De cceco a nativitate illuminato
The Blind Man and the Glory of God
Jesus heals the man born blind to manifest the works of God, revealing his divine power through the humble instrument of his humanity.
The cause of blindness in the man who was enlightened was not his own sin or that of his parents, but the manifestation of the glory of God. As Jesus was passing by, he saw at the exit of the temple a man blind from birth who was sitting there begging for alms from those entering the temple. Jesus looked at him intently, as Chrysostom says, as if he wanted to do something for him, to show himself merciful to the miserable man through this act, and to provoke his disciples to wonder and to ask questions. For this reason, the disciples were moved to ask about the cause of his blindness, saying, 'Rabbi, who sinned, this man or his parents, that he was born blind?' This was in retribution, clearly, for his own sin or that of his parents. They believed that punishment isn't inflicted without fault, and therefore they assumed his own sin or his parents' was the cause of this blindness. Jesus, however, regarding the man blind from birth who was enlightened: He doesn't simply deny that he or his parents sinned, but he responds only to the specific point he was asked about, saying, 'Neither this man nor his parents sinned,' meaning that he wasn't born blind for that reason. It's as if he were saying: 'He wasn't born blind because of his own sin,' because he couldn't have sinned before birth. In this, the simplicity of the Apostles' question is apparent; and it's no wonder, because they were still unrefined before they received the Holy Spirit. Alternatively, the meaning could be this: 'Rabbi, who sinned, etc.' . . That is, was it his own original sin, or the actual sin of his parents, that caused this blindness? For we are all born children of wrath, and a child of wrath is punished by right.✦ And if someone objects that this would mean everyone has to be punished, since everyone is conceived in original sin, we must say that it belongs to divine mercy when someone is spared, but to justice when someone is punished. Hence it says in Lamentations: 'The mercies of the Lord are many, because we are not consumed,' and in the Apostle: 'All have sinned and need the grace of God,' and so the question on this point was a good one.✦✦ Nor did this happen because of the parents' sin, even though they had sinned. Note here that there is a twofold punishment by which people are punished: one is spiritual, regarding the soul, for which a child is never punished for the parent, because the child's soul is not from the parent but from God, namely through creation; the other is bodily, regarding the body, for which a child—since as far as the body is concerned he is a kind of possession of the parent—is punished for the parent temporarily; that is, the wicked parent is punished in the child, so that he may be tormented by seeing the child. But this is the reason for this blindness: that the works of God might be made manifest in him, through his miraculous illumination. It is as if he were saying: he wasn't born blind as a punishment for sin; rather, this blindness is a dispensation, so that once the miraculous work is made manifest, the Son of God might be revealed in his illumination, his divine power might be declared, and in this way, people might be built up in faith. Here it should be noted that, upon leaving the temple, he came eagerly to the work that would manifest him. For he himself saw the blind man, and it wasn't the blind man who approached him. Hence Chrysostom says: "Because he healed the blind man after leaving the temple, he was mitigating their fury by his absence, softening their hardness and incurability through the operation of the sign, and confirming what had been said by creating faith." How did Christ himself bestow sight upon him? He spat on the ground to show that the healing power was, in a way, from his humanity, insofar as it is the instrument of his divinity—for saliva flows from the head. He made clay from the spittle to show that he is the one who formed the first man from the dust, and he smeared the clay over his eyes; just so, a person blinded by the pleasure of sin ought to apply the vileness of sin as a remedy. He sent him to the pool of Siloam to wash, so that the blind man, passing through the city smeared with clay, would be seen by many, and consequently the miracle would be more widely spread and confirmed. The name 'Siloam' is interpreted as 'Sent,' which the Evangelist adds, wishing to interpret the Hebrew name and to designate the mystery of Christ, who was sent for the salvation of humanity. He went away, therefore, and washed, and came back seeing—not by the power of the clay or the water, but by the divine power through which he was illuminated.
The Sabbath and the Witness of Truth
The healing on the Sabbath sparks controversy, leading the man born blind to courageously defend Jesus against the Pharisees.
The Pool of Siloam is a spring at the base of Mount Zion that descends into the Valley of Jehoshaphat. It doesn't flow in a constant stream, but bubbles up through the hollows of the earth at irregular hours, sending forth its sweet waters from the depths at intervals—three or four times a week—rather than in a continuous flow. Where these waters collected, a pool was built not far from the spring, which Scripture calls sometimes a pond and sometimes a swimming pool. There, too, is the spring of the Virgin Mary, where she used to draw water for herself and her Son, and where she washed his clothes. These events took place on the Sabbath, and for that reason the Pharisees criticized Him; but they were wrong, because works directed toward the magnificence of God were lawfully performed on the Sabbath. Augustine says, "He who was without sin was the one who truly kept the Sabbath." To observe the Sabbath spiritually is to be without sin; God warns of this when He commands the Sabbath, saying, 'You shall do no servile work in it.' Hear from the Lord what 'servile work' is: 'Everyone who commits sin is a slave to sin.' They were observing the Sabbath in a carnal way while violating it spiritually, as Augustine says. See how they relied on their own traditions, refusing to allow them to be violated in any way, yet they neglected the more necessary commands of God, straining out a gnat while swallowing a camel. So, too, many today follow and observe their own traditions and rules more than the commands of God, being similar in this to the Pharisees in their actions; but they should fear lest they be similar in the retribution of their reward as well. When schism and dissension arose from this, the man born blind who had been given sight defended the Lord's side firmly and manfully, even against the leaders of the Jews. In this his great gratitude appeared; and through this he also showed that everyone ought to acknowledge the divine benefit gratefully and firmly. A constant athlete and immovable confessor of the truth, he openly acknowledges the gift, so that he doesn't incur the damage of ingratitude. He announces grace, he evangelizes, and he freely confesses the truth for the glory and praise of God: this could not have happened except from the Lord, nor from the disciples, unless God were in them. Hence Chrysostom: 'You see the herald of the truth; you see how much he heard from the beginning, and how much he has suffered, and through...' ...words, through works, and in what way he testified. He was not ashamed of his former blindness, nor did he fear the fury of the crowd, nor did he refuse to show himself, so that he might preach the benefactor; these things, however, are written so that we too might imitate him. And again: 'This is the nature of truth: through those things by which it is thought to suffer traps from men, through these it becomes stronger; through these it shines, through those by which it is overshadowed.' Lying, however, stands in its own way; and through those very things by which it seems to harm the truth... ...through those things it shows it to be clearer, which has also happened now, according to the same Chrysostom. From this constancy of the blind man, it appears how strong truth is—which, if it takes up the despised, makes them bright and strong and shows them to be so—and how weak a lie is, which, even if it is with the strong, makes them weak and shows them to be so. Finally, after a long argument, they cursed him. They attacked his reputation—though in truth, it was more of a blessing—and said, "You are that man's disciple." As Augustine says: "It is a curse if you examine the heart, but not if you weigh the words." May such a curse be upon us and upon our children. And it follows: "We are Moses' disciples." Moses preached fertility and worldly goods to those who kept the Law, and because of this, he has more disciples than Christ, who preached poverty and similar things. In their unjust condemnation, they threw him out—outside the synagogue, that is, outside the society of the Jews—as if he were excommunicated and rejected. This was the greatest disgrace among them, just as excommunication and expulsion from the society and Communion of Christians is among us. Because he confessed the truth and held fast to the Lord, he was cast out by the Jews. He chose to be despised by men rather than despise God, whereas we, to avoid being despised by men, despise God.
The Light of Faith and the Blindness of Pride
Jesus receives the outcast man into faith, while the Pharisees' pride confirms their spiritual blindness.
Then, once the blind man had been cured and cast out by the Jews, he came to Jesus; questioned and instructed by Him, he received the light of faith. He confessed with his mouth the faith he believed in his heart, saying, "I believe, Lord," and he proved it by his actions, for he fell down and worshipped Him with the adoration and service due to God alone. Through this, He showed His divine power, joining action to word, for prostration and adoration are owed to God and Creator alone—a sign that we were raised from nothing by His hand. In this way, he believed in Him and confessed Him to be true God and man. Christ received the one whom the Jews rejected. For the more a person is despised by men for God's sake, the more he is loved by God; and the more he is cast out by them, the more he is received by Him. Chrysostom says: "Those who are oppressed by injury for the sake of truth and the confession of Christ are most highly honored," which is what happened to the blind man. The Jews cast him out of the temple, but the Lord of the temple found him and took him in, just as a judge of the games receives an athlete who has labored hard, and He crowned him—so says Chrysostom. Christ, therefore, heals him completely, opening his eyes on the outside and his heart on the inside. Now the Lord, the Lamb sent to take away the sins of the world, washes the face of the heart with anointing and illuminates the eyes of the mind; and he confesses Him not only as the Son of man, but also as the Son of God. In commending the blind man for his devotion and the illumination of his faith, Jesus said to him: "I came into this world—which includes both good and bad—for judgment, that is, for discernment, not for condemnation. I came through the assumption of flesh so that the simple and humble, who do not see—that is, who recognize and confess that they do not see, and who seek a physician—might see and be illuminated through faith and the knowledge of truth. But the scribes and proud wise men who see—that is, who presume and boast that they see, and who do not seek a physician—might become more blind, that is, remain in their blindness and be hardened through infidelity, and in regard to beholding the truth, unwilling to bear the light of truth. This is clearly fulfilled in this blind man born, and in the Apostles, who were illuminated by Christ because of their humility, whereas the priests and scribes were blinded because of their pride." Furthermore, this is explained as the illumination of the Gentiles through their acceptance of the faith, and the darkening of the Jews through their rejection of it; for previously the Gentiles were considered blind and the Jews sighted, but now, conversely, the Gentiles see and the Jews are blind. Therefore, the judgment mentioned here isn't the manifest judgment of condemnation and reward expected at the second coming, but rather the hidden judgment of discernment between those who believe and those who don't, which took place at his first coming. It's as if he were saying: In the fact that I have enlightened you, understand that I came to separate the poor in spirit from the proud, so that the former might be enlightened and the latter blinded. He notes the cause here, because he didn't come with the final purpose that anyone should be blinded; rather, he notes the outcome, because his coming was destined for this—just as the work of a good doctor, when dealing with those beyond hope, ends in death. — The Pharisees heard this and pushed back, asking, "Are we blind, too?" They were the ones who were religious and learned in the Law, and who claimed to have enlightened spiritual vision. But Jesus refuted them based on their own response, saying: "If you were blind—that is, ignorant of the Scriptures and the prophecies about me—you would not have sin, at least not to the extent that you do now. But because you say, 'We see'—meaning you consider yourselves to understand the Scriptures—your sin remains; it is aggravated, and you will be punished more severely." From this it's clear that those who know the Scriptures but don't observe them sin more gravely and incur a heavier penalty, according to the saying: "The servant who knows his master's will and does not do it will be beaten with many stripes." It can also be explained in terms of the physical sight of Christ's miracles and works, because if they hadn't seen them, they would have some excuse for not believing in him; but now, because they have seen, their sin is aggravated and they are to be punished more severely. Alternatively, if you were blind in your own estimation—that is, if out of humility you acknowledged yourselves to be blind, or considered yourselves so, recognizing your sin through humility and running toward mercy and the Physician—you would not have sin, because I came to take away sin, which is forgiven through grace, a gift not given except to the humble who do not presume upon themselves. But now, because you proudly say, "We see"—meaning you consider yourselves to see—and do not seek mercy and the Physician, your sin remains; that is, it is not forgiven, and you remain in the blindness of your unbelief.
Mystical Illumination and the Remedy of Grace
The healing is interpreted as a mystical allegory for the human race's restoration through Baptism, contrition, and confession.
In a mystical sense, the man blind from birth represents the human race, carrying blindness from Adam; we are born with this mental blindness because it came upon the first man through the sin from which we all originate—a source not only of death, but of iniquity. Everyone is born blind in this way, bearing original sin, because they are deprived of the vision of God. Therefore, when the Lord came into this world, He enlightened the man blind from birth—that is, the entire human race. He spat on the ground, joining his divinity to human nature; and from the saliva and the earth he made clay, tempering the earth with divine wisdom—that is, God became man. For by the sputum, which is saliva descending from the head, the Word is signified, who proceeds from God, the head of all things, and the wisdom that came forth from the mouth of the Most High. For saliva is a salty humor, and salt signifies wisdom; by the earth, however, is signified the flesh and humanity, which he took on for our sake. He anointed the eyes—the heart of this blind man, the human race—through faith in the Incarnation of Christ, making him a catechumen, which means 'instructed,' someone who has faith but isn't yet baptized. He then sends him to the pool to be washed and enlightened—that is, to be baptized—and to receive full illumination in Baptism. Hence, according to Dionysius, Baptism is called illumination; this pool is called Siloam, which means 'sent,' because whoever is baptized must be baptized in Christ, who was sent by the Father, and then he enlightens him; for if he had not been sent, none of us would have been released from iniquity. He who originally formed man from the slime of the earth reformed the human race through the same kind of clay, and by doing so, He gave a sign. By mixing dust with His saliva and smearing it over the eyes of the blind man, He was essentially saying, 'I am He who formed man by taking dust from the earth.' The very act of this blind man being enlightened signifies how any justified sinner is healed, as the blind man represents the sinner; for sin darkens and obscures the eyes of the mind. You should note that spiritual blindness is caused in three ways: first, by the dust of worldly greed; second, by the fire of carnal lust; and third, by the swelling of pride. Often, a sinner doesn't see their own sin—whether because of the habit of sinning, a stubborn mind, or even the blinding influence of the devil—because they don't want to see it, and they don't even consider their sin to be sin. Hence Gregory says: "When a wretched person falls into grave sin, the devil persuades them not to repent, not to confess the sin; he insists in their heart that it is light and trivial, he preaches mercy, he promises a long span of life, and he suggests that they remain in sin; so that he may lead them into contempt of God and despair of themselves, and destroy them." To illuminate this blind man, three things must come together: first, the regard of God’s prevenient grace; second, the heart’s compunction for sins; and third, a pure confession of sins. The Lord designated these three in order when healing this blind man. He signified the first in the fact that it is said he saw the blind man—with the eye, that is, of mercy and prevenient grace, which is required before all else for the conversion of a sinner. For a human can fall into sin by themselves, but they cannot rise again by themselves without the help of God's grace. Unless the Lord looks upon the sinner with the eye of mercy, they won't be able to rise. The Lord designated the second by spitting on the ground and making clay from the spittle, with which he anointed the blind man's eyes. By the spittle or saliva, which flows down from the head into the mouth, is understood divine wisdom, which came forth from the mouth of the Most High; by the ground, however, is understood the human body. These two were joined together in Christ, namely: the eternal Word, which is understood by the saliva, and human flesh, which is understood by the ground. This blessed clay is the remedy for our blindness, provided it is smeared over the eyes of our heart. This happens when a sinner is led to consider that God is offended by sin and to recognize their own worthlessness because of it; for then the noble clay of Christ is placed over the vile clay of the sinner, and from this, compunction is born. God, therefore, smeared the sinner’s muddy eyes with this clay of His when He stirred them and led them to consider their own offense, the worthlessness of their sin, and the misery of their state. But for a sinner to be fully illuminated toward right thinking and true compunction, they must, by the grace of God, consider these seven things. First, they should consider the sin they have committed, so they can see the multitude of their sins, the good they’ve failed to do, and the evil they’ve committed in thought, word, and deed, through their five senses, against the ten commandments, against the seven sacraments, and in the works of mercy; and then they should say: "I have sinned beyond the number of the sands." of the sea, etc. Also, they should consider the magnitude of their sin—that they have committed such great sins against such a great Lord—and say: "Father, I have sinned against heaven and before you, and I am not worthy," etc. Also, they should consider the foulness of their sin, that they have committed such foul sins. Second, they should see the time they have wasted; consider, then, how many days, how many months, how many years you have spent in vain, and that, according to Bernard, you have lost all the time in which you did not think of God! Third, that he may see the beauty of the soul he has defiled—a soul that was once most beautiful and most worthy, because it was created in the image of God—and how shamefully he has degraded himself. Fourth, that he may see the grace he has lost and how many good things he has squandered through sin. Oh, how much grace many people neglect! For God is always ready to give, but few are willing to receive. Fifth, that he may see the wrath of God he has provoked, and how ungrateful he has been for God’s blessings. Sixth, that he may see the punishment he has earned, which is eternal, bitter, and varied. Seventh, that he may see the glory he has lost; according to Augustine, all things should be held in contempt compared to it. Having considered these seven things, a person would have to have a heart as hard as stone not to be pierced by bitter contrition for their sins. Third, the Lord signified pure confession of sins by sending that blind man, once he was anointed, to wash himself through confession before a priest. Although God forgives sin upon the sinner's contrition, He still binds him to make confession to a man in God's place. According to Augustine, this absolution received in confession restores a person to the purity of Baptism. Once these three things are accomplished, the sinner begins to see; and so, healed of his blindness by divine grace, he should fall down humbly and adore with supplication, giving thanks to God. The sign that a sinner has been illuminated in this way is that they now see and understand clearly. This knowledge consists of two things: knowing God and knowing oneself. To know God in the present is to know His power and His goodness. Knowledge of His power generates fear in us—a fear that makes us turn away from evil—while knowledge of His goodness generates love in us—a love that leads us to do good. But knowing ourselves... ...produces humility in us, which is the mother of all virtues. And so it's clear that this twofold knowledge—namely, of God and of ourselves—is the cause of our entire salvation; for knowledge of God's power generates fear, which makes us avoid evil; knowledge of God's goodness generates love, which makes us do good; and knowledge of ourselves generates humility, which keeps us in the avoidance of evil and in the practice of good.
The Stewardship of Time and Final Prayer
A stern exhortation on the fleeting nature of time and the danger of vanity, concluding with a prayer for spiritual sight.
We must therefore watch our time and abstain from things that waste it, so that we don't end up like the blind Jews, spending our lives on vanity and remaining in that same blindness with them. Chrysostom says on this point: God gave you life so that you might worship Him, yet you waste it pointlessly and to no purpose. Do you ask what the loss is? If you carelessly waste a little money, you call it a total loss; yet if you spend whole days on the devil's work, you think you've lost nothing. It is our duty to spend our whole life in sacrifices and prayers; instead, you recklessly waste your life on shouting, disturbances, obscene words, untimely arguments, and magical pleasures, and you turn it to your own detriment. And when you have done these things, you ask what loss you have suffered, not realizing that everything else should be lost before time! If you lose gold, it can be recovered; but lost time is hard to regain. We are given only a short time in this present life, and if we don't use it for what is necessary, what will we do when we move on to the next? Tell me, I ask you: if you were to instruct one of your children to learn a trade, and he were to waste his time at home or elsewhere, could he offer an excuse to his teacher? Wouldn't he say, 'We had an agreement; you set the time'? If you don't care that your son applies himself to a trade under me, how will we educate him? And for what grace has God prescribed such a short time for us? Oh, the stupidity and foolishness! You complain and take it hard that God, for whom we should be most grateful, has given us rest and eternity, and has spared us from labor and sweat! That is what Chrysostom says. Hence Seneca also says: 'Even if you had a long life, you would still need to manage it sparingly so that it would suffice for what is necessary; now, what madness is it to learn useless things when time is so scarce?' That is why I am all the more indignant at those who spend the greater part of this time—which isn't even enough for what is necessary, even if it were guarded most diligently—on useless things. Nature hasn't given us time so generous and free that we can afford to waste any of it. And look at how much is lost, even by the most diligent. One person's own health has taken time away from him, another's health has taken time from his family; for some, necessary business has occupied it, for others, public duties. Sleep divides life with us. Given how short and fleeting this time is, and how it carries us away, what good is it to waste the greater part of it on vanity? That is what Seneca says. PRAYER: Lord Jesus Christ, you who opened the eyes of the man born blind, please open the eyes of my heart so that I may not stumble in darkness or ever fall asleep in death. God of my life, how vainly have my days been spent, how fruitlessly have the times you gave me to do your will slipped away, and yet I have not done it! How many years, how many months, how many days, how many hours have perished for me, in which I lived before you without fruit! Loving Father, let the remainder of my time be fruitful and sanctified by your grace, so that in the days of eternity it may find a place and be counted before you. Amen.
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1 Causa cecitatis in homine illuminato non fuit peccatum ipsius aut parentum , sed manifestatio GLORiiE Dei. — Et prceteriens inde Jesus, in exitu templi vidit hominem ccecum a nativitate, qui ibi sedebat mendicans eleemosynam ab ingredientibus in templum; et diligenter intuitus est' eum Jesus, ut dicit Chrysostomus, quasi vellet aliquid agere circa eum, ut ex hoc se misericordem ad miserum ostenderet, et discipulos in admirationem et ad quaerendum provocaret'; et ideo discipuli moti sunt ad quaerendum de causa caecitatis ejus, dicentes : Rabbi y quis peccavit hic, aut parentes ejus, ut c&cus nasceretur? in vindictam scilicet talis sui, vel parentum peccati. Putabant enim poenam sine culpa non infligi ; et ideo crediderunt quod peccatum ipsius, vel parentes ejus essent causa hujus caecitatis. Jesus autem DE CjECO a nativitate illuminato. non negat simpliciter ipsum peccasse, vel parentes ejus; sed solum ad id de quo est interrogatus, respondet, dicens : Neque hic peccavit, neque parentes ejus, scilicet ut ideo caecus nasceretur. Quasi diceret : Neque peccato proprio caecus natus est, quia ante nativitatem peccare non potuit, in quo apparet quaestio Apostolorum simplex quantum ad hane partem ; nec mirum, quia adhuc rudes erant ante Spiritus Sancti receptionem. Vel, potest esse sensus talis : Rabbi, quis peccavit, etc.
. . hoc est, utrum peccatum originale hujus, an peccatum actuale in parentibus fuerit causa caecitatis istius? Omnes enim filii ir& nascimur; filius autem irae merito punitur. Et si objicitur quia sic quilibet puniendus esset, cum quilibet in originali concipiatur, dicendum quod misericordiae divinae est, quando alicui parcitur; justitiae autem est, quando aliquis punitur. Unde in Threnis : Misericordice Domini multae quia non sumus consumpti; et in Apostolo : Omnes peccaverunt, et egent gratia Dei; et sic quaestio ad hanc partem fuit bona. Neque peccato parentum hoc contigit, licet peccaverint. Ubi sciendum quod est duplex poena, qua homines puniuntur : una spiritualis, quantum ad animam, qua nunquam filius pro patre punitur, quia anima filii non est ex patre, sed a Deo, scilicet per creationem; alia corporalis, quantum ad corpus, qua filius, cum quantum ad corpus sit res quaedam patris, pro patre punitur temporaliter, hoc est malus pater in filio, ut filium videndo torqueatur.
Sed haec causa caecitatis hujus, scilicet : ut manifestentur opera Dei in illo, in ejus illuminatione mirabili. Ac si dicat : Non est caecus natus ad punitionem peccati; sed potius caecitas ista est dispensativa, ut, manifestato opere mirabili, in ejus illuminatione Filius Dei manifestetur , et divina ejus virtus declarctur; et sic ad fidem homines aedificentur. Ubi considerandum quod egrediens de templo studiose venit ad opus sui manifestativum. Ipse enim vidit caecum, et non caecus accessit ad eum. Unde dicit Chrysostomus : a Quod exiens de templo curavit caecum, et absentatione furorem mitigans, et per operationem signi duritiam et insanabilitatem eorum molliens, et his quae dicta sunt fidem faciens. » 2 Quomodo ipsi Christus visum contulit ? — Et expuit in terram, ut ostenderet quod virtus sanativa quodammodo erat ab ejus humanitate, in quantum est organum divinitatis, saliva enim fluit a capite; et fecit lutum ex sputo, ut ostende ret se esse illum, qui formavit primum hominem de limo ; et linivit lutum super oculos ejus, sic et homo excaecatus per peccati delectationem apponere debet, pro remedio, peccati vilitatem; et misit eum in natatoria Siloe, ad lavandum, ut caecus transeundo sic per civitatem linitus luto, a multis videretur, et per consequens miraculum magis divulgaretur et firmaretur, quod interpretatur missus ; hoc addit Eyangelista volens interprelari nomen Hebraicum, et ad designandum mysterium Christi, missi ad salutem hominum. Abiit ergo et lavit et venit videns, non virtute luti vel aquae; sed virtute divina, qua fuit illuminatus.
Est autem Siloe fons ad pedem et radicem montis Sion descendendb in vallem Josaphat, qui non jugibus aquis, sed incertis horis per concava terrarum ebullit, quia non singulis et continuis, sed interpolatis diebus, ter vel quater in hebdomada dulces aquas ex visceribus suis emittit ; de quibus cum exciperentur, quasi stagnum non longe a rbtrte constructum erat, quam collectionem modo piscinam, modo natatoria Seriptura vocat. Ibi est et fons Virginis Mariae, de quo rpsa aquam pro se, et pro suo Filio hauriebat et suos pannos lavabat.
Erat autem sabbatum quando haec fiebant, et ideo Pharisaei haec cognoscentes reprehendebant ; sed errabant, quia opera ad Dei magnificentiam ordinata licite in sabbato fiebant. Unde Augustinus : « Ipse potius sabbatum custodiebat qui sine peccato erat. Sabbatum enim observare spiritualiter est non habere peccatum ; et hoc admonet Deus, quando commendat sabbatum, omne opus servile non facietis in eo. Quid sit opus servile, a Domino audite : Omnis qui facit peccatum, servus est peccati ; sed isti sabbatum carnaliter observabant, spirituaHter violabant : » haec Augustinus. Ecce quomodo hi traditionibus suis innitebantur, ut nullo modo violari eas permitterent; et mandata Dei magis necessaria omittebant, excolantes culicem, camelum autem glutientes. Sic et hodie multi suas traditiones et instituta magis sequuntur et observant, quam Dei mandata, similes in hoc Pharisaeis in opere; sed timeant ne etiam in mercedis retributione. Et cum schisma et dissensio inde fieret, caecus illuminatus constanter et viriliter etiam contra majores Judaeorum partem Domini defendit. In quo gratitudo ejus magna apparuit; et per hoc etiam ostendit quod quilibet gratanter et constanter beneficium divinum recognoscere debet.
Constans athleta et immobilis confessor veritatis aperte fatetur beneficium, ne incurrat ingratitudinis damnum. Annuntiat gratiam, evangelizat et confitetur libere veritaten» ad gKoriam Dei et laudem : hoc non nisi a Bomino, nec a discipulis, nisi Deus esset in eis, freret. Unde Chrysostomus : « VTdes prasconem veritatis ; vides quanta audivit ex initiis, et quanta passus esi, et per. verba, et per opera, et qualrter testatus est; non enim verecundatus de priori caecitate, neque formidavit furorem plebis, neque renuit ostendere seipsum, ut praedicet benefactorem ; haec autem scripca sunt, ut et nos imitemur. » Et iterum : « Haec veritatis est natura, per quae- putatur insidias ab hominibus pati, per haec fortior fit ; per haec claret, per quae obumbratur. » Mendacium vero sibiipsi obviat; et per ea per quae laedere veritatem videtur,. per ea clariorem eam ostendit, quod et nunc factum est, secundum eumdem Chrysostomum. Ex ista caeci constantia apparet, quam forte quid sit veritas, quae si despectos assumpserit, claros et fortes eos facit et ostendit; et quam imbecille quid sit mendacium,, quod etsi cum fortibus fuerit, imbecilles eos monstraf et reddit.
Tandem post longam concertationem maledixerunt ei, secundum. suam reputationem, Iicet - magis esset benedictio, secundum veritatem ; et dixerunt : Tu discipulus iUius sis. Unde Augustinus ; « Maledictum est, si cor discutias, non si verba perpendas. Tale maledictum sit super nos et super filios nostros. » Et sequitur ; Nos autem Moysi discipuli sumus. Moyses praedicavit servantibus Legem, fertiiitatem et bona temporalia, et propter hoc habet plures discipulos quam Christus, qui praedicavit paupertatem et similia; et injuste condemnantes, ejecerunt eum foras, extra synagogam, id est extra societatem Judaeorum, tanquam excommunicatum et reprobatum, quod apud eos erat maximum opprobrium, sicut apud nos excommunicatio et ejectio a societate et communione Christianorum. Ob confessionem quidem veritatis, et quia Domino adhaesit immobilis, ejectus est foras a Judaeis; ipse, ne Deum contemneret, voluit contemni tb hominibus; nos vero, ne ab hominibus contemnamur, Deum contemnimus.
Deinde cum caecus curatus foras a Judaeis ejectus esset, et ad Jesum venisset, ab eo interrogatus et instructus etiam lumen fidei recepit; et fidem suam quam corde credidit, ore confessus est, dicens : Credo, Domine; et opere protestatus, quia procidens adoravit eum, adoratione et servitute latriae. Per hoc ejus divinam virtutem ostendit, verbo etiam opus adjungens, nam prostratio et adoratio debetur soli Deo et Creatori, in signum quod manu ejus de nihilo sumus erecti ; sicque eum credidit, et confessus est verum Deum et hominem. Quem ergo Judaei repellebant, hunc Christus recipiebat; quanto magis enim quis propter Deum ab hominibus contemnitur, tanto magis a Deo dilighur ; et quanto amplius ab illis ejicitur, tanto amplius ab ipso recipitur. Unde Chrysostomus : a Qui propter veritatem et Christi confessionem injuria opprimuntur , hi maxime honorantur; quod in caeco factum est. Ejecerunt enim eum ex templo Judaei ; et invenit eum Dominus templi et eum suscepit, licut agonotheta athletam multum laborantem, et ^oronavit : » haec Chrysostomus. Christus itaque hunc totum sanat, extra oculos, et intus cor aperiens. Jam Dominus, Agnus missus ad tollenda peccata mundi, lavat inuncto faciem cordis, jam mentis oculos illuminat; et ille confitetur non tantum Filium hominis, sed etiam Dei. Et commendando caecum ex devotione et fidei illuminatione, dixit ei Jesus : In judicium, scilicet discretionis non damnationis, ego in hunc mundum, qui complectitur bonos et malos, veni, sciiicet per assumptionem carnis, ut simplices et humiles, qui non vident, id est se non videre reputant et confitentur, ac medicum requirunt, videant et illuminentur per fidem et veritatis cognitionem; ac Legisperiti et sapientes superbi qui vident, id est se videre praesumunt et jactant, ac medicum non quaerunt, caeci fiant amplius, id est in sua caecitate permaneant, et indurentur per infidelitatem, et quantum ad intuendam veritatem, nolentes sustinere veritatis lucem; ut patet impletum in hoc caeco nato, et in Apostolis, qui propter suam humilitatem a Christo sunt illuminati, sacerdotes autem et Legisperiti, propter suam superbiam sunt excaecati.
Item, exponitur hoc de illuminatione Gentilium, per fidei susceptionem , et obtenebrationem Judaeorum, per fidei refutationem ; quia ante reputabantur Gentiles caeci, et Judaei videntes; modo e converso Gentiles vident, et Judaei caeci sunt. Unde non accipitur hic judicium condemnatiorris et praemiationis manifestum, quod in secundo adventu exspectaturfuturum; sed judicium discretionis credentium, et non credentium occultum, quod in primo adventu est factum. Quasi diceret : In hoc quod te illuminayi, intellrge quod ego veni separare pauperes spiritu a superbis, ut illi illuminentur; isti caecentur. Et notat hic causam, quia ad hoc non venit finaliter, ut aliquis excaecaretur; sed notat terminum, quia adventus ejus fuit ad hoc terminatus; sicut boni medici operatio in desperatis terminatur ad mortem.
runt. — Et audientes Phariscei repugnaverunt, dicentes : Numquid et nos cceci sumus? qui religiosi et litterati in Lege sumus, et spiritualem visum illuminatum habemus. Sed ex eorum responsione Jesus eos confutat, dicens : Si caeci essetis, id est ignorantes Scripturas et prophetias de me, non haberetis peccatum, scilicet tantum quantum habetis; nunc vero quia dicitis, videmus, id est reputatis vos intelligere Scripturas, peccatum vestrum manet, id est aggravatur, et magis punietur. Ex quo patet quod scientes Scripturas, et non observantes eas, gravius delinquunt, et graviorem poenam incurrunt, secundum illud : Servus qui scit voluntatem Domini sui et non facit, vapulabit plagis multis. Potest etiam 4 exponi de corporali visione miraculorum et operum Christi, quia si ea non vidissent, haberent aliquam excusationem de hoc quod ei non crediderunt; nunc autem quia viderunt, ideo peccatum eorum aggravatur et magis puniendi sunt. Vel, si caeci essetis vestra reputatione, id est si ex humilitate vos caecos aclverteretis, seu reputaretis, recognoscentes per humilitatem peccatum vestrum, et currentes ad veniam et medicum, non haberetis peccatum, quia ego veni auferre peccatum, quod remittitur per gratiam, quae non datur nisi humilibus et de se non praesumentibus; nunc vero quia superbe dicitis, videmus, id est vos videre reputatis, ac veniam et medjcum non quaeritis, peccatum vestrum manet, id est non remittitur, et in caecitate infidelitatis vestrae permanetis.
Mystice caecus iste a nativitate humanum genus QSt, habens caecitatem ab Adam, un4e secundum mentem caeci nati sumus; haec enim caecitas contigit in primo homine per peccatum, de quo omnes originem traduximus, non solum mortis, sed etiam iniquitatis. Caecus etiam ideo nascitur omnis habens peccatum originale, quia privatus est Dei visione. Caecum ergo a nativitate, id est omne genus humanum, Dominus in hunc mundum veniens illuminavit. Spuit in terram, deitatem associans naturae humanae; ac de saliva et terra lutum fecit, contemperando terram sapientiae divinae, id est, Deus homo factus est; per sputum enim, quod est saliva de capite descendens, significatur Verbum, quod a Deo capite omnium rerum procedit, et sapientia quae ex ore Altissimi prodiit; salivaenim est humor salsus, et sal sapientiam significat ; per terram vero caro et humanitas, quam pro nobis suscepit. Linivit autem seu unxit oculos, scilicet cor dis ipsius caeci, id est generis humani, per fidem Incarnationis Christi, quando fecit cathecumenumr, quod interpretatur instructus, qui fidem habet, sed nondum baptizatus est ; et ideo mittit eum ad piscinam, ut lavetur et illuminetur, id est baptizetur, et in Baptismo plenam illuminationem recipiat. Unde, secundum Dionysium, Baptismus dicitur illuminatio ; quae piscina vocatur Siloe, quod interpretatur missus, quia quicunque baptizantur, oportet quod baptizentur in Christo, qui est missus a Patre, et tunc eum illuminat; nisi enim ille fuisset missus, nemo nostrum esset ab iniquitate dimissus. Qui ergo de limo terrae hominem formavit, per idem genus luti humanum genus reformavit, et reformando significavit ; unde pulverem massans de sputo, linivit super oculos caeci ; quasi dicat ei : Ego sum qui pulverem de terra accipiens hominem plasmavi. In facto etiam hujus caeci illuminati significatur modus curationis cujuslibet peccatoris justificati, qui bene per caecum intelligitur ; peccatum enim mentis oculos obtenebrat et obscurat.
Ubi notandum quod caecitas spiritualis causatur tribus modis : primo, a pulvere cupiditatis terrenae ; secundo, ex igne carnalis concupiscentiae ; tertio, ex tumore superbiae. Plerumque etiam peccator, vel ex consuetudine peccandi, vel ex obstinatione mentis, vel etiam ex obcaecatione diaboli, peccatum suum non videt, quia videre non vult; nec peccatum reputat peccatum. Unde Gregorius : * Cum in gravi peccato miser homo labitur, suadet ei diabolus ne poeniteat, ne confiteatur peccatum ; leve et modicum in corde affirmat, misericordiam praedicat, longum spatium vitae promittit, ut permaneat in peccato suggerit ; ut sic eum in contemptum Dei et desperationem sui inducat, et perdat. » Ad hujus caeci illuminationem tria necesse est concurrere : primum est divinae gratiae praevenientis respectio ; secundum est N cordis de peccatis cumpunctio ; tertium est pura peccatorum confessio ; haec tria per ordinem designavit Dominus in curatione istius caeci. Primum significavit in eo quod dicitur, quod vidit caecum, oculo scilicet misericordiae et gratiae praevenientis, quae ante omnia praeexigitur, ad conversionem peccatoris; homo enim per se potest in peccatum labi, sed per se resurgere non potest sine auxilio gratiae Dei. Nisi ergo Dominus peccatorem oculo misericordiae respiciat, resurgere non valebit. Secundum designavit Dominus per hoc quod expuens in terram, fecit lut um ex sputo, quo linivit oculos caeci. Per sputum vel salivam, quae a capite in os defluit, intelligitur divina sapientia, quae ex ore Altissimi prodiit; per terram autem intelligitur corpus humanum, quae duo commixta fuerunt in Christo, scilicet : Verbum aeternum, quod per salivam, et caro humana, quae per terram intelligitur.
Et hoc benedictum lutum est remedium caecitatis nostrae, si tamen super oculos cordis nostri liniatur; quod fit quando peccator ad considerationem Dei per peccatum ofFensi, ad recognitionem vilitatis suae, propter peccatum, inducitur; tunc enim nobile lutum Christi supra vile lutum peccatoris ponitur, ex quo cumpunctio causatur. Praedicto igitur luto suo tunc Deus luteos oculos peccatoris linivit, quando eum ad considerationem suae ofFensae, et vilitatis peccati, ac miseriae sul status instigat et inducit. Ut autem peccator plene illuminetur ad rectam cogitationem et veram compunctionem, oportet quod ex gratia Dei consideret haec septem. Primo, ut consideret peccatum quod commisit, ut possit videre peccati multitudinem, et omissionem boni, et commissionem mali cogitatione, locutione, et operatione quinque sensibus, contra decem praecepta, contra septem sacramenta, in operibus misericordiae; et tunc dicat : Peccavi super numerum arena? maris, etc. Item, consideret peccati magnitudinem, quod tam magna peccata fecit, etcontra tam magnum Dominum, et dicat : Pater, peccavi in coelum et coram te; et non sum dignus, etc. Item, consideret peccati turpitudinem, quod tam turpia peccata fecit. Secundo, ut videat tempus quod amisit; vide ergo quot dies, quot menses, quot annos inaniter consumpsisti, et quia, secundum Bernardum, omne tempus perdidisti in quo de Deo non cogitasti !
Tertio, ut videat pulchritudinem animae, quam polluit, quae pulcherrima fuit et dignissima, quia ad imaginem Dei creata; et quod se sic turpiter vilificavit. Quarto, ut videat gratiam quam amisit, et quanta bona per peccatum perdidit. O quam multam gratiam multi negligunt! Deus enim semper paratus est dare t sed pauci volunt accipere. Quinto, ut videat iram Dei, quam provocavit , et quod beneficiis Dei ita ingratus fuit. Sexto, ut videat pcenam quam meruit, quae est aeterna, amara et diversa. Septimo, ut videat gloriam quam perdidit, quae est inram, secundum Augustinum, contemnenda essent omnia. His septem consideratis, bene durum et lapi- f deum cor haberet homO, qui non ' amara contritione compungeretur de peccatis suis.
— Tertium, quod est pura peccatorum confessio, designavit Dominus per hoc quod istum caecum sic linitum misit lavare se per confessidnem apud sacerdotem. Quamvis enim Deus dimittat peccatum ad contritionem peccatoris, obligat tamen eum ad confessionem homini vice Dei faciendam. Et talis absolutio facta in confessione, secundum Augustinum, reducit hominem ad Baptismi puritatem. Praemissis autem tribus peractis, tunc incipit peccator videre ; et sic a sua caecitate divina gratia curatus procidat humiliter et adoret suppliciter, gratias agens Deo. Signum vero est quod peccator sic illuminatus est, quando clare videt et cognoscit. Dla autem cognitio, in duobus consistit, scilicet : in cognoscendo Deum, et in cognoscendo seipsum. Cognoscere Deum in praesenti est cognitio suae potentiae et suae bonitatis. Cognitio autem potentiae generat in nobis timorem, qui timor facit recedere a malo; cognitio bonitatis generat in nobis amorem, qui amor ducit nos ad bonum faciendum.
Cognitio autem nostri ge. nerat in nobis humilitatem, quae est mater omnium virtutum. Et sic patet quod haec duplex cognitio, scilicet E>ei et nostri, est causa totius nostrae salutis ; nam cognitio potentiae Dei generat timorem, qui facit vitare malum ; cognitio bonitatis Dei generat amorem, qui facit operari bonum; cognitio nostri generat humilitatem, quae nos conservat in evitatione mali et in operation* boni.
Tempus igitur observemus et ab iatemporaneis abstineamus, ne cum caecis Judaeis illud in vanitatibus consumentes, cum ipsis in caecitate maneamus. Unde ait hoc loco Chrysostomus : «. Dedit tibi vitam Deus ut se coleres, tu eam incassum etinutiliter consumis. Quaerisquod sit damnum? Si parum argenti temere consumpseris, id omnino daranum appellas; si totos dies in diaboli operibus consumpseris, nihil amisisse opinaris. Opus est in sacrificiis et orationibus vitam omnera impendere; tu ad clamores, perturbationes, obscoena verba, contentiones imtempestivas, voluptates magicas vitam tuam temere consumis, et in tuum convertis detrimentum ; et cum haec commiseris, quod damnum acceperis interrogas, neque intelligis omnia potius amittenda quam tempus ! Aurum amittis, poterit recuperari ; amissum tempus, difl&culter. Breve nobis in praesenti vita praestatur, quo nisi in necessariis utamur, quid illuc migrantes faciemus?
Dic» quaeso, si cui filiorum tuorum praeciperes, ut aliquam artem disceret, iile autem vel domi vel alibi tempus frustra consumeret, possetne apud magistrum excusacii Nonne diceret : Convenimus, ten>pus statuisti. Si tibi non curae est, ut apud me arti incumbat filius, quomodo cum erudiemus^ Et qua gratia nobis breve tempus praescripsit Deu&r O stultitiam, o insipientiam, pro quo maxiraae gratiae habendae suot, quod iabores nobis et sudores rainuit, quod requiem nobis et aeternitatem largitur, id reprehendis, et molesto fers animo! » haec Chrysostomus. Unde et Seneca: u Etiamsi multum superesset aetatis, parce dispensandum erat, ut sufficeret necessariis; nunc quae dementia est supervacua discere in tanta temporis egestate? Eo magis itaque mdignor aliquos, ex hoc tempore quod sufficere ne ad nece&saria quidem potest, etiamsi custoditum diligentissime fuerit, in supervacua majorem partem erogare. Non tam benignum ac liberale tempus natura nobis dedit, ut aliquid ex eo vacet perdere. Et vide quam multa etiam diiigentissimis pereant. Aliud valetudo sua cuique abstulit, aliud suorum; aliud necessaria negotia, aliud publica occupaverunt.
Vitam nobiscum dividit somnus. Ex hoc tempore tam angusto et rapido et nos auferente, quid juvat majorem partem mirtere in vanum ? » haec Seueca. ORATIO Domine Jesu Christe, qtri Hltrminasti oculos caeci nati, ilkrmina, quaeso, oculos cordis mei, ne in tenebris offendam, vel unquam in morte obdormiam. Deus vitae meae, quam vane consumpta sunt, quam infructuote lapsa sunt tempora mea, quae dedisti mihi ut facerem voluntatem tuam in ejs, et non feci? Quot anni, quot menses, quot dies, quot horae pcrierunt apud me, in quibus sine fructu vixi coram te! Fiat, amande Pater, hoc residuum temporis mei fructuosum et sanctificatum in gratia tua, ut in diebus aeternitatis inveniat locum, et computabile sit ante te. Amen.
Scripture echoes
- ↩Eph.2.3 — Among them we too all once lived in the passions of our flesh, carrying out the desires of the flesh and the thoughts, and we were by nature children of wrath, just like the rest.
- ↩Lam.3.22 — The steadfast love of the LORD—it has not ceased; his mercies have not come to an end.
- ↩Rom.3.23 — For all have sinned and fall short of the glory of God,
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