De eo quod Dominus supra mart ambulavit, et Petrum, ne mergeretur, erexit
The Storm and the Savior
The disciples struggle against a storm while Christ prays, eventually coming to them walking upon the water.
Meanwhile, while the Lord was praying alone on the mountain, the little boat in which the disciples were was being tossed by the waves in the middle of the sea, and they were struggling to row because the wind was against them. From this, notice how frightening it is to be without Christ, because those who lack his company are exposed to temptations. Look at them, then, and have compassion on them, for they are in great distress and tribulation. For a storm has overtaken them, it is nighttime, and they are without their Lord. After they had been struggling for nearly the entire night—from evening on—the Lord, seeing them with eyes of mercy as they labored on the sea, came down from the mountain in the fourth watch of the night, walking on the sea, and drew near to them. The night is divided into four parts, according to the four watches that guards in a camp keep, taking turns in four shifts: the first is called the 'conticinium' (time of silence), because everyone is asleep and quiet then; the second is the 'intempestum' (dead of night), because it’s not yet time to rise or work; the third is the 'gallicinium' (cockcrow), because the rooster is stirred to sing then; the fourth is the 'antelucanum' (before dawn), because it is before the light. Therefore, each watch has three hours, because, as Jerome says, military stations and watches are divided into three-hour periods. It's clear, then, that they were in danger for nearly the whole night because he didn't come to their aid immediately, but only at the very end; for although he seems to delay his help to those in trouble, he never stops comforting and strengthening them in the end. Hence Theophilus says: "The Lord allowed the disciples to be in danger so that they might become patient; that is why he did not stand by them immediately, but allowed them to be in danger for the whole night, to teach them to wait patiently, so that they would not expect help from the very beginning of their troubles." And again: "See how the Lord didn't stand by them at the beginning of the danger, but at the end; for he allows us to be in the midst of dangers so that, by struggling in our troubles, we might become more proven, and so that we might turn back to him alone, who is powerful enough to free us from the unexpected." For when human understanding cannot provide for itself, then divine salvation arrives. Consider now the Lord: how, exhausted from a long vigil and a lengthy prayer, he came down alone in the night, barefoot, from a difficult and perhaps rocky mountain—and feel deep compassion for him. Consider how he walks upon the sea with a firm step, not sinking in as he would on land, not by assuming some agility, but with the weight of his body while the liquid nature of the water remained. For the creature recognized its Creator, to whose power all the troubles of the world are subject. He did this miraculously, just as when the Virgin remained a Virgin while giving birth, and when the Lord entered through closed doors while the solidity of his body remained. Walking. But when he approached the boat, the disciples, seeing him walking on the sea, were troubled by fear, saying that it was a ghost—an apparition of something that didn't exist, or some spirit wanting to do harm—and yet they had already seen him perform such great miracles that they should have believed he could walk upon the waters.
The Call to Walk on Water
Peter attempts to walk on the water toward Jesus, falters, and is rescued by the Lord, who then calms the storm.
And because, as this shows, they were of little faith, he wanted to pass them by—that is, he acted as if he were going to do so, just as he did after his resurrection when, walking with the two disciples, he pretended to be going further because he was not recognized; for such appearances usually happen according to the inner state of those to whom they are shown. He also wanted to pass them by for a time so that, with grace delayed, it would be more welcome and their deliverance sweeter; in the same way, he pretended to be going further to stir up their longing. But the kind Lord, not wanting them to be troubled any longer, lest they be overwhelmed by fear—for he is near to all who call upon him in truth—immediately reassured them, saying: "Take heart, for I am your deliverer, not a ghost; do not be afraid, for I can rescue you from the danger of the water." According to Jerome, he didn't say who he was because they could have recognized their Master by his familiar voice, or so that they might understand him to be the one who had said to Moses: "I Am who sent me to you." Chrysostom says of this: "They didn't recognize his person because of the darkness, but they recognized him immediately by his voice, and their fear was dispelled." And Theophilus adds: "When men or demons try to move us through fear, let us listen to Christ saying: 'It is I; do not be afraid,' which means, 'I am always present, and as God I remain, and I never pass by.'" Don't lose your faith in me because of false terrors. 4. Peter's walking on the sea. Then Peter, fired and stirred by a vehement love, and longing to come to the Lord and be closer to Him, said: "Lord, if it is You—that is, my Liberator and Savior—command me to come to You over the water." It was as if he were saying, according to Jerome: "You command it, and the waves will instantly solidify; the body, which is heavy by nature, will become light." And the Lord signaled to him, with both voice and hand, to come. Trusting in the Lord’s power, he leaped into the sea, and he too began to walk upon the water so that he might come to Jesus. A blessed impulse, for he walked upon the waters of worldly prosperity through his contempt for it; but a more blessed end, for he did it to come to Jesus, the Savior of souls! He so desired the company of Christ that he wouldn't wait for His arrival at the boat; instead, he wanted to meet Him upon the water, having forgotten the danger of the water because of his love for Christ. In every way, Peter is shown to have possessed a most frequent and most ardent faith. He wouldn't have entrusted himself to the deepest sea unless he had the most certain faith in the Lord. He knew that our Savior could do all things, and he believed that His power on the sea was just as great as it was on land. And in this, a greater miracle appeared, because not only did Christ walk upon the waters by the power of His divinity, but Peter also came to Him by that same power. But afterward, seeing the wind strong and fierce, Peter grew afraid out of human weakness and began to falter; and because he doubted a little, he sank a little. His faith was burning, but human weakness was pulling him into the depths. The Lord makes him walk upon the sea to show the power of His divinity; He lets him sink so that he might recognize his own weakness, lest he think himself equal to God and grow proud. He is left, therefore, to temptation for a little while, so that through prayer his faith might be increased—the faith of one who believes he can be delivered by the Lord's command. And when he began to sink, he immediately called upon the Lord, and the Lord’s right hand raised him up so he wouldn't drown; then, restoring him to the boat, He said to him: “You of little faith, why did you doubt?” In this, the smallness of Peter’s faith appeared, because from the moment he had walked upon the liquid waters at God’s command, he shouldn't have feared the contrary wind. Hence Chrysostom says: “To show, therefore, that it wasn't the onset of the wind, but his own small belief that caused the danger, it is added: ‘You of little faith, why did you doubt?’” In this, he shows that the wind couldn't have harmed him if his faith had been firm. Peter's faith was small in comparison to what was required of him, yet it was great and very ardent in comparison to our own faith. Jerome also says: 'If it is said to the Apostle Peter, who had confidently asked the Savior, "Lord, if it is you, command me to come to you on the water," because he feared for a moment: "O you of little faith, why did you doubt?" what are we to say, we who don't even have the smallest particle of this little faith? When Jesus enters the boat, the wind ceases and the disciples quickly reach the shore. The Lord entered the boat, the wind and the storm ceased, and everything was calmed. In this, Christ shows himself to be the Lord of the air, just as he had shown himself to be the Lord of the sea by walking upon the waters. From this it is understood that the Lord allows us to be troubled for a time so that our virtue may be tested; yet in the end, and in our need, he does not abandon us, but becomes close to us. And immediately, by divine power, the boat reached the land to which they were going, namely the city of Bethsaida in the land of Gennesaret.1
The Church as a Ship
The author provides a mystical and moral interpretation of the boat as the Church and the soul, emphasizing the necessity of penance and grace.
John saying the disciples crossed the sea to Capernaum isn't a contradiction, since Capernaum and Bethsaida are on the same shore and close to each other. Perhaps the disciples arrived at the border of both, and we can name the midpoint after either end. Or, driven by the wind, they came first to Capernaum and then to Bethsaida; so, from the wilderness of Bethsaida—that is, the area belonging to the territory of the city of Bethsaida, where the Lord fed the crowds—they traveled as far as the city of Bethsaida, because the sea or lake lies between the city and the wilderness belonging to it. We read many times that the disciples' boat was tossed by waves and winds, but it was never sunk. For God is always present with His own in their tribulation, because He promised to be with them then. Hence Bernard says: 'However much tribulation may rage, don't think you're abandoned; remember it is written: I am with him in tribulation.' And for my part, what else should I seek in the midst of tribulation? 'It is good for me, Lord, to be in tribulation, provided You Yourself are with me, rather than to reign without You, to feast without You, or to glory without You.' 6 Ji Elis. Mystically, that boat is the Church, or any faithful soul, which is battered and troubled by the waves of the world's persecutions and temptations—sometimes by heretics, sometimes by tyrants, sometimes by false brothers—as it tries to reach the heavenly homeland. The contrary wind is the breath of evil spirits; the disciples' labor in rowing signifies the struggles of the faithful who strive to reach the rest of the heavenly homeland, but the Lord, seeing them laboring, strengthens them with a look of pity and sometimes delivers them with manifest help. He doesn't take away His help, even if He delays it for a time; He doesn't abandon you, even if He sometimes exposes you to hardships. But as daybreak approaches, the Lord, walking upon the sea and crushing the pressures of the world, comes to them; for when a person has lifted their mind toward the light of heavenly help, the Lord will be there—He who, like the morning star, drives away all darkness and makes the dangers of temptation cease; for when God is present, the soul is pacified and becomes tranquil. Because this little boat carries those who aren't sluggish, but who row with strength, it signifies that in the Church, it isn't the lazy and soft, but the strong and those who persevere in good works, who arrive at the harbor of eternal salvation. In a moral sense, the little boat represents penance or the human body, while the sea represents the world and the movement of the passions. Morally, the sea is the world; the little boat is penance or the Cross of Christ; the movement of the sea is the movement of temptations caused by the breath of demons. The disciples are in the boat because penance—which is a participation in the Cross and Passion of Christ—contains only the disciples of the Lord. Jesus is not in the boat because penance has no need of Him, in that it has already trampled the waters of concupiscence. This is the second plank after a shipwreck, as Jerome says, without which no one reaches the shore of solid eternity. Jesus, the author of salvation, brings tranquility because He calms temptation. The crowds marvel because they experience nothing of such tranquility within themselves, for there is no peace for the wicked. Peter, walking upon the water, suffered no harm from the water, but from the wind that nearly submerged him. So too, people, by walking upon the water of the world through the contempt of riches, suffer no harm from them, yet they must fear the danger of the wind of pride and elation, which arises because of such contempt. Those living in strict penance or religious life, who have left worldly things behind and walk upon the waters with their feet—that is, with the affections and desires that move the soul—must fear being stirred by the wind of pride and submerged. This is why it was said to the first man: 'Have dominion over all things that move upon the earth.' In a moral sense, the ship is the human body, and the soul is like a sailor in a boat; it’s frequently driven, and sometimes endangered, by the surges of anger and desire within the bodily organs, for the movement of passion sometimes overturns the judgment of reason. But in the fourth watch, which ends in the morning light, Christ comes. As the mind lifts its eyes to the brightness of the light above, the force of the passions grows quiet. Then there is an arrival at the land of Gennesaret—meaning 'the one generating the breeze'—signifying the spirit of a gentle breeze, where the Lord is, and the infirm are healed from the sickness of sin. Thus, therefore, a threefold miracle occurs here: namely, walking upon the sea, the sudden calming of the storm, and the bringing of the ship—which is far from land—to port; so that we may learn that the faithful, in whom Christ is, press down the swelling of the world, trample upon the waves of tribulation, and pass quickly to the land of the living. As Augustine says: 'Consider the world as a sea; a strong wind and a great storm is every person's own desire.' If you love God, you walk upon the sea; the fear of the world is under your feet. If you love the world, it absorbs you. It knows how to devour those who love it, not carry them. But when your heart fluctuates with desire, so that you may overcome your... ...desire, call upon the divinity of Christ. Learn to trample the world; remember your faith in Christ. And if your foot is moved, if you stumble, if you do not overcome the water, if you begin to sink, say: 'I am perishing, deliver me.' Say: 'I am perishing,' so that you do not perish. For He delivers you from the death of the flesh, because He died in the flesh for you—so says Augustine. Where Bede also says: 'It is no wonder if, when the Lord climbed into the boat, the wind ceased; for in whatever heart God is present through the grace of His love, all the wars of vices and of the opposing world, or of malignant spirits, are immediately compressed and grow quiet.'
Healing at Gennesaret
Jesus arrives at Gennesaret and heals the sick, prompting a reflection on the power of faith and the preacher's role.
And, as Theophilus says: "If we are willing..." ...to welcome Christ into our little boat—that is, to let Him dwell in our hearts—we'll immediately find ourselves in the land where we wish to go, which is heaven." "The faith of the Gennesareans, to whom the Lord crosses over."✦ When the Lord Jesus and His disciples had crossed the water, they came to the land of Gennesaret, so named for the proximity of the place. And the people of that region recognized Jesus, some by rumor and fame, others by sight and presence. They searched for the sick throughout that whole region and brought them to Jesus, so that they might deserve to touch even the hem of His garment, knowing that He could heal them; and they received the benefits of healing, both in mind and body, because those whom Christ healed in body, He also healed in mind.✦ Chrysostom says on this: "We, however, have not only the hem or the garment of Christ, but even His Body, that we may eat it." "If, therefore, those who touched the hem of His garment received such great power, how much more do those who receive Him entirely?"—so says Chrysostom. The faith of the people of Gennesaret is wonderful—they weren't content with just their own health, but sent word to others all around so that everyone might run to the Physician! You, too, should run to Jesus, the Author of salvation, for whatever infirmity you have, so that you may be worthy to receive the benefit of healing. This act of the Lord Jesus signifies that a preacher of the Gospel ought to heal those who are spiritually weak with the medicine of preaching and holy action. Mystically, this crossing signifies Christ's passage to the Gentiles through the Apostles. It suggests, first, the passage of the Apostles to the conversion of the Gentiles—for 'Gennesaret' is interpreted as 'the vice of birth' and signifies Gentility; second, the subsequent knowledge of faith, because they recognized Him; third, the multiplication of the faithful, because they sent word throughout the whole region to gather the infirm. And He truly rose from the dead, He who passed from the death of this bodily misery, according to the spirit, into immortal life. For the opinion of all who spoke of the resurrection and immortality of the soul was that, after resurrection, a person is of greater and more excellent power and virtue than before, while still burdened by the infirmity of the flesh; and therefore, although John the Baptist had not performed miracles in his life, Herod, believing he had risen from the dead, asserted that he was performing miracles. Hence Theophilus says: 'Knowing that he had killed John, who was just, without cause, Herod believed he had risen from the dead and that he had received the power of performing miracles from his resurrection.' Through this, it is morally signified...
The Conscience of Herod
A meditation on the guilty conscience of Herod and a final prayer for the soul's tranquility.
Those who rise from the death of sin ought to perform greater works of virtue than they did before, so they can show themselves grateful for their resurrection. In a moral sense, anyone who takes away a good intention from another, or kills it within himself, also beheads John. Herod, however, wavering between doubt and fear, often wanted and sought to see Jesus, driven more by a curiosity to see miracles than by devotion, and hoping that he might perhaps recognize John in this way; in fact, he wanted to kill him. He represents those curious people who seek to see and hear about miracles that have been performed, but don't seek to imitate them. Herod truly trembled and feared John while he was still alive, poor and completely naked; he even feared and dreaded him after he had already been killed and was dead. Hence Chrysostom says: "But he couldn't even look securely at his severed head..." ...because terror remained in him even after John's death. Such is the power of virtue that it is stronger for the living even after death; wickedness is so feeble, even if it is supported by the honor of a king or the protection of a crowd. And so. Even if it's supported by all the power of this world, it still makes everyone who harbors it in their heart more fragile than anything else. And again: "Sinners of the first part, chapter 70." For those who know and those who don't, they fear every noise; for sin, even with no one to point it out, exposes a person; with no one to accuse, it condemns; and it leaves the offender timid and sluggish—so says Chrysostom. PRAYER: Most merciful Lord Jesus Christ, deign to step into the little boat of my heart and calm the arrogance of my pride and the storms of rising vices, so that no wind of temptation may overturn me, nor any wave submerge me. Give me counsel in perturbation, help in persecution, comfort in tribulation, strength in adversity, and virtue in every temptation. Free me from the tempests of this stormy sea, and lead me to the tranquility of a quiet shore, giving me now the peace of time and heart, and after this, the peace of eternity. Amen.
Read the original Latin
Interim autem quod Dominus oravit in monte solus, navicula, in qua erant discipuli in medio maris jactabatur ftuctibus, et laborabant in remigando, quia ventms erat eis contrarius. Ex quo adverte quam formidanda sit Christi absentia, quia illi qui Christi societate carent tentationibus exponuntur. Conspice igitur eos, et ipsis compatere, quia in magna sunt angusti a et tribuktione. Terapestas enim eos invasit, et tempus nocturnura est, et absque Domino suo sunt. Cum auteni a sero et deinceps, quasi per totani noctem laborassent, videns eos Dominus, oculis misericordwe, is mari laborantes, quarta vigilia noctis, de monte descendit, et venit ad eos ambulans supra mare, eisque appropinquarit. Dividitur autem nox in quatuor partes, secundura quatuor excubias, seu vigilias quas faciunt in castris excubantes, et per vices quatuor sibi , succedentes : prima dicitur conticinium, quia tunc omnes dormiendo conticentet tacent; secunda, intempestum, quia nondum est tempus * ad surgendum vel operandum; tertia, gallicinium, quia tunc excitatur gallus ad cantandum; quarta, antelucanum, quia ante lucem. Unde quaelibet vigilia tres horas habet, quia, ut ait Hieronymus, stationes et vigiliae militares in trina horarum spatia dividuntur.
Patet ergo quod quasi per totam noctem periclitati fuerunt, quia pene jam nocte non mox, sed demum tamen eis succurrit, quia etsi ad horam differre videtur auxilium tribulatis, tandem tamen eos consolari et corroborare non desinit. Unde Theophilus : « Permisit autem Dominus periclitari discipulos, ut fierent patientes ; unde non statira eis astitit, sed per totam noctem periclitari permisit, ut doceret eos patienter exspectare, ut non a principio in tribulationibus sperarent subsidium. i> Et iterum : * Vide quomodo non in principio periculi Dominus astitit, sed in fine ; permittit namque nos esse in medio periculorum, ut certantes in tribulationibus probabiliores fiamus, et ut ad ipsum solum recurramus, qui potens est ex insperatis nos liberare. Cum enim intellectus humanus sibi providere non poterit, tunc salus divina advenit. » Considera nunc Dominum quomodo fattgatus ex vigilia longa, et oratione prolixa, solus descendit, noctis tempore, pedibus nudis, de raonte laborioso et forte petroso, et vehementer ei compatere; et quoraodo vadit supra mare firmo vestigio, et non infusis pedibus, sicut supra terram, non quidem assumpta agilitate, sed corporis gravitate, et aquarum liquiditate manente : cognovit enim creatura suum Creatorem, cujus etiam potestati subjectae sunt omnes tribulationes mundi. Unde miraculose hoc fecit, sicut quando virgo manens, Virgo peperit; et quando , manente corporis soliditate, per clausa ostia Dominus intravit. 3 ambulans. — Cum autem appropinquavit navi, discipuli videntes eum super mare ambulantem turbati sunt, prse timore, dicentes : quia phantasma est, et apparitio rei non existentis, vel alicujus spiritus nocere volentis; et tamen jam yiderant eum tanta miracula fecisse, quod credere deberent ipsum super aquas posse ambulare.
Et quia, ut exhoc apparet, parvae fidei erant; ideo, eos prasterire volebat, id est ad modum volentis se habebat, eo modo sicut post resurrectionem suam ambulans cum duobus discipuJis, finxit se longius ire, quia non cogaoscebatur ; tales enim apparitiones fiunt communiter secundum dispositionem interiorem ipsorum quibus ostenduntur. Ideo etiam ad horam praeterire volebat , ut dilata gratia magis grata foret, et liberatio dulcior esset; sic et finxit se longius ire, ut desiderium accenderet. At benignus Dominus amplius eos vexari nolens, ne absorberentur a timore, quia prope est omnibus invocantibus eum in veritate ; — statim assecuravit eos, dicens : Habete fiduciam, scilicet liberationis , contra desperationem tribulationis : Ego sum, liberator, non phantasma, nolite timere, quia possum vos de periculo aquae eripere. Secundum Hieronymum, non dixit quis esset, quia ex voce sibi nota poterant Magistrum agnoscere, vel ut intelligerent ipsum esse qui Moysi dixerat : Qui est misit me ad vos. Ubi Chrysostomus : « Non cognoscebant personam ejus propter tenebras : statim autem in voce cognoverunt eum, et timor solutus est. » Ubi et Theophilus : « Cum autem homines vel daemones nos per timorem nituntur movere, audiamus Christum dicentem : Ego sum, nolite timere, id est ego semper assisto, et sicut Deus permaneo, et nunquam pertranseo. Non perdatis in me fidem, pro falsis terroribus. » 4 Ambulatio Petri super mare.
— Tunc Petrus amore vehementi succensus, et stimulatus, cupiensque ad Dominum venire, et illi propinquior esse, dixit : Domine, si tu es, scilicet liberator et Salvator, jube me venire ad te super aquas. Quasi diceret, secundum Hieronymum : Tu praecipe, et illico solidabuntur undae ; leve fiet corpus, quod per se est grave. Et innuit illi Dominus, voce et manu , ut veniret. Et confisus de Domini potentia, insiliit in mare : coepitque et ipse supra mare ambulare, ut ad Jesum posset venire. Felix motus, quia super aquas mundanae prosperitatis per contemptum; sed felicior terminus, quia ut veniret ad Jesum Salvatorem animarum! In tantum enim desiderabat Christi societatem, quod nolebat exspectare adventum ejus usque ad navem ; sed volebat occurrere super aquam, oblitus prae amore Christi aquae periculum. Ubique Petrus frequentissimae et ardentissimae fidei fuisse monstratur. Neque enim profundissimo pelago sese crederet, nisi fidem certissimam de Domino haberet.
Sciebat enim Salvatorem nostrum omnia posse, et nihil minus de potestate in mari, quam in terra eum credebat habere. Et in hoc miraculum majus apparuit, quia non solum Christus virtute divinitatis super aquas ambulavit ; sed etiam Petrus eadem virtute ad ipsum venit. Sed postea Petrus videns ventum validum et vehementem, timuit ex infirmitate hominis, et titubavit; et quia parum dubitavit, parum submersus fuit. Fides ardebat; sed humana infirmitas in profundum trahebat Supra mare Dominus eum ambulare facit, ut divinitatis suae potentiam ostendat; mergi facit, ut propriam infirmitatem cognoscat, ne putet Se aequalem Deo, et superbiat. Relinquitur ergo paululum tentationi, ut ita per orationem augeatur fides ejus, credentis se Domini imperio posse liberari. Et cum coepisset mergi, statim Dominum invocavit, et dextera Domini eum ne mergeretur erexit, ac navi restituens, dixit ei : Modicce fidei quare dubitasti? In hoc enim parvitas fidei in Petro apparuit, quia ex quo ad praeceptum Dei super aquas liquidas ambulaverat; de vento contrario timere non debebat. Unde Chrysostomus : « Ut igitur monstraret quoniam non venti immissio, sed illius modica credulitas periculum operabatur, subditur : Modicce fidei quare dubitasti?
In quo manifestat, quia neque ventus nocere potuisset, si fides firma fuisset. Modicae fidei erat Petrus, re~ spectu ejus quae expediebat ei; magnae tamen et ardentissimae, respectu nostrae fidei. » Unde et Hierony* mus : « Si Apostolo Petro qui con~ fidenter Salvatorem rogaverat, di~ cens : Domine, si tu es, jube me venire ad te super aquas, quia paululum timuit, dicitur : Modicat fidei quare dubitasti? quid nobis dicendum est, qui hujus modicae fidei nec minimam quidem habemus particulam V » 5 Intrante Jesu naviculam, cessat ventus et cito appellunt discipuli. — Intravit autem Dominus navem , cessavitque ventus et tempestas, et omnia sunt pacata. In hoc Christus se ostendit Dominum aeris; sicut in deambuiatione super aquas ostenderat se Dominum maris. Unde datur intelligi, quod Dominus patitur nos ad tempus tribulari, ut virtus nostra probetur; finaliter tamen et in necessitate non deserit, sed nobis proximus fit. Et statim, virtute divina,/wif navis ad terram, ad quam ibant, scilicet Bethsaidam civitatem, in terra Gene^areth.
Quod autem Joannes dicit discipulos venisse trans mare in Capharnaum, non est contrarium, quia Capharnaum et Bethsaida in eodem littore sunt, et vicinae; et, forte discipuli venerunt in confinio utriusque, medium autem ab utroque extremo possumus denominare; vel vento compellente, venerunt primo Capharnaum, et postea inde Bethsaidam ; et sic a deserto Bethsaidae, id est quod pertinet ad terminos civitatis Bethsaidae, in quo deserto Dominus turbas pavit , migraverunt usque ad civitatem Bethsaidae, quia inter civitatem et desertum , pertinens ad civitatem , est mare seu stagnUm medium. Pluries legimus discipulorum naviculam fluctibus et ventis exagitatam, sed nunquam submersam. Semper enim Deus adest suis intribulatione; quia promisit cum eis tunc esse. Unde Bernardus : « Quantumcunque saeviat tribulatio, non memineris te ■derelictum ; sed memineris esse ficriptum, cum ipso sum in tribulatione. Et ego aliud interim in tribulatione, quid requiram '( Bonum mihi, Domine, tribulari dummodo ipse sis mecum, quam regnare sine te, epulari sine te, gloriari sine te.» 6 Ji Elis. — Mystice navicula ista est Ecclesia, vel quaelibet fidelis anima, quae fluctibus persecutionum et tentationum seculi, modo in haereticis, modo in tyrannis, modo in falsis fratribus tunditur et turbatur, cum ad patriam ccelestem tendere conatur. Ventus contrarius est malignorum spirituum flatus; labor discipulorum in remigando labores designat fidelium ad quietem patriae coelestis pervenire conantium , sed Dominus videns laborantes pietatis intuitu , corroborat , et aliquando manifesto adjutorio liberat.
Non enim aufert auxilium, etsi ad tempus difterat ; non derelinquit , etsi quandoque pressuras exponat. Diiuculo autem appropinquante, Dominus supra mare ambulans et pressuras seculi comprimens, venit ad eos ; quia cum homo mentcm ad superni lumen praesidii erexerit , aderit Dominus, qui skut Lucifer matutinus omnes tenebras pellit, et pericula tentationum cessare facit; Deo enim praesente pacificatur anima, et fit tranquilla. Quia vero haec navicula non torpentes vehit, sed fortiter remigantes , significatur quod in Ecclesia non desidiosi et molles, sed fortes et in bonis operibus perseverantes, perveniunt ad portum aeternae salutis. % 7 Moraliter per naviculam figuratur pcsnitentia vel corpus humanum , per mare mundus et passionum motus. — Moraliter mare mundus est; navicula vero, pcenitentia vel crux Christi ; motus autem maris, motus est tentationum exflatu daemonum; discipuli sunt in navi, guia poenitentia, quae est participatio crucis et Passionis Christi, non continet nisi discipulos Domini; Jesus non est in navi, quia pcenitentia noh indiget, eo quod aquas concupiscentiae calcavit. Haec est secunda tabula post naufragium, ut dicit Hieronymus, sine qua nullus venit ad littus solidae aeternitatis. Jesus, auctor salutis, inducit tranquillitatem, quia sedat tentationem ; turbae admirantur, quia nihil talis tranquillitatis in se experiuntur, non est enim pax impiis. Petrus, ambulans super aquam, nil mali passus est ab aqua, sed a vento qui eum fere submersit; sic homines, ambulando super aquam mundi, per contemptum divitiarum, nil ab eis mali patiuntur, debent tamen timere periculum venti superbiae et elationis, propter contemptum hujusmodi exsurgentis.
Hoc debent timere illi qui in angusta poenitentia vel in religione sunt, et terrena dimiserunt , et pedibus , id est affectionibus et desideriis quibus anima graditur, super aquas ambulant, ne vento superbiae agitentur, et submergantur. Unde primo homini dictum est : Dominamini universis quce moventur super terram. Item moraliter, navis est corpus humanum, in quo anima est sicut nauta in navi, quae ftuctibus passionum irae et concupiscentiae , quae in organis corporalibus Sunt, frequenter ImpeUitur, et aliquando periclitatur; nam motus passionis aliquando subvertit judicium rationis. Sed quarta vigilia, quae terminatur in luce matutina, Christus venit, quia dum mens ad superni luminis claritatem oculos erigit, passionum impetus conquiescit; et tunc fit applicatio ad terram Genezareth, id est generantis auram, per quam significatur spiritus aurae lenis, ubi est Dominus; et sanantur infirmi a languore peccati. Sic ergo triplex hic concurrit miraculum, scilicet : ambulatio super mare, sobita teropestatis sedatio, et navis multum a terra distantis ad portum deductio : ut discamus qtrod fidetes, in quibus est Christus, tumorem mundi premunt; fluctus tribulationem calcant; et velociter ad terram viventium transeunt. Ubi Augustinus r « Attendite, secuhim quasi mare; ventus validus et magna tempestas, unicuique sua cuptditas. Amas Derrm ; ambulas super mare, sub pedibus tuis est seculi timor. Amas seculum; absorbet te.
Amatores suos vorare novit, non portare. Sed cum fluctuat cupiditate cor tuum, ut vincas tuam. cupiditatem, invoca Christi divinitatem. Disce cakare seculum; memento fidem in Chi>sto. Et si motus est pes tuus r si titubas, si aquam non superas, st mergi incipis , die : Pereo, lifoera me. Dic : Pereo, ne pereas. Sohas enim a morte carnis liberat te, qm mortuus est in carne pro te : » haec Augustinus. Ubi et Beda : « Nec mirandum si, ascendente in naviculam Domino, ventus cessavtt; in quocunque enim corde Deus per gratiam sui adest amoris, mox universa vitiorum et adversantis mun— di , sive spirituum malignoruro , bella compressa quiescunt.
» Et, ut ait Theophilus : « Si voluerimus. Christum in naviculam nostram suscipere, id est in cordibus nostris habitare; statim inveniemur in ter^ra, ad quam ire vohimus, id est eoelum. » 8 Fides Genezarorum, ad quos transit Dominus. — Cum autem , Dominus Jesus et discipuli ejus, transfretassent, venerunt in terram Gene%ar, sic cfictam a loci vicinitate. Et gentes regionis illius cognoverunt Jesum, alii rumore et fama, alii fecie et praesentia. Et perquirentes infirmos universae regionis illius, adduxerunt eos ad Jesum, *f vel fimbriam vestimenti efus, mererentur tangere, scientes quod poterat eos curare ; et consequebantur beneficia curationum , tam mente quam corpore, quia illos quos Christus' sanabat corpore, sanabat et mente. Ubi Chrysostomus : « Nos autem non solum fimbriam aut vestimcntum Christi habemus , sed etiam Corpus ejus, ut comedamus. Si ergo qui fimbriam vestimenti ejus tetigerunt , tantam acceperunt virtutem, multo magis qui totum ipsum suraent :» haec Ckrysostomus.
Mira fides Genezarorum, ut nora tantum praesentium salute contenti sint, seot mittant ad alios per circuitum, ut currant omnes ad medicum! Curre et tu 'pro quacunque infirmitate ad Jesum, auctorem salutis, ut beneficium curationis consequi merearis. Hoc autem facto Domini Jesu significatur r quod praedicator Evangelii debet curare languidos spiritualiter , medicina praedicationis et sanctae operationis. — Mystice transfretatio haec significat transitum Christi ad Gentiles per Apostolos. Innuit ergo primo transitum Apostolorum ad Gentilium conversionem , Genezar enim interpretatur vitium nativitatis, et significat Gentilitatem ; secundo, sequentem fidei cognitionem, quia cognoverunt eum; tertio, fidelium multiplicationem , quia ad congregandum infirmos miserunt in universam regionem», 9 Admiratio Herodis dk Jesu, QUEM J O — Et audtvit Herodes , Tetrarcha\ fdmam de Jesu, id est de doctrina et miraculis ejus, ita ut t\ ipse, et quidam alii mirarentur in eo Joannem resurrexisse a mortuis. Et vere de mortuis suirexit, qui de morte hujus miseriae corporalis, secundum spiritum, in vitam immortalem transivit. Opinio enim omnium loquentium de resurrectione et immortalitate animae fuit, quod post resurrectionem sit homo majoris et exceltentioris potentiae et virtutis quam ante, dum adhuc gravaretur infirmitate carnis; et ideo licet Joannes Baptista non fecisset miracula in vita sua, Herodes tamen credens eum surrexisse a mortuis, asserebat eum facere miracula. Unde Theophilus : « Sciens Herodes quod Joannem ju*tum existentem sine causa occiderat, credebat eum a mortuis surrexisse r et quod ex resurrectiooe suscepisset mrraculorum operationem : » haec Tkeophilus» Per hoc autem moraliter designatur,.
quod resurgentes de morte culpav majora virtutum opera de^ bent facere quam ante; ut sic ostendant se gratos de sua resurrectione. Moraliter quoque Joannem decollat , qui bonum propositum ab aliquo aufert, vel in se necat. Herodes vero, inter dubium timidumque vacillans, optabat saepius et quaerebat videre Jesum, ductus magis curiositate videndi miracula , quam devotione , et ut si forte sic Joannem possit agnoscere; imo volebat eum occidere. Per hunc significantur curiosi qui facta miracula videre quaerunt et audire, sed non imitari. Tremebat quidem et formidabat Herodes Joannem adhuc vivum, pauperem prorsus et nudum; timebat etiam et formidabat eum jam occisum et mortuum. Unde Chrysostomus : « Sed nec abscissum ejus caput secure poterat ac. libenter aspicere, quia post mortem quoque Joannis in illo terror vigebat. Tanta est vis quippe virtutis> r ut post mortem quoque sit viventibus fortior;,adeoest imhecillis nequitia r etiamsi, hor nore regis juvetur, etiamsi praesi^dio multitudinis ,.
atque. universa hujus^ mundi potentia fulciatur, omnes tamen quorum pectoribus inest, cunctis omnino rebus fragiliores facit. » Et iterum : « Peccatores PRIMjE partis caput lxx. enim, scientes et nescientes, quemque strepitum pertimescunt; peccatum enim, nemine arguente, ho-, minem prodit; nemine accusante, condemnat; et timidum, et pigrum reddit delinquentem : » haec Chrysostomus. ORATIO Domine Jesu Christe clementissime, dignare in naviculam pectoris mei ascendere, et superbiae ventositatem, ac vitiorum insurgentium procellas sedare, ne me in aliquo tentationum ventus subvertat, vel unda submergat. Da mihi in perturbatione consilium, in persecutione auxilium, in tribulatione solatium, in adversitate fortitudinem, in omni tentatione virtutem. Libera me a tempestatibus hujus procellosi maris , et perduc me ad tranquillitatem quieti littoris, dans mihi nunc pacem temporis et pcctoris, et post hoc aeternitatis. Amen.
Scripture echoes
Notes
- 1 ↩The source text contains a likely corruption or shorthand '/wif' which has been omitted for clarity.
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