De fermento cavendo et cceco Bethsaidce illuminato
The Sign of Jonah and the Leaven of Error
Jesus rebukes the Pharisees and Sadducees for seeking signs while ignoring the clear evidence of his messianic identity.
After performing the miracle regarding the Passion, Jesus immediately dismissed the crowd and boarded a boat with his disciples, fleeing the crowd's applause and reverence. By withdrawing from them, he could devote himself to teaching his disciples—giving us a pattern and example of how we should act. He came to the borders or parts of Magedan or Dalmanutha, which, according to Augustine, is the same place in reality, just a single territory called by two names; but according to others, they are two distinct regions that are joined at their edges, and so, being on the border of both, it is said to be at the end of one or the other—and it was in such a place that Jesus was. The Pharisees and Sadducees approached him, not as devout and simple people wanting to learn, but as envious men lying in wait to test him, trying to see if they could catch him in something; and they asked him to show them a sign from heaven, specifically to declare the time of his coming through some heavenly sign. It was as if they were saying, "If you came from heaven, prove it by showing us a sign from heaven." It should be noted here that some Scribes and Pharisees, having abandoned the study of the Law and the Prophets, were obsessed with astrology—a curiosity that some of them still have to this day. And because astrologers sometimes want to judge the origins of various laws and sects by studying the stars, these men wanted to use the stars to predict the coming of Christ. This was impossible, because the power of the heavens does not extend to such things, even though it does extend to predicting the future state of the weather, such as drought, rain, and the like. Or, to recognize him as the Christ promised in the Law, they asked for a sign of his majesty from heaven, such as lightning and rain or something similar, or that he might feed the whole people for a long time by sending down manna from heaven as Moses did, or make the sun stand still like Joshua, or move it backward like Isaiah, or give fire from heaven like Elijah. But the Lord, answering and rebuking them, said: "When it is evening, you say—that is, you are able to predict something about the weather by observing the sky—'It will be fair, for the sky is red,' because such a condition in the evening is often a sign of fair weather, though it is sometimes hindered. And in the morning, you can say, 'Today there will be a storm, for the sky is glowing red,' because this is usually a sign of a storm." And the reason is this: you know how to judge the times by predicting fair weather or rain from signs in the sky, even though you haven't been taught them; how much more, then, should you be able to think about the fact that I am the Christ promised by them, based on the Scripture of the Law and the Prophets in which you have been taught. Their rebuke follows from this. You know how to judge the face of the sky—that is, the weather—by predicting the future through signs that are, after all, fallible; yet you cannot recognize the signs of the times, namely, my coming as foretold by the prophets and demonstrated by me in action. The first and second coming of Christ are like two seasons, and your heresy and envy take away your ability to know them. For from the words of the prophets and the miracles they witnessed, which no one else could have performed, they should have recognized the Savior's coming and judged that he was the Christ promised in the Law. In a moral sense, the Lord here rebukes those who used to judge the future by signs appearing in the sky, which are fallible, while they were unable to judge by what they had in the Scriptures concerning Christ, which are indeed infallible; and this points to those who want to meddle in the deeds of others but do not judge their own consciences, where they could actually read the truth. Hence Jerome says: 'You will scarcely find anyone who wants to show his own life to be blameless without gladly criticizing another's; and the desire for this evil has so invaded the minds of men that even those who have turned away from other vices still fall into this, as if it were a strange snare of the devil.' This is also said against those who are anxious to consider the future quality of the weather or other things, but refuse to think about the time of their own death or the coming judgment. But, as Augustine says, the soul that knows its own weakness is more praiseworthy than one that knows the heavens and the blind man who was healed. He searches out the constellations and the foundations of the earth. In a moral sense, evening represents a person's old age, morning represents youth, the red glow signifies the fervor of love, and serenity represents the tranquility of the mind. When, therefore, the sky glows red in the morning of youth, it is a sign of future tribulation; hence it says in Ecclesiasticus: 'My son, when you come to serve the Lord, stand in justice and fear, and prepare your soul for temptation.' But when the sky glows red in the evening and at the end, it is a sign of future serenity that follows the storm; hence it says in Tobias: 'After the storm, you bring calm'; and in Solomon's Proverbs: 'Laughter is mingled with sorrow, and the end of joy is grief,' and the reverse; and in John: 'Your sorrow will be turned into joy.' Similarly, when there is the serenity of prosperity in this life, it’s a sign of punishment and storm in the life to come; conversely, when there is serenity in the evening and late in life—that is, at the end of life—it’s a sign of the serenity and consolation of the life to come. And the Lord, groaning in spirit—because just as He rejoices in the salvation of men, so He grieves over their errors—says: 'An evil generation, regarding the perversity of their morals, and an adulterous one, regarding the violation of faith, turning away from God, the true spouse of souls, through infidelity, seeks a sign, regarding the manifestation of majesty; and no sign will be given to it, except the sign of Jonah.' The Prophet? That is, the sign of infirmity, of which the Psalmist says: 'Show me a sign for good,' etc. For this is the sign of the Passion, by which every person is helped and comforted. You'll find a similar example above, where you can see more on this subject. Leaving the Pharisees and Sadducees behind as obstinate—both in terms of his physical presence and the effect of his grace—he boarded the boat again with his disciples and went across the lake, that is, beyond the Sea of Galilee, leaving the noise of the world behind.1
The Bread of Life and the Disciples' Lack of Faith
The disciples struggle to understand Jesus' warning about the 'leaven' of the Pharisees, mistaking it for a comment on their lack of physical bread.
When the disciples had crossed the water, they forgot to bring bread—that is, the fragments from the seven baskets—and they had only one loaf with them. There could be many reasons for this forgetfulness: first, the prohibition against worrying about tomorrow; second, their encounter with the poor to whom they had given the leftovers; third, their hope in the Lord, for having already seen miracles, they were certain that nothing would be lacking; and fourth, the inner sweetness of the one true Bread, who contains every delight and whom they had with them—for, captivated by Him, they weren't thinking about external bread. Hence Bede says: 'The one loaf they had with them in the boat mystically signifies the Bread of Life Himself, the Lord, that is, the Savior; because they were always being refreshed within their hearts by love for Him, they cared less about the earthly bread with which the body is usually fed.' In this, their fervor and desire for heavenly teaching is shown, as well as their contempt for the pleasures of this world, since they were so little concerned even with the necessities of life; their devotion to the presence of Christ is also shown, because they clung to Him so inseparably that they had forgotten the necessities of life, and how little care they had for the flesh in other necessary things, since they did not even take provisions with the intention of accompanying the Lord. Hence Remigius says: 'For they were held by such love for the Master that they didn't want to leave Him even for a moment.' We must therefore consider how detached they were from the appetite for pleasures, since they had so little concern for necessities that they even forgot to take bread, without which human frailty cannot survive. Following the example of these disciples, therefore, you should care more about the food of the mind than of the belly, and more about the virtue of the soul than the provisions of the body. For according to Chrysostom, in this place, the possession of virtue expels all sadness and anxiety, and brings in great joy and hope; and therefore it makes one acceptable to people as well. Jesus said to them, "Look closely, through a diligent consideration of the mind, and beware, through the purity of faith, of the leaven—that is, the corruption and corrupting doctrine—of the Pharisees and Sadducees." For 'leaven' sometimes signifies evil doctrine because of its corruption, as it does here; at other times, because of the heat it contains, it signifies the fervor of faith, as it did above; and it also signifies the leaven and corruption of Herod, namely, base behavior. And so, a threefold leaven is understood: first, that of the Sadducees, who say there is no resurrection, no angel, and no Christ, who despise the prophets, and who serve God out of hope for present things; second, that of the Pharisees, who put the traditions of men before the decrees of divine Law, preaching the Law with their words but attacking it with their deeds. Their doctrine consisted of two things: the perversity of their teaching and the hypocrisy of their life; the third is that of the Herodians, which is adultery, homicide, rash swearing, and the hypocrisy of religion. The first is of error; the second, of hypocrisy; the third, of depraved behavior. The first corrupts reason; the second, intention; the third, action. Regarding these three, the Apostle says: 'Not in the old leaven,' as regards the first; 'nor in the leaven of wickedness,' as regards the second; and, as regards the third. Alternatively, some suggest that the leaven of Herod refers to the corrupting teaching of the Herodians, who claimed that Herod was the Christ. According to this view, these Herodians were Jews who started a new sect, claiming that Herod the Ascalonite was the Messiah, driven by a misunderstanding of the passage in Genesis: 'The scepter shall not depart from Judah,' and so on. This passage states that the removal of the kingdom from the tribe of Judah was the sign of the Messiah's coming. Now, this Herod did obtain the kingdom, even though he was a foreigner, since his father was an Idumean. Because they understood the promised Messiah to be a worldly ruler, and they saw no one else reigning in Judea at that time except Herod, they claimed he was the Messiah—even though Jacob’s prophecy was actually meant to be understood as referring to Christ, who was born during Herod's reign. Through all these examples, he warns his disciples to be on guard so they don't consent to these things, either by approving of them in others or by imitating them themselves. For we must not live in the old leaven regarding perverse teaching, nor in the leaven of malice. —as far as the corruption of morals is concerned, and [not in the leaven of] wickedness, as far as feigned righteousness is concerned; but rather in the unleavened bread of sincerity, as far as life and intention are concerned, and of truth, as far as teaching is concerned. A. The disciples, understanding the Lord's words as referring to leavened, physical bread, began to think among themselves, whispering in secret that He said this because they hadn't brought any bread; He didn't want them to take any bread leavened by the Pharisees. They thought they were being silently criticized for forgetting the bread, and that He was speaking literally about leavened bread, warning them not to take any from the Pharisees since they hadn't brought any with them. The Apostles were mistaken in two ways. They doubted because they lacked bread, and because they took the Lord's word about leaven literally. Therefore, they are first corrected for that initial point: their fear of lacking physical bread. But Jesus, knowing their thoughts as God, rebuked them for their little faith, because they feared they might be in need while He was present with them, saying: 'Why are you thinking about not having bread, you of little faith? And why did you think I was speaking of earthly bread, about which you shouldn't have doubted?' They had the Bread of Life with them, who is the source of all bread, and therefore they shouldn't have doubted because of a lack of bread. According to Chrysostom, the Lord did this to rid them of their anxiety about food. It was as if He were saying: 'By My previous deeds and teaching, you ought to be so enlightened that you would understand My word not to be about material bread, because I can provide for you sufficiently in that regard.' He proves this with a double example, in which He satisfied a great multitude with a small amount of food. Hence He adds: 'Do you not yet understand?'—that is, the mystery; for if by 'bread' we understand sound doctrine, then by 'leaven' we must necessarily understand corrupt doctrine. Do you not remember the power shown in the multiplication of the loaves? From this it follows: the five loaves distributed to five thousand men, and how many baskets of leftovers you gathered; and the seven loaves distributed to four thousand men, and how many hampers of fragments you gathered? He brings them back to the memory of the miracles of the five and seven loaves, so that they might trust that He who fed the crowds will also feed them. It was as if He were saying: 'You have no reason to be afraid, since I made such abundant leftovers from so few loaves.' Hence Chrysostom says: 'Through this, He brings back to their memory what has passed, and makes them more attentive to what is to come.' Then they are rebuked for the second thing—that they lacked spiritual understanding—when it is said: 'Why do you not understand?' Didn't I tell you it wasn't about bread? It’s as if he were saying: You shouldn't be worried about physical bread, because I can multiply it just as you’ve seen; I’m not anxious about that, nor am I talking to you about it. You should have understood that I meant a different kind of bread and leaven—namely, perverse teaching. Like leaven, it pretends to have the substance of true bread, but in reality, it corrupts the entire substance of whatever it’s mixed into and pulls it toward its own flavor. This is what the Apostle refers to when he says: "A little leaven leavens the whole lump." Therefore, we must be just as wary of this as we are of harmful food. As Ambrose says: "If we are so careful to avoid harmful physical food, how much more should we be with spiritual food?" Then they understood that he hadn't been talking about the leaven of physical bread, but about the teaching of the Pharisees and Sadducees, which is called leaven for the reason already mentioned.
The Gradual Healing of the Blind Man
Jesus heals a blind man at Bethsaida in stages, using the miracle to illustrate the gradual nature of spiritual illumination.
They arrived at Bethsaida, where they brought a blind man to Him and begged Him to touch him, firmly believing that he would be made whole at His touch. He took the blind man by the hand and led him outside the village—away from the neighborhood and the noise of the wicked—and after spitting on his eyes and laying His hands upon them, He asked him if he could see anything. Looking up—that is, beginning to see—he said, "I see men, but they look like trees walking." For he could not yet distinguish the features of human bodies; he only saw their forms moving vaguely from place to place, and only later did He perfectly illuminate him. For He laid His hands on his eyes a second time, and he saw everything clearly. This act exposes the ignorance of the disciples, for while they were present, He healed the blind man first imperfectly, and then perfectly. It is certain that Christ could have illuminated him perfectly at once, but He chose to do it this way to signify that the disciples were still partly obscured by the fog of ignorance and needed greater illumination to understand clearly. Thus, even after His resurrection, He opened their minds so that they could understand the Scriptures. Others say that the illumination of this blind man happened in stages because of the weakness of faith in both the man himself and those who brought him to Christ; it's possible that both this reason and the one mentioned earlier contributed to this effect in him. This also signifies that the Lord sometimes gives His grace by increasing what He has already bestowed. By sending him home and telling him not to speak to anyone, He taught us to flee from the vanity of boasting and worldly glory; yet, the man could and should have spoken to proclaim God's praise. Those who do all their works to be seen by others do not yet understand this, and of them the Lord says: 'They have received their reward.' So that you don't receive your reward here and lose the eternal one by receiving it, confess your own faults rather than... virtue, following the example of the Apostle who says: 'I was a blasphemer and a persecutor of the Church of God.' Hence Augustine says: 'Do you want your virtues to increase? Do not reveal them; flee from being seen as what you have earned the right to be.' What you might lose by making it known, guard by keeping silent. The mystical application of this miracle. Regarding this healing of the blind man, Bede says: "All the ailments healed by the Lord are signs of the spiritual ailments by which the soul, through sin, draws near to eternal death." For just as the healing of the deaf and mute man by the Lord signifies the healing of the minds of those who knew neither how to hear the word of God nor how to speak, and just as the sweetness shown in the feeding of the hungry crowd that had followed the Lord represents that sweetness with which He is accustomed to nourish the hearts of those who love and seek Him, so too in this blind man healed gradually by the Lord, the illumination of the hearts of the foolish—those wandering far from the way of truth—is signified. They begged Him to touch him, knowing that the Lord’s touch had the power to heal a blind man just as it had the power to cleanse a leper. We touch the Lord when... we cling to Him with a faith that is whole and sincere; He touches us when He illuminates our mind with the breath of His Spirit and inflames us with the knowledge of our own weakness and a zeal for good action. He takes the blind man by the hand to strengthen him for the pursuit of good works. He leads him outside the village so that, separated from the common life, he might more freely and with a diligent heart examine the will of his Creator, by which he deserves to be enlightened. For whoever desires to see the light of eternity must always follow not the examples of the crowds, but the guidance of his Redeemer. The reason he heals this blind man gradually, rather than all at once—even though he could have healed him instantly with a single word if he had wanted to—is to show the magnitude of human blindness, which usually reaches the light of divine vision only by degrees, step by step. Spittle, after all, comes from within, from the Lord’s head, whereas hands are members of the body, placed on the outside. By spitting into the blind man's eyes, the Lord lays on his hands so that he might see; he who has wiped away the blindness of the human race both through the invisible gifts of divine mercy and through the outward Sacraments of the humanity he assumed. His command for the man to go into his house is a mystical warning to all who are enlightened by the knowledge of the truth: they must return to their own hearts, carefully weigh how much has been given to them, and respond to the benefits they have received with worthy deeds. Because he orders him—just as he did many others he healed—to keep his healing silent, he provides an example for his own followers: they shouldn't seek the favor of the crowd for the miracles they perform, but be content to please only the divine gaze, where the true reward remains. So says Bede.
A Prayer for Illumination and Sincerity
The chapter concludes with a devotional prayer seeking grace, protection from error, and the light of divine truth.
PRAYER: Lord Jesus Christ, make the sign of your weakness and Passion work for my good, so that I may rejoice and be comforted, helped by you through it. O Bread of life, let me always be refreshed by your love, so that I am less anxious about bread or any other temporary comfort. Grant that I may guard against the leaven of perverse teaching, of feigned righteousness, and of wicked action; and that in these things, I may not offend you, either actively or passively. O Splendor of the Father's glory, illuminate my heart with the light of your divine grace, and rescue me from all errors and snares, and guide me into the way of truth, justice, and eternal salvation. Amen. HEADINGS
Read the original Latin
— Et post miraculum de Passione ostensum, dimissa turba, statim, ascendit, Jesus cum discipulis, in naviculam, fugiens turbae applausum et reverentiam, et ut a turba remotus doctrinae vacaret discipulorum, dans in hoc nobis simile faciendi doctrinam et exemplum. Et venit in fines, seu partes, Magedan, seu Dalmanutha, quod, secundum Augustinum, idem est secundum rem et eadem terra dupliciter vocata; sed, secundum alios, sunt duae regiones distinctae, sed in extremitatibus conjunctas ; et ideo existens in continio utriusque dicitur esse in fine istius vel illius; et in tali loco erat Jesus. Et accesserUnt ad eum non tanquam devoti et simplices, ut addiscerent, sed tanquam invidi et insidiantes ut ipsum tentarent, Pharis&i et Sadducm tentantes, si possent scilicet eum capere in aliquo; et rogaverunt eum ut ostenderet eis signum de coelo, declarando, scilicet tempus adventus sui, ex aliquo coelesti signo. Ac si dicant : Si de ccelo venisti, proba in hoc quod signa de coelo ostendas. Ubi advertendum, quod aliqui Scribae et Pharisaei, omisso studio Legis et Prophetarum, studebant in astrologia, unde et usque hodie aliqui eorum in hoc sunt valde curiosi ; et quia astrologi aliquando per considerationem astrorum volunt judicare de inchoatione legum et sectarum diversarum, ideo isti per astra volebant praenosticare de adventu Christi; quod erat impossibile, quia ad talia non se extendit virtus coeli, licet se extendat ad praenosticandum dc futura dispositione aeris, ut siccitate et pluvia, et hujusmodi. Vel ad cognoscendum ipsum esse Christum in Lege promissum, petebant de coelo signum majestatis suae, ut fulgura et pluvias, vel hujusmodi simile,vel quod in exemplum Moysis manna coelitus emisso, omnem populum reficeret multo tempore, vel quod solem stare faceret sicut Josue, vel retrocedere sicut Isaias, vel quod daret ignem de coelo sicut Elias. Dominus vero respondens et eos redarguens, ait illis : Facto vespere dicitis, id est aliquid de futura temporis dispositione praedicere per considerationem coeli potestis, videlicet : Serenum erit, rubicundum est enim ccelum, quia talis dispositio in vespere frequenter est signum serenitatis futurae, licet impediatur quandoque; et mane, scilicet dicere potestis : Hodie tempestas erit, rutilat enim ccelum, quia hoc ut plurimum est tempestatis signum. Et est ratio talis : Ex signis coeli in quibus non estis edocti, scitis judicare tempora praenosticando de serenitate vel pluvia; multo magis ex Scriptura Legis et Prophetarum, in qua estis edocti, debetis cogitare me esse Christum ab eis promissum.
Unde sequitur arguitio eorum. Faciem ergo cceli, id est dispositionem aeris, dijudicare nostis praenosticando de futuris per signa, quae tamen sunt fallibilia ; signa autem temporum, scilicet adventus mei a Prophetis praedicta, a me in effectu exhibita, primus enim et secundus adventus Christi sunt quasi duo tempora, non potestis scire, facultatem vobis haeresi et inyidia auferente. Ex dictis enim Prophetarum et visis niiraculis, quae nemo alius fecisset, Salvatoris adventum cognoscere debuerunt, et judicare quod ipse esset Christus in Lege promissus. Moraliter hic reprehendit Dominus istos, qui per signa apparentia in ccelo, quae sunt fallibilia, de futuris judicabant; et ex his quae habebant in Scripturis de Christo, quae quidem sacrae Scripturae sunt infallibiles, judicare nesciebant; et significant illos qui de factis aliorum se intromittere voJunt, et de propriis conscientiis in quibus possunt legere non judicant. Unde Hieronymus : « Vix invenies qui irreprehensibilem vitam suam exhibere velit, ut libenter non reprehendat alienam; tamque hujus mali libido mentem hominum invasit, ut etiam qui procul ab aliis vitiis recesserunt, in illud tamen quasi extraneum laqueum diaboli incidant. » Istud etiam dicitur contra illos qui solliciti sunt futuram aeris vel aliarum rerum qualitatem considerare , et de tempore suae mortis vel futuri judicii nolunt cogitare. Sed,ut dicit Augustinus, laudabilior est animus, cui nota est infirmitas propria, quam qui ccelo> ET CiECO ILLUMINATO. 8i5 rum constellationes et terrarum fundamenta scrutatur.
Moraliter, vesper est hominis senectus, mane juventus, rubor est fervor caritatis, serenitas tranquillitas mentis. Quando ergo in mane juventutis rubet ccelum, signum est futurae tnbulationis; unde in Ecclesiastico : FiVi accedens ad servitutem Dei sta in justitia, et timore; et prcepara animam tuam ad tentationem. Quando vero in sero et in fine rubet cantas, signum est serenitatis futurae, quae sequitur tempestatem; unde in Tobia : Post tempestatem tranquillum facis; et in Salomonis Proverbiis : Extrema gaudii luctus occupat, et e converso ; et in Joanne : Tristitia vestra vertetur in gaudium. Similiter quando est serenitas prosperitatis in vita prassenti, signum est pcenae et tempestatis in vita futura ; et e converso quando est serenitas in vespere et tarde, scilicet in vitae fine, signum est serenitatis et consolationis vitae futurae. Et, Dominus, ingemiscens spiritu, quia sicut de hominum salute laetatur, ita super eorum dolet erroribus , ait ; Generatio mala, quoad morum perversitatem, et adultera, quoad fidei violationem, recedens a Deo vero sponso animarum, per infidelitatem, signum qucerit, quoad majestatis indicationem ; et signum non dabitur ei, nisi signum Jona? Propheta? , id est signum infirmitatis, de quo Psalmista dicit : Fac mecum signum in bonum, etc. Hoc enim est signum Passionis, per quod omnis homo est adjutus et consolatus.
Simile habes supra, ubi plura de hac videas materia. Et tanquam obstinatos relinquens Pharisaeos et Sadducaeos, quoad corporis praesentiam et gratiae effectum; et ascendens iterum navem, cum discipulis suis, abnt, ab illis, trans fretum, id est ultra stagnum Genezareth, relicto strepitu mundano.
Et cum venissent discipuli trans fretum, obliti sunt panes accipere, id est fragmenta panum septem sportarum; et non habebant, nisi unum panem. Causa autem hujus oblivionis potuit esse multiplex ; una, prohibitio solHcitudinis de crastino; alia, occutsus pauperumi quibus reliquias dimiserunt; tertia, spes de Domino, quia, jam visis miraculis, certi erant quod nihil eis deficeret; quarta, interna dulcedo unius et veri panis habentis in se cxmne delectamentum, quem secum habebant r illo enim capti, de exteriori pane non cogitabant. Unde Beda : « Unus panis quem secum habebant in navi„ mystice ipsum panem vitae Dominum , videlicet Salvatorem designat; cujus amore, quia semper intus reficiebantur in corde, minus de terreno pane, quo corpus pasci solet, curabant r » haec Beda. In quo ostenditur in eis fervor et desiderium supernae doctrinje r et contemptus deliciarum mundi hujus, cum etiam circa vitae necessaria parum fuerunt studiosi ; et eorum devotio ad praesentiam Christi, quia sic inseparabiliter adhaerebant ei, quod necessaria vitae fuerant obliti ; et quam modicam carnis curam habebant in reliquis necessariisv qui nec viaticum sumpserunt intentione Dominici comitatus. Unde Remigius : « Tanto enim amore Magistri detinebantur, ut nec etiam ad punctum velknt ab eo recedere. Animadvertendum est ergo, quantum alieni essent ab appetitu deliciarum, cum tam ;parvam haberent de necessariis curam, ut etiam oblitv sint panes accipere, sine quibus hamana fragilitas subsistere non potest : » haec Remigius. Horum ergo discipulorum exemplo, et tu magis cura de cibo mentis, quam ventris; et magis de virtute animi, quatrt viatico corporis* Nam r secundum Chrysostomum, hoc loco, ▼irtutis possessio omnem tristitiam et sollicitudinem expellit, ac laetitiam et spem magnam immittit; ideoque et hominibus acceptabiles facit.
Et dixit eis, Jesus : Intuemrni, per diligentem considerationem mentis, et cavete, per fidei puritatem, a fermento, id est a corruptione et doctrina corrumpente, Pharisarorum et\Sadduca? orum ; fermentum enim quandoque propter corruptionem significat doctrinam malam, ut hic; quandoque propter calorem inclusum significat fervorem fidei, ut supra; et a fermento, et corruptrone Herodis, sciHcet a parvis moribus. Et sic habetur triplex fermentum : primum, Sadducaeorum, qui dicunt non esse resurrectionem, neque Angelum, neque Christum, Prophetas spemunt, spe praesentium Deo serviunt; secundum, Pharisaeorum, qui decreta Legis divinae traditiombus hominum postponunt, Legem praedicant verbis et impugnantfactis, ia. quorum doctrina duo erant, scilicet perversitas doctrinae, et simulatio vitae; tertium est Herodianorum , quod est adulterium v homicidium, temeritas jurandr, simulatio religionis. Primum est erroris ; secundum , simularionis ; tertium, pravi moris. Primum corrumpit rationem ; secundum, intentionem; tertium, operationem. De his tribus dicit Apostolus : Non in fermento veteri, quantum ad primum; neque in fermento nequitia? , quantum ad secundum ; etmatitue, quantum ad tertium.
Vel, secundum quosdam, fermentum Herodis vocat etiam doctrinam corruptivam Herodianorum , dicentium Herodem Christum. lsti Herodiani, secundum eos, fuerunt quidem Judaei, fingentesV quamdam sectam novam, dicentes de Herode Ascalonita, quod erat Messias, moti falso intellectu illius quod dicitur in Genesi : Non auferetur sceptrum de Juda, etc. ; ubi dicitur quod ablatio regni a tribu Judae erat signum adventus Messiae. Iste autem Herodes obtinuit regnum illud, cum tamen alienigena, quia pater ejus fuit Idumaeus, et quia Messiam promissum intelligebant illi regnare temporaliter, nec videbant alium tunc regnare in Judaea, nisi Herodem; ideo dixerunt eum esse Messiara, cum tamen prophetia Jacob praedicta esset, secundum veritatem, de Christo, tempore Herodis nato, intelligenda. Ab his exgo omnibus monet discipulos cavere, ne in his consentiant, vel haec in eis approbando, vel in his eos imitando. Non enim vivendum est in fermento veteri, quantum ad perversam doctrinam; neque in fermento malitia? , quantum ad morum pravitatem, et nequitia*, quantum ad simulatam justitiam ; sed in a%ymis sinceritatis, quoad vitam et intentionem, et veritatis, quoad doctrinam.
A. t illi, id est discipuli, dictum Domini intelligentes de pane fermentato et materiali, cogitabant intra se, dicentes, quodam occulto murmure, quia hoc ideo dicit, quia panes non accepimus ; non vult quod de pane Pharisaeorum fermentato accipiamus. Putabant enim se esse tacite notatos de panum oblivione, et quod ad litteram de pane fermentato loqueretur, ne ab eis acciperent; eo quod panes secum non accepissent. Errabant Apostoli in duobus : qula. et de panum defectu dubitabant,eoquod panes non attulerant ; et quia verbum Domini de fermento ad litteram capiebant. Primo ergo arguuntur de primo, scilicet quod timebant panis defectum materialis. Sciens autem Jesus cogitationes eorum, tanquam Deus, arguit eos de fidei modicitate, quia eo praesente et cum eo timebant posse egere, dicens : Quid cogitatis modicce fidei, quia panes non habetis, et me dixisse de panibus terrenis, de quibus dubitare non deberetis? Panem vitae, quas est causa omnium panum, secum habebant; et ideo de panum defectu dubitare non debebant.
Hoc autem , secundum Chrysostomum , Dominus facft, ut sollicitudinem escarum ab eis abjiciat. Quasi diceret : Et factis meis praecedentibus et doctrina debetis sic esse illuminati , quod verbum meum intelligeretis non de pane materiali, quia de hoc possum vobis sufficienter providere. Quod probat duplici exemplo, in quo magnam multitudinem satiavit parvo cibo. Unde subdit : Nondum intelligitis, scilicet mysterium; nam si per panes intelligitur doctrina sana, necessario per fermentum intelligitur corrupta; neque recordamim, scilicet virtutis in multiplicatione panum, unde sequitirr, quinque panum , scilicet distributorum , in quinque millia hominum, et quot cophinos sumpsistis, de residuo; neque septem panum, scilicet distributorum, in quatuor millia hominum, et quot sportas sumpsistis fragmentorum ? Reducit eos ad memoriam miraculorum de quinque et septem panibus, ut confidant quod ipse pascet eos qui pavit turbas. Quasi diceret : Non est vobis timendum, cum de tam paucis panibus tantas feci abundare reliquias. Unde Chrysostomus : « Per hoc in memoriam eis reducit ea quae praeterierunt, et ad futura attentiores facit. » Deinde arguuntur de secundo, scilicet quod habebant defectum intellectus spiritualis, cum dicitur : Quare non intelligitis, 3cilicet, quja PRIMjE partis caput xcii.
non de pane dixi vobis? Quasi diceret : Non est vobis dubitandum de pane materiali, quia ita possum eum multiplicare sicut vidistis ; nec de illo ego sollicitor, nec loquor vobis, ideo potius de alio pane et fermento intelligere debuistis, scilicet doctrinse perversae % quae more fermenti, se veri panis substantiam simulat habere ; sed revera totam substantiam ejus cui admiscetur corrumpit, et ad saporem suum trahit. Hoc est de % quo Apostolus dicit : Modicum fermentuni totam massam corrumpit. Ab isto ergo sicut a nocivo cibo summe est cavendum. Unde Ambrosius : « Cibus corporalis nocivus cum magna sollicitudine cavetur, quanto magis spiritualis ? » Tunc intellexerunt, quia non dixerat cavendum a fermento panum, scilicet materialium ; sed a doctrina Pharisaeorum et Sadducaeorum, quae ratione praedicta vocatur fermentum.
et veniunt Bethsaidam, ubi adducunt ei catcum, et rogabant ut illum tangeret, firmiter credentes quod ad tactum ejus sanus fieret. El apprehensa manu cceci, eduxit eum extra vicum, id est extra vicinitatem et tumultum malorum ; et expuens in oculos ejus, impositis manibus super oculos, interrogavit eum, si quid videret. Et aspiciens, id est aspicere incipiens, ait : Video homines velut arbores ambulantes. Non enim distinguere poterat lineamenta humanorum corporum, videbat obscure corpora eorum moveri de loco ad locum : et postea perfecte illuminavit eum. Nam iterum manus super oculos ejus imposuit, et clare omnia vidit. Per hoc arguitur ignorantia discipulorum facto, quod ipsis praesentibus illuminavit caecum , primo imperfecte , et postea perfecte. Certum est enim quod Christus poterat eum statim perfecte illuminare ; sed per talem modum voluit facere, ut designaret discipulos adhuc in parte obscuratos caligine ignorantiae, et ad clare intelligendum indigere majori illuminatione. Unde et post resurrectionem suam aperuit illis sensum , ut intelligerent Scripturas.
Alii dicunt illuminationem hujus caeci successive factam, propter parvitatem fidei hujus caeci et offerentium ipsum Christo ; et potest esse quod ista causa et praedicta concurrerunt ad istum effectum in ipso. Per hoc etiam signatur quod Dominus aliquando dat suam gratiam augmentando prius datam. Et mittens illum in domum suam, jussit ut nemini diceret, ad vanitatis jactantiam, ut mundi gloriam nos doceret fugere ; sed tamen dicere poterat et debuit, ad praedicationem laudis divinae; hoc nondum intelligunt, qui omnia opera sua, ut ab hominibus videantur, faciunt, de quibus Dominus ait : Receperunt mercedem suam. Ne ergo hic recipias mercedem, et recipiendo perdas aeternam ; vitiositatem tuam potius enarra, quam . virtutem, exemplo Apostoli dicentis : Qui fui blasphemus, et persecutus sum Ecclesiam Dei. Unde Augustinus : « Vis virtutes tuas augeri, prodere noli, fuge videri quod esse meruisti. Quod manifestando potes amittere, tacendo custodi. » 6 Mystica hujus miraculi applicatio.
— Circa autem hanc caeci sanationem ait Beda : « Cuncti qui a Domino curantur languores , spiritualium sunt signa languorum, quibus anima per peccatum aeternas morti propinquat. Sicut enim in surdo et muto a Domino sanato f sanatio mentis insinuatur eorum, qui neque audire verbum Dei , neque loqui noverant, et mox in refectione turbae esurientis , quae Dominum secuta fuerat suavitas figuratur illa qua diligentium se et quaerentium solet corda nutrire ; ita in hoc caeco paulatim curato a Domino, illuminatio designatur cordium stultorum, ac longe a via veritatis aberrantium. Rogabant autem eum ut illum tangeret, scientes quia tactus Domini, sicut leprosum mundare , ita etiam caecum illuminare valeret. Tangimus autem Dominum nos, cum . ei fide integra et sincera adhaeremus; tangit nos, cum mentem nostram afflatu sui Spiritus illustrat, atque ad cognitionem nos propriae infirmitatis studiumque bonae actionis accendit. Apprehendit manum caeci, ut eum ad excusationem bonae operationis confortet. Educit extra vicum, ut a vita vulgari segregatus, voluntatem sui Conditoris, quo illuminari meretur, liberius sedulo corde scrutetur. Quisquis enim lumen aeternitatis videre desiderat, non exempla turbarum, sed ducatum necesse est semper sui Redemptoris sequatur.
Ideo autem caecum hunc paulatim, et non repente curat, quem mox uno verbo, si vellet, poterat curare, 819 ut magnitudinem humanae caecitatis ostenderet; quae quasi pedetentim, et per quosdam profectuum gradus, ad lucem divinae visionis solet pervenire. Sputum quippe ab intus de capite Domini procedit; manus vero sunt membra corporis, exterius posita. Expuens ergo in oculos caeci, Dominus imponit manus suas ut videat, qui caecitatem generis humani, et per invisibilia divinae pietatis dona, et per exhibita foris sacramenta assumptae humanitatis abstersit. Quod autem eum in domum ire praecepit, mystice admonet omnes qui cognitione veritatis illustrantur, ut ad cor suum redeant ; et quantum sibi donatum sit, sollicita mente perpendant , donatis collatisque sibi beneficiis , digna operum exsecutione respondeant. Quia vero eum, sicut et multos alios quos sanavit, sanationem suam silentio tegere jubet, exemplum suis tribuit, ne de his quae faciunt mirandis , favorem vulgi requirant ; sed divinis tantum aspectibus, ubi et merces restat, sint placere contenti : » haec Beda. ORATIO Domine Jesu Christe, fac mecum signum infirmitatis et Passionis tuae in bonum, ut inde per te me adjutum gaudeam et consolatum. O panis vitae, da mihi semper tuo amore refici, ut minus solliciter de pane vel quocunque solatio temporali. Da mihi, ut a fermento perversae doctrinae, ac simulatae justitiae, et actionis pravae caveam ; et in his nec active nec passive te ofFendam.
O splendor paternae gloriae, illumina cor meum lumine tuae gratiae divinae , meque de omnibus erroribus et laqueis erue , ac dirige in viam veritatis et justitiae, ac salutis aeternae. Amen. TITULI
Notes
- 1 ↩The Latin 'abnt' is treated as a scribal error for 'abiit' (he went away).
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