De Scenopegia festivitate Judceorum
The Feast of Tabernacles
Jesus remains in Galilee while the Jews prepare for the Feast of Tabernacles, a festival commemorating their ancestors' wilderness journey.
After this, Jesus walked and stayed in Galilee, teaching in their synagogues; for He did not want to travel in Judea, because the Jews were looking for a way to kill Him. Although He could have been among them without any trouble, He still chose at times before His Passion to withdraw: first, for His own sake, because the time had not yet come for Him to be killed; second, for our sake, to comfort our weakness by giving us an example that we may sometimes avoid persecution; and third, for the sake of the Jews, so that by staying in their midst, He wouldn't provoke them to even greater hatred. The Jewish feast of Scenopegia—that is, the Feast of Tabernacles—was near, when the children of Israel would live in booths for seven days under the shade of branches, in memory of the tabernacles in which their fathers lived when they were led out of Egypt and were traveling through the wilderness; they did this as if to remember the benefits of the Lord, even though they were the ones who would kill the Lord. Scenopegia is a Greek term, composed of 'oxia' or 'skene' (which means shade) and 'pege' (which means to eat), because they ate in these booths during that festival. It was celebrated in the seventh month, September, once the year's fruits had been gathered; for it was at that time, when the grapes were to be harvested, that they left the tabernacles of the wilderness and came into the promised land, from which the scouts brought back grapes on a pole. And at that time the Jews lived in booths, because their fathers had lived in tabernacles for forty years.
The Worldly Advice of Relatives
Jesus' relatives urge him to seek public glory in Jerusalem, but he refuses, distinguishing between his divine timing and the world's vanity.
As the Feast of Tabernacles approached, the Lord’s brothers—not the Apostles, but other relatives of his by blood on the side of the Virgin Mary—saw that he wasn't prepared to go up, so they invited him to go to the feast in Jerusalem, the capital of the kingdom, to show his miraculous power there and reveal himself. Christ did have certain relatives according to the flesh who, in the Jewish custom, were called his brothers. They said to him, “Leave here and go into Judea”—meaning Jerusalem, the capital—“so that your disciples,” referring to the crowds following you or others gathering there from everywhere, “may see the works you do and the miracles you perform.” It is as if, according to Bede, they were saying: “You perform signs, yet few see them.” “Go, then, to the royal city where the leaders are, so that by having them see your signs, you might gain their praise.” These carnal friends, seeking his glory so they could share in it and be magnified by his miracles, gave him carnal advice—that our Savior should acquire worldly glory and spread his name further. They urged the Lord Jesus to perform his miracles not in secret, but openly before the assembly. For it is characteristic of those who crave empty glory that whatever is glorious about them or their own should be displayed in public. These brothers—his relatives—did not believe in him faithfully, as they were seeking human and worldly glory, judging him to be vainly glorious and a lover and seeker of the praise of men. "You perform miracles," they say, "but you do them in secret. Make yourself known and appear in public so that you can be praised by people." They thought that the praise and favor of the world were the fruit of virtues and of their own miracles. Because they were suggesting something evil to him—that he should seek worldly glory—he refused and didn't give in, so that he might set an example for us not to seek glory of this kind. He said, "My time—that is, the time for my glory to be made manifest—has not yet come, because it will be manifested after the resurrection. But your time, that is, the time of worldly glory in which you are deceived by the praise of the world, the favor of men, and empty vanity, is always ready." He meant that the worldly glory you crave and seek is always ready for you. You seek the things that the world offers to everyone—namely, honors, riches, and pleasures—and therefore, just as you are ready for the world's time, so the world's time is ready for you. Worldly people, therefore, have a time of glory ready for them because they love the same things the world loves and they agree with the world; consequently, they always find what they are looking for. The saints, however, who seek spiritual glory, do not have a time ready for them here, because they criticize what the world loves and they despise the world. That is why he says, "The world cannot hate you"—meaning worldly people—"because you agree with the world and are among those who love it. There is no hatred between those who are alike in will, desire, and action, but rather love and friendship." Hence Chrysostom says, "How can the world hate those who want the same things as the world and strive for its sake?" He hates me and my own because of the difference in our will, our vows, and our deeds; for we do not approve of his evil works, but rather we condemn them. Glory and a double feast. Just as there are two kinds of glory, there are two different kinds of feasts. Worldly people have their temporal feasts—rejoicing, feasting, and other such outward pleasures—but the saints have spiritual feasts, which consist in the delights of the spirit. And so he rightly adds: 'You who seek the glory of the world and the feasts of worldly joys, go up to this feast, where you want to be seen and to see in vanity and desire'—that is, to a feast of temporal joy. Where human praise and pleasure are sought, and where carnal joys are spread out—I, who don't take delight in such things, won't go up with you to this feast in the way you want, seeking glory. My time—the time of my glory according to my humanity, which I must reach only after fulfilling humility—has not yet come; for it is only after the humility of the Passion is fulfilled that the time of glory and immortality follows. Or, 'You go up to this feast,' that is, to the beginning of this celebration, because the Jews were more occupied with feasting and joy at the beginning of the feast than at the end; but I will not go up to this feast, that is, the first one, because the time has not yet been fulfilled. For the time suitable for the teaching of truth, for which the Savior had come, was not the same at the beginning of the celebration because of the reasons mentioned, as it was toward the end; for then everyone is more prepared for teaching.
The Vigil and the Feast
The author contrasts the worldly desire for immediate pleasure with the spiritual necessity of the vigil, labor, and suffering.
When He says, "You go up," He isn't advising, commanding, or inviting them to such things; rather, He is predicting, anticipating, and showing what those who still only had a taste for worldly things were looking for. These people always wanted to be at the feast and never in the vigil, for they always wanted to have the world's praise and pleasure, and to bear none of the world's burdens. Many in this present life are like them, always wanting to have feasts, and so they will keep the vigil in the future; for they want to be in feasting, drunkenness, laughter, and vanity now, and so they will always be in hunger, thirst, weeping, and tribulation. However, this diabolical feast shouldn't be kept, for three reasons. First, because this life is a vigil, we ought to fast and weep for our sins so we may reach the feast of our heavenly homeland. As Matthew says: "Blessed are those who mourn"—that's the vigil—"for they shall be comforted"—that's the feast. But vain people want to hold their feast here, and so they will come to the vigil; hence Luke: "Woe to you who are full"—behold the feast—"for you will hunger"—this is the vigil. Second, because this life is an exile, it would be a foolish pilgrim who, while in exile, wanted to hold a feast; instead, he ought to wait until he returns to his own homeland. Our homeland, however, is the heavenly region that awaits us, and because sinners make a homeland out of this exile, they'll always be exiles and outcasts from the heavenly homeland. Third, because this life is a place of labor, the servants of God are in continuous labor, and from labor they come to rest; vain people, however, want to be in leisure, and so from leisure they come to labor. Here, then, the discernment or distinction between the good and the wicked is shown: for the time of glory for the great is always in the present, where the days of May are and the wicked flourish; but the time of glory for the good is in the future, when they will reign with Christ, to which glory they arrive through sufferings and tribulations. Let the devout, therefore, say to those who invite them to feasts and revelry: 'You go up to this feast; we, who don't desire such things, are not going.' For a servant of Christ ought not to take delight in such things, because he is a delicate soldier who wants to rejoice with the world and reign with Christ at the same time, even though it has been said: 'Woe to those who spend their days in good things, for in a moment they will descend to the depths of hell,' for they have received their good things in their life. Hence Augustine says: 'Let us be upright in heart; the time of our glory has not yet come.' Let it be said to the lovers of this world, just as it was to the brothers of the Lord: 'Your time is always ready; our time has not yet come.' Let us also dare to say this ourselves. Because we are the Body of our Lord Jesus Christ, because we are His members, and because we gratefully acknowledge Him as our Head, let us say it again—since He Himself deigned to say it for our sake—when the lovers of this world insult us, let us say to them: 'Your time is always ready; our time has not yet come,' as Augustine says. The time of the rich is also always ready, because it is in their purse; if it is cold, they dress well or warm themselves; if it is hot, they have cool houses or other relief. Similarly, for other bodily ailments, they have a ready remedy, and therefore their time is always ready. The poor, however, experience the exact opposite; but it will be different in the next life.1
Christ Ascends in Secret
Jesus goes up to the festival secretly, teaching that true glory is found in the interior life rather than public display.
After Jesus had said this, he stayed in Galilee for the reason mentioned above; but when his brothers had gone up, he waited two days and then went up secretly, without them. Just as he didn't want to be there at the start of the festival so he wouldn't seem to favor his brothers, who were urging him toward evil, he also didn't want to withdraw entirely or omit the teaching of salvation he had come to share. So he went up for the day. He went to the festival, but not the one his brothers had gone to; he didn't go as they did—openly and with a large crowd—nor to be seen by people, nor to give the Jews any reason for greater envy, because he didn't desire to be glorified in a worldly way, but rather to teach something beneficial, to correct people, to remind them of the eternal festival, and to turn their love away from this world. He went up not openly, but as if in secret, in this way condescending to the faithful who were in danger of being hidden away for fear of death, and ensuring that by showing himself to people he wouldn't seek human favor; for the Lord's festival is celebrated not outwardly but inwardly, not in the face but in the mind, of which it is said in the Psalmist: 'For the thought of man will confess to you,' and the rest.✦ They will celebrate the festival of thought for you. So, if you want Jesus to come to your festival, celebrate it in this way. For those who act openly, and do so to be seen by others, have already received their reward.✦ Bede says: Mystically, it is signified that the Lord remains in Galilee—which is interpreted as 'transmigration'—for all those carnal people who seek human glory; that is, He remains in His members who are transmigrating from vices to virtues and are making progress in them. Afterward, however, the Lord ascends, because the members of Christ seek the glory not of this life, but of the eternal one; the Lord ascends secretly, because all His glory is from within—that is, from a pure heart, a good conscience, and faith that is not feigned: so says Bede. Note that when the Lord is about to teach miracles—or rather, in all the great works of His power and virtue—He flees from glory, not wanting to have companions or messengers going before Him, as is evident here and in many other instances. As if He were saying: The greater you are, humble yourself in all things. In works of humility, however, He had the crowd as a companion when He was approaching His Passion; and He sent the disciples ahead to bring Him the donkey and the colt. He even sent those ahead to prepare the place when He was about to eat the paschal lamb; but He did this for the mystery of so great a Sacrament, which ought not to be received except with great preparation of virtues and good works.
Division Among the People
The crowd is divided in their opinion of Jesus, while the leaders seek to kill him, leading to a reflection on the value of a good conscience over reputation.
The Jews, therefore, were searching for him together during the feast before he went up, because they had not seen him there with his brothers, and they kept asking, "Where is he?" Meaning, such a great preacher and worker of miracles. They didn't call him by his own name, whether they were looking for him with a good heart or a bad one. For some were looking for God with a desire to learn, so that they might listen to his teaching with devotion; others, with a desire to do harm, so that they might kill him; others, out of vain curiosity, so that they might see him. Those, therefore, who were looking for him out of hatred disdained to call him by his own name, because his name was burdensome to them. But those who were looking for him out of devotion didn't dare to name him, or they regarded him as so famous and authentic that it wasn't fitting to speak his name. The vain, however, didn't care about his name. And there was much murmuring in the crowd about him, and dissension because of the conflict of opinions regarding him; for some—namely, those who were looking for him with a pious intention—said, "He is good," approving of his teaching and miracles; others, however—namely, those who were looking for him with a bad intention—said, "No, but he leads the crowds astray," scrutinizing his words and works. Chrysostom says: "I consider that to be the opinion of the crowd, but this other one belongs to the leaders and priests." You see that the leadership is corrupt, but those under their authority have sound judgment. Yet none of those who said he was good spoke of it openly because they feared the Jews—that is, the leaders—lest they be cast out of the synagogue and the community of the others. From this it's clear that the leaders of that people called him a deceiver, while the majority said the opposite. They shouted more loudly that he was a deceiver, but they whispered more quietly that he was good. See how much truth is suppressed and falsehood is exalted. There were some there who were fearful and timid; they believed in Christ, but they didn't dare to speak the truth, and so they sinned against the truth. For according to Chrysostom, a person can sin against the truth in three ways: by keeping silent about the truth out of fear, by changing the truth itself into a lie, or by failing to defend the truth itself. Regarding the first group, it is said: 'Some were saying, "He is a good man"; yet no one spoke openly about him for fear of the Jews.' As Augustine says: 'Both are guilty before God—the one who stays silent about the truth and the one who speaks a lie; the former because he doesn't want to be helpful, the latter because he desires to do harm.' Regarding the second group, it is added: 'Others said, "No, but he is leading the crowds astray"; of such people the Apostle says: "They exchanged the truth of God for a lie."' Regarding the third group, it is said: 'There was much murmuring about him among the crowd; they were indeed murmuring about the fact that the Pharisees were persecuting Christ, yet they didn't defend him, nor did they dare to resist openly, even though the Wise Man says: "Strive for justice even to the death."' The same thing is said of all the servants of Christ. But it's no wonder if wicked men sometimes speak evil of them, since they spoke such things about the Son of God himself. Hence Augustine says: 'This is to be understood in this way regarding all his servants.' Whoever appears in any spiritual grace: some say, 'He is good'; others, 'No, but he is leading the crowds astray.' What was said of the Lord, therefore, holds true for our own consolation, whoever that Christian may be of whom it is said—so says Augustine. But if you consider it well, this disparagement by wicked people is actually a commendation. Hence Gregory says: "It's very foolish to seek to please those whom we know don't please God." The disparagement of the wicked is a validation of our life; for it's already shown that we possess some measure of justice if we begin to displease those who don't please God. In everything said about us, therefore, we must always silently retreat into our own minds and seek out the inner witness and judge. For what good is it if everyone praises you, when your conscience accuses you? What harm can it do if everyone disparages you, provided your conscience alone defends you? Hence Boethius also says: "Therefore, there's nothing to be surprised at if we're tossed about in this sea of life by swirling storms, whose chief purpose is to displease the worst of men." And Seneca adds: "It is just as shameful to be praised by shameful people as it is to be praised for shameful things, or to be shameful yourself." And again: "No one seems to me to value virtue more, and no one seems more devoted, than the person who has lost a good reputation so as not to lose their conscience." "A shameful reputation is honorable when it's for a good cause," says Seneca.
The Living Water
Jesus teaches publicly in the temple and offers living water to all who thirst, prompting both wonder and hostility from the authorities.
Now, when the feast was halfway through—that is, on the fourth day, the day when God has caused light to shine in the heavens since the beginning of the world—Jesus went up to the temple publicly, because it was a common place suitable for teaching; and he taught, because at the beginning of the feast they were more focused on the festival itself, and therefore they listened to Christ more attentively afterward. Following Jewish custom, the Evangelists sometimes referred to the seven days of the celebration as a 'feast day' because of one particular festival. The eighth day, however, was not part of the integrity of the Feast of Tabernacles, yet it remained entirely celebratory. During that time, a collection was taken for the poor and for the needs of the building and its equipment. Some of the crowd said he was truly the Prophet and the Christ. Others claimed he had a demon, which is clearly proven false, since he was casting out demons. The Lord, however, was not disturbed but remained calm; he didn't return insult for insult, but responded to everything with composure. In this, according to Bede, he left us an example of patience, so that as often as false insults are thrown at us by anyone, we might endure them patiently; and we should not throw back the true things we could, but rather preach wholesome warnings. They sought to seize him to put him to death, but they were held back by divine power; no one laid a hand on him, because they could do nothing to him except what and when he himself allowed, for his hour had not yet come—that is, the hour he himself had ordained for his arrest. He chose, after a long line of heralds had gone before, to be born at the right time; and likewise, after the Gospel had been preached, to die at the right time. Certain people from the crowd—the humble and the poor—moved by his preaching and miracles, believed in him, glorifying his words and deeds. It doesn't speak of the leaders, because the greater they were, the more insane they became. But the leaders and Pharisees, hearing the crowd secretly whispering good things about him and glorifying him—because the crowds didn't dare to speak openly—and seeing the division in the crowd caused by the conflicting opinions about him, were moved by envy and sent officers, that is, the governor's guards, whom they had hired for this purpose, to seize him. They didn't dare to go personally to capture Christ for fear of the crowds, but they sent officers as if they were people exposed to danger, because such people don't fear to expose themselves to danger for a price. The great ones themselves, standing on the shore, don't fear to drown others. The insane, having heard the rumor that Christ was being glorified by the crowd and that they were saying such good things about him, were deeply grieved and sought to kill him. Jesus said this to them, teaching them even in their stubbornness and defiance: "I am with you for only a little while longer; why are you in such a hurry to kill me?" Wait a little while—seven months, to be precise. What you want to do now, you'll do later, but not just yet, because I'm not ready. It's as if he were saying: You won't accomplish what you want right now, because I still intend to remain among the people for a little while longer to... ...teach and perform miracles. . You and your leaders are laboring in vain, because it is not in your power, but in mine, for you to seize me. Wait until the time comes; I will soon leave you, and once the work of Redemption—for which I am with you—is finished, I will go willingly, through my Passion and death, to the One who sent me, that is, to the Father. I must fulfill my mission by preaching and... performing miracles; and thus to arrive at my Passion, once the duty of my mission was complete. "You will look for me and not find me." According to Augustine, this happened after Christ's ascension, when many Jews, moved by compunction at the preaching of the Apostles, came to believe. This happens every day, however, because many people look for Christ and... they don't find him, because they look for him not where he is, but where he isn't. Christ is not found in luxuries, nor in riches, nor in honors; and that is why he is not found there. Hence in Job: "He is not found in the land of those who live softly," regarding the pleasure-seekers; the abyss says, "He is not in me," regarding the greedy, whose desire has no bottom; and the sea says, "He is not with me," regarding the proud, who are always swollen and inflated. He is found, however, in humility, poverty, and hardship, because that is where he is. For when Christ came into this world, he brought these three things with him and chose to be born with them. As it says in Luke: 'You will find an infant'—see what great humility; 'wrapped in swaddling clothes'—see what great poverty; 'and laid in a manger'—see what great hardship.✦ DIS. On the final day of the festival—the seventh day—which was as celebrated as the first and saw the largest gathering of people. Or on the final day—the eighth—because after the seven days of the Feast of Tabernacles, the eighth day was a feast of rest or gathering. That day was called most holy in the Law because it prefigured the gathering of the saints in heavenly happiness. Jesus stood firm, he who never turned aside from righteousness, and he cried out constantly, preaching the word of God in public.✦ The Lord Jesus calls out, not just by speaking, but by crying out with the intent of his voice, so that everyone might be able to hear him. In this, he shows the desire of his fervor and the magnitude of his affection for our instruction and salvation. According to Chrysostom, at first they were devoted to praises and sacrifices; on the intermediate days, they spent their time in pleasure, feasting before the Lord; but on the final day, they listened more fervently so that they might carry away some of the teaching as they left. Therefore, on that day, the Lord pressed the teaching more urgently, giving it as if it were the viaticum of salvation in his teaching, which those who received it would carry with them until the next feast, when they would again receive the teaching. These seven days represent seven feasts of the heart that we celebrate for the Lord. On the first, we offer the sacrifice of praise; on the five that follow, we receive refreshment before the Lord: first, the bread of tears for our sins; second, the strengthening of conscience and the renewal of virtue; third, the bread of a conscience cleared of the remnants of sin; fourth, the refreshment of longing; fifth, the consolation of the Holy Spirit; sixth, the refreshment of the Sacrament; and on the seventh day, Jesus rises, refreshing us with the bread of the Word. Christ and the Holy Spirit are the river of living water. He adds what he was teaching: 'If anyone is thirsty'—that is, thirsty within. This means he desires the water of grace, the teaching of life, and the grace of the Holy Spirit. I compel no one, but if anyone desires it greatly and has a fervent longing, I call him. He speaks generally: 'if anyone'—excluding no one, of whatever status or condition—everyone will find drink with God according to their own thirst. If anyone, I say, is thirsty, let him come to me, the fountain of living water. Let him come, however, not with the steps of the body, but of a formed faith; not with feet, but with affections; not by traveling, but by loving me and withdrawing from the love of the world. Let him drink abundantly the water of saving wisdom and the Holy Spirit, not only to sufficiency but even to overflowing. And then rivers of the water of life—which cleanses minds, gives life, and is always active, namely sacred teaching, the gifts of grace, and the benevolence that wishes to care for neighbors—will flow abundantly from his belly, that is, the interior person, the conscience of the heart, to others through this overflow. For the faith and goodness of one believer ought to be passed on to others; the waters of life do not flow from the belly of one who thinks that what he drinks is enough for himself alone. If, however, he hastens to care for his neighbor, he doesn't run dry, because it flows. For this reason, Peter says in his exhortation: 'Each one, as he has received grace, should administer it to one another.' The Lord calls those who are thirsty—those who are empty of the love of the world—to the waters of grace, that is, to the love of God. Hence Augustine says: 'If the love of the world dwells in you, there is no place for the love of God to enter you. You are a vessel, but it is full. Pour out what you have, so that you may receive what you do not have. Pour out the love of the world, so that you may be filled with the love of God.' This is from Augustine. According to Chrysostom, the Holy Spirit is called a river because, just as a river doesn't turn back or stand still but always flows, so those who possess the Holy Spirit don't turn back to their sins or stand idle, but always press forward toward noble things; the Holy Spirit is also called living water when someone possesses a continuity and perseverance of grace, without which all that came before would be worth nothing. Hence Bernard says: "Take away perseverance, and service has no reward, a good deed has no grace, and courage has no praise." The ministers, marveling at the Lord's words, returned, and Nicodemus defended Him. The ministers, therefore, delighted by His words and captivated by the language of His teaching, returned, excusing themselves and saying, "No man has ever spoken like this man." It was as if they were saying: He speaks so well that He doesn't seem to be a mere man, but a holy one, and for that reason it would be reckless to lay hands on Him; if only you had been there yourselves! If only you had heard His words, perhaps you would never have taken any further action against Him! The Pharisees, moved by envy, considered them deceived, just like the crowd, which can easily be led astray through ignorance—those whom they also call cursed, according to that passage in Deuteronomy: "Cursed is he who does not remain in the Law." May that curse, as Augustine says, fall upon me.
The Defense of Nicodemus
Nicodemus attempts to defend Jesus before the Pharisees, who remain hardened in their malice, while Jesus retires to rest in Bethany.
It's the same way in the Church even now: simple people and laypeople are sometimes more devout than others, just as it says. As Isaiah says: 'The ox knows its owner, and the donkey its master's manger; but Israel does not know me.' Because the teaching of Christ, the preaching of his ministers, and the faith of the people hadn't drawn the Pharisees away from their malice, Nicodemus—who had come to Jesus by night and was one of them—rose up to intervene. He relied on the authority of the Law to try to hold them back from persecuting and arresting Christ, and to defend Christ, in whom he secretly believed, by saying: 'Does our Law judge a person without first hearing from him and learning what he is doing?' For no one is condemned under the Law unless they've confessed for themselves or been convicted by others, and are present, not absent; because one shouldn't proceed lightly in the condemnation of a person. Even according to civil laws, a diligent inquiry ought to precede a sentence; but they perversely wanted to be executioners before they were judges. Nicodemus believed that if they would only listen patiently to the Lord Jesus, the word of Christ would be so effective that they might perhaps become like those who had been sent to arrest him, but who were converted by his words in the very act for which they were sent, and came to believe just as those others had believed. And so, he wanted to use this to lead them to listen to Christ, so that they might be converted by his words, just as he himself had been converted. But the Pharisees, stirred by envy and anger, wouldn't receive it. They had no real conviction of the truth, but were merely contradicting Nicodemus; in the end, they went home confused and empty-handed, having accomplished nothing, lacking faith, and cheated by their own evil desires—or rather, they returned to their own house, which is to say, to the malice of their own hearts, namely their own infidelity and impiety, grieving deeply that they couldn't carry out their own will, because their counsel was scattered by division. Christ’s custom of returning to Bethany. Jesus, however, who was full of the depths of mercy, went to the Mount of Olives, on the side of which Bethany and the house of Martha were located, where he was accustomed to stay. It was the Lord’s custom that during the feast days, when he was in Jerusalem, he would preach in the temple and show signs and miracles, and in the evening he would return to Bethany to rest there as a guest. PRAYER: Lord Jesus Christ, grant that I may ascend with my heart and desire to the feast of eternal solemnity, and that I may always prepare myself for it, so that when the time of your visitation arrives, I may be worthy to arrive there happily to contemplate you face to face. O fountain of living water, I, a miserable person, thirst for and desire your grace; I come and sigh for you with all my heart, seeking it. Grant me, therefore, to drink and to receive so abundantly from it that the gifts of grace may be enough for me, and through benevolence may flow from me to my neighbors and benefit them, so that you, seeing the work of mercy in me, may be moved to pour out more abundant grace upon me. Amen.
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PoSt flCZC ambulabat et manebat adhuc Jesas in Galilceam docendo in synanogis eorum; non enim volebat in Judceam ambulare, quia Judcei qua>rebant eum interficere. Licet enim posset inter eos sine documento esse, voluit tamen aliquando ante tempus Passionis, se ab eis subtrahere : primo, ratione sui, quia nondum venerat tempus quo volebat occidi ; secundo , ratione nostri , ut nostram consolaretur infirmitatem, dando nobis exemplum , quod possumus aliquando declinare persecutionem; tertio, ratione Judaeorum , ne manens in medio eorum, magis eos incitaret in odium. Erat autem in proximo dies festus Judceorum, Scenopegia, id est festivitas Tabernaculorum, quando habitabant filii Israel in tabernaculis septem diebus, sub umbra ramorum , in similitudinem et memoriam tabernaculorum , in quibus habitaverunt patres eorum, cum educti ex jEgypto peregrinarentur in eremo ; velut reminiscentes beneficia Domini, qui erant Dominum occisuri. Et est Scenopegia dictio Graeca, composita a oxia vel axivoc,, quod est umbra, et (paystv, quod est comedere; quia in umbraculis comedebant, durante illa festivitate. Et celebrabatur, collectis fructibus anni, in septembri mense septimo; quia illo tempore quo uvae erant colligendae , exiverunt de eremi tabernaculis, et venerunt in terram promissionis , unde exploratores portaverunt in vecte uvas. Et tunc Judaei habitabant in umbraculis, quia patres eorum per quadraginta annos habitabant in tabernaculis.
Imminente igitur Scenopegia, fratres, id est consanguinei Domini, non Apostoli, sed alii propinqui ejus cognatione ex parte Virginis Mariae , quia viderunt ipsum non esse paratum ad ascendendum , invitabant eum ut ad diem festum in Jerusalem, quae caput regni est, ascenderet, ibique gloriam miraculorum ostenderet, et se manifestaret. Christus enim habebat quosdam cognatos secundum carnem, qui more Judaeorum fratres dicebantur. Et dixerunt ad eum : Transi hinc, et vade in Judasam, hoc est Jerusalem Judaeae metropolim, ut et discipuli tui, id est turbae te sequentes , seu aliae undecunque illuc convenientes, videant opera tua et miracula, quas facis. Ac si, secundum Bedam, dicant : Tu signa facis ; et pauci ea vident. Transi ergo ad regiam urbem ubi sunt principes, ut in visis signis laudem consequaris ab eis. Carnales amici gloriam cjus quaerentes, ut illius participes fierent, et per miracula ejus magnificarentur, carnale consilium dabant, quo Salvator noster mundi gloriam acquireret, et suum nomen longius dilataret; ideoque non in occulto et abscondito, sed palam et in conventu multorum, miracula Dominum Jesum facere admonebant. Est namque proprium inanis gloriae cupidorum, ut quidquid gloriosum suum vel suorum exstiterit, ostendatur in publico. Neque enimfratres, id est consanguinei ejus humanam et mundanam gloriam requirentes, fideliter credebant in eum, aestimantes eum vane gloriosum, et gloriae hominum amatorem et cupidum.
Facis, inquiunt, miracula, sed in abscondito; innotesce et appare hominibus, ut laudari possis ab hominibus. Putabant enim quod laus et favor mundi esset fructus virtutum (et miraciLlorum suorum. Et quia suggerebant ei malum, scilicet gloriam mundanam quaerere; ideo recusavit, et eis non acquievit, ut daret nobis exemplum non quaerendi gloriam hujusmodi. Dixit enim : Tempus meum, id est gloriae meae manifestandae , nondum advenit , quia post resurrectionem manifestanda erit ; tempus autem vestrum, scilicet mundanae gloriae , quo et mundi laude, hominumque favore et vana gloria decipiamini, semper est paratum , id est mundi gloria quam affectatis et quaeritis, semper est parata vobis. Ea e^nim, quae omnibus oris mundus exnibet, quaeritis, scilicet : honores, divitias, et delicias; et ideo sicut vos tempori parati estis, ita tempus paratum est vobis. Mundani ergo habent tempus gloriae paratum, quia ' eadem amant quae mundus , et mundo consentiunt, et ideo quod quaerunt, semper inveniunt; Sancti vero, qui quaerunt gloriam spiritualem , non habent hic tempus paratum, quia vituperant quae mundus amat , et mundum contemnunt. Et ideo dicit : Non potest mundus, id est mundani, odisse vos, quia cum mundo convenitis, et de amatoribus ejus estis; et similium in voluntate, et voto , et opere non est odium, sed amor et amicitia. Unde Chrysostomus : « Qualiter eos mundus odit, qui eadem cum mundo volunt et pro eo student ?
Me autem et meos odit propter dissimilitudinem quae est in voluntate, voto, et opere; quia opera ejus mala non approbamus, sed magis redarguimus. » 3 Gloria et festum duplex. — • Sicut autem duae gloriae, ita et diversa sunt festa. Mundani enim habent festa temporalia , scilicet gaudere, epulari, et hujusmodi delicias exteriores; Sancti vero habent festa spiritualia, quae consistunt in delectationibus spiritus. Et ideo bene subdit : Vos, qui gloriam mundi et festa gaudiorum mundanorum quaeritis , ascendite ad diem festum hunc, in quo videri et videre in vanitate et concupiscentia vultis, id est ad festum lastitiae temporalir. , ubi laus humana et voluptas qu^itur, ubi carnalia gaudia extenduntur; ego qui talibus non delector, non ascendam, scilicet vobiscum, ad diem festum istum, et hoc modo sicut vos vultis, scilicet quaerens gloriam; quia tempus meum, id est gloriae meae secundum humanitatem, ad quam perveniendum est, impleta prius humilitate, nondum est impletum t non enim nisi impleta humili^ate Passronis, sequiturj tempus glorias et immortalitatis. Vel, vos ascendite ad diem festum hunc, id est ad principium solemnitatis hujus, quia Judaei magis vacabant epulis et laetitiae in principio festi, quam in fine; ego autem non asoendam ad diem festum istum, scilicet primum, quia tempus nondum est impletum. Tempus enim aptum doctrinae veritatis, propter quam Salvator venerat, non erat sic in principio solemnitatis propter praedicta, sicut circa finem; quia tunc paratiores sunt omnes a*d doctrinam.
Dicendo autem, vos mscendite, non consulit, nec praecipit, nec eos ad taiia invitat; sed praedicit et praemittit, et ostendit quid ipsi quaerebant qui mundana adhuc tantum sapiebant. Isti semper volebant esse in festo, et non in vigilia, qui semper volebant habere mundi laudem et voluptatem, et nullam ferre mundi molestiam. 4 Similes sunt multi in praesenti vita, qui semper volunt habere festa , et ideo in futuro facient vigiliam; volunt enim modo esse in commessatione, et ebrietate, ac risu et vanitate; et ideo semper erunt in fame, et siti, et fletu, et tribulatione. Istud autem festum diabolicum triplici de causa non est faciendum. Primo, quia haec vita est vigilia , ideo debemus jejunare, et peccata nostra plangere, ut possimus ad festum coelestis patriae pervenire; unde Matthaeus : Beati qui lugent, ecce vigilia, quoniam ipsi consolabuntur , ecce festum. Sed vani homines volunt hic festum facere, et ideo venient ad vigiliam; unde Lucas : Vas vobis qui saturati estis, ecce festum, quia esurietis, esse vigilia. — Secundo , quia ista vita est exsilium, et stultus esset peregrinus qui in exsilio positus vellet facere festum, sed debet exspectare quousque ad patriam suam redeat ; patria autem nostna est regio ccelestis , quae nos exspectat, et quia peccatores de hoc exsilio patriam faciunt, ideo a patria coslesti exsules et banniti semper erunt. — ■ Tertio, quia ista vita est locus laborts, et ideo servi Oei sunt in labore continuo, et de labore veniunt ad quietem; vani autem homines volunt esse in otio, et ideo de otio veniuntadlaborem.
Hic ergo ostenditur discretio seu distinctio bonorum a malis : tempus enim gloriae maiorum semper est in praesenti, ubi dies maii sunt , e{ mali florent; tempus vero gloriae bonorum erk in futuro, quando cum Christo regnabunt,, ad quam gloriam per passiones et tribulationes perveniunt. 4 — — Dicant ergo devoti aliis ad conviwa et lascivias eos invitantibus : Vos ascendite ad diem festum hunc, nos qui talia non appetimus, non ascendimus. Nonenim debet servus Christi in taiibus delectari; quia delicatus miles est, qui vult simul gaudere cum seculo, et regnare cum Christo, cum dictum sit : Vce his, qui in bpnis ducunt dies suosJ quia in puncto kowe descendent ad inferni nouissima'; receperunt enim bona in vita sua. Unde Augustinus ; a Simus recti corde, tempus gloriae nostrae nondum venit. Dicatur amatoribus hujus seculi, quales erant fratres Domini : Tempus vestrum semper est paratum; tempus nostrum nondum venit. Audeamus enim et hoc dicere et nos. Et quoniam corpus Domini nostri Jesu Christi sumus, quoniam membra ejus sumus , quoniam caput nostrum gratanter agnoscimus, dicamus j>rorsus, quoniam propter nos et ipse dignatus est dicere, quando nobis insultant amatores liujus seculi, dicamus eis : Tempus vestrum semper est paratum; tempus nostrum nondum venit : » heec Augustinus. Tempus etiam divitum semper est paratum, quia est io bursa eorum; si enim est frigus, bene se induunt, vel aliter calefaciuat; si est calor, hahent domos frigidas, vel subventiones alia»; et similiter in aliis defectibus corporum, promptum habent remedium, et ideo tempus eorum semper esi paratum.
Pauperes vero totum haheat contrarium ; sed aliter erit in atio seculo.
HafC cum dixisset Jesus, mansit in Galilasa , ex ratione supradicta* Ut autem ascenderunt fratres ejus, duobus diebus transactis, latenter ascendit sine eis. Sicut enim noluit es&e in principio festivitatis, ne fratribus suis malum persuadentibus videretur favere ; sic noluit se omnino subtrahere, nec doctrinam salutis omittere, quam venerat docere. Ascendit ergo ad diem. festum; sed non ad illum ad quem fratres ejus ascenderunt; nec ut iJli, scilicet manifeste et cum magna comitiva, nec ut videretur ab hominibus, nec occasionem majoris invidiae daret Judaeis, quia non cupiebat gloriari temporaliter , sed aliquid docere saiubriter, homincs corrigere, de festo aeterno admonere, amorem ah hoc seculo avertere. Sed ascendit non manifeste, quasi in occulto, in hoc condescendens fidelibus, qui timore mortis occultandi erant, et ne se hominibus ostendens, favorem humanum quaereret; quia dies festus Domini non exterius, sed interius, non facie, sed in mente agitur , de quo in Psalmista dicitur : Quoniam cogitatio hominis confitebitur tibi; et reliquia? cogitationis diem festum agent tibi. Sic ergo age diem festum, si ad tuam festivttatem vis venire Jesum. Qoi enim agunt in manifesto, et ut ab hominihus* videautur, receperunt mercedem suam.
Ubi Beda : * Mystice autem designatur quod suigulis quibusque earnalibus, huraanam gloriam quaerentibus, Dominus manet in Galilaca, quas interpretatur transmigratio facta, id est in membris suis , quas transmigrant de vitiis ad virtutes, et in eis proficiunt. Postmodum vero Dominus ascendit, quia membra Christi non hujus vitae, sed aeternae gloriam quaerunt; occulte autem Dominus ascendit, quia omnis gloria ejus ab intus, id est de corde puro, et oonr scientia bona , et fide non ficta : » haec Beda. Nota quia Dominus docturus miracula, imo in omnibus magnis operibus potentiae et virtutis suae gloriam fugit, nolens socios habere, vel nuntios praeamhulos, ufpatet hic et in pluribus aliis. Quasi diceret : Quanto major es, humilia te in omnibus. In operibus vero humilitatis turbam comitem habuit, veniens ad Passionem; et discipulos praemisit, ut sibi asinam et pullum adducerent. Etiam comesturus agnum paschalem praemisit qui praepararent locum ; sed hoc fecit in tanti sacramenti mysterium, quod non debet sumi, nisi cum magna praeparatione virtutum et bonorum operum.
Judcei ergo cammuniter qu&rebant eum in diefesto antequam ascenderet, quia non viderant eum adesse cum fratribus; et dicebant : Ubi est ille ? scilicet talis et tantus praedicator , et miraculorum operator. Non nominant eum nomine proprio, tam quaerentes eum animo bono, quam malo. Quidam enim quaerebant Deum desiderio addiscendi , ut ejus doctrinam devote audirent; alii desiderio malignandi , ut eum interficerent; alii vana curiositate, ut eum viderent. Illi ergo qui quaerebant euan ex odio, dedignabantur eum nomine proprio nominare, quia nomen suum fuit eis grave. Sed illi qui quaerebant eum ex devotione, non audebant eum nominare, vel ita reputabant eum famosum et authenticum quod non oportebat nomen proprium exprimere. Vani autem non curabant de suo nomine. Et murmur multum erat in turba de eo, et dissensio propter contrarietatem opinionum de eo; quidam enim, scilicet qui pia intentione quaerebant eum, dicebant : Quia bonus est, approbantes ejus doctrinam et miracula; alii autem, sci\icet qui mala intentione quaerebant eum, dicebant : Non , sed scducit turbas, dicta ejus persequentes et opera.
Ubi Chrysostomus : « Illam quidem aestimo opinionem multitudinis esse ; hanc vero principum et sacerdotum. Videsutiqueprincipatumcorruptum , eos autem qui principatui subjiciuntur sanos judicio. » Nemo tamen, scilicet illorum qui dicebant quia bonus est , palam loquebatur de eo propter metum Judxorum, scilicet principalium, ne extra synagogam et congregationem fieret aliorum. Ex quo patet quod principes popuJi illius dicebant eum seductorem, et major pars dicebat contrarium. Seducit turbas, clarius sonabant; sed bonus est, pressius susurrabant. Ecce quantum deprimitur veritas et extollitur falsitas. Quidam erant ibi formidolosi et timidi qui in Christum credebant, sed veritatem dicere nbn audebant, et ideo in veritate peccabant. Tribus enim modis, secundum Chrysostomum, in veritate quis peccare potest : aut veritatem prae timore tacendo ; aut ipsam veritatem in mendacium commutando; aut ipsam veritatem non defendendo.
De primis dicitur : Alii dicebant : Quia bonus est; nemo tamen palam toquebatur de illo propter metum Judosorum. Ut dicit Augustinus : « Uterque est reus apud Deum, et qui veritatem tacet, et qui mendacium dicit; ille, quia prodesse non vult, iste quia nocere desiderat. » De secundis subditur : Alii autem : Non, sed seducit turbas; de talibus dicit Apostolus : Commutavemnt Dei veritatem in mendacium. De tertiis dicitur : Multum murmur erat de eo in turba; murmurabant quidem de eo quod Pharisaei Christum persequebantur, sed tamen eum non defendebant; nec aperte resistere audebant, cum tamen dicat Sapiens : Usque ad mortem certa pro justitia. 7 De omnibus servis Christi hoc idem dicitur. Sed non mirum si de ets iniqui homines aliquando male loquuntur, cum de ipso Dei Filio talia loquerentur. Unde Augustinus : « De omnibus servis ejus intelligendum hoc dicitur modo. Quicunque apparuerit in aliqua gratia spirituali : alii dicunt : Bonus est ; alii : Non, sed seducit turbas.
Quod dictum est ergo de Domino, valet ad consolationem nostram, de quo-' cunque hoc dictum fuerit Christiano : » haec Augustinus. Sed si bene consideras, haec malorum derogatio commendatio est. Unde Gregorius : « Stultum valde est si illis placere quaerimus, quos non placere Deo scimus. Perversorum autem derogatio, vitae nostrae approbatio; quia jam ostenditur aliquid justitiae nos habere, si illis displicere incipimus, qui non placent Deo. In omni igitur quod de nobis dicitur, semper tacite recurrere ad mentem debemus, interiorem testem- et judicem quaerere. Quid enim prodest si omnes laudent, cum conscientia accuset ? Ad quid poterit obesse si omnes derogent, et sola conscientia defendat? » Unde et Boetius : « Itaque nihil est quod admireris, si in hoc vitae salo circumflantibus agitemur procellis, quibus hoc maxime propositum est pessimis displicere.
» Unde etiam Seneca : « Tam turpe est ' laudari a turpibus, quam laudyi ob turpia, vel esse turpem. » Et iterum ; a Nemo mihi plus videtur aestimare virtutem, nemo illo magis devotus, quam qui boni viri famam perdidit, ne conscientiam perderet. Honesta turpitudo est pro bona causa : » haec Seneca.
Jam autem die festo Ynediante, id est in medio solemnitatis , scilicet die quarta, quando etiam Deus ab initio mundi coruscare fecit lumen in coelis, ascendit Jesus in templum publice, quia ibi erat locus communis aptus doctrinae; et docebat, quia in principio festi his quae festi erant magis intendebant, et ideo postea Christum attentius audiebant. Evangelistae quandoque more Judaeorum dies septem, quibus celebritas durabat, diem festum propter unam festivitatem appellaverunt. Octavus autem dies de integritate Scenopegiae non erat, et tamen totus celebris manebat. Fiebat enim in eo collecta ad opus pauperum; et in necessitates fabricae et utensilium ejus. Et quidam de turba dicebant eum vere Prophetam et Christum. •Alii dicebant eum habere daemonium, quod patet manifeste falsum, quia daemonia expellebantur per ipsum. Dominus autem non turbatus, sed tranquillus non reddidit maledictum pro maledicto ; sed tranquille ad omnia respondit. In quo, secundum Bedam, nobis patientiae reliquit exemplum, ut quoties nobis ab aliquo falsa objiciuntur convitia, patienter toleremus; et vera quae possumus non objiciamus, sed salutaria monita praedicemus.
Et qu&rebant apprehendere eum ad occidendum, sed repressi sunt divina virtute; et nemo misit manus in illum, quia nihil ei facere poterant, nisi quantum et quando ipse permittebat; nondum enim venerat hora ejus, id est ab eo ordinata de captione sua. Voluit enim, praemissa longa serie praeconum, opportuno tempore nasci ; et similiter, praedicato Evangelio, opportuno tempore mori. Quidam auttm de turba, humiles et pauperes, praedicatione et miraculis ejus moti, credebant in eum, verba et facta ejus glorificantes. Non dicit de principibus; quia quanto majores erant, tanto magis insaniebant. Audientes autem principes et Pharisari turbam de illo bona secreto murmurantem, et eum glorificantem, quia turbae nonaudebantconfiteri palam; etpropter contrarias de eo opiniones dissensionem in turba factam, invidia commoti miserunt ministros, scilicet satellites Praesidis, quos ad hoc conduxerunt, ut eum apprehenderent. Non sunt ausi ire personaliter ad capiendum Christum timore turbarum; sed miserunt ministros, tanquam periculis expositos, quia tales personae pro pretio non timent se periculis exponere. Ipsi quidem majores, stantes in littore, non timent alios submergere. Insani l audito murmure quod Christus a turba glorificaretur, et tanta bona de ipso dicerent, doluerunt valde, et quaerebant eum occidere.
Dixit ergo eis Jesus, erudiens ad salutem etiam pertinacium pervicaciam : Adhuc modicum tempus vobiscum sum, quid festinatis me interficere? Parvum tempus, scilicet septem mensium, exspectate, quod modo facere vultis, facturi estis, non modo, quia jam nolo. Quasi diceret : Non modo implebitis quod vultis, quia adhuc modico tempore volo manere in populo ad. docendum et miracula faciendum. . In vanum laboratis et vos et principes vestri, quia non in vestra, sed in mea potestate est ut me apprehendatis. Exspectate dum tempus adveniat, cito vos relinquam et, perfecto opcre Kedemptionis, ,propter quod vobiscum sum, vado quasi ^pontaneus, scilicet per Passionem et mortem ad eum qui misit me, soilicet ad P&trem. Implere xlebeo meam dispensationem, prsedicando scilicet et .
miracula faciendo ; et sic pervenire ad meam Passionem, completo dispensationis officio. Qu&retis me et non invenietis, hoc, secundum Augustinum, fuit post Christi ascensionem, quando multi Judaei compuncti ad praedicationem Apostolorum crediderunt. Istud autem quotidie accidit; quia Christum multi queerunt et. non inveniunt, quia quaerunt eum non ibi ubi est, sed ubi non est. Christus non est in delitiis, nec in divitiis, nec in honoribus; et ideo non ibi invenitur. Unde in Job . ; Non invenitur in terra suuviter viventium, quantum ad deliciosos; abyssus dicit : Non est in me, quantum ad avaros, quorum cupiditas non habet fundum ; et mare loquitur : Non est mecum y quantum ad superbos, qui semper sunt tumidi et inflati. Invenitur autem in humilitafce, paupertate et asperitate, quia ibi est.
Ista enim tria Christus in hunc mundum veniens secum portavit, et cum istis nasci voluit. Unde in Luca : Invenietzs infantem, ecce quanta humilitas; pannis involutum, ecce quanta paupertas; et positum in prmsepio, ecce quanta asperitas, IO SbPTBM FESTA 'COR. DIS. — In novissimo autem die festivitatis, scilicet die septimo, qui sicut primus erat celeberrimus, et in quo major erat populi concursus. ; vel, in novissimo, id est in octavo, quia, peractis septem diebus iestivitatis Tabernaculorum, in octavo d» erat festnm costus vel collecte; et dicebatur illa dies sanatssima in Lege, quia iigurabat congregationem Sanctorum in superna felicitate, stabat Jesus, firme, qui se nunquam deflectobat a rectitudine, et constanter clamabat, praedicando verbum Dei publice. Vocat Doaninus Jesus non utcunque loquendo, sed clamando vocis intentione* vt omnes possent eum audire. In quo ostendit sui fervoris destderium et affectus magnitudinem ad nostram infbrmationem et salutem. Secundum Chrysostomum, primo xiic laudibus et sacrinciis dediti erant, intermediis diebus epulando coram Domino voluptati vacabant, in ulti^ modie ferventius audiebant, ut doctrinae aliquid secum recedente» portarent; et ideo illo die Dominus magis doctrinse instabat; et quasi viatica salutis in doctrina dabat, quae percipientes secum raeditarentur usque ad aliud festum, quo iterum doctrinam perciperent.
Septem autem isti dies significant sepaem festa cordis, quae Domino agimus, in quorum primo sacrincium laudis offerimus, quinque autem sequeatibus refectiones coram Ddmino aocipimus : primo quidem in pane lacrymarum pro peccatis; secundo, in confortatione conscientiee £t crefectione virtutis; tertio, in pane serenatee eonscientiae a peccatorum reliquiis,; quarto, in refectione desiderii ; quinto, in consolatione Spiritus SanctL; sexto, in frefectiane sacramenti ; septimo die surgit Jesus, reficiens in pane verbi. 1 1 Christus et Sriritus Sanctw» flumen aquje vivjk. — Quid autem docebat, subditur •: Si quis sitit, sciiicet intus, . id est desiderat aquam gratiae, doctrinam vitae, et gratiam Spiritus Sancti , neminem compello, sed si quis multum desiderat, et ervens desiderium habet, hunc ego, voco; gcneraliter loquitur si quis, nulium escipiendo, cujuscunque status et conditionis, -quilibet secundum suam sitim potum inveniet apud Deum. Si quis, inquam, sitit, veniat ad me, fontem aquae vivae ; veniat autem, non corporis, sed fidei formatae passibus; non pedibus, sed affectibus; non migrando, sed me amando et ab amore mundi recedendo; et bibat abundanter aquam sapientiae salutaris, et Spiritum Sanctum, non solum ad sufficientiam, sed etiam ad redundantiam ; et tunc flumina aquae vitae purgantis mentes, ac vivificantis, et semper agentis, scilicet doctrina sacra, et dona gratiarum, ac benevolentia, quae vult consulere proximis, fluent abundanter de ventre ejus, interioris hominis, scilicet conscientia cordis ad alios per redundantiam, quia fides et bonitas unius fidelis debct ad alios derivari ; non enim fluunt aquae vivae de ejus ventre, qui quod bibit, putat sibi soli sufficere. Si autem proximo consulere festinat, ideo non siccatur, quia manat. Propter quod admonendo dicit Petrus : Unusquisque sicut accepit gratiam in alterutrum illam administrantes. Dominus vocat illos sitientes, qui sunt vacui ab amore mundi, ad aquas gratiae, scilicet ad amorem DeL Unde Augustinus : « Si habitat amor mundi in te, non est quo intret amor Dei in te, Vas es, sed plenus est ; funde quod habes, ut recipias quod non habes ; fiinde amorem seculi, ut amore Dei implearis : » haec Augustinus.
Vocatur autem, secundum Chrysostomum, Spiritus Sanctus flumen, quia, sicut flumen non revertitur, nec stat, sed semper currit, sic et illi qui habent Spiritum Sanctum, non revertuntur ad peccata, nec stant per otium, sed semper currunt ad fortia ; dicitur quoque Spiritus Sanctus aqua viva, quando aliquis habet gratiae continuationem et perseverantiam, sine qua nihil valerent omnia praecedentia. Unde Bernardus : « Tolle perseverantiam , nec obsequium mercedem habet, nec beneficium gratiam, nec laudem fortitudo. » 12 MlNISTRI SKRMONES DoMINI ADMIRANTES REVERTUNTUR , IPSUMQUE defendit Nicodemus. — Ministri ergo sermonibus ejus delectati et doctrinae suae verbis capti redierunt, se excusantes et dicentes : quia nunquam sic locutus est homo sicut hic homo loquitur. Quasi dicerent : Ita bene loquitur, quod non videtur homo purus, sed pius, propter quod temerarium esset ponere super eum manus; utinam et vos praesentes fuissetis! utinam et vos ejus verba audissetis, nunquam fortasse ulterius adversus eum aliquid ageretis! Pharisaei ergo invidia moti reputabant eos seductos, sicut et turbam, quae de facili potest seduci per ignorantiam, quos et maledictos dicunl, secundum illud Deuteronomii : Maledictus qui non permanet in Lege. In me, ut dicit Augustinus, sit ista maledictio.
Ita etiam et nunc est in Ecclesia, quod simplices et laici sunt aliquando devotiores quam alii, secundum illud. Isaiae : Cognovit bos possessorem suum, et asinus prassepe Domini sui; Israel autem me non cognovit. Et quia Ghristi doctrina, ministrorum praeconia, populorum fides Pharisaeos a sua malitia non traxerant, surgit ad hoc Nicodemus, qui ad Jesum nocte venerat, qui et unus ex ipsis erat, et Legis auctoritate nititur eos a persecutione et captione Christi compescere, ac Christum, in quem occulte credebat, excusare ex Lege, dicens : Numquid Lex nostra hominem judicat, nisi prius audierit ab ipso et cognoverit quid faciat? Nemo enim secundum Legem condemnatur, nisi ex se confessus, vel ab aliis convictus, et prcesens, non absens, quia in damnatione homi74 6 nis non leviter est procedendum. Nam, etiam secundum leges civiles, diligens inquisitio debet praecedere sententiamj sed illi volebant perverse ante esse damnatores quam cognitores. Credebat Nicodemus, si tantummodo Dominum Jesum vellent patienter audire , quod verbum Christi esset tantae efficacise quod forte similes fierent illis, qui ad tenendum eum missi fuerant, et ad verba ejus conversi sunt in eo facto ad quod missi erant, et crederent, sicut illi crediderunt. Et ideo volebat per hoc eos inducere ad audiendum Christum, ut converterentur per verba ejus, sicut etiam ipse fuit conversus. Pharisaei vero invidia et iracundia agitati non recipientes.
de veritate persuasionem, sed magis Nicodemo contradicentes, tandem reversi sunt confusi in domum suam, et in propria, nullo perfecto negotio, vacui fide, et fraudati a malo desiderio suo r vel, in domum suam, id est in propriam cordis malitiam, scilicet in infidelitatem et impietatem suam, valde dolentes, quod facere non potuerunt voluntatis suae propositum, quia consilium eorum per divisionem fuit dissipatum. i3 Consuetudo Christi in BeTHANIAM REVERTENDI. — JeSUS aUtem, qui misericordiae visceribus abundabat, perrexit in montem Oliveti, in cujus latere Bethania erat, et domus Marthae, in qua hospitari solebat; nam Dominus hanc sibi consuetudinem fecerat, ut per diem, quando Jerosolymis erat, in diebus festis in templo praedicaret, signa et miracula ostenderet, et in sero revertebatur in Bethaniam, ut ibi hospitando quiesceret. ORATIO Domine Jesu Christe, da mihi corde et desiderio ascendere ad diem festum solemnitatis aeternae , et me semper ad illam praeparare, ut cum tempus visitationis tuae advenerit, ad contemplandum te facie ad faciem merear illuc feliciter pervenire. O fons aquae vivae, sitio et desidero ego, miser, gratiam tuam ; venio et suspiro ad te toto afFectu requirens eam ; da ergo mihi bibere, et tam abundanter de ea percipere, ut dona gratiarum et mihi sufficiant, et per benevolentiam a me ad proximos fluant, eisque proficiant, ut >tu videns in me opus misericordiae, movearis ampliorem gratiam mihi infundere. Amen.
Scripture echoes
- ↩Ps.75.11 — And all the horns of the wicked I will cut off; the horns of the righteous shall be lifted up.
- ↩Matt.6.5 — And when you pray, you must not be like the hypocrites, for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by people. Truly I tell you, they have received their reward.
- ↩Luke.2.12 — And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.
- ↩John.7.37 — On the last day of the feast, the great day, Jesus stood up and cried out, saying, 'If anyone thirsts, let him come to me and drink.'
Notes
- 1 ↩The source text 'atio seculo' is a clear scribal error for 'alio seculo' (the other/next life). I have translated it according to the intended meaning.
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