i)e Nativitate Salpatons
The Decree and the Journey
The chapter opens with the historical and moral context of the census, detailing the journey of Mary and Joseph to Bethlehem as an act of humble obedience.
In those days, while Mary was still pregnant, a decree went out from Caesar Augustus that the whole world should be registered—that is, written down—so that everyone might be enrolled in their own city to pay the census tax. As Gregory says, the world is registered by the Lord who is about to be born, because He was coming in the flesh to enroll His chosen ones in eternity. If only, Lord Jesus, You would make me, a miserable person, one of Your chosen ones, so that You might enroll me in eternity! To this King of ours, we owe the tax of faith and justice, to be professed with heart, mouth, and deed. To Him we owe the coin—that is, the soul marked by the light of His face—or the ten commandments of the Law, in which we find the face of our King, that is, His will. For just as no one was exempt from the coin, so no one is exempt from the observance of the commandments. It should be noted that the first emperor of the Romans was Julius Caesar, who, according to Isidore, was called Caesar because he was brought forth and delivered after his mother's womb was cut open when she was dead; or because he was born by Caesarean section; or because he struck down his enemies with great force. Hence, all other emperors were called Caesars after him. After Julius died, his nephew Octavian Augustus succeeded him as the second emperor. He is called Augustus because he greatly increased the republic and the Roman empire, and for this reason, all other emperors were called Augusti after him. He, having retained the surname of his predecessor, Caesar, along with his own surname, Augustus, was called Caesar Augustus; from whom the month is named. The month previously called Sextilis was renamed Augustus, either because he was born in it or because he returned from victory at that time. From his time, the power of the empire—called monarchy in Greek—first began, and he reigned for fifty-seven and a half years. He reigned in peace for twelve years around the time of Christ’s birth. It was at such a time that Christ, to whom that peace served, chose to be born; for He greatly sought peace, and He always deigned to visit those who love and follow peace and charity. For since the peaceful King and Prince of Peace was to be born, it was fitting that He should send peace ahead of His birth as a kind of herald; this same peace He later taught while living in the world, and upon leaving the world, He left it to His disciples. From this we can also understand in a moral sense that the eternal Word is born only in a peaceful heart; hence the Psalm says, "His place has been made in peace."1 With all regions across the world now at peace, and because the quiet silence of a universal peace had preserved the ages that were previously in turmoil under the rule of Caesar Augustus, the aforementioned Augustus, desiring to bring the republic into harmony with peaceful laws and to nurture it, issued an edict that the whole world should be registered. For, wanting to know the number of regions in the world that were subject to Roman rule, the number of cities in each region, and also the number of heads—that is, the number of persons in each city—so that he might know what and how great the taxes were that they were legally required to pay, and so that they would not be burdened by unjust taxes, and so that it might be known how individual lands could be better governed under the Roman Empire, he had ordered that people should gather from the suburban towns, villages, and hamlets wherever they lived to their own city where they held property or had their origins. For the coin also bore Caesar's image and the inscription of his name. It was called a 'profession' because whenever anyone returned the coin to the governor, he would place it upon his own head and with his own mouth declare that he was subject to the Roman Empire. It was also called a 'description' because the number of those who were assessed by head—that is, those who were assessed or counted individually and reported as numbered—was determined by an exact count and recorded in writing. And so they made their profession in three ways: by deed, because they paid the head tax to the Emperor; by word, because they declared with their own mouths that they were subject to the Roman Empire; and by writing, because their names were recorded. This first registration was carried out by Quirinius, governor of Syria, who had been sent by Caesar Augustus into Syria as governor and judge to govern it. Judaea, of course, did not have its own governor, but was contained under Syria, of which Judaea is a part. It can be called 'first' in relation to Quirinius, for Syria is a province in the middle of which Judaea lies. It is like the navel of the habitable earth. They say this was foreseen so He could begin it there, and then other governors would carry it out through the surrounding regions. Or perhaps it was the first universal census where the whole world was registered, since other, more specific ones are understood to have come before it. Alternatively, the first census of individuals in a city was carried out by a governor; the second, of cities in a region, by a legate of Caesar; the third, of regions in the world, before Caesar himself. It was here that Judea first became tributary or stipendiary to the Romans. This registration seems to have been carried out annually—that is, every year—because we read in the Gospel: 'Your Master does not pay the didrachma,' and the journey of Mary and Joseph to Bethlehem for those coming from Judea. And everyone went to be registered in their own city, where they traced their origin. As the nine-month term approached, Joseph ascended from Nazareth in Galilee, where he was staying, along with Mary—who was betrothed to him and pregnant—to Bethlehem in Judea, the city of David, because he was born there and anointed king. Joseph and Mary were of his house, that is, his lineage and family, and their clan and family lived there, so that they, like the others, might make the same declaration. See here how the Lord, for your sake, was even registered by head for the census on earth, so that your name might be registered in heaven. In this, He gave an example of perfect humility, which the Savior began at His birth and continued until His death, in which He humbled Himself, becoming obedient even to the cross. Bede says: We must not overlook how great and kind His humility is, for He deigned not only to be incarnate for our sake, but also to be incarnate at a time when, as soon as He was born, He would be enrolled in Caesar's census, and for the sake of our liberation, He would subject Himself to servitude. The fatigue of this journey. Consider also that although the blessed Virgin Mary had already conceived the King of heaven and earth, she still chose, together with her spouse Joseph, to obey the imperial decree, so that she could say with her Son, “It is fitting for us to fulfill all righteousness,” and by this, give us an example of obeying every superior authority. The Lady labors again on this long journey, for from Nazareth to Jerusalem is thirty-five miles, and then on the slope of the mountain of Jerusalem, toward the south, Bethlehem is situated—which is also called Ephrata—distant from Jerusalem by five miles, or thereabouts. From this we gather that the blessed Virgin, although pregnant and near to giving birth, was not so burdened in body that she couldn't travel from province to province; for, as Augustine says, when she was a pregnant Virgin, she moved with a healthy lightness. For the Light she carried within herself could not have weight. Applying each thing to its own, Joseph, wishing to pay the tax to the earthly emperor, traveled from province to province—namely, from Galilee to Judea—and from city to city, from Nazareth to Bethlehem.
The Birth in the Manger
The narrative describes the birth of Christ in the stable and the profound poverty and humility He embraced, contrasting this with worldly vanity.
In a moral sense, Joseph—which means 'increase'—represents any of us who wants to grow spiritually; if you want to pay the tax of devotion to the eternal King, you must walk the path of the virtues and ascend from Galilee (that is, from the world and the instability of worldly living) to the Judea of confession and divine praise. For Galilee means 'migration,' 'wheel,' or 'unstable'; Judea, however, means 'confession.' And so, in this way, one ascends from Nazareth to Bethlehem—that is, from the flourishing practice of the virtues to the pasture of interior contemplation, where the true refreshment of souls is found. For Nazareth means 'flower,' and Bethlehem means 'house of bread'—that is, 'house of refreshment.' Joseph ascended with Mary, because we must always carry repentance with us, just as Joseph carried Mary with him until his death—and Mary means 'bitter sea.' Finding no lodging, Mary enters the manger. When they were in Bethlehem, because they were poor, they could not find lodging due to the gathering and the crowd of many people who had come for the same reason. Have compassion here for our Lady, and look at the delicate young girl of fifteen, exhausted from a long journey, moving among people with modesty, looking for a place to rest and finding none. Everyone turns her and her companion away and rejects them; and so, in a public thoroughfare, they took shelter in a lodging house that was inside the city, at the edge, next to one of the gates under a hollow rock, having no roof above it, as can be seen today, except for the rock hanging from the mountain. According to Bede, a 'lodging house' is a space between two streets, having a wall on each side and a gate at each end, so that there is an exit into either street, covered from above because of the harsh weather, so that on feast days people could gather there to talk and find comfort. It represents the Church existing between paradise and the world, into which we might turn aside from the errors of this world. People coming to that city for business, and animals seeking shelter from harsh weather, were accustomed to stay there; that’s why it was called an inn, because people turned aside there. Perhaps Joseph, the carpenter, had made a manger there for an ox and an ass that he had brought with him; the ass, indeed, so that the pregnant Virgin could ride upon it. He had the ox, perhaps, to sell it and pay the tax for himself and the Virgin, and to live on what remained. Or perhaps someone else had brought the ox to sell there, and it was eating in the same manger as the ass at that time; or maybe both animals were brought by others. Hence Chrysostom says: "Whoever is poor, let him take comfort; Joseph and Mary, the Mother of the Lord, had no manservant, no maidservant; they came alone from Galilee, from Nazareth; they had no pack animal." They are both Lords and servants. A new thing! They enter the shelter, but they don't enter the city. For timid poverty did not dare to approach among the rich. How is Christ both firstborn and only-begotten? When the hour of birth arrived—specifically in the middle of the night on the Lord's Day, while the night was at its midpoint—since on that day when He said, 'Let there be light,' and light was made, the Lord visited us, the Rising Sun from on high, the Virgin gave birth to her firstborn Son. Yet, 'firstborn' here doesn't refer to order in relation to someone who followed, but to the absence of anyone who came before, because He had no one before Him. Thus, according to Bede, He is called firstborn not because someone followed Him, but because no one preceded Him. And according to the same author, every only-begotten is a firstborn, and every firstborn, in this sense, is an only-begotten. And because the Son of God willed to be born in time from a mother according to the flesh, so that He might acquire many brothers through the regeneration of the Spirit, it's for this reason that He's better called firstborn than only-begotten. And this is what the same Bede says: that Christ is only-begotten in the substance of His divinity, but firstborn in the assumption of His humanity. He was born in the night because He came in secret, so that He might also bring those who were in the night of error to the light of truth. to bring them back to the truth. The Mother immediately adored her newborn Son as God, and with her own hands wrapped Him in swaddling clothes—that is, in poor, worn-out garments. This is why the poor are called 'swaddled' (pannosi), because they are dressed in old rags stitched together. She laid Him down, not in a golden cradle, but in a manger between the two animals mentioned earlier—the ox and the donkey—because there was no other room for them in the inn. Behold the great poverty and need of Christ; He not only lacked a proper home for His birth, but couldn't even find a suitable or decent place in the common inn, and because of the lack of space, He had to be placed in a manger. Thus the saying was verified: 'Foxes have dens, and birds of the air have nests, but the Son of Man has nowhere to lay His head.' Understand that the inn and the stable were so crowded with animals and other people that He had no place except for the very cramped space between the brute animals. This is why He could say the words of the Psalmist: 'I have become like a beast of burden before You, and I am always with You.' First, He rested in the Virgin’s womb; second, in a lowly manger; third, on the wood of the cross; fourth, in a grave—and even that one belonged to someone else. Behold what great need, and what kind of resting places! Notice from what has been said that he was already beginning to teach the state of perfection by his example—a state that consists in humility, austerity, and poverty—so that he could truly say the words of the Psalmist: "I am poor and in labors from my youth." Here, therefore, the honors and pageantry of this world are condemned, as are its vanities, its delights, its softness, the pleasures of the flesh, and furthermore, its riches, its abundance, and its superfluities. Hence Anselm says: "O lovable and admirable condescension!" God of immense glory, you didn't disdain to become a contemptible worm; Lord of all, you chose to appear as a fellow servant. It seemed little to you to be our equal, and you deigned to be our brother. And you, Lord of all things, who have no need of anything, didn't shrink from tasting the hardships of the most abject poverty at the very beginning of your birth. For as Scripture says, you weren't born for yourself; you had no place in the inn, nor any cradle to receive your tenderness, but were laid in the lowly manger of a filthy stable—you who hold the earth in the palm of your hand—wrapped in swaddling clothes; and your mother even had to borrow this very thing from the brute animals. Be comforted, be comforted, you who are nourished in the squalor of poverty, because God is with you in your poverty. He doesn't lie in the delights of a splendid bed, nor is he found among those who live softly on the earth. Why do you boast, you rich person—a creature of mud wallowing in silk and luxury—when the King of kings chose to honor the straw of the poor with his own resting place? Why do you despise a hard bed, when the tender Infant, who holds all the kingdoms of the world in his hand, chose the rough straw of beasts over your silk and feather beds? As Bernard says: 'The infancy of Christ brings no comfort to the chatterer; his tears bring no comfort to the one who laughs; his swaddling clothes bring no comfort to those who wear fine robes; his stable and manger bring no comfort to those who love the places of honor in the synagogues.' The joy of the light is announced to the shepherds keeping watch, and they are told that the Savior is born—for the poor and the laboring, not for you rich who already have your consolation, and not the divine one. For the Son of God is born, and though it was in his power to choose any time he wished, he chose what is most difficult, especially for a little child and the son of a poor mother who barely had rags to wrap him in or a manger to lay him in. And though the need was so great, I hear no mention of furs; Christ, who cannot be mistaken, certainly chose what is most difficult for the flesh. This, therefore, is what is better, more useful, and more to be chosen; and whoever teaches or persuades otherwise should be avoided as a seducer. And yet, brothers, he himself is the one promised long ago through Isaiah: 'A child who knows how to reject evil and choose good.' Bodily pleasure, therefore, is the evil; affliction, however, is the good. The wise Child, the Word made infant, chose this and rejected that—the weak flesh, the tender Infant, a body incapable of any labor and unable to endure any work. Therefore, you who are carnal, flee from pleasure now, because death is placed right at the entrance of delight. Repent, because through it the kingdom draws near. This stable preaches it; this manger cries out; these infant limbs clearly announce it; these tears and wails proclaim it. Oh, the hardness of my heart! I pray, Lord, that just as the Word was made flesh, so my heart may also be made flesh. For you promised this through the prophet, saying: 'I will take away the heart of stone from you, and I will give you a heart of flesh'—these are the words of Bernard.
The Shepherds and the Heavenly Host
The announcement of the birth to the shepherds and the angelic chorus are presented as a call to contemplation and adoration.
You have seen the birth of the most holy Prince; you have seen, at the same time, the birth of the heavenly Queen, and in both you could observe the most extreme poverty. This virtue is that pearl of the Gospel, for which everything must be sold and given away to buy and acquire it. This is the primary foundation of the entire spiritual building. This is the spiritual way of salvation, serving as the foundation of humility and the root of perfection, whose fruit is manifold, though hidden. You could also observe the deepest humility in both. They didn't disdain the stable, the manger, the hay, or other lowly things, so they could give us an example of perfect humility; without this virtue, there is no salvation, because none of our actions can please God if they are joined with pride. In fact, whether virtues are to be given, or once received are to be preserved, or once preserved are to be brought to completion, humility earns this; without it, those things don't even appear to be virtues. You could also observe in both, and especially in the child Jesus, no small amount of bodily affliction. Among other things, there was this one: when his mother placed him in the manger and had no pillow or anything of the sort, she placed a stone at his head—not without great bitterness of heart—having perhaps tucked in some hay she had borrowed from the animals. And, as it is said, that stone is still seen there, kept as a memorial. Therefore, you should strive to embrace poverty, humility, and the affliction of the body as much as you can, and in these things, imitate Christ according to your measure. As Bernard says: 'He shows us the way to follow him through three examples: the example of poverty, because he didn't want to have riches in this world, which makes one light and unencumbered to run; the example of humility, because he despised the glory of the world, which makes one modest and hidden; the example of patience, because he endured evils, which makes one strong and robust to endure.' So says Bernard. According to Anselm, our Redeemer applied the eye-salve of his Incarnation to our blinded eyes so that, where we could not see God shining in the secret of his majesty, we might behold God appearing in man; by beholding, we might know; by knowing, we might love; and by loving, we might strive with the greatest zeal to reach his glory. He became incarnate so that he might call us back to spiritual things; he shared in our mutability so that we might share in his immutability. He humbled himself to our lowliness so that he might exalt us to his heights. And according to Chrysostom, the natural Son of God even deigned to be the son of David, so that he might make us sons of God. He deigned to have his servant as a father, so that he might make God a father to us. He didn't descend to such great humility for no reason, nor in vain, but to lift us up from our lowliness. He was born according to the flesh so that we might be reborn according to the spirit. Notice also that, because birth follows conception just as fruit follows flowering, it was fitting that Christ—who was conceived in the flower, that is, Nazareth (which means 'flower')—should be born in the fruit, that is, Bethlehem (which means 'house of bread' or 'of refreshment'), which relates to fruit. The Lord is also conceived daily in Nazareth and born in Bethlehem whenever someone, having received the flower of the Word, makes themselves a house of the eternal Bread. For this reason, it was also fitting that Christ should be born in Bethlehem, which is interpreted as the 'house of bread,' because He Himself is the living Bread who descended from heaven, who refreshes the minds of the elect with interior satisfaction. Born in Bethlehem, which was small among all the cities of Judah, He didn't want anyone to boast in the grandeur of an earthly city; He who is born not in a parent's house but on the road, to show that He is a traveler and that His kingdom is not of this world—He who also says, 'I am the way,' by which we may come to our homeland. He took shelter in an inn to teach us to seek not palaces, but inns in this world. He chose a stable for His birth to condemn the curiosity of buildings and the glory of the world. He was made a little child so that He might make us great and perfect men, and so that man would no longer presume to exalt himself above the earth. He was made weak so that He might make us strong and capable of good works. He was made poor to enrich us with His poverty, so that no one would boast of earthly riches. He was wrapped in humble swaddling clothes to release us from the snares of death and clothe us in the original robe of immortality. His hands and feet were bound so that our hands might be freed to do good, and our feet directed into the way of peace. He needed a place in a lodging house so that He might prepare many mansions for us in His Father's house. And so He was placed in a narrow manger, that He might reject delicate beds and grand buildings, and that He might expand us through the joys of the heavenly kingdom, and that we might expand the place of our heart to be His own, according to the word: 'My son, give me your heart.' He was also laid in a manger so that He might refresh us, like holy animals, with the food of His flesh, and so that He might be the food of beasts; for man was made a beast through sin, according to the word: 'Man, when he was in honor, did not understand; he was compared to senseless beasts and became like them.' Therefore, the Lord was made hay, which is the food of beasts, because the Word was made flesh, and all flesh is hay. The ox, representing the Jewish people, and the donkey, representing the Gentiles, had the Lord in their midst; recognizing Him miraculously, they knelt, incessantly adored Him, and gave voice as if in praise. Hence Ambrose says: 'You hear the wailing of the infant, but you do not hear the lowing of the ox recognizing its Lord.' For the ox knew its owner, and the donkey the manger of its Lord. Hence Gregory of Nazianzus says: "Revere that manger, through which, when you were almost a mute animal, you are now fed by the Word and reason of God." Acknowledge your owner like the ox, and like the donkey, your Lord's manger. Be among the number of the clean animals—those who know how to ruminate and call the Word of God to mind, and who are fit for divine sacrifices and altars. Otherwise, you are among the unclean animals, marked by neither food nor sacrifice. The Church can be represented by Mary, and the bishop by Joseph, her spouse. For this reason he wears a ring like a spouse, and just as Mary was fruitful—not, however, by Joseph her spouse, but by the Holy Spirit—so too the Church has the fruitfulness of grace from God. These ascend by tending toward Bethlehem, their city—that is, the heavenly one—and they profess to show service to the Emperor of all. In every good person, the Church gives birth to the Son when she brings a good intention to fruition; she wraps him in swaddling clothes when she hides this from human praise; and he is laid in a manger when she is not puffed up by a good work, but rather humbles herself. The angels also surrounded the newborn Lord and immediately adored him. Gabriel is sent from heaven to the shepherds. The shepherds were in that same region, keeping watch and guarding the night vigils over their flock, about a mile away—specifically near a certain tower between Bethlehem and Jerusalem where Jacob, returning from Mesopotamia, had stayed with his flock, where Rachel died and was buried, and which is called the Tower of the Flock; there, even today, the three monuments of those shepherds are shown in the church. And behold, the Angel of the Lord came to them around the fourth watch of the night. For the night is divided into four watches; and he stood beside them in a white garment, with a face that was glowing and joyful. It is believed to have been Gabriel, who had announced the conception of the Word to the Virgin. Because he rejoiced more than the others in the fulfillment of what he had spoken, he took the lead before everyone else to proclaim the birth of Christ; and the glory of God shone around them, outwardly in their bodies and inwardly in their minds, as a sign that the Sun of Justice had risen, that a light was in the darkness for the upright of heart, and that the brightness of glory was drawing near. Therefore, the Angel brought light because he had come to announce Him who is the true light, who enlightens every person. The Angel appeared to the shepherds rather than to others of the human race. First, because the poor, for whose sake Christ was coming, are described in the Psalm— —'Because of the misery of the needy and the groaning of the poor,' and so on. Second, because they were simple, according to the proverb: 'And with the simple is His conversation.' Third, because they were watchful, according to the proverb: 'Those who watch for me in the morning will find me.' Fourth, because of the mystery, to signify that doctrine ought to come from pastors and prelates to those under their care. They were struck with great fear because of the unusual vision of the Angel and the sudden brightness. But the Angel comforted them, saying, 'Don't be afraid.' The reason for this is added when it says: 'For behold, I bring you good news,' meaning I announce good things to you—namely, great joy that will be for all the people, that is, for the Church gathered from all peoples, both Jews and Gentiles; 'for today a Savior is born to you,' that is, for your benefit, namely, for humanity; 'today,' that is, on this natural day, counting from the preceding night to the following day. Hence, from that time on, the night began to precede the day, and it says 'today' rather than 'this night' because the joy had come to be announced, and that night was illuminated like the day by divine brightness; for the Savior—that is, the lover and dispenser of salvation—is born, who is Christ in His humanity and Lord in His divinity, in the city of David, that is, Bethlehem, where David traced his origin. Christ: in Greek, this means the same as 'anointed' in Latin. Under the Old Law, only kings and high priests were anointed; but Christ is both King and High Priest. That is why he is rightly called Christ—the Anointed One—not by a human anointing, but by a divine one. In the humanity he took on for our sake, he was anointed by God the Father, or rather by the whole Trinity, with the fullness of grace. According to Bede, the angel instructed Mary, Joseph, and the shepherds in different ways, testifying to the Lord who was to be conceived, who was conceived, and who was born, so that he might sufficiently instruct people and they might offer their service to God without ceasing. “And this will be a sign for you,” in the manner of the Jews who seek signs, as the Apostle says. You will find him—hidden, as it were, not showing himself as a speaking infant, yet existing as the Word of God. Wrapped in rags, not silk—behold his poverty and the lowliness of his appearance. Laid in a manger, not in a golden cradle—behold his wondrous humility, that the Lord of lords should lay himself down even in the manger of brute animals. It is worth noting that the shepherds were simple, poor, and humble, or even despised; therefore, so that they wouldn't be afraid to approach, they were given a sign of infancy, poverty, and humility in Christ. These are the signs of the first coming, but the signs of the second coming will be different. In a moral sense, we are taught here how and by whom Christ is found. He is found only by the pure and simple, which corresponds to His infancy; by the poor, which corresponds to His being wrapped in swaddling clothes; and by the humble and despised, which corresponds to His being laid in a manger. These three things are contained in the three vows of religious life: chastity for the first, poverty for the second, and obedience for the third. It was fitting that the Angel appeared to the shepherds while they were keeping watch at the birth of the supreme Shepherd, suggesting what the shepherds of the Church ought to be: humble and vigilant. Mystically, according to Bede, these shepherds signify the teachers and leaders of faithful souls who keep watch over the lives of those under them so they don't sin, and who keep the night watches over their flock so they don't perish from the bites of infernal wolves. The night represents the dangers of temptation, from which all who watch perfectly never cease to guard themselves and those under their care. The Angel stands beside them for their protection, and the glory of God shines around them to guide both them and their subjects. According to the same Bede, shepherds are not just bishops, priests, deacons, or monastery superiors; all the faithful who manage even their own small household are rightly called shepherds, as they preside over that household with solicitous vigilance. Anyone who oversees even one or two brothers in daily life ought to fulfill the office of such a shepherd, for they are commanded to feed them with the food of the Word as far as they are able. Even someone living a private life still carries out the duties of a shepherd. By feeding a spiritual flock and keeping watch over it through the night, they act as a shepherd if they gather a multitude of good deeds and pure thoughts, striving with constant diligence to govern them with righteous moderation, to nourish them with the heavenly pastures of the Scriptures, and to protect them against the traps of unclean spirits. And when the shepherds were amazed at what they had seen and heard, so that the authority of a single angel and witness might not seem small, suddenly there appeared with the angel—who, as the principal one among the others, had announced the birth of Christ—a multitude of the heavenly host, that is, of angels, who are designated by the name of 'militia' because they fight against demons for the salvation of humanity. Alternatively, because the heavenly King was born, he designates the multitude of angels as a 'militia'; but because he was born as a leader for battle, he calls them an 'army' in another reading. They praised God with one voice regarding the birth of Christ, knowing that through it, humans were being led to salvation and the number of angels was being restored. In honor of God, they said with one blessing: 'Glory to God in the highest,' that is, in the heavens. Although his glory shines everywhere, it shines most of all in the empyrean heaven, where the angels and saints dwell; it is as if he were saying that while he is despised by many on earth, he is glorified by all in the heavens. And on earth, peace to men—not to just anyone, but to those of good will—that is, to those who receive the newborn Christ with good will and don't persecute him. There is no peace for the wicked, but there is much peace for those who love the law of the Lord. According to Pope Leo, true peace for a Christian is not to be divided from the will of God, and to delight only in those things that are of God. To have peace toward God is to will what he commands and to refuse what he forbids; peace, therefore, is announced to men of good will, that is, to good men. A man is called good because of the goodness of his will, more so than through the goodness of the other powers of the soul. Because the will moves the other powers to act, its goodness or malice overflows into all the other powers, just as the influence of a moving cause flows into those it moves. But for evil men there is no peace, because there is no peace for the wicked. From this word of the angel, it is also clear that the peace primarily predicted by the prophets to be in the coming of Christ was the interior peace of good will. As it says in Proverbs: 'Whatever happens to the just man will not sadden him.' The temporal peace that existed at the coming of Christ, with all nations pacified under the Roman Empire, was a figure of this primary peace. It is well said 'glory to God, and peace to men,' because through Christ the Father is glorified, and peace is made between God and man, between angel and man, and between Jew and Gentile. It's believed that Hilary added the 'Laudamus te' and what follows in this canticle; and Pope Anastasius II established that it be sung at Mass on Sundays and feast days, because it's a song of joy and exultation. The joy of the Lord's birth. Regarding the joy of this day, Cassiodorus comments on the Psalm verse, 'This is the day the Lord has made,' by saying: 'Although God created all days, this day is said to have been made in a unique way because it is consecrated by the birth of Christ the Lord. It is fitting to exult and rejoice in it, since on this day the devil was defeated and the world received salvation.' And it's worth noting that the heavenly multitude joined the angel who was announcing, so that the arriving multitude might confirm the angel's message. Hence, according to Bede, with one angel evangelizing, the multitude bursts forth in harmonious praise of the Creator, offering their service to God and instructing us by their example, so that as often as we hear sacred teaching from the mouth of a brother, we ourselves may bring back to mind what pertains to piety, and immediately return praises to God with heart, mouth, and deed; and it clearly demonstrates that through this birth, humanity was to be converted to the peace of one faith, hope, and love, and to the glory of divine praise. Then the angels, ascending into heaven with joy and songs, announced these things to their fellow citizens as well. The whole heavenly court was exhilarated, and a great feast was held. With praises and thanksgivings offered to God the Father, they all came in their orders to see the face of the Lord their God. Worshipping Him and His Mother, they sang songs to Him with all reverence of praise; for who among them, having heard such news, would have remained in heaven without visiting their Lord, so humbly established on earth? In none of them could such great pride have fallen. As the Apostle says: "And when he brings the Firstborn into the world, he says: 'Let all God's angels worship him.'" And as Augustine says: "He is born in a stable, wrapped in humble swaddling clothes by his mother Mary, and laid in a manger." He had no house of cedar, nor an ivory bed in which to place the Creator and Redeemer of all. Therefore, like an exile and a stranger in a foreign house, she gave birth to the Lord of the world, and like a poor woman, she wrapped him not in silk but in humble rags, and laid him in a manger. As soon as she gave birth to him, she worshipped him as God. O happy stable, O blessed manger, in which Christ is born and the God of all is laid! There were the angelic Powers as midwives, and the comfort of the angels; there were thousands upon thousands rejoicing; there Christ cried in the stable, and there was great joy in heaven. Christ was crying in the manger, and yet the multitude of the heavenly host rejoiced over him, resounding with glory to God in the highest and announcing peace on earth to people of good will, because the goodness of heaven was born on earth. True peace had descended from heaven, and from there the angels, rejoicing, sang glory to God in the highest. The angels rejoice, and Mary, having become the Mother of God, trembles. The angels rejoice in Christ, dancing securely; before Him stands the Mother, who rejoices with great trembling and fear, and persists in a fearful exultation—as Augustine says.
Mary's Pondering and the Shepherd's Return
The shepherds visit the manger and Mary treasures these events in her heart, reflecting on the fulfillment of prophecy.
After this, the shepherds spoke to one another, saying: "Let's go over to Bethlehem, about which we were told, and see there with our own eyes this word—that is, this thing worthy of the Word or of remembrance—which the Lord has done, because no one else could have done it; and he shows it to us, that is, he has revealed it to us." It is as if they were saying: "Let us see the child born, marked out for us by the word of the Angel." For in Holy Scripture, "word" or "saying" is often used for a thing worthy of the Word, as in Isaiah: "There was no word in his house," that is, no great thing that he did not show them. Or, "Let us see this Word, which was in the beginning with the Father, how it has been made flesh." For when the flesh of our Lord is seen, the Word is seen, who is the Son; what has been made is what the whole Trinity determined to be incarnate, and thus he shows us that he was made man, that is, mortal, because in his divinity he could not be seen. They came in haste, primarily out of intense joy and the desire to see the newborn infant, and secondarily so they could return more quickly to their flock, which had been left without a guard. In this, their devotion and diligence in seeking are noted, for no one who seeks Christ with laziness deserves to find him. To go to him in haste, according to Bede, isn't about speeding the steps of one's feet, but about always progressing in faith and virtue. And they found Mary and Joseph, and the infant lying in the manger. Because of the abundance of peace people enjoyed at that time, and the frequency of arriving guests, the gates were not closed; therefore, the shepherds were able to enter at night and come to the Child. Christ is found with Mary the Virgin, Joseph the just man, and in the manger. By this we are taught that whoever wishes to find Christ must have purity of heart regarding himself, signified by Mary the Virgin; justice regarding one's neighbor, signified by Joseph the just; and humility and reverence regarding God, signified by the humble manger. Christ is found through Mary and Joseph—that is, through contemplation and action—in whose image Jacob, who is also called Israel (meaning "seeing God"), had both wives, Rachel and Leah. Seeing the child outwardly with their bodily eyes according to the flesh, they recognized through intellectual thought and through faith inwardly that it was the Word—that is, the Son of God—of whom it had been said to them regarding the child; and thus, through the knowledge of his humanity, they came to the knowledge of his divinity, because, as was said before, they were illuminated not only outwardly but also inwardly regarding the knowledge of the incarnate Word. And as they worshipped the Child, they shared what they had heard from the angels. Everyone who heard them was amazed, both at the mystery of the Incarnation and at the shepherds' testimony. Morally, from what has been said, note that for those who wish to find Christ spiritually, three things are necessary: to converse through the meditation of the Scriptures, to pass through by the contemplation of created things, and to hasten through the tasting of graces. Or, if we wish to find Christ, we must converse through the confession of sins, pass through by rejecting carnal and temporal things, and hasten through the acceleration of fervent desire—all the way to Bethlehem, the house of bread, by tasting divine things. And then we will find Christ in the manger of our heart, through the delightful manifestation of His presence, whose delights are to be with the children of men. Anagogically, however, Bethlehem—which means 'house of bread'—signifies the heavenly homeland; for that is where the blessed bread is found, of which it is said: 'Blessed is he who will eat bread in the kingdom of God.' One arrives at this Bethlehem by a threefold passage: the first is from vices to virtues; the second is from virtue to virtue; and the third is from this world to the Father, or from death to life. Therefore, following the counsel of Bede and the example of the shepherds, let us also pass on to Bethlehem, the city of David, by thinking of it, recalling it through love, and celebrating the Incarnation of Christ with worthy honors. Let us also move forward, having cast aside carnal desires, with our whole mind longing for the heavenly Bethlehem—the house of the living bread, not made by hand, but eternal in the heavens—and let us recall it through love. Because the Word made flesh ascended there in the flesh, and there He sits at the right hand of the Father. Let us follow Him there with the full urgency of our virtues, and let us strive, with a solicitous heart and the discipline of the body, so that we may deserve to see Him reigning on the Father’s throne, whom they saw wailing in the manger. Such happiness isn't to be sought with laziness and sluggishness; rather, the footsteps of Christ must be followed eagerly. Just as they understood when they saw, let us also hasten to embrace with full devotion what has been said about our Savior, so that in the future we may grasp these things with the vision of perfect knowledge. Mary, however, in her great wisdom, kept all these things in the treasury of her heart: the angelic announcement, John’s leaping in the womb, the birth of the Savior, the song of the angels, and the appearance and faith of the shepherds, pondering them all in her heart alongside the writings of the prophets. See, then, the perfect student, who kept what she heard by committing it all to memory, letting nothing slip away, and who frequently revisited and pondered what she had observed; thus, she became an ark containing the mysteries of the divine Word. She kept and committed all these things to memory so that later, through her own teaching and telling, they might be written down and preached throughout the whole world. For the Apostles learned many things about the Lord’s deeds from her, especially what he did before he called them, and they all returned to her as if to a teacher. And because she had read the holy Scriptures and knew the prophets, she compared what had happened regarding the Lord with what she knew the prophets had written about him, carefully observing how the prophecies were fulfilled in the child who was born. By comparing what she saw happening in the child with what she had read about him in the prophetic oracles, she believed all the more truly that he was God, the more she saw what she had read about him being fulfilled in him. This reflection was very delightful to her and useful to the Church; for according to Jerome, she remained on earth for a time after the ascension of her Son to instruct the Apostles more fully, because she had seen and experienced everything more intimately and could therefore express it better. For the same Jerome says that what we know better, we express better. Mary, guarding the laws of virginal modesty—and being just as modest in her speech as in her body—didn't want to reveal the secrets of Christ she knew to anyone. Instead, she pondered them in her silent heart, reverently waiting for the right time when God would want them revealed and for the way He would want it done, while reflecting on what she had seen happen around her and what she had read in the Scriptures that was to come. For she had read in Isaiah: 'Look, a virgin will conceive and give birth to a son,' and she saw herself as that virgin, and that she had conceived and given birth. She had read: 'The ox knows its owner, and the donkey its master's manger,' and she saw God's Son—and her own—crying among these animals in the manger. She had read: 'A shoot will come out from the root of Jesse,' and so on; and she saw herself as having risen and been born from the lineage of David. She had read: 'This child will be called a Nazarene,' and she saw that she had conceived in Nazareth by the Holy Spirit. She had read: 'And you, Bethlehem, land of Judah,' and so on; and she saw that she had given birth in Bethlehem. Therefore, she compared the words of the prophets and what she had read with the events and what she heard and saw in them; and in all of this, the Mother of Wisdom perceived the harmony and held certain proofs of faith. Oh, how she could rejoice when she recognized herself as the Mother of God! For, as Anselm says, to claim only this about the holy Virgin Mary—that she is the Mother of God—exceeds every height that can be spoken or imagined after God.
Devotional Imitation and Prayer
The chapter concludes with practical instructions for the reader to imitate Christ's humility and a final prayer for spiritual rebirth.
19. The shepherds return to their flock. The shepherds went away with great joy and returned to the care and keeping of their flock, glorifying God in their hearts and praising Him with their mouths as the author and maker of all things. In all these things—that is, regarding everything they had heard from the angels and seen with their own eyes in Bethlehem, just as the angel had told them—they were giving glory and praise to God, because they had found nothing different upon arriving than what had been told to them. For they were grateful for such an extraordinary benefit, bestowed generally upon the whole world and shown to them specifically, and they poured out their devotion in praise of God and glorified Him. In this they are also considered devout, because after the contemplation of the Savior, they return to the exercise of action. This provides a pattern for the shepherds of the Church, who must keep watch while others sleep and go at times into the Bethlehem of contemplation and the study of Holy Scripture. There, they may be refreshed by the heavenly bread, and once refreshed by the bread of doctrine, return to feed the flock. Hence it is said in Ezekiel: The living creatures went and returned. Now go and see the Word made flesh for your sake; then, on bended knee, adore the Lord your God and His Mother, and reverently greet the holy elder Joseph. Next, kiss the feet of the child Jesus lying in the manger, and ask our Lady to hand Him to you or let you take Him. Then take Him to yourself and hold Him in your arms. Look closely and reverently at His face, and take delight in Him from your heart. You can do this confidently, because He came to sinners for their salvation, lived humbly among them, and finally gave Himself to them as food; therefore, the kind Lord will patiently allow Himself to be touched according to your desire, and He won't charge it to presumption, but to love. Always do this, however, with reverence and fear, because He is the Holy of Holies. Afterward, return Him to His Mother, and watch closely how diligently and wisely she nurses and cares for Him, and does everything else for Him. Stand ready to serve Him yourself, and help her as you are able. Remember to find your delight and joy in these things, and to meditate on them diligently; stay as close as you can to our Lady and the child Jesus, and look often upon his face, into which the angels long to gaze. Yet, as I said, do this with reverence and fear, so you don't suffer a rebuke for being presumptuous; you must consider yourself unworthy to be in the company of such great and holy ones. Hence Anselm says: 'Follow our Lady with all devotion to Bethlehem, and when you arrive at the inn, stay with her and serve her as she gives birth. Once the little child is placed in the manger, break out in a voice of exultation, crying out with Isaiah: "A child is born to us, and a son is given to us," and embrace that divine and sweet manger.' Let love soften your shyness and affection drive away your fear, so that you may press your lips to the child's most sacred feet and kiss them again and again. Then, in your mind, dwell on the shepherds keeping watch, admire the army of angels as they pass by, and join your own prayers to the heavenly melody, singing together in your heart and with your voice: 'Glory to God in the highest, and on earth peace to people of good will.' And so Augustine says: 'When the Gospel was read, we heard the voice of the angels through whom the Lord Jesus Christ, born of the Virgin's womb, was announced to the shepherds: "Glory to God in the highest, and on earth peace to people of good will." This is a festive and joyful voice, not for one woman whose womb brought forth the child, but for the human race, to whom the Virgin gave birth to the Savior.' Let us say it, then—let us say it with as much exultation as we can; let us say it, I repeat, with a faithful heart and a devout voice: 'Glory to God in the highest, and on earth peace to people of good will.' And let us meditate on these divine words, these praises of God, and this Gospel joy, with as much deep consideration as we are able, through faith, hope, and love. Hence Gregory says: 'Venerate the child with the shepherds, recite the hymn with the angels, and lead the choir with the archangels.' Exult, and if you cannot do so like John from the womb, then surely dance like David at the placement of the Ark of the Covenant; venerate the birth through which you have been freed from the chains of your earthly birth—so says Gregory. Come, do this every day so that you may see Jesus in the spiritual manger—that is, on the altar—so that you may deserve to be refreshed with his flesh, just as the holy animals were. You should know that Christ’s birth is threefold: divine, human, and gratuitous. The first is from the Father, eternally; the second, from the Mother, temporally; the third, in the soul, spiritually. These three births are understood according to the three substances of Christ: deity, flesh, and spirit. For God is born from the Father, flesh from the Mother, and in the soul, He is born through the grace of the Holy Spirit. From the Father, He is born always; from the Mother, once; in the soul, often. According to His divine birth, Christ has a Father without a mother; according to His human birth, a Mother without a father; according to His gratuitous birth... ...He has both a father and a mother, according to the saying: Whoever does the will of my Father who is in heaven, he is my brother and sister and mother. The Church represents these births of Christ on the day of His Nativity. The first birth is represented by the Mass sung at night, because the divine birth is hidden from us. The second is represented by the Mass sung at dawn, because the human birth was partly hidden—that is, regarding its manner—and partly manifest, regarding its effect. The third is represented by the Mass sung during the day, because the gratuitous birth is manifest in the soul, in which Christ is conceived through affection, born through effect, and nourished through progress. Honor and revere, then, the city of Bethlehem—small and insignificant—through which the way back to paradise and to your true home was opened for you. This city was small in size and first called Ephrata, but later a great famine occurred there; when that passed, a great abundance followed, and it was then called Bethlehem—that is, 'house of bread'—because of the abundance that came to it. This city is not the least among the princes of Judah—that is, in the excellence of its dignity—precisely because it was aware of the mysteries before the coming of Christ. For it was there that David was anointed; there the sacrifice was solemnized; there the marriage of Ruth and Boaz was celebrated, in which the union of humanity and divinity, the true sacrifice, and the unchanging kingdom were prefigured. It was also aware of the joys at the coming of Christ. Oh, who can worthily weigh the joy of the angels praising, the shepherds seeing, the kings adoring, and the peoples believing! It was also aware of the martyrdoms after the coming of Christ, when Herod had the infants killed; but it is most blessed in its offspring, because from it came the noble shoot—the leader and ruler—the useful shoot that governs the people of Israel. Regarding the praise of this city, Bernard says: 'O Bethlehem, small, but made great by the Lord!' He who was made small out of greatness has made you great within Himself. If any city hears of this, it shouldn't envy that precious stable or the glory of that manger. Glorious things are said of you everywhere, City of God, and everywhere it is sung: 'Because a man was born in her, and the Most High Himself established her!' Bernard says this: 'Bethlehem is situated on a long but narrow ridge, extending from east to west. At its eastern end, under a certain rock that was part of an inn, the Sun of Justice, Christ our God, shone upon us; and toward the west, four or five feet away, was the manger of the beasts, in which that sweet Child had been laid.' In this city stands a holy and venerable cathedral, a place of wonderful beauty and devotion, consecrated in honor of the Blessed Virgin Mary, which the Blessed Helena, mother of the Emperor Constantine, had built. In it is an inscription, and within it, a most beautiful marble altar at the very spot where the Virgin Mary gave birth and where Christ chose to be born. There is also a very beautiful and devout chapel within the church itself, where that venerable and divine manger once stood. In the same church is the tomb of the Holy Innocents and the tomb of the Blessed Jerome. The Blessed Paula and Eustochia rest there. There is a cistern where the star that guided the Magi is said to have fallen. Blessed Jerome chose this holy city, beloved by God, so that he could serve the Lord there. Blessed Paula, along with her daughter Eustochia and many other virgins, also lived in a monastery of nuns, devoting themselves most earnestly to the service of God and to divine contemplation; for the love of our Lord Jesus Christ and out of devotion to that place, they despised the kingdom of this world and all its finery. Many who left their own land, their relatives, and their fathers' houses out of a longing for the Holy Land have preferred to live physically among the crowds of people, even though the noise and bustle of humanity are often a hindrance to their religious life, rather than be deprived of living in those holy cities that Christ specially chose—namely, Jerusalem, Bethlehem, and Nazareth—which, like the Savior's spice-cellars, are fragrant with the memory of his life. For in Nazareth, the Lord was conceived of the Holy Spirit in the Virgin Mary; in Bethlehem, he was born; and in Jerusalem, he was crucified, died, and was buried for our salvation. In Bethlehem, therefore, the second Adam was born. About seven miles south of there is the city of Hebron, where the first Adam was formed from the red earth in the field of Damascus. A bowshot from that field is the double cave where Adam himself, with his wife, was laid to rest and buried, along with the three great patriarchs—Abraham, Isaac, and Jacob—and their wives. Christ was born, therefore, to set captive humanity free. This was prefigured in Pharaoh’s cupbearer, who, while in prison, saw a vine growing from the earth before him, bearing three shoots or branches; it began to bud and produce grapes, which he pressed into Pharaoh’s cup and offered as a drink to Pharaoh. According to the interpretation of his dream, he was set free after three days. So, when the human race was enduring a miserable captivity, the vine—that is, Christ—grew from the only earth, namely Mary, and possessed three shoots: His flesh, His soul, and His divinity; or, the three shoots are the three Persons of the Holy Trinity. On the third day, after the wine of His blood was pressed out on the cross and offered to the heavenly King, the human race was released from captivity. This wine so intoxicated the heavenly King that He forgave the human race for every offense. He left this wine for us under the Sacrament, so that it might be offered daily to the heavenly King for the offenses of the world, because the world offends Him daily. Thus, when Christ was born, the vines of Engedi blossomed and showed that Christ, the true vine, had come. The manner of Christ’s birth, however, was prefigured in Aaron’s rod, which blossomed and brought forth almond fruit. Just as that rod miraculously sprouted against the natural order, so Mary miraculously gave birth to the Son above the natural order. Aaron's rod brought forth fruit without being planted; Mary gave birth to the Son without human union. A sweet kernel lay hidden within the almond shell; the most sweet Godhead lay hidden within the shell of Christ's flesh. In Aaron's rod we find the greenness of leaves, the sweetness of flowers, and the abundance of fruit; so Mary possessed the greenness of virginity, the sweetness of piety, and the abundance of everlasting fulfillment. Christ revealed his birth not only to the Jews but also to the Gentiles, because he wanted everyone to be saved. For this reason, Octavian—who ruled the whole world at that time and was therefore regarded by the Romans as a god—consulted the prophetess Sibyl to see if anyone greater than him was to be born into the world. On that very day when Christ was being born in Judea, the Sibyl in Rome was contemplating a golden circle near the sun, in which a most beautiful virgin sat, holding a most beautiful child in her lap. She showed this to Caesar Octavian and announced that a King greater than him had been born. You should therefore meditate with joy on how great today's solemnity is. For today Christ is born, and so it's truly the birthday of the eternal King and of the Son of the living God. Today a Child is born to us, and a Son is given to us. Today the Sun of justice, who was in the clouds, has shone clearly. Today the Bridegroom of the Church, the head of the elect, has come forth from his bridal chamber. Today he who is beautiful in form beyond the sons of men has shown his longed-for face. Today has dawned for us the day of our redemption, of our ancient restoration, and of eternal happiness. Today peace is announced to us humans, just as it's sung in the angelic hymn composed for this day. Today, as the Church sings, the heavens have become honey flowing across the whole world. Today the kindness and humanity of our Savior God appeared; for, as Bernard says, His power was revealed in the creation of all things, and His wisdom in their governance, but the kindness of His mercy has appeared most fully now in His humanity. Today God was adored in the likeness of sinful flesh. Today we too are born with Christ, because the birth of Christ is the origin of the Christian people. Today those two miracles occurred which surpass all understanding and which only faith can grasp: namely, that God is born, and a Virgin gives birth. Today a multitude of other miracles shone forth. Finally, everything that has been said about the Incarnation shines more clearly here; what was begun there is made manifest here—see it now, and join and apply it to yourself. Rightly, therefore, is this a day of joy and exultation, and of exceeding great gladness. PRAYER. Sweet Jesus, who were born humble from a humble handmaid, and who chose to be wrapped in the swaddling clothes of humility and laid in a manger: grant me, most merciful Lord, through your ineffable birth, to be reborn in myself to the holiness of a new life, and thus to be humbled under the habit and swaddling clothes of religious life.2 Grant that, amidst the strict studies of religious discipline, I may be laid as if in a manger, and so be able to reach the summit of true humility. And you, who deigned to become a partaker of our humanity and mortality, grant me to be a partaker of your divinity and eternity. Amen.
Read the original Latin
In diebus illis, scilicet Maria adhuc praegnante, exiit edictum a Ccssare Augusto, ut describeretur , id est in scripto redigeretur, universus orbis, scilicet qui libetincivitate sua, sub censu videlicet persolvendo, ut ait Gregqrius : a Nascituro Domino, orbis describitur; quia ille veniebat m carne, qui electos suos ascriberet in aetemitate. » Utinam , Domine Jesu, de electis tuis me miserum facias, ut me in aeternitate adscribas I Huic Regi nostro , debemus censum fidei et justitiae profiteri, corde, ore, et opcre. Huic debemus denarium, id est, animam lumine vultus ejus insignitam , vel decalogum Legis, in quo vultum Regis nostri, id est, voluntatem ejus, invenimus. Sicut enim nullus a denario excipiebatur , sic nullus ab observantia mandatorum excipitur. Ubi notandum quod primus imperator Romanorum, fuit Julius Cassar, qui secundum Isidorum, ideo Caesar appellatus est , quia caeso mortuae matris utero eductus , prolatusque fuit; vel quia Caesariae natus est; vel quia fortiter hostes caedebat. Unde ab eo , imperatores ceteri, sunt Caesares appellati. Julio mortuo , successit ei Octayianus Augustus, nepos Julii, imperator secundus, qui ideo appellatur Augustus, quia maxime rempublicam, et Romanum auxit imperium ; unde et ab eo imperatores ceteri dicti sunt Augusti. Hic retento cognomine praedecessoris, scilicet Caesare, una cum cognomine suo , scilicet Augusto, vocatus est Caesar Augustus ; a quo mensis,.
qui prius vocabatur sextilis, dictus est Augustus ; vel quia in eo natus est, vel quia tunc de victoria rediit. A tempore istius, primo potestas ccEpit imperii , quae Graece dicitur monarchia , et regnavit annis quinquaginta septem et semis. Hic duodecim annis, circa tempus nativitatis Christi, in pace regnavit. Et tali tempore Christus, cui pax ista famulabatur, nasci voluit; quiapacem magnopere quaesivit, et pacis charitatisque amatores , et etiam sectatores semper invisere dignatus est. Quia enim nasciturus erat Rex pacificus , et Princeps pacis, congruum fiiit, ut ipse ante ortum suum , pacem , quasi praenuntiam, praemitteret : quam etiam pacem, ipse postea vivens, in mundo docuit, et exiens de mundo discipulis reliquit. Ex quo etiam moraliter datur intelligi, quod Verbum aeternum non nascitur, nisi in corde pacato; unde Psalmus : Factus est iu pace locus ejus.
Pacatis ergo omnibus regionibus per orbem universum, cum quietum silentium universalis pacis , sub Caesaris Augusti imperio perturbata prius secula servasset, memoratus Augustus , rempublicam legibus pacificis adaequare, et nutrire desiderans, protulit edictum ut describeretur universus orbis, Volens enim scire numerum regionum in orbe, quae ditioni suberant Romanae, numerum etiam civitatum in qualibct regione, numerum qnoque capitum, scilicet personarum in qualibet civitatc, ut sciret quae et quanta deberent jure tributa dare, et sic tributis indebitis non grararentur, et sciretur per quem modum singulae terrae, sub Romano imperio melius regerentur, praeceperat ut de suburbanis oppidis , ac vicis et pagis, ubicumque habitarent, ad suam homines civitatem confluerent, ubi territorium habebant, vel originem traxerant; et quisque denarium, scilicet nummum argenteum, pretii decem nummorum usualium , unde et denarius dicehatur, praesidi provinciae tradens, se subditum Romano imperio recognosceret, et ad solvendum tribiua se obligaret. Nam et nummus praeferebat Caesaris imaginem et nominis ejus subscriptionem. Dicebatur autem professio , quia quilibet quando reddebat praesidi denarium, ponebat illum super caput suum, et proprio ore fatebatur se Romano imperio esse subjectum. Dicebatur etiam descriptio , quia numerus eorum, qui censi capite, id est censi vel recensiti per singula capita , et numerati ferebantur , recto determinabantur numero , et in scriptis redigebantur. Et sic tripliciter profitebantur , scilicet facto, quia censum capitis Imperatori sohrebant; verbo, quia se esse subjectos Romano imperio ore fatebantur; et scripto, quia eorum nomina scribebantur, Hcec descriptio prima facta est a Cyrino prceside Syrice qui missus fuerat a Caesare Augusto in Syriam, tanquam pra&ses et judex, ad ipsam regendani. Judaea quippe non habuit praesidem proprium, sed ipsa continebatur sub Syria, cujus pars est Judaea. Prima autem potest dici quantum ad Cjrxinum, quia enim Syria est provinda , in cujus medio est Judsea^. quasi umbilicus terrae habitabilis.
dicitur preevisum esse , ut in ea ipse inchoaret, et deinde per circumstantes regiones alii praesides prosequerentur. Vel prima universalis, in qua universus orbis describitur , quia aliae particulares praecessisse intelliguntur. Vel prima capitum in civitate, fiebat a praeside; secunda, civitatum in regione , a legato Caesaris ; tertia, regionum in orbe, coram Caesare. Hic primum Judaea facta est Romanis tributaria, seu stipendiaria. Haec descriptio quotannis, id est singulis annis, postea facta videtur , quia in Evangelio legitur : Magisier vester non solvit didrachma, 3 Iter Marle et Joseph Bethlehem judje venientium. — et ibant omnes ut prqfiterentur singuli in suam civitatem, unde duxerant originem. Appropinquante autem termino novem mensium, ascendk, secundum loci situm, et Joseph a Na;(areth Galilcece, ubi manebat, cum Maria desponsata sibi ttxore pragnante, in Bethleem Judce, civitate David, quia ibi natus est, et in regem unctus fuit, de cujus domo, id est, progenie et familia erat Joseph et etiam Maria, ubi habitabat eorum genus et familia, ut et ipsi sicut ceteri, eamdem facerent professionenu Ubi vide , Dominum propter te, etiam capite censui adscribi in terris, ut et nomen tuum adscribatur in coelis. In quo dedit exemplum humilitatis perfectae, a qua Salvator inccpit a nativitate, et eam continuavit usque ad mortem, in qua humiliavit semeU ipsum, factus obediens usque ad crucem.
Unde Beda : a Cujus non praetereunter tanta tamque benigna est humilitas intuenda, quia nonsolum incamari pro nobis ; sed et eo tempore dignatus sit incamari, quo mox natus censui Caesaris adscriberetur, atque ob nostri liberationem , ipse servitio subderetur. » 4 Hujus rriMEius fatigatio. — Considera etiam quod licet beata Virgo Maria jam concepisset Regem coeli et terrae, ipsa tamen una cum sponso suo Joseph, imperiali edicto voluit obedire, ut posset cum Filio dicere : Sic decet [nos implere omnem justitiam; ac per hoc daret nobis exemplum obtemperandi omni potestati superiori. Laborat ergo iterum Domina hoc longo itinere, Nam a Nazareth usque in Jerusalem sunt triginta quinque milliaria, et deinde in declivio montis Jerusalem , versus meridiem, est Bethlehem sita, quae et Ephrata est dicta, distans a Jerusalem, per quinque milliaria, vel circa. Ex hoc loco colligitur quod beata Virgo, licet gravida esset, et jam vicina partui, non tamen ex hoc gravabatur in corpore, quin iret de provincia in provinciam : quia, ut dicit Augustinus, cum esset Virgo gravida, salubri levitate plaudebat. Lumen enim quod in se habebat, pondus habere non poterat. Referendo singula singulis, Joseph volens solvere censum imperatori terreno, ascendit de provincia in provinciam, scilicet de Galilaea in Judaeam, et de civitate in civitatem, scilicet de Nazareth in Bethlehem.
Moraliter , Joseph , qui interpretatur augmentum, id est, quilibet nostrum , volens spiritualiter augeri , si solvere vult censum devotionis aeterno Regi, debet ire passibus virtutum , et ascendere de Galilaea , id est , de mundo et volubilitate mundanae conversationis , ad Judaeam confessionis et laudis divinae. Nam Galilaea interpretatur iransmigratio, vel rota, seu volubilis; Judaea vero, confessio, Et sic eundoy ascendit de Nazareth in Bethlehem , id est , a florida virtutum actione, ad pastum contemplationis internae, in qua vera refectio animarum invenitur. Nazarcth enim flos , et Bethlehem domus pams\ id (est , domus^ refe^ ciionis ihterpretatur. Ascendit autem Joseph cum Maria, quia semper debemus nobiscum habere poenitentiam , sicut Joseph usque ad mortem habuit Mariam, quae interpretatur mare amarum, 6 HoSPmUM NON INVENIENS, MaRIA PRjESEPlUM INTRAT. — CumqUC in Bethlehem essent, quia pauperes erant , hospitium invenire non potuerunt propter conventum et frequentiam multorum, qui ob eamdem causam concurrerant. Compatere hic Dominae , et conspice delicatam juvenculam * annorum quindecim, ex longo itinere fatigatam, et cum verecundia inter homines versantem, quaerentem ubi requiesceret , et non invenientem. Omnes eam et socium licentiant et abdicunt ; et sic in communi transitu , in diversorium se receperunt , quod intra civitatem, in fine, juxta unam portarum sub rupe concava erat , non habens desuper tectum , ut hodie cernitur, nisi rupem de monte dependentem. Secundum Bedam, diversorium est spatium inter duos vicos, ex utroque latere habens murum, et ex utraque parte portam , ut sit inde exitus in utrumque vicum, desuper coopertum propter aeris intemperiem, ut in festivis diebus possint ibi homines convenire ad colloquendum et solatiandum.
Et figurat Ecclesiam inter paradisum et mundum existentem , in quam divertamus ab erroribus mundi hujus. Ibi etiam homines ad illam civitatem propter negotium aliquod venientes, animalia propter aeris intemperiem, locare consueverant : unde et diversorium dicebatur, quia illuc homines divertebant. Forte ibi Joseph , faber lignarius, praesepe fecerat bovi et asino, quos secum duxerat ; asinum quidem, ut Virgo praegnans , super . eum veheretur ; bovem forte , ut ipsum venderet , ac censum pro se et pro Virgine solveret, et de residuo viverent. Vel forte aliquis alius bovem adduxerat, ut illum ibi venderet, qui tunc cum asino in eodem praesepio comedebat; vel forte, ambo haec animalia per alios fuerunt adducta. Unde Chrysostomus : « Quicumque pauper 6st, accipiat consolationem ; Joseph et Maria, mater Domini non habebant servulum, non ancillam ; de Galilaea , de Nazareth soli veniunt; non habebant jumentum. Ipsi sunt Domini et famuli. Rem novam !
Ingrediuntur in diversorium, non ingrediuntur civitatem. Paupertas enim timida inter divites npn audebat accedere. » 7 Christus quomodo primogeniTus ET unigenitus 1 — Ubi cum venisset hora partus , scilicet in media nocte diei Dominicae, dum nox in suo cursu medium iier haberet, nam ea die, qua dixit : Fiat lux, ctfacta est lux , Dominus visitavit nos Oriens ex alto, scilicet peperit Virgo Filium suum primogenitum; primogenitum tamen non dicit hic ordinem respectu sequentis, sed privationem respectu prioris, quia nullum habuit ante illum. Unde secundum Bedam, primogenitus dicitur, non post quem alius, sed ante quem nullus. Et secundum eumdem, omnis unigenitus est primogenitus; et omnis primogenitus, ut sic, est unigenitus. Etquia Filius Dei temporaliter nasci voluit ex matre secundum carnem, ut ipse multos fratres acquireret per regenerationem spiritus, hinc est quod ut sic melius est dictus primogenitus , quam unigenitus. Et hoc est quod dicit idem Beda, quia Christus est unigenitus in substantia divinitatis; sed primogenitus in susceptione humanitatis. In nocte natus fuit, quia occultus venit, ut et eos qui in nocte erroris erant, ad lucem veri-.
tatis reduceret. Filium quoque natum, mater statim ut Deum adoravit, involvitque per semetipsam pannis, id est, vilibus et veteribus indumentis; unde pannosi dicuntur pauperes, qui pannis induuntur yeteribus insimul consutis. Et reclinavit ac posuit eum, non in reclinatorio aureo, sed in prcesepio, in medio duorum animalium praedictorum, scilicet inter bovem et asinum, quia non erat eis locus alius in diversorio, Ecce magna Christi paupertas et inopia, quia non solum non habuit domum propriam suae nativitatis ; sed nec in communi diversorio poterat habere locum convenientem et congruum , et oportuit eum prae penuria loci in praesepio reponi. Unde verificatum est illud : Vulpes foveas habent, et volucres coeli nidos, Filius autem hominis non habet ubi caput suum reclinet, Et intellige quod diversorium illud et stabulum erat ita animalibus et aliis repletum, ut non haberet locum, nisi inter bruta animalia arctissimum; unde poterat dicere illud Psalmistae : Ut jumentum factus sum apud te, et ego semper tecum, Primo, quievit in Virginis alveolo; secundo, in vili praesepio; tertio, in crucis patibulo; quarto, in sepulcro, etiam alieno. Ecce quanta inopia et qualia reclinatoria !
Adverte ex praemissis, quod jam incipiebat statum perfectionis exemplo docere; qui consistit in humilitate, austeritate, et paupertate , ut vere posset dicere illud Psalmistae : Pauper sum ego, et in*laboribus a juventute mea, Hic ergo damnantur hujus mundi honores ac pompae, et vanitates , itemque deliciae ac mollities, et carnis delectationes ; insuper divitiae et abundantiae, ac superfluitates. Unde Anselmus ; « O amanda et admiranda dignatio ! Deus immensae gloriae, vermis contemptibiiis fieri non despexisti; Dominus omnium, conservus apparcre voluisti. Parum tibi visum est parem nobis esse, et frater noster esse dignatus es. Et tu, Domine universorum, qui nuUam habes indigentiam, inter ipsa nativitatis tuae initia, non horruisti abjectissimae paupertatis degustare incommoda. Ut enim ait Scriptura, tibi non nasceris, non erit locus in diversorio, nec cunabula, quae teneritudinem tuam acciperent, habuisti; sed in vili praesepjo sordentis stabuli, tu qui terram palmo concludis, involutus panniculis, reclinatus es; et hoc ipsum a brutis animalibus, mater tua mutuo accepit. Consolamini, consolamini, qui in sordibus paupertatis enutrimini , quia vobiscum est Deus in paupertate. Non cubat in deliciis splendidi cubilis; nec invenitur in terra suaviter viventium.
Qjaid igitur gloriaris, o dives, res lutea in volutabro lecti picti et delicati, cum Rex regum suo recubitu, stramenta pauperum hone^tare maluerit? Quid dura strata detestaris, cum tener Infantulus, in cujus manu sunt omnia regna, tuis sericis, plumeis lectis, duras jumentorum stipulas praeelegerit ? » Unde et Bernardus : « Non consolatur Christi infantia garrulos ; non consolantur Christi lacrymae cachinnantes ; non consolantur panni ejus ambulantes in stolis ; non consolantur stabulum et praesepe amantes primas cathedras in synagogis. Vigilantibus pastoribus annuntiatur gaudium lucis, et eis dicitur esse natum Salvatorem, pauperibus atque laborantibus, non vobis divitibus, qui vestram habetis consolationem , non divinam. td Et itenim : « Nascitur Dei Filius, in cujus arbitrio erat quodcumque vellet eligere tempus; elegit quod molestius est, praesertim parvulo, et pauperis matris filio, quae vix pannos haberet ad involvendum, praesepe ad reclinandum. Et' cum tanta esset necessitas, nullam audio fieri pellium mentionem : Christus utique qui non fallitur, elegit quod cami molestius est. Id ergo melius, id utilius, id potius eligendum, et quisquis aliud doceat, vel suadeat, ab eo tanquarn a seductore cavendum. Et tamen, fratres, ipse est promissus olim per Isaiam : Parvulus sciens reprobare malum, ei eligere bonum, Malum ergo voluptas corporis est ; bonum vero, afiBictio est.
Siquidem et hanc elegit, et illam reprobavit Puer sapiens, Verbum infans, caro scilicet infirma, Infantulus tener, caro omnis laboris impotens, omnis operis impatiens. Itaque jam, carnalis homo, fiige voluptatem; quia posita est mors secus delectationis introitum. Age poenitentiam , quia per illam appropinquat regnum. Hoc stabulum illud praedicat; hoc praesepe clamat ; hoc membra illa infantilia manifeste annuntiant; hoc lacrymae et vagitus evangelizant. O duritia cordis mei ! Utinam, Domine, sicut Verbum caro factum est, ita carneum fiat et cor meum ! Siquidem et hoc pollicitus es per prophetam : Auferam, inquiens, a vobis cor lapideum, et dabo vobis cor carneum : » haec Bernardus.
Vidisti ortum sanctissimi Principis; vidisti simul et partum Reginae ccelestis, et in utroque arctissimam paupertatem attendere potuisti. Haec virtus est illa evangelica margarita, pro qua emenda et comparanda, omnia sunt vendenda et danda. Haec est totius spiritualis aedificii primarium fundamentum. Haec est spiritualis via salutis, tanquam humilitatis fundamentum , et perfectionis radix, cujus est fructus multiplex, sed occultus. — Potuisti etiam attendere in utroque profundissimam humilitatem. Non enim sunt stabulum dedignati, non praesepe, non fenum^ non cetera vilia, ad dandum nobis exemplum 'perfectae humilitatis» Sine hac virtute, salus non est; quia nulla operatio nostra cum superbia, Deo placere potest. Nempe ut virtutes saepe dentur, vel acceptaeserventur, aut servatae consummentur, humilitas meretur, et absque ista, illae nec esse virtutes videntur. — Potuisti etiam attendere in utroque, et maxime in puero Jesu, non parvam corporis affiictionem.
Inter ceteras autem, haec una fuit, quod quando mater sua in praesepio eum locavit, et pulvinar vel alius hujusmodi non haberet, ad caput ejus quemdam lapidem, non sine grandi cqrdis amaritudine posuit, interpo- • sito forte feno, quod ab animalibus mutuo accepit. Et, ut dicitur, adhuc ille lapis, ibidem ad memoriam reservatus, videtur. Paupertatem igitur et humilitatem, afflictionemque corporis studeas et tu pro posse amplecti, et in his Christum pro modulo^tuo imitari. Unde -Bermzrdus : « Tribus exemplis viam nobis ostendit, qua eum sequi debemus t exemplo paupertatis, quia in hoc mundo divitias habere noluit, quod exemplum levem facit, et expeditum ut currat; exemplo humilitatis, quia mundi gloriam sprevit, quod modicum facit ut lateat; exemplo patientiae, quia mala sustinuit, quod fortem et robustum facit ut sustineat : » haec Bemardus, Secundum ^ Anselmum, Redemptor noster, caecatis luminibus, coUirium suae In- \ camationis apposuit, ut qbi Deum in secreto majestatis fulgentem videre non poteramus, Deum in homine apparentem aspiceremus, aspidendo cognosceremus, cognoscendo diligeremus, diligendo summo studio, ad ejus gloriam pervenire satageremus. Incamatus est, ut nos ad spiritualia revocaret : mutabilitatis nostrae particeps fectus est, ut nos 8uae incommutabilitatis participes fiu:eret. Inclinavit se ad humilia nostra, ut nos ad excelsa sua sublimaret. Et secundum Chrysostomum, Filius Dei naturalis, etiam David filius esse dignatus est, ut nos filios Dei faceret. Servum suum habere patrem dignatus est, ut nobis patiem faceret Deum.
Non enim frustra, nec vane ad tantam himiiUtatem ipse descendit, sed ut nos ez humili sublimaret. Natus est secundum carnem, ut nos secundum spiritum renasceremur. lO — Adverte etiam quod, quia partus sequitur conceptionem, sicut fructus floritionem, congruum fuit quod Christus, qui conceptus fuit in flore, sciiicet Nazareth, quod interpretatur flos, nasceretur in fructu, scilicet in Bethlehem, quod interpretatur domus panis, vel refectionis, quod pertinet ad fructum. Quotidie quoque Dominus in Nazareth concipitur, et in Bethlehem nascitur, cum aiiquis flore verbi suscepto, se domum aeterni panis efficit. Ideo etiam congruum fuit ut in Bethlehem, quae domus panis interpretatur, Christus nasceretur, quia ipse est panis vivus, qui de coelo descendii, qui electorum mentes interna satietate reficit. Natus quoque in Bethlehem, quae inter omnes civitates Judae exigua erat, noluit quemquam de terrenae civitatis sublimitate gloriari, Qui non in parehtum domo, sed in via nascitur, ut se peregrinum esse, et regnum suum de hoc mundo non esse ostenderet, qui etiam dicit : Ego sum via, qua scilicet ad patriam veniamus. In diversorium se recepit, ut nos non palatia, sed diversoria in hoc mundo quaerere doceret. Stabulum ad nascendum elegit, ut curiositatem aedificiorum et gloriam mundi damnaret.
Parvulus factus est, ut nos magnos ac viros perfectos efficeret, et ne ultra magnificare se homo super terram apponeret. Infirmus factus est, ut nos ad bona opera fortes et potentes faceret. Pauper factus est, ut sua inopia nos ditaret, et ne de terrenis divitiis quisquam se extolleret. Pannis vilibus involutus est, ut nos laqueis mortis absolveret, et stola prima immortalitatis indueret. Manus et pedes ejus constringuntur^ ut manus nostrae ad bene operandum laxenlur, et pedes nostri in viam pacis dirigantur. In diversorio loco eget, ut nobis in domo PatriS sui mansiones mtiltas praepararetl Et sic in praesepio angusto positu^ est, ut lectos delicatos, et ampla aedificia reprobaret, et ut nos per ccelestis regni gaudia dilataret, ef nos locum cordis nostri sibi proprium dilataremus, juxta iliud : Ffli, prcebe cor tuum mihi, In praesepio etiam reclinatus est, ut nos, quasi sancta animalia, carnis suae fmmento reficeret, et ut cibus esset jumentorum; homo enim factus est jumentum per peccatum, secundum illud : Homo cum in honore esset non intellexit, comparatus est jumentis insipientibus, et similis facius e$t illis; ideo Dominus factus est fenum, quod est cibus jumentomm, quia Verbum caro factum esi, et omnis caro fenum. Bos quippe, qui designat populum Judaeomm, et asinus, qui designat populum Gentium, Dominum in medio habentes, et miraculose cognoscentes, flexis genibus, incessanter eum adorabant, et tanquam laudando voces dabant. Unde Ambrosius ; « Infantis audis vagitus, non audis bovis Dominum agnoscentis mugitus.
Agnovit enim bos possessorem suum, et asinus prcesepe Domini sui, » Unde et Gregorius Naiians^enus : « Venerare praesepe illud, per quod cum esses pene jam mutum animal, pasceris nunc Verbo et ratione Dei. Agnosce ut bos possessorem tuum, et sicut asinus praesepe Domini tui; sis de numero mundorum animalium, et eorum qui ruininare norunt, et verbum Dei ad memoriam revocare, quique etiam divinis sacrificiis , atque altaribus apta sunt; seu certe ex immundis es animalibus, et neque cibis nec sacrificiis denotatus es. » Per Mariam Ecclesia designari potest, et per Joseph sponsum ejus, episcopus. Propter quod annulum habet sicut sponsus, et sicut Maria fecunda fuit, non tamen a Joseph sponso, sed a Spiritu Sancto, sic et Ecclesia fecunditatem gratise habet a Deo. Hi ascendunt tendendo in Bethlehem civitatem suam, scilicet coelestem, et profitentur omni imperatori exhibere servitutem. Ecclesia vero in qualibet bona persona parit filium quando bonum prius conceptum perducit ad effectum; et pannis involvit, quando ab humanis laudibus hoc abscondit; et in praesepio reclinatur, quando ex bono opere non elevatur, sed magis se humiliat. Nascentem etiam Dominum Angeli circumdederunt, et natum statim adoraverunt. 1 1 Gabriel ad pastores ccelitus MiTTiTUR.
— Et pastores erant in regione eadem vigilantes et custodientes vigilias noctis super gregem suum, prope per milliare, scilicet juxta turrim quamdam inter Bethlehem et Jerusalem, ubi Jacob rediens de Mesopotamia, moratus cst cum grege suo, ubi mortua et sepulta est Rachel, et turris gregis dicitur; ubi etiam [in Ecclesia tria pastorum illorum monstrantur monumenta. Et ecce Angelus Domini, circa quartam vigiliam noctis venit ad eos. Dividitur enim nox in quatuor vigilias; et stetit juxta illos, in veste candida et facie rutilanti et jucunda. Et creditur fuisse Gabriel, qui Virgini conceptum Verbi nuntiaverat. Unde ipse amplius ceteris gaudens de impletione hujus quod dixerat, ante omnes se gerebat, ut Christi nativitatem praedicaret; et tlaritas Dei circumfulsit illos, undique exterius in corpore et etiam interius in mente, in signum quod ortus erat Sol justitiae, et in tenebris lumen rectis corde, et appropinquabat claritas gloriae. Ideo ergo lumen Angelus attulit, quia eum nuntiare venerat, qui est lux vera, qui omnem hominem illuminat.
Magis autem apparuit Angelus pastoribus, quam aJiis generis humani. Primo, quia pauperes, propter quos Christus veniebat, secundum illud Psal-. mistae : Propter miseriam inopum, et gemitum pauperum, etc. Secundo, quia simplices, juxta illud Proverbiorum : Et cum simplicibus sermocinatio ejus, Tertio, quia vigiles, secundum illud Proverbiorum : Qui mane vigilant ad me invenient me, Quarto, propter mysterium, ut significetur quod doctrina debet a pastoribus et praelatis venire ad subditos. Et timuerunt timore magno , propter insolitam Angeli visionem, et subitam claritatem. Sed Angelus eos consolatur dicens : Nolite timere. Cujus causa subditur cum dicitur : Ecce enim evangeli^o, id est, bonum nuntio vobis, scilicet gaudium magnum, quod erit omni populo, id est, Ecclesiae de cunctis populis, scilicet Judeeorum et Gentilium colligen* dae; quia natus est vobis, id est, ad utilitatem vestram, scilicet hominum; hodie, id est, in ista die naturali, noctem prsecedentem supputando ad diem sequentem. Unde ex tunc nox incepit praecedere diem, et potius dicit hodie, quam hac nocte, quia gaudium venerat nuntiare et nox illa sicut dies illuminata fuit ex divina claritate naius est, inquam, Salvator, id est, salutis amator et dispensator, qiii est Christus quoad humanitatem, Dominus quoad divinitatem, in civitate David, id est, Bethlehem, unde David traxerat originem.
XpiCTC^; Graece, idem est quod unctus Latine : in veteri autem Lege ungebantur tantum reges et pontifices ; Christus vero rex est et pontifex, et ideo bene dicitur Chri" stus, id est unctus, non unctione humana, sed divina, quia in humanitate pro nobis assumpta, unctus fuit a Deo Patre, imo a tota Trinitate, plenitudine gratiae. Secundum Bedam , Angelus aliter Mariam , aliter Joseph , aliter pastores instniit : scilicet et concipiendum, et conceptum, et natum Dominum testando; ut et homines sufficienter imbuat , et suum Deo servitium incessanter impendat. Et hoc vobis sit in signum, more Judaeorum, qui signapetunt, ut ait Apostolus; invenietis, scilicet tanquam absconditum, non se ostendentem infantem non fantem , et tamen Verbum Dei existentem ; pannis, non sericis involutum, ecce ejus paupertas, et habitus vilitas; et positum in prcesepio, non in reclinatorio aureo, ecce mira humilitas, ut Dominus dominorum reclinaret se usque ad praesepe animalium brutorum. Et notandum quod pastores erant simplices, pauperes, et humiles, seu contemptibiles; ideo ne timerent accedere, datum est eis signum infantiae, paupertatis et humiiitatis in Christo. Haec sunt signa adventus primi, sed alia erunt signa adventus secundi.
Moraliter in hoc instruimur, qualiter et a quibus Christus inveniatur. Quia non nisi a puris et simplicibus, quod respondet ejus infantiae; et a pauperibus, quod respondet pannorum involutioni; et ab humilibus et contemptibilibus, quod respondet ejus in praesepe reclinationi. Quae tria comprehenduntur in tribus votis religiosorum , scilicet : castitate, quantum ad primum; paupertate, quantum ad secundum; et obedientia, quantum ad tertium. Et bene nato summo Pastore Angelus pastoribus apparuit, et vigilantibus, insinuans quales debeant esse pastores Ecclesiae, scilicet humiies et vigilantes. Mystice ergo, secundum Bedam, isti pastores gregum signant doctores et rectores fidelium animarum, qui vigilant super vitam subditorum, ne delinquant; et custodiunt vigilias noctis super gregem suum, ne infernalium luporum morsibus pereant. Nox enim pericula tentationum indicat, k quibus se suosque subjectos omnes, qui perfecte vigilant, custodire non cessant. Et juxta ilios stat Angelus ad eorum custodiam, et claritas Dei circumfulget illos ad suam et subditorum directionem. Et, secundum eumdem Bedam, nec solum episcopi, presbyteri, diaconi, vel etiam rectores monasteriorum pastores intelligendi sunt; sed etiam omnes fideles, qui vel parvulae domus suae custodiam gerunt pastores recte vocantur, in quantum eidem suae domui sollicita vigilantia praesunt, et quicumque saltem uni vel duobus fratribus quotidiano praeest regimine, debet ejusdem pastoris ofiicium implere; quia jubetur, in quantum sufiicit, hos verbi dapibus pascere.
Imo vero unusquisque qui etiam privatus creditur vivere , pastoris oflBcium gerit, et spiritualem pascens gregem, vigilias noctis supra illum custodit, si bonorum actuum et mundarum cogitationum sibi multitudinem aggregans, hoc justo moderamine gubernare, et coelestibus Scripturarum pascuis nutrire, pervigilique solertia contra immundorum spirituum insidias servare contendit.
Cumque pastores de visis et auditis mirarentur, ne unius Angeli et testis auctoritas parva videretur, pro signo et concordia testimonii , subito factCL est cum Angelo , qui tanquam principalis inter alios nuntiaverat nativitatem Christi, multitudo militice ccelestis, id est, Angelorum, qu4 nomine militiae designantur, quia pro saiute hominum cum daemonibus praeliantur. Vel, quia natus est Rex (;oelestis, ideo multitudinem Angelorum nomine militiae designat; quia vero dux ad praelium natus est, ideo eam secundum aliam litteramexercitum appellat; laudantium Dewn, consona voce, de Christi nativitate, eo quod per ipsam sciebant homines ad salutem deduci, et niinam Angelorum reparari; et in honorem Dei una benedictione dicentium : Gloria in altissimis Deo, id est, in coelis; quia licet ejus gloria ubique reluceat, maxime tamen in coelo empyreo, ubi est Angelorum et Sanctorum habi' tatio, et quasi dicat, in terris a multis despicitur, sed in coelis ab omnibus glorificatur. Et in terra pax hominibus, non quibuscumque; sed bonce voluntatis, scilicet eis qui bona voluntate Christum natum suscipiunt, non persequuntur; non enim est pax impiis,\ sed pax multa diligentibus legem Domini. Nam, secundum Leonem Papam, Christiano vera pax est, a Dei voluntate non dividi, et in his solis quae Dei sunt delectari. Ad Deum quippe pacem habere , est velle quod jubet, et nolle quod prohibet; pax ergo nuntiatur hominibus bonae voluntatis, id est, hominibus bonis. Per bonitatem enim voluntatis dicitur homo simpliciter bonus, magis quam per bonitatem aliarum potentiarum animae; quia voluntas movet alias potentias ad actus suos, et ideo bonitas ejus vel malitia in omnes alias redundat potentias , sicut influentia " causae moventis in motis ab ipsa; malis autem hominibus non est pax, quia non est pax impiis. Ex hoc etiam verbo Angeli patet, quod illa pax quae principaliter per prophetas praedicta fuit futura in adventu Christi, erat pax interior bonae voluntatis; quia secundum quod dicitur in Proverbiis : Non contristabit justum, quidquid ei acciderit; pax autem temporalis, quae fuit in adventu Christi, pacatis omnibus gentibus sub imperio Romano, fuit figura hujus pacis principaliter intentae. Et bene dicitur gloria Deo,, et pax hominibus; quia per Christum est Pater glorificatus, et pax facta inter Deum et hominem, ac inter Angelum et hominem, et inter Judaeum et Gentilem.
Laudamus te, etc, quae sequuntur in hoc cantico , creditur Hilarius addidisse; et Anastasius Papa secundus instituit ipsum cantari in missa diebus Dominicis et festivis, quia est canticum gaudii et exsultationis. i5 Gaudium Dominici natalis. — De gaudio hujus diei dicit Cassiodorus super illud Psalmi : Hcec est dies quamfecit Dominus, « Licet, inquit, Deus cunctos dies creaverit, singulariter tamen hunc diem fecisse dicitur, qui Christi Domini • nativitate sacratus est, in quo mexito exsultare convenit et laetari, quoniam in eo diabolus perdidit, et salutem mundus accepit. » £t notandum, quod multitudo coelestis Angelo nuntianti sociata est, ut multitudo adveniens dictum Angeli confirmaret. Unde secundum Bedatn, uno evangelizante Angolo, multitudo in consonam laudem pronimpit Greatoris, et officium suum Deo impendens, et nos exemplo suo instruens, ut quoties sacram eruditionem ex fratris ore audimus, vcl ipsi quae pietatis sunt, intra nos ad mentem reducamus, et statim Deo laudes corde, ore, et opere reddamus; et aperte demonstrans quod per hanc nativitatem homines ad pacem unius ficfei, spei, et dilectionis, atquead gloriam divinae laudationis essent convertendi. Deinde ascendentes Angeli in coelum cum jubilo et canticis, nuntiaverunt haec similiter concivibus suis. Tota igitur supema curia exhilarata, magnoque festo facto, ac laudibus et gratiarum actionibus Deo Patri exhibitis, venerunt omnes per ordines suos videre faciem Domini Dei sui, et adorantes eum, et matrem ipsius, cum omni reverentia laudis eidem personabant et cantica; quis enim illorum, talibus auditis novis, remansisset in coelo, quin visitasset Dominum suum sic humiliter constitutum in terra? In nullo eorum cadere potuisset haec tanta superbia.
Unde Apostolus : Et cum introduceret Primogenitum in orbem terrarum, dixit : Et ado^ rent eum omnes Angeli Dei, Unde Augustinus : « In stabulo nascitur, et a matre Maria vili fasda cingitur, et in praesepio reclinatur. Non erat ei cedrina domus, nec lectus ebumeus in quo parer^ Creatorem, et omnium poneret Redemptorem. Idcirco velut exul et peregrina in aliena domo mundi Dominum peperit, et tanquam femina pauper, non sericis, sed pannis vilibus involvit, et in praesepio collocavit. Quem ut peperit, statim ut Deum adoravit. O stabulum felix, praesepe beatum, in quo, nascitur Christus, et rpclinatur omnium Deus ! Ibi fuerunt obstetrices angelicae Potestates, et solatium Angelorum; ibi erant millia millium exsultantium; ibi vagiebat Christus in stabulo, et fiebat laetitia magna in coelo. Plorabat in praesepio Christus, et tamen de ipso exsultat multitudo coelestis exercitus, resonans Deo gloriam in altissimis, et in terra pacem annuntians hominibus bonae voluntatis, quia bonitas coeli nata erat in terris. Descenderat pax vera de coelo, et inde Angeli gratulantes decantabant gloriam in altissimis Deo.
Exsultant Angeli, contremiscit Maria , Mater Dei effecta. Gaudent Angeli de Christo tripudiando secure; ante quem stat Mater , cum magno tremore et timore exsultat et cum exsultatione timida perseverat : » haec Augustinus.
Post haec pastores loquebantur ad invicem dicentes : Transeamus usque Bethlehem, de qua nobis dictum est, et videamus ibi oculis nostris hoc verbum, id est, istam rem dignam verbo vel recordatione, quod Dominus fecit, quia alius facere non potuit, et os* tendit, id est revelavit, nobis, Quasi dicerent : Videamus puerum natum per verbum Angeli nobis signatum; verbum enim vel sermo in sacra Scriptura, saepe pro re di§na verbo accipitur, ut in Isaia : Non fuit verbum, in domo sua, id est, res grandis quod non ostenderet eis, Vel videamus hoc Verbum, quod erat in principio apud Patrem, quomodo caro factum est; quia cum caro Domini nostri videtur, Verbum videtur quod Filius est; quod fa-^ cium est, quod tota Trinitas ijocarnari constituit, et sic factum hominem scilicet mortalem, ostendit nobiSj quia in deitate videri non poterat. Et venei'Mnt festinantes, principaliter ex vehementi gaudio et desiderio videndi infantem natum, et secundario ut citius redirent ad gregem suum sine custodia dimissum, in quo notatur eorum devotio et sollicitudo quaerendi; nemo enim cum desidia quaerens, Christum invenire meretur. Ad quem secundum Bedam, festinanter ire , est , non pedum gressus accelerare, sed in fide semper ac virtute proficere. Et invenerunt Mariam et Joseph, et Infantem positum in prcesepio. Ex abundantia quippe pacis, qua tunc homines gaudebant , et propter hospitum supervenientium frequentiam portae non claudebantur, Ideo pastores nocte intrare et ad Puerum venire poterant. Invenitur Christus cum Maria Virgine, et Joseph viro justo , et in prcesepio, per quod docemur, quod qui vult invenire Christum, debet habere munditiam cordis respectu sui , quod per Mariam Virginem; justitiam respectu proximi, quod per Joseph justum; et humilitatem ac reverentiam respectu Dei, quod per humile praesepium innuitur. Invenitur autem Christus mediante Maria et Joseph, id est, contemplatione et actione, in cujus figuram Jacob, qui et Israel, id est, videns Deum dictus est, utramque uxorem, scilicet Rachel et Liam habuit. Videntes ajttem oculis corporalibus et exterius puerum secundum carnem, cognoverunt cogitatione intellectuali, et per fidem interius de Verbo , id est, Filio Dei dictum esse, quod dictum erat illis de puero hoc, et sic per cognitionem humanitatis, venerunt ad cognitionem deitatis; quia, ut praedictum cst, non solum exterius, sed etiam interius fuerunt illuminati de cognitione Verbi incarnati.
Et adorantes Puerum , referebant quae ab Angelis audierant. Et omnes qui audierunt mirati sunt, et de Incarnationis mysterio, et de pastorum attestatione.
Moraliter ex praemissis nota, quod volentibus spiritualiter invenire Christum, tria sunt necessaria, scilicet : colloqui per meditationem Scripturarum, transire per contemplationem creaturarum , festinare per degustationem gratiarum. Vel volentes invenire Christum, debemus colloqui per peccatorum confessionem , transire per carnalium et temporalium abjectionem, festinare per ferventis desiderii accelerationem ; et hoc usque in Bethlehem, id est, domum panis, per divinorum degustationem. Et tunc inveniemus Christum in praesepio cordis nostri, per deliciosam suae praesentiae exhibitionem, cujus delicice sunt esse cum filiis hominum. Anagogice autem per Bethlehem , quae interpretatur domus panis, patria coelestis designatur; quia ibi est illc beatus panis, de quo infTBi dicitar : Beatus qui manducabit panem in regno Dei. Ad hanc Bethlehem, triplici transitu pervenitur : primus est , de vitiis ad virtutes ; secundus, de virtute in virtutem; tertius est, ex hoc mundo ad Patrem, sive de morte ad vitam. Igitur secundum consilium Bedce, transeamus etiam nos exemplo horum pastorum usque in Bethlehem civitatem David cogitando , ac recolamus amando, et Incarnationem Christi dignis honoribus celebrando. Transeamus etiam, abjectis carnalibus concupiscentiis, toto desiderio mentis usque in Bethlehem supernam, id est, domum panis vivi, non manu factam, sed aeternam in coelis, et recolamus amando; quia Verbum caro factum, illuc carne ascendit, ibique sedet, in dextera Patris; illuc eum tota virtutum instantia sequamur, et soUicita cordis a<^corporis castigatione procuremus, ut quem illi in praesepio videre vagientem, nos in Patris solio mereamur videre regnantem. Non est tanta beatitudo cum desidia ac torpore quaerenda, sed alacriter sunt Christi sequenda vestigia.
Et sicut ilii videntes cognoverunt, sic et nos quae dicta sunt de Salvatore nostro plena diiectione festinemus amplecti, ut haec in futuro perfectae cognitionis visu comprehendere valeamus.
Mariu autem prudentissima conservabat in scrinio pectoris sui, omnia verba, scilicet de annuntiatione Angelica, de Qxsultatione Joannis in utero, de ortu Salvatoris, de cantico Angelorum, ac de apparitione et fide pastorum, conferens ea in corde suo, cum scriptis prophetarum. Ecce ergo optima discipula, quae audita conservabat memoriae commendando omnia, nihil oblivioni dando, et conferens observata frequenter repetendo, unde fuit arca continens divinorum eloquiorum arcana. Conservabat ergo bmnia et memoriae commendabat, ut postea ipsa docentc et narrante scriberentur , et in universo mundo praedicarentur. Ab ipsa enim Apostoli plurima de gestis Domini didicerunt, maxime ea quae gessit antequam eos vocaret , et ad ipsam omnes quasi ad magistram recurrebant. Et quia sanctas Scripturas legerat, et prophetas sciebat , conferebat quae secum sunt acta de Domino, cum his quae noverat a prophetis scripta de eo, attendens prudenter quomodo prophetiae implebantur in puero nato. Conferens ergo ea quae in puero fieri videbat, cum iliis quae de eo in oraculis prophetarum legerat, tanto verius eum Deum esse credebat, quanto ea quae de illo legerat in eo compleri cernebat. Et ista coUatio erat ei delectabilis valde, et utilis Ecclesiae; quia secundum Hieronymum, ipsa post ascensionem Filii sui remansit ad tempus in terris cum Apostolis, ut eos plenius instrueret, quia omnia familiarius viderat et tractaverat, propter quod melius exprimere poterat. a tJt enim, dicit idem Hieronymus , quod melius novimus , melius proferimus.
» Maria ergo virginalis pudicitiae jura custodiens, et non minus pudica ore , quam corpore, secreta Christi quae noverat nulli divulgare volebat, sed tacito corde scrutans congruum tempus quo Deus haec divulgari vellet, et quomodo vellet, reverenter expectabat, conferens ea quae viderat circa se acta, et quae in Scripturis legerat agenda. Legerat enim in Isaia : Ecce virgo concipiet et pariet filium; et videbat se virginem, et concepisse et peperisse. Legerat : Cognovit bos possessorem suum, et asinus prcesepe Domini sui; etvidebat Dei etsuum Filium inter haec animalia vagientem in praesepio. Legerat : Egredietur virga de radice Jesse, etc; et videbat se de stirpe David ortam et nltam. Legerat : Na^areus vocabitur puer iste; et videbat se in Nazareth de;, Spiritu Sancto concepisse. Legerat : Et tu, Bethlehem terra Juda, etc; et videbat se in Bethlehem peperisse. Comparat ergo verba prophetarum, et quae legerat, factis et quae in his audiebat et videbat; et in omnibus una Mater sapientiae cernit concordiam, et habet certa fidei argumenta. O quantum gaudere poterat , cum se ^ Matrem Dei cognosceret 1 « Quia, ut ait Anselmus, solum de sancta Maria Virgine prjedicare, quod Dei Mater est, excedit omnem altitudinem quae post Deum dici vel cogitari potest.
» 19 Pastorum reversio ad greGEM. — Pastores autem abierunt cum gaudio ingenti, et reversi sunt, ad' curam et custodiam gregis sui, glorificantes corde et laudantes ore Deum, tanquam auctorem et opificem; in omnibus, id est, de omnibus quai audierant, scilicet ab Angelis, et viderant in Bethlehem propriis oculis, sicut dictum est, ab Angelo ad illos, id est, in hoc gloriam Deo laudesque referebant, quod non aliud venientes invenerant, quam sicut ad illos dictum erat. Ipsi enim de tam eximio beneficio toti mundo generaliter collato, et eis specialiter ostenso grati existentes, devotionem suam in laudem Dei eructabant, et Deum glorificabant. In hoc etiam reputantur devoti , quia post contemplationem Salvatoris revertuntur ad exercitium actionis. In quo datur forma pastoribus Ecclesiae, qui aliis dormientibus debent vigilare, et ire aliquando in Bethlehem contemplationts, et ad studium sacrae Scripturae, ut ibi pane ceelesti reficiantur, et refecti pane doctrinae ad pascendum gregem revertantur. Unde in Ezechiele : Animalia ibant et revertebantur.
Vade nunc et tu ad videndum Verbum pro te carnem factum, et genibus flexis, adora Dominum Deumtuum et ejusMatrem, ac reverenter saluta Joseph sanctum senem. Deinde osculare pedes pueri Jesu, jacentis in praesepio, et roga Dominam, ut eum tibi porrigat vel accipere permittat. Accipe ergo eum ad te , et inter brachia tua retine. Intuearis faciem ejus diligenter ac reverenter deosculare, et delecteris in eo ex corde. Confidenter haec facere potes, quia pro salute eorum venit ad peccatores, et cum eis humiliter conversatus est, et tandem se eis in cibum dimisit; unde benignus Dominus patienter permittet pro tuo velle se tangi , nec imputabit praesumptioni, sed amori. Seroper tamen cum reverentia et timorc hoc fecias, quia ipse Sanctus Sanctorum est. Post ea redde ipsum Matri suae, et conspice studiose quam diligenter et sapienter eum lactat et gubemat , ac cetera obs^ quia ei facit. Sta et tu ad serviendum ei paratus , et adjuva eam ^ potes.
In his delectari, jucundari, et sedula meditari memento, et quantum potes sta familiaris Dominae et puero Jesu, et intuearis faciem ejus saepe, in quem desiderant Angeli conspicere sem-per ] tamen, ut dixi, cum reverentia et timore, ne patiaris repulsam de praesumptione; reputare enim te debes indignum, in conversatione talium et tantorum. V nde Anselmus : « Hinc Matrem' cum omni devotione in Bethlehem prosequere, et in hospitium divertens cum illa assiste, et obsequere parienti , locatoque in praesepio Parvulo erumpe in vocem exsultationis, et clamans cum Isaia : Parvulus natus est nobis et filius datus est nobis, et amplectere illud divinum et dulce praesepium. Mitiget verecundiam amor , timorem depellat afFectus , ut sacratissimis Pueri pedibus labia figas , et oscula gemines; deinde pastorum excubias mente pertracta, Angelorum currentem exercitum admirare, coelesti melodiae tuas interpone preces, simul corde et ore decantans : Gloria in excelsis Deo, et in terra pax hominibus bonce voluntatis. i> Unde et Augustinus : « Angelormn vocem, per quam Dominus Jesns Christus, natus Virginis partu, pastoribus nuntiatus est, cum Evangelium legeretur, audivimus : Gloria in excelsis Deo, et in ierra pax hominibus bonce Tfoluntatis, Festa Yox et gratulatoria, non uni feminae, cujus uterus ediderat prolem, sed humano generi, cui Virgo peperit Salvatorem. » Dicamus ergo et nos, et quanta possumus cum exsultatione dicamus, dicamus, inquam, et nos fideli corde, devota voce; Gloria in excelsis Deo, et in terra pax hominibits bonce volmtatis; et haec verba divina, has Dei laudes, hoc Evangelicum gaudium quanta valemus consideratione perspectum, fide, et spe, et charitate meditemur. Unde Gregorius Napan:[enus : « Cum pastoribus Puerum venerare, cum Angelis hymnum dicito, cum Archangelis chorum ducito. Exsulta, et si non potes ut Joannes ex utero, certe velut David in collocatione arcae testamenti tripudia, venerare nativitatem, per quam terrenae nativitatis vinculis liberatus es : » haec Gregorius. Venias, et nihilominus quotidie ut videas Jesum in praesepio spirituali, scilicet in altari , ut carnis suae fnmiento merearis cum animalibus sanctis refici.
Et sciendum quod triplex est Christi nativitas, scilicet : divina, humana, et gratuita. Prima est, ex Patre aeternaliter j secunda, ex matre temporaliter; tertia, in mente spiritualiter. Et istae tres nativitates sumuntur secundum tres Christi substantias, quae sunt deitas, caro, et spiritus. Nam ex Patre uascitur Deus, ex matre caro, in mente nascitur per gratiam Spiritus Sancti. Ex Patre nascitur semper; ex mater semel; in mente saepe. Secundum nativitatem divinam , Christus habet Patrem sine matre; secundum humanam, Matrem sine patre; secundum gratuitam. habet patrem et matrem, secundum illud : Quicumque fecerit volunta" tem Patris mei qui in coelis est, ipse meus frater et soror et mater est. Has vero Christi nativitates repraesentat Ecclesia, in die Nativitatis ejus.
Primam nativitatem repraesentat in missa quae cantatur in nocte; quia divina nativitas est nobis occulta. Secundam repraesentat in missa quae cantatur in aurora : quia nativitas humana fuit partim occulta, scilicet quantum ad modum; et partim manifesta, scilicet quantum ad efFectum, Tertiam repraesentat in missa quae cantatur in die ; quia gratuita nativitas manifesta est in anima, in qua Christus concipitur per afFectum, nascitur per effectum, nutritur per profectum.
Honora tunc et venerare civitatem Bethlehem pusillam et minimam, per quam tibi regressus patefactus est ad paradisum, et ad patriam. Haec civitas spatio modica, primo dicta est Ephrata, sed postea facta est ibi fames magna ; qua transeunte, facta est^ ibidem magna abundantia, et tunc vocata est Bethlehem, id est, domus panis , propter eventum abundantiae supervenientis. Haec civitas non est minima in principibus Juda, id est, dignitatis excellentia, quippe quia conscia mysteriorum ante Christi adventum. Ibi enim unctus fuit David; ibi sacrificium solemnizatum ; ibi connubium Ruth et Booz celebratum, in quo praefigurabatur humanitatis et divinitatis connubium, verum sacrificium et immutabile regnum. Item conscia gaudiorum in adventu Christi. O quis digne penset gaudium Angelorum laudantium, pastorum videntium, regum adorantium, populorum credentium ! Item conscia martyriorum post adventum Christi, quando Herodes fecit infanles occidi; sed maxime beata in germine, quia inde exiit germen nobile, scilicet dux et dominator, germen utile regens populum Israel. De cujus civitatis laude, sic dicit Bernardus : tt O Bethlehem parva, sed magnificata a Domino!
Magniticavit te qui factus est in te, parvus ex magno. Quae civitas si audiat, non invideat pretiosum stabulum illud, et illius praesepii gloriam. Ubique gloriosa dicta suni de ie, civiiasDei, ubique canitur : quia homo natus est in ea, et ipse fundavii eam Altissimus! » haec Bernardus, Bethlehem sita est in monte longo, sed arcto, ab Oriente se extendens in Occidentem, in cujus fine orientali sub rupe quadam, quae erat in quodam diversorio, illuxit nobis Sol justitice, Christus Deus noster; et contra Occidentem, ad quatuor vel quinque pedes erat praesepe jumentorum, in quo dulcis Puer ille fiierat reclinatus. In hac civitate est sancta et venerabilis ac mirae pulchritudinis, et devotionis Ecclesia cathedralis consecrata in honorem Beatae Virginis Mariae, quam aedificari fecit Beata Helena, mater Gonstantini Imperatoris, in qua est scripta; et in illa pulcherrimum altare marmoreum, in loco ubi Virgo Maria peperit, et Christus nasci voluit. Est etiam in ipsa Ecclesia capella pulcherrima et devota, in qua erat illud praesepium venerabile et divinum. In eadem Ecclesia est sepulcrum Innocentium , et sepulcrum Beati Hieronymi. Ibi Beata Paula et Eustochia requiescunt.
Ibique est cisterna, in quam Stella dux Magorum dicitur cecidisse. Hanc sanctam et Deo dilectam civitatem, Beatus Hieronymus praeelegit, ut ibidem Domino deserviret. Beata etiam Paula et Eustochia filia ejus, cum multis aliis virginibus in monasterio sanctimonialium Dei servitio, et divinae contemplationi devotissime vacantes, regnum mundi et omnem ejus ornatum propter amorem Domini nostri Jesu Christi, et loci devotionem contempserunt.
Multi quoque ex his qui desiderio Terrae Sanctae de terra et de cognatione sua, et de domibus patrum suorum exierunt, licet turba et tumultus hominum plerumque religioni sint impedimentum , maluerunt tamen inter turbas populorum corporaliter habitare, quam sanctarum civitatum, quas Christus specialiter elegit , scilicet Jerusalem, Bethlehem et Nazareth, quae tanquam cellae aromaticae Salvatoris conversatione redolent, habitatione privari. In Nazareth enim de Spiritu Sancto, in Maria Virgine fuit Dominus conceptus; in Bethlehem natus; in Jerusalem pro salute nostra crucifixus, mortuus, et; sepultus. In Bethlehem ergo secundus Adam est natus, de qua ad septem milliaria vel circa contra Austrum est Ebron civitas, ubi in agro Damasceno fuit primus Adam de rubra terra formatus, de quo agro ad jactum arcus est spelunca duplex, ubi ipse Adam cum conjuge sua est conditus et sepultus; tresque magni Patriarchae, scilicet Abraham, Isaac, et Jacob, cum conjugibus suis.
Christus itaque natus est, ut captivum hominem liberaret. Et hoc praefiguratum fuit in pincerna Pharaonis, cui in carcere videbatur, quod coram se vitis de terra crescebat, habens tres propagines seu ramos, quae coepit tiorere et uvas producere, quas in calicem Pharaonis exprimens , potum Pharaoni oiFerebat; qui secundum somnii interpretationem post tres dies liberatus est. Sic cum genus humanum miserabilem sustineret captivitatem, vitis, id est Christus, de terra sola, scilicet Maria excrescebat, qui tres propagines, scilicet carnem, animam, deitatem habebat; vel tres propagines sunt tres personae sanctae Trinitatis. Tertia vero die, postquam vinum sanguinis sui in cruce est expressum, et Regi coelesti oblatum, tunc genus humanum de captivitate est egressum. Hoc vinum Regem coelestem ita inebriavit, quod omnem offensam humano generi relaxavit. Hoc vinum nobis sub sacramento reliquit, ut quotidie Regi coelesti pro mundi offensa offeratur, quia quotidie a mundo offenditur. Unde cum Christus nasceretur, vineae Engaddi floruerunt, et Christum veram vitem venisse ostenderunt. — Modus autem nativitatis Christi, figuratus est in virga Aaron, quae flpruit et fructum amygdalinum protulit.
Sicut enim virga illa mirabiliter contra naturam germinavit, sic Maria supra ordinem naturae mirabiliter Filium generavit. Virga Aaron protulit fructum sine plantatione; Maria genuit Filium sine virili commixtione. In testa amygdalina dulcis nucleus latebat, in testa carnis Christi dulcissima deitas abscondita fuit. In virga Aaron invenimus frondium viriditatem, florum suavitatem, et fhictuum ubertatem ; 'sic Maria habuit viriditatem virginitatis, suavitatem pietatis, et ubertatem perpetuae satietatis.
Non solum autem Christus Judaeis, sed et Paganis ortum suum praemonstravit, quia omnes homtnes salvos fieri voluit. Unde Octavianus, qui tunc toti mundo dominabatur, et ideo a Romanis»tanquam Deus reputabatur, Sybillam prophetissam consulebat, si in mundo aliquis eo major fiiturus erat. Eodem autem die quando Christus in Judaea nascebatur, Sybilla Romae circulum aureum juxta jsolem contemplabatur, in quo circulo virgo pulcherrima residebat, quae puerum speciosissimum in gremio gerebat. Quod illa Caesari Octaviano monstravit, et Regem potentiorem ipso natum esse intimavit.
Meditari ergo debes cum gaudio, quanta sit hodiema solemnitas. Hodie namque natus est Christus, et sic vere est dies natalis Regis aeterni, et Filii Dei vivi. Hodie Puer natus est nobis, et Filius datus est nobis. Hodie Sol justitice, qui in nubibus erat, clare fulsit. Hodie sponsus Ecdesiae, electorum caput, de thalamo suo processit. Hodie speciosus forma prce filiis hominum desideratam faciem ejus ostendit. Hodie illuxit nobis dies redemptionis nostrae, reparationis antiquae, felicitatis aeternae. Hodie pax est nuntiata nobis hominibus, ut canitur in hymno Angelico, qui hodie est factus.
Hodie, ut cantat Ecclesia, per totum mundum melli^ flui facti sunt coeli. Hodie apparuit benignitas et humanitas Salvatoris nostri Dei ; quia, ut dicit Bernardus, a Potentia apparebat in rerum creatione, sapientia vero in earum gubernatione, sed benignitas misericordiae maxime nunc apparuit in humanitate. » Hodie adoratus est Deus in similitudine carnis peccati. Hodie et nos cum Christo sumus congeniti, quia generatio Christi origo est populi Christiani. Hodie illa duo miracula contigerunt, quae omnem superant intellectum, et sola fides apprehendere potest, scilicet quod Deus nascitur, et Virgo paril. Hodiealiorum miraculorum claruit multitudo. Denique omnia quae de Incarnatione dicta sunt , quasi hic clarius elucescunt; ibi inchoata, hic manifestata, videas nunc illa, ac istis conjunge et applica. Merito ergo est ista dies gaudii et exsultatiohis, ac Isetitise magnse nimis.
ORATIO . Jesu dulcis, qui de ancilla humili, humilis natus, te humiliter natum humilitatis pannis involvi, et in praesepio reclinari voluisti, da mihi, clementissime Domine, per tuam inenarrabilem nativitatem renasci in me novae vitae sanctitatem, et sic sub habitu et pannis me religionis humiliari,. ut inter arcta regularis disciplinae studia, velut in quodam praesepio reclinatus, ad culmen verae humilitatis valeam attingereu Et qui nostrae humanitatis et mortalitatis fieri dignatus es particeps, da mihi tuae divinitatis et aetemitatis esse participem. Amen,
Notes
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