because He had provided for so many so easily, and therefore they thought they would lead an idle, relaxed, and gluttonous life under Him, since they would abound in everything and expend no labor or expense; and therefore He knew their intention was corrupt, and not consenting to their relaxed idleness and gluttony, He withdrew from them, because although they wanted what was good, they did not want it well.' Augustine also notes: 'Christ fled when they wanted to make Him king.' The man Christ despised all earthly goods, to show that they are to be despised; he endured all evils, so that happiness might not be sought in the former, nor adversity feared in the latter. Jesus, therefore, the searcher of hearts, knowing their intent, after he had commanded his disciples to cross the sea, fled alone from the crowds to the mountain to pray and to give thanks to the Father for his benefits, and to give us a pattern in this; so that they did not perceive him, nor could they find him then. We should avoid human praise, following the example of Christ. Follow him from a distance, in case he deigns to call you, or at least to share with you some of the leftovers of his refreshment and grace. The Lord fled to the mountain, that is, he ascended quickly; for he did not wish to be honored in a worldly way, teaching us by his example to flee vain glory and to avoid the reward of human favor in the good things we do. Hence Chrysostom says: 'It must be considered, however, that when the Lord does great things, he dismisses the crowds, teaching us never to pursue the glory that comes from many, nor to attract a multitude.' And, as Augustine says, he didn't want to be made king by men, because he showed the way of humility to the wretched. He gives us an example of humility, of fleeing honors, and of accepting labors. When sought for a kingdom and honors, he fled; when sought for the Passion and death, he offered himself willingly, so that, by his example, we might be prepared to endure adversity and cautious in declining flattery. So that we aren't worn down and cast aside by adversity, or deceived and softened by prosperity, let's implore the Lord with frequent prayers and call upon His help. Therefore, flee from all human praise and honor as if it were a deadly poison; and as for any thought that suggests a desire for status of any kind—under whatever pretext of charity—crush it at its very beginning and origin, just like the head of an infernal dragon, as quickly as you can with the staff of the Cross. Prepare yourself, too, to endure any insults, any hardships, and any adversities for the sake of Christ’s name, and find joy in being despised. Truly and from your heart, consider yourself someone who deserves to be looked down upon by everyone, always calling to mind Christ’s humility and His most painful Passion—He who fled from an earthly kingdom and voluntarily embraced the Cross, despising all shame. The Lord ascended the mountain as if to a place closer to heaven, signaling that we should climb the steep path of virtues toward higher things and long to be near heaven. He went to pray, showing that if we want to pray well, we must lift our minds up from earthly things. He went alone so that we might pray not in the noise, but in a quiet place, gathering our whole selves and all our strength toward God. He rightly joins these two things—being alone and praying—because solitude is helpful and conducive to prayer, as the saying goes: 'But when you pray, go into your room and, closing the door, pray to your Father in secret.' We have a threefold example here: withdrawing from earthly things, praying, and finding time for ourselves. The order is worth noting, because the dismissal of the crowds precedes prayer; once the crowd—that is, the tumult of human affairs, affections, and thoughts—is dismissed, he ascends the mountain to pray. Solitude follows, because he ascends alone with the intention of praying; and time for ourselves follows, because when evening came, he was there alone. In this he gives an example that a person, after a sermon or some other good work, should lower their head. It is good to withdraw from crowds and tumults and return to a solitary place so that one may gather and cleanse the personal failings contracted from interacting with people; and as for progress, if one finds any, one should attribute it to God's glory. One must ascend the mountain to pray, so that by praying one may seek God; for one who prays should not lie wallowing in earthly desires. For, according to Bede, whoever prays while caught up in the riches and honors of the world, and lies in the lowest things, sends only worthless prayers to God. One must also find time for oneself so that one may draw from God what one later pours out in teaching or exercises in action. This is meant to show that when the Lord was sitting on the mountain with His disciples and saw the crowds coming toward Him, He came down from the mountain and fed the crowds in the lower places; then, fleeing royal honor, He went back up the mountain alone. Hence Chrysostom says: "He did this to teach us again not to be constantly mixed up with the crowds, nor to always flee from the multitude, but to do both things usefully." Look now at the Lord Jesus: how He flees from honor and goes up the mountain to pray, clearly teaching us to flee the world's prosperity and to call upon God against it; and how He seeks out solitary places and goes to them; He afflicts Himself and spends long vigils, passing the night in prayer, and humbling Himself before the Father, He intercedes as a faithful shepherd for His sheep. For He prays not for Himself, but for us, as our advocate and mediator before the Father. He also prays to give us an example of how to pray. He frequently warned His disciples about this, and here He proved it by His actions. He doesn't pray as God, because it isn't fitting for Him to pray in that way; but He does so as man, and in that way it is fitting, because He has become our advocate, and therefore He intercedes for our sins. PRAYER: Lord Jesus Christ, help me to lift the eyes of my mind away from carnal delights, earthly riches, and worldly ambitions, and to sit down above the grass of carnal pleasure, temporal possession, and worldly glory, so that I may deserve to be satisfied by the nourishment of the five spiritual loaves—namely, the fear of divine judgment, the horror of sin, the sorrow of contrition, the shame of confession, and the labor of satisfaction—and by the two fish, namely, the stability of purpose and the desire to change and improve for the better, which a single boy, namely humility, possesses, which is accustomed to merit grace and glory.1 Amen.
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r Turb^e Christum secedentem m DESERTUM SEQUUNTUR. — Cum autem audisset Jesus necem Joannis, propter doctrinam veritatis, assumptis discipulis, secessit inde m navicula,. . . . abiit trans mare Ga~ lilcece, in montem et desertum /ocum seorsum, devotioni et doctrinas aptum, juxta Tiberiadem, civitatem Galilaeae ; et ibi sedebat cum discipulis suis, et docebat eos, utdicit Chrysostomus. Ascendit in montem eru. diens nos a tumultibus et ab ea quae est in munao turbatione quiescere; secessit autem Dominus, et declinavit Herodis tyrannidem, non timens mortem, sed quia nondum venerat hora suss Passionis, et ut parceret inimicis, ne homicidium Domini jungerent homicidio Joannis ; et ut ostenderet quod aliquando ad tempus est cedendum humanae malitiae, quodque licitum est Christi lidelibus fugere in persecutione, ut se servent pro multorum salute ; et ut praeberet nobis exemplum vitandae temeritatis ultro tradentium seipsos, quia non omnes eadem constantia perseverant in tormentis, qua se offerunt torquendos.
Secessit etiam ut probaret fidem credentium, si scilicet sequerentur eum; unde sequitur : Cum, autem, audissent hoc, turba? , simplices scilicct et humiles ac pauperes, non sapientes hujus mundi, non potentes, non divites, tecutce sunt eum; non in jumentis et vehiculis, sed proprio labore pedum et pedestres f ut ardorem mentis et desiderium suae salutis ostenderent. Erubescebant etiam Dominum pedestrem, in equis sequi et quadrigis. Minores sequebantur; sed majores persequebantur. Adhuctemporibus istis, pauperes et popuiares magis currunt ad sermones, quam divites et potentes.
Circa eos autem benignitas Christi multipliciter apparuit, qui viscera misericordiae in eis expandit. Cum enim sublevasset oculos, et vidisset eos, venientes ad se, descendens de monte, et obviam eis exiens, curialiter illos excepit; et misertus, in corpore et anima, curavit, ut plena fides statim praemium haberet> nam quoscunque in corpore salvabat, eos pariteret in anima reformabat. Secundum Bedam, per hoc quod dicitur sublevas*s ocuios Jesus, datur intelligi quod oculos non erigebat huc atque iiluc ; sed pudice sedebat attentus cum discipulis suis. Et, secundum Chrysostomum, non simpliciter et otiose sedebat, sed diligenterloquens eis aliquid, et eos ad seipsum convertens. Quatuor autem beneficia fecit Dominus se sequentibus : excepit enim fatigatos, docuit inscios, sanavit infirmos, refecit famelicos; per hoc quantum devotione credentium laetetur insinuans. Hasc sunt quatuor beneficia, quae Dominus spiritualiter exhibet sequentibus eum : primo suscipit ad poenitentiam operibus peccatorum fatigatos; secundo illustrat per gratiam tenebris peccatorum excaecatos; tertio sanat per justificationem jaculis peccatorum vulneratos; quarto reficit per internam consolatio* nem pondere peccatorum debiiitatos et desolatos. Sic etiam debet bonus praelatus facere subditis, scilicet eos suscipere dulciter, docere sapienter, sanare efficaciter, reficere spiritualiter. Qui ergo inter deserta Christum quaerunt, et non fastidiunt, a Christo suscipiuntur; ac corporaliter et spiritualiter, si indigent, curantur.
Sed nemo cibum Christi accipit, nisi antea sanatus fuerit ; quia post remissionem peccatorum tribuitur alimonia coelestis. 3 t — Erat autem proximum Pascha, diesfestus Judceorum. Istud erat secundum festum paschale, et in eo non fuit Dominus in Jerusalem. Sicut enim servando Legem ostendebat se esse verum hominem de filiis Israel secundum carnem ; sic aliquando, praetermittendo observationem ejua, ostendebat se esse Deum supra Legem. Ubi nota, quod istud Evangelium bis in anno in Ecclesia recitatur, scilicet, in quarta dominica Quadragesimae, et hoc propter principium dicti Evangelii, ubi legitur : Erat proximum Pascha, dies festus Judasorum; et in ultima dominica ante Adventum, et hoc propter finem ejusdem Evangelii, ubi dicitur : Hic est Propheta, qui venturus est in mundum.
Vespere autem facto, dixerunt ad eum discipuli : Jam hora, redeundi ad propria ct comedendi, pra>teriit ; et ideo refectio necessaria fuit. In quo ostenditur desiderium Salvatoris, quod de salute animarum habebat, quia usque ad vesperam sermonem protrahebat; et turbarum devotio, quae dulcedine sermonis Dominici tenebantur, nec propter noctem imminentem ab eo recedebant, quamvis alimenta non haberent. Tantum enim desiderabant audire Christum, quod omiserant apportare secum alimentum; propter quod necessarium erat fieri miraculum. Ubi Chrysostomus : « Turbarum fidem ostendit, quod Dominum, etiam famem patientes, exspectabant usque ad vesperam. » Cum ergo sublevasset Jesus oculos, misericordiae suae, et vidisset, miserationis intuitu, quia multitudo maxima venit ad eum, totius mundi significabat multitudinem concurrentem ad Christum, incepit conferre cum Philippo de tantae multitudinis refectione, qui, secundum Chrysostomum, magis rudis fuit, et magis indigens instructione. Et cognovit , # referente Andrea, quod unus puer, inter eos, quinque panes hordeaceos et duos pisces tantum haberet, quos, eo jubente, in medium attulerunt; propter, spiritualem refectionem, quam continue a Domino habebant, non multum de corporali refectione sibi curabant providere. In quo arguuntur successores eorum, qui de deliciis sibi providere non cessant. Ubi Chry:aput LXVIt.
sostomus : « Addiscimus autem in hoc discipulorum philosophiam , qualiter contempserunt escam. Duodecim enim existentes, quinque panes habebant et ^uos pisces; contemptibilia enim eis erant corporalia, et a spiritualibus possidebantur. Oportebat autem erudiri, discipulorum exemplo, quoniam et si pauca habuerimus , oportet tribuere indigentibus. Jussi namque discipuli afiferre quinque panes, non dicunt, unde mitigabimus famem nostram? sed confestim obediunt. » Et fecit turbas discumbere, id est ordinate ad comedendum sedere, super fenum, id est super herbam agri viridem, in quo ostenditur, quod locus erat aptus ad sedendum. Ubi innuitur probatio fidei turbarum, quia aliter non sedissent ad comedendum, njsi credidissent miraculum.
DtSCUbuerunt ergo quinque millia virorum, perfectorum, absque parvulis et mulieribus; secundum modum enim Hebraicum soli viri a viginti annis, et supra numerantur, sed parvuli et mulieres tacentur. Hoc autem dicit Evangelista, ut appareat majus miraculum. Accepit crgo Jesus panes, et pisces in manibus gloriosis et venerabilibus , quae vim multiplicandi habebant, ut sacratissimarum manuum tactu multiplicarentur, ac magna munera daturus, prius in ccelum aspexit, ut omne datum optimum et donum perfectum desursum esse insinuaret, ut Patrem suum honoraret; et non virtute elementari, sed ccelesti, hoc factum esse ostenderet. Deinde oravit, Patri gratias agens, ut ostenderet quantum de nostris profectibus gratuletur, et, secundum Chrysostomum, ut informaret nos ad agendas semper Deo gratias, cum vel in carne rcficimur, vel in anima? ct non prius tangere mensam, donec gratias egerimus ei, qui cibum hunc nobis praebuit, et dat nobis escam in tempore opportuno. Similiter etiam, benedixit, ut sua benedictione multiplicarentur; sic enim in principio creationis rerum, omnibus creaturis benedicens, contulit illis naturaiem virtutem, ut ex se invicem naturaliter multiplicarentur, cujus benedictione semel accepta, usque hodie fructilicare non cessant ; in quo dat exemplum , quod in principio mensae debemus panem Deo offerre, et benedictionem supernam super ipsum elicere, et quod non debemus ad mensam accedere, vel cibum sumere, nisi praemissa benedictione. Et istam benedictionem, ut creditur, Christus aliquibus verbis expressit, quibus creaturam et sanctificavit , et multiplicavit ; sed quae illa verba fiierint, Evangelistae non ponunt, quia forte secrete ea protulit. Et fregit, in grossas partes, non scidit per minutias, ut nos doceret panem nostrum frangere debere, et dare pauperibus; et sic multiplicata est illa materia inter manus Christi frangentis, quia hoc fiebat virtute deitatis, cujus organum et instrumentum est humanitas ejus.
Secundum Chrysostomum , multiplicat panes et pisces, ad significandum, quod tam mari, quam aridae dominatur. Fregit ergo, et frangendo multiplicavit; deditque discipulis suis, scilicet panes et pisces , muitiplicatos, ut ponerent ante turbas, in signum quod data sunt temporalia praelatis, propter pauperes pascendos; et sic per discipulos distribuit, id est distribui fecit discumbentibus; officium enim praelati est ministrare, et non ministrari. 6 impleti. — Ipsos autem panes et pisces Dominus ita multiplicavit , ut omnes pro libitu suo comederent, et multa fragmenta superarent. Unde sequitur : Ut autem impleti sunt, quia omnes manducaverunt et saturati sunt, quod significat coelestem refectionem, in qua Sancti plene satiantur, dixit Jesus discipulis, ut fragmenta residua colligerent, unde postea cibum egentibus praeberent ; non sic dives epulo fecit, cujus reliquias canes, non pauperes, comedebant, cui hodie multi sunt similes, idem vel pejus facientes. In hoc quippe quod turbam pavit, dedit nobis exemplum, ut operibus misericordiae insistamus; et licet hoc sit laboriosum, tamen est multum fructuosum. Collegerunt ergo et impleverunt, de reliquiis, duodecim cophinos, hoc est magnas sportas, qu3e circulis per quos brachia inseruntur, in dorso portantur; unusquisque enim Apostolorum implet cophinum suum, ut quolibet unum super humerum apportante, ineffabile videretur miraculum. Hic Domini miraculum augmentatum est; magnum enim miraculum esset, si de quinque panibus et duobus piscibus quinque millibus hominum satiatis, nil superesset; at signum crevit juxta admirationem, quia non solum quinque millia hominum satiati sunt, sed etiam tot fragmenta remanserunt, unde duodecim cophini replerentur.
Hoc ergo etiam ad evidentiam miraculi facit, quod plus remansit, quam a principio fuit. Et, secundum Cyrillum, hoc factum est, ut hinc esset manifesta certificatio, quod opus caritatis in proximos, uberem vendicet retributionem a Deo; et, secundum Theophylactum, ut addisceremus quantum hospitalitaspotest, et quantum augentur nostra, cum indigentibus subvenimus.
Illi ergo homines, aliquid de ratione habentes, cum vidissent, potentiam divinam pereffectumprobatam, quodfaceret signum, alias non auditum, in quo probavit se esse Deum, quia illa multiplicatio per Elisaeum facta, multum deficiebat ab ista ; dicebant, magnificantes Deum, quia hic est vere Propheta, imo, secundum Augustinum, ipse Dominus Prophetarum, de quo dixit Moyses : /¥ophetam suscitabit vobis Dominus de fratribus vestris, tanquam me audietis eum. SecundumLegisdictum venturus est in mundum ad ipsum salvandum; sic autem non venerunt alii Prophetae, sed solum ad denuntiandum istius adventum. Ubi sciendum quod Christus promissus erat in Lege, tanquam Propheta ceteris excellentior ; et ideo, viso miraculo praedicto, populus confessus est illum esse, de quo loquitur praedicta Scriptura, et sic eum confitebatur esse verum Christum. Conspice igitur Dominum Jesum, qualiter indigentibus misericorditer condescendit et subvenit, ac omnia ordinate facit; et qualiter illos comedentes aspicit, et in eorum jucunditate laetatur, et quomodo illi super isto miraculo admirantur, et unus ad alterum inde loquitur, dicentes : Quia hic est vere Propheta, et plura alia ad laudem ejus pertinentia. Lcetantur, et cum gratiarum actione manducant, non solum corporaliter cibum sumentes, sed etiam mentaliter saltem aliqui ex eis refectionem percipientes. Sta et tu a longe, famem desiderii et miseriam lacrymis prode; manum tanquam mendicus extende, si forte de Dei donis et beneficiis saltem modicum quid merearis accipere.
- Ubi consideranda est parcimonia victus discipulorum Christi in duobus : primo, in qualitate, quia pane hordeaceo utebantur, qui est cibus jumentorum ; secundo , in quantitate, quia duodecim viri, et Christus cum eis, et forte nonCAPUT LXVII. nulli de aliis discipulis eos co— mitati, non nisi quinque panes hordeaceos habebant j in quo notatur mira inopia Christi et discipulorum, quod paucos panes habebant, et viles, unde et frequenter cum Doraino passi sunt famem. In quo etiam apparet, quantum escam carnalem contempserunt, solis spiritualibus intendentes. Unde Chrysostomus : « Discamusautem hinc, qui voluptati attendimus, quae comedebant mirabiles viri illi et magni, et quantitatem eorum quae infcrebantur, et vilitatem mensae eorum. » Et iterum : « Joannes autem panes hordeaceos esse dicit, non inaniter hoc enarrans : sed tumorem pretiositatis erudiens nos conculcare; talis enim Prophetarum mensa erat. Et jussit eos super fenum jacere, philosophari turbas erudiens; non enim nutrire corpora solym volebat, sed et animam erudire. Et a loco igitur et a nihil amplius panibus dando et piscibus, et ab apponendo omnibus eadem, et a faciendo communia, et a nihil alteri plus praebendo; et humilitatem, et parcimoniam, et caritatem, quae omnia aestimarent communia, eos erudivit; et quod videbatur in eremo Judaeis esse mirabile, dicebant quippe : Numquid et panem poterit dare, aut parare mensam in deserto? hoc per opera ostendit; propter hoc et in desertum eos ducit, ut sine omni suspicione sit hoc miraculum, et nullus aestimet ex castello aliquo prope existenti inferri aliquid ad mensam : » haec Chtysostomus.
Voluit etiam in deserto hoc miraculum facere, ut significaret se esse illum, qui quadraginta annis pavit populum in deserto, qui patribus erat promissus; item, in signum futuri, quia in regione etstatu multorum, ubi nec seminatur, nec metitur, pascit Deus servos suos. Unde,. secundum Theophilum, addiscimus. ex mirmculo perpetrato non fieri pusillanimes in coarctationibus paupertatis. Et bene panibus pavit hordeaceis, quia panis delicatus non hic, sed in futuro est gustandus. Quoties autem Dominum legimus ex paucis panibus multas hominum turbas pavisse, non tantum est mirandum, quantum venerandum. Non est mirum quia pavit, sed potius venerandum, quia facere voluit; qui enim ex nihilo cuncta creavit, non est mirum, si ex paucis panibus multas turbas pavit. 9 miraculi.
— Mystice per quinque panes, quinque libri Moysis; per duos pisces, Prophetae et Psalmi intelliguntur. In his enim tribus, scilicet : Lege, Prophetis, et Psalmis, totum Vetus Testamentum comprehenditur. Pfer quinque autem millia rirorum, Dominum sequentium , designantur activi omnes quinque sensibus interioribus et exterioribus, quos possident, bene utentes; per mulieres vero et parvulos significantur infirmi nondum pugnae idonei, qui numero sunt indigni. Hi ergo praedicti recte quinque panibus aluntur, quia tales necesse est iegalibus adhuc praeceptis institui; nam qui mundo ad integrum renuntiant, quatuor sunt mtllia, et septem panibus refecti : hoc est Evangelica perfectione sublimes, et spirituali sunt gratia docti. Cum ergo in hoc convivio Domini tantummodo viri fuisse dicuntur, mystice monemur, ut si quam suavis sit Dominus, gustare desideramus, viri, id est fortes contra tentationes simus ; vir enim a viribus dicitur, et virorum nomine illos Scriptura sancta designare consuevit, qui viriliter tentamenta vicerunt. Qui ergo ccenam Domini manducant, virtute mentis et sensu viri esse debent, non in concupiscentiis emolliti sicut feminae, nec puerilem sensum habentes, sicut pueri. Per discubitum autem, et sessionem corporis, intelligitur quies mentis ; qui enim a Deo spiritualiter ^asci desiderat, oportet quod sedeat, id est a curis superfluis, et turbationibus conquiescat. Secundum Bedam quoque, super fenum discumbentes Dominicis pascuntur alimentis, qui per continentiam calcatis concupiscentis, audiendis implendisque Dei verbis operam impendunt.
Fenum enim carnem significat, secundum illud : Omnis caro fenum; nec ad mensam Dei digne sedere poterit, qui carnem per servitutem spiritui non subjicit. Qui ergo vuh refici pane gratiae spiritualis, congruum est ut sedeat super fenum, id est ut dominetur corpori suo, et mortificet carnem suam. Salvator autem non nova creavit cibaria, sed praesentibus benedixit; quia veniens in carne, non alia quam quae Lex et Prophetae praedixerant praedicavit; et ea mysteriis gratiae gravida demonstravit. Aspexit in ccelum, ut illuc dirigendam mentis aciem, ibi hicem scientiae doceat esse quaerendam. Sed tripliciter impeditur quis ne oculos sublevet ad Deum : primo, quando nimis occupatur circa sensibilia, id est terrenas divitias, quia tunc oculus foedatur pulvere avaritiae; secundo, quando occupatur circa delectabilia, id est circa carnales delicias, quia tunc oculus excaetatur igne concupiscentiae; tertio, quando occupatur circa sublimia, id est circa ambitiones mundanas; quia tunc oculus obscuratur fiimo superbiae. Fregit quoque, et ant e turbas ponendos discipulis panes dedit, quia clausa sacramenta Legis, et Prophetiae sanctis doctoribus, qui haec toto orbe praedicent patefecit. Quod autem turbis supererat, a discipulis colligi voluit, quia secretiora intelligentiae , et sacratiora mysteria, quae a rudibus capi nequeunt, non sunt negligenter omittenda; sed a discipulis Domini, et eorum successoribus diligenter inquirenda, et iRis qui idonei sunt alios docere, committenda. Nam per cophinos duodecim, Apostoli et sequentes viri apostolici et doctores figurantur, foris quidem hominibus despecti, sed intus Salvatoris cibi reliquiis cumulati.
Cophinis enim servilia et rusticana aguntur opera et officia; et Deus infirma mundi elegit, ut confundat fortia. Est autem cophinus, secundum Isidorum, vas ex virgultis factum, et de juncis vel viminibus, aut foliis palmarum contextum, aptum ad portandum purgamenta, et ad servilia opera. Unde in Psalmo de Joseph dicitur : Manus ejus in cophino servierunU Sicut autem pauci panes et pisces fracti in multas reliquias excreverunt; sic cibus verbi Dei, quanto magis distribuitur, tanto magis multiplicatur. Nec a casu, sed ex divina dispositione impleti sunt duodecim cophini, secundum numerum duodecim Apostolorum ; nec data sunt turbae fragmenta portanda, sed discipulis, ut per hoc designaretur quod fragmenta et reliquiae verborum Christi per Apostolos erant per mundum portanda, et per eos corda jejuna pascenda; qui bene duodecim esse dicuntur, quia fides sanctae Trinitatis in quatuor mundi partibus per eos erat praedicanda. Unde Ambrosim : « Hic vero panis quem frangit Jesus, mystice quidem Dei verbum est, et sermo de Christo, qui dum dividitur, augetur; de paucis enim sermonibus, omnibus populis redundantem alimoniam ministravit. Dedit sermones nobis, velut panes, qui nostro dum libantur ore, germinantur : » haec Ambrosius.
Moraliter per Apostolos intelliguntur praelati; per quinque panes horCAPUT LXVII. deaceos quinque bona spiritualia, quibus anima a Deo reficitur in praesenti. Sicut enim in domo patrisfamilias solet esse multiplex panis, scilicet : pauperum, famulorum, filiorum, dominorum et amicorum; sic in Domo Dei, quae est Ecclesia, sunt diversa genera panum spiritualium. Primus est panis naturae et abstinentiae corporalis; hic est panis pauperum, id est peccatorum, hunc enim panem largitur Dominus etiam peccatoribus, qui vere pauperes sunt; de eo in Genesi dicitur: Jn sudore vultus tui vesceris pane tuo, et in Isaia : Dabit tibi Dominus panem arctum, et aquam brevem. Istum panem debemus pauperibus communicare, si volumus quod facta nostra Deo sint grata; alias enim bona nostra opera Deo non placent, nisi eleemosynis ornata sunt. Secundus est panis pcenitentiae luctualis; hic est panis famulorum, de quo in Psalmis dicitur : Fuerunt mihi lacrymx mea? panes die ac nocte. Et iterum : Cibabis nos pane lacrymarum, et potum dabis nobis in lacrymis, in mensura, scilicet proportionis, id est pro modo culparum; quia quantum homo delectatus est in peccatis, tantum debet se affligere in poenitentiae lamentis.
Hunc panem dat Dominus, per praelatos pcenitentibus, inducendo eos ad contritionem et injungendo poenitentiam. Tertius est panis intellectualis et doctrinalis; hic est panis filiorum, de quo in Evangelio dicitur : Non est bonum sumere panem filiorum, et in Ecclesiastico : Cibavit illum pane vitce et intellectus. Hunc panem ministrat Dominus fidelibus, per praelatos et curatores, verbum Dei seminando, unumquemque pro modulo suo pascendo, Quartus est panis Eucharistiae sacramentalis; hic est panis dominorum, de quo iii Evangelio dicitur : Ego sum panis vivus, qui de ccelo descendi. Et in Apostolo : Probet autem seipsum homo; et sic de pane illo edat. Hunc panem dat Dominus per praelatos mundis et peccato dominantibus , quia immundis et malis non est dandus. Quintus est panis devotionis internalis; hic est panis amicorum, licet enim paterfamilias habeat in domo sua panem bonum, tamen amicis supervenientibus quaerit meliorem, de quo in Isaia : Erit panis terra> nostra? uberrimus et pinguis. Duo autem pisces dulcorantes hos panes sunt spes veniae et amor Dei ; vel intellectus et operatio, quia sine eis nullus istorum panum est sapidus.
Istis vero quinque panibus et duobus piscibus reficit Dominus animam in praesenti effective, et praelatus ministerio. O quam felix anima est illa, apud quam inventi raerint isti panes et pisces, ut de ea dicatur : Est puer unus hic, qui habet quinque panes et duos pisces! Per puerum enim intelligitur fidelis anima a puritate innocentiae puer dicta, quae in quolibet fideli, etiam obnoxio peccatis, debet per pcenitentiam reparari; ad quod assequendum requiruntur quinque panes, et qui habet illos, est vere puer Evangelicus. Est et panis coelestis quem Sancti manducabunt in mensa Ghristi, de quo in Luca dicitur : Beatus qui manducabit panem in regno Dei. Et de ista manducatione dicitur in eodem : Et ego dispono vobis, sicut disposuit mihi Pater meus regnum, ut edatis et bibatis super mensam meam in regno meo. sensu mystico 1 — Moraliter etiam simul et allegorice et anagogice faciamus quinque panes poenitentiae, doctrinae et refectionis aeternae. Moraliter poenitentiae quinque sunt panes, scilicet : panis compunctionis, ex consideratione pcccati ; panis afflictionis, ex consideratione Passionis Christi, quem ille comedit, qui considerando Christi Passionem, corde et corpore se mortificando, subjicit ; panis compassionis, ex consideratione dtffectuum et miseriarum proximi; panis timoris et tremoris, ex consideratione futuri supplicii; et panis suspirii et devotionis, ex consideratione dilationis coelestis gaudii et praemii. Omnes isti panes sunt hordeacei, ideoque sunt cum amaritudine sumendi.
Pisces autem duo sunt spes veniae et dulcedo vitae aeternae. — Allegorice autem panes doctrinae sunt quinque libri Moysis; hordeacei, propter litterae duritiem, reficientes tamen, propter spiritualem intellectum reficientem. Duo autem pisces sunt dulcedo Prophetiae et dulcedo Psalmorum. — Anagogice vero, refectionis aeternae sunt panes quinque ad quos suspiramus, et ex quibus reficimur in aeternis, quorum unus est praesentia Dei ; secundus est pulchritudo visionis faciei Dei; tertius est societas Angelorum, inter quorum sortes est sors nostrae beatitudinis; quartus est consortium Sanctorum, qui cum Christo regnant in coelis; quintus est dulcedo internae beatitudinis, quam hic parumper experimur. In omnibus his hordeum est dilatio suspirantis ad ista. Dulcedo autem duorum piscium consolantium , certitudo conscientiae et certitudo fidelitatis divinae. Item, primus panis hordeaceus, qualis convenit peccatori vere poenitenti, est contritio in corde; secundus est pudor in confessione ; tertius est jejunium in carne ; quartus est oratio in mente; quintus est pietas in opere. Duo vero pisces condientes hordeaceos panes sunt timor, qui capitur in salsissimo mari, id est in poenis inferni; et spes, quae capitur in dulcissimo fluvio paradisi, dum cogitat quia non sunt condigna?
passiones hujus temporis ad futuram gloriam, qua> revelabitur in nobis. — Insuper moraliter, quinque panes significant quinque quae Dominus dat nobis ad spiritualem quinque sensuum refectionem. Primo dat praesentia; quo pane reficitur visus, dum videt omnia transitoria esse et caduca. Secundus panis quem dat, sunt praeterita; quo pane reficitur auditus, quando audit quod omnia transeunt velut umbra, et ideo spernit ea. Tertio dat futura ; quo pane reficitur odoratus, quando cogitat mortem futuram, et inferni pericula„ et ideo se comprimit operibus virtuosis. Quarto dat spiritualia aeterna, scilicet bona coelestia; quo pane satiatur gustus, quando propter amorem eorum omnia contemnuntur. Quinto dat flagella; quo pane satiatur tactus, quando per rlagella movetur ad dilectionem Dei et contemptum mundi. Et pisces secundum istum modum signiricant cognitionem, quae illuminat inteltectum, et dilectionem, quae inflammat affectum.
Cognitio enim tribus primis dat saporem, quia cognitio praesentia intelligit, futura praevidet et praeterita recordatur. Dilectio similiter duabus ultimis dat saporem, quia diligens Deum prae amore, et degustatione ccelestium, et in flagellis Domini delectatur. 1 2 Christus fugit turbam ipsum IfTEM. — HoC autem facto miraculo, statbn compulit Dominus discipulos ascendere in naviculam, et praecedere trans fi etum ad Bethsaidam, civitatem Andreae et Petri et Philippi Apostolorum, ut ab illo loco recederent, donec turbas dimitteret, sub forma alicujus benedictionis et valedictionis; volebat enim separare se a turbis, quia scivit quod venturi erant, ut facei-ent eum regem, et ideo se a discipulis, inter quos a turbis quaerebatur, separavit. CoCAPUT LXVIL egit eos, quianon libenter recedebant absque Magistro suo, ejus societate et doctrina delectati. Unde Ckrysostomus : « Cum autem dicat : compulit, multam discipulorum instantiam ostendit, quia non de fatcili ab eo poterant separari ; et hoc quidem tum propter nimium affectum, quem ad eum habebant, tum quia soWicitabuntur, qualiter ad eos veniret. » Et Hieronymns : « Quo sermone ostenditur invitos . eos a Domino recessisse, dum amore Praeceptoris , nec puncto quidenm temporis ab eo volunt separari.
Recte autem quasi invili et retra? ctantes Apostoli a Domino recesse^ rant, ne, illo abeunte, naufragia sustinerent. » Et quia Christus erat promissus rex futurus, ideo postquam confessi sunt eum Christum, voluernnt consequenter ipsum facere regem. Considerabant enkn quod ipse qui eos satiavit, posset eorum necessitatibus subvenire, et sub taH rege videbatur eis non posse egere. Putaverunt forsitan illum sic venisse, ut jam regnaret; et volebant praevenire tempus ejus, quod ipse apud se usque in finem seculi occultabat. Ubi ait Beda : «c Turbae, viso tanto miraculo, intellexerunt pium atque potentem; et idcirco voluerunt eum facere regem , et homines namque volunt habere regem pium ad regendum, et potentem ad tuendum. » Unde et Chrysostomus : « Novit enim eos, quia tam faciiiter multis procuravit, et ideo sub ipso otiosam et resolutam et gastrimarginosam putabant ducere vitam , qui omnibus abundarent, et nihil laborum vel impensarum impenderent; et ideo corruptam eorum novit esse intentionem, et non consentiens resolutae otiositati et gulositati,/wg7f ab eis rquia quamvis bonum vellent, non tamen bene voluerunt. » Unde etiam Augmstinus : « Fugit Christus cum eum voluerunt facere regem.
Omnia enim bona terrena contempsit homo Christus, ut contemnenda monstraret; omnia mala sustinuit, ut nec in illis quaereretur felicitas, nec in istis timeretur adversitas. » Jesus ergo, scrutator cordtum, cognoscens voluntatem eorum, postquam praecepit discipulis suis transfretare, fugit ipse soius, a turbis, iii montem orare, et gratias Patri pro beneficiis agere, et nobis in hoc formam dare ; ita quod illi non perpenderunt, nec eum invenire tunc potuerunt. i3 Laus uumana ad exemplum Chjhsti fugtcnda. — Sequere autem tu eum a longe, si forte dignabitur te vocare, vel saltem aliquid de reliquiis refectionis et grati» tibi impartiri. Fugit ergo Dominus in montem, id est celeriter ascendit ; noluit enim temporaliter honorari, exemplo suo nos docens, ut vanam gloriam fugiamus, et in bonis quae agimus, humani favoris retributionem vitemus. Unde Chrysostomus: « Considerandum autem,quod cum Dominus magna operatur, dimittit turbas, docens nos nunquam gloriam, quae a multis est persequi, neque attrahere multitudineni. » Et, ut dicit Augustinus, noluit rex ab hominibus fieri, quia humilitatis viam ostendit miseris. Bedit itaque nobis exemplum humilitatis, et fugiendi honores, et acceptandi labores, quia quaesitus ad regnum et honores, fugit; quaesitus ad Passionem et mortem, ultro se obtulit, ut scilicet exemplo ejus parati simus ad adversa toleranda, cauti ad blandimenta declinanda.
Ne nos ideo adversa fatigando dejiciant, vel prospera emolliendo decipiant, crebris precibus a Domino imploremus et ejus auxilium invocemus. Omnem ergo r laudem humanara fugias, cum honore, tanquam venenum mortiferum; et omnem cogitatum suggerentem tibt appetitum cujuscunque altitudinis, sub quocunque praetextu caritatis, in ip60 principio et ortu suo, vclut caput draconis infernalis, tam cito mortifices cum baculo crucis. Praepara quoque teipsum ad quascunque opprobria, quaecunque aspera, quaecunque adversa» pro Christi nomine sufFerenda, et in despectu tuo gaudeas; teipsum talem vere et ex corde reputans, qui merito ab omnibus despici debeas, seroper tibi Christi humilitatem et durissimam Passionem revocando ad memoriam, qui regnum fugiens, crucem voluntarie est amplexus , omni confusione contempta.
Ascendit itaque Dominus in montem, velut in locum ccelo proximiorem, innuens ut ad sublimia vitK virtutum clivum ascendamus et coelo proximi esse cupiamus; et orare> ut si bene orare velimus, mentem sursum a terrenis levemus; et solus, ut non in strepitu, sed in loco quieto oremus, et nos totos et vires nostras ad Deum colligamus. Et bene conjungit ista duo, scilicet solus et orare, quia solttudo amica et utiiis est orationi, secundum illud : Tu autem cum oraveris, mtra in cubiculum, et, clauso ostio, ora Patrem tuum in abscondito. Habemus hic exempium triplex, scilicet : a terrenis recedendi, orandi et nobisipsis vacandi. Et est notandus ordo, quia orationem praecedit dimissio turbarum , dimissa enim turba, scilicet tumultu hominum, affectionum et cogitationum, ascendit in montem ad orandum; et comitatur solitudo, quia solus ascendit cum intentione orandi; et sequitur nobisipsis vacatio, quia, vespere facto, solus erat ibi. In quo dat exemplum, quod homo post sermonem, vel aliud opus bonum, dePRIMjE partis caput LXVU. bet a turbis recedere et tumultibus, et redire ad locum solitarium, ut proprios defectus qui contrahuntur ex conversatione cum hominibus, recolligat et abstergat; profectus vero, si quos invenit, Dei gloriae adscribat. Et debet ascendere in montem ad orandum , ut Deum orando quaerat; non enim debet orans in terrenis desideriis jacere. Nam, secundum Beddm, qui de divitiis et honore seculi obsecrat, et in infimis jacet , viles ad Deum preces mittit; debet etiam sibi vacare ut hauriat quod postea docendo efFundat, vel operando exerceat.
Hic datur intelligi, quia cum Dominus sederet in monte cum discipulis suis, et videret turbas ad se venientes, descendit de monte, et circa inferiora loca turbas pavit; et deinde fugiendo honorem regium , iterum in montem solus ascendit. Unde Chrysostomus : « Faciebat autem hoc , rursus erudiens nos neque turbis commisceri continue, neque fugere multitudinem semper; sed alterutrum utiliter facere. » Conspice nunc Dominum Jesum , quomodo fugit honorem, et ascendit in montem orare, videlicet docens mundi prospera fugere, et contra ea Deum invocare; et quomodo quaerit loca solitaria, et vadit ad ea; affligit se et vigilias longas impendit, pernoctans in orationibus, «t se humilians coram Patre intercedit pastor fidelis pro ovibus suis. Orat enim non pro se, sed pro nobis, tanquam advocatus noster , et mediator apud Patrem. Orat etiam ut det nobis orandi exemplum. Frequenter inde discipulos monuit, et hic opere comprobavit. Non orat in quantum Deus, quia sic ei orare noncompetit; sed in quantum homo, et sic ei competit, quia advocatus noster factus est, et ideo pro peccatis nostris interpellat. ORATIO Domine Jesu Christe, fac me oculos mentis a carnalibus deliciis, a terrenis divitiis, et muhdanis ambitionibus, ad te sublevare, et super fenum carnalis voluptatis, temporalis possessionis, et mundialis gloriae discumbere, ut merear satiari quinque spiritualium panum refectione, timore scilicet divini judicii, horrore peccati, dolore contritionis, pudore confessionis, et labore satisfactionis ; ac duobus piscibus, stabilitate scilicet propositi, et desiderio in melius commutandi et proficiendi , quos puer unus, scilicet humilitas, habet, quae gratiam et gloriam mereri solet.
Amen.
Scripture echoes
- ↩John.6.9 — There is a boy here who has five barley loaves and two fish, but what are these for so many?
- ↩Luke.14.15 — When one of those reclining at the table heard these things, he said to him, "Blessed is the one who will eat bread in the kingdom of God."
- ↩Luke.22.29-Luke.22.30 — And I appoint to you a kingdom, just as my Father appointed one to me. Luke.22.30 — that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
Notes
- 1 ↩The Latin text contains a typo 'muhdanis' which has been translated as 'worldly' (mundanis).
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