De petitione filiorum Zebedsei
The Way of the Cross
Jesus foretells his Passion and resurrection to his disciples, teaching them that his suffering is voluntary and that they must follow him in his path of sacrifice.
These were the Lord's steps, as he went up to Jerusalem, which is situated on high in relation to the whole Promised Land, and for this reason, those coming there from other regions were ascending. He was going up, and Jesus walked ahead of them so that, as Theophilus notes, he might show he was running toward his Passion and didn't shrink from death for our salvation. He was going there to suffer for us, going before us and teaching us that we ought to follow him in works of penance; and the disciples who were following him were amazed and afraid, because they were not yet perfect enough to endure martyrdom. As Bede says, they remembered his words, in which he had predicted he would suffer many things at the hands of the chief priests and scribes and would be put to death. They feared they might be killed with him, or at least that he, whose life and teaching they cherished, would soon fall into the hands of his enemies. Turning aside from the road, he took his twelve disciples and drew them apart in secret, as they were more perfect—bearing the image of leaders rather than the weak who might be scandalized—because he didn't want to reveal his secret mysteries to everyone. Then, for the fourth time, he predicted to them the mystery of his Passion and resurrection. For, as Theophilus says, it was fitting to reveal the mystery of the Passion to those closest to him. Hence Chrysostom also says: "All the glory of God, and all the salvation of men, is placed in the death of Christ." There is nothing that pertains more to the salvation of men than his death, nor is there anything for which we ought to give thanks to God more than for his death. Therefore, while a great crowd of the faithful followed him, he took only the twelve Apostles aside in secret on the road, and to them alone he announced the mystery of his death, since a more precious treasure is always kept in better vessels. And it should be noted that Christ foretold his Passion and death to his disciples many times: first, after Peter confessed him to be the Son of God; second, after he was transfigured on Mount Tabor; third, in that same place, after he cured the lunatic; fourth, in the present instance; fifth, on the Mount of Olives, saying: "You know that after two days the Passover will take place," and so on. And this happens for several reasons. First, to reveal the secrets of his mind by speaking with his dearest friends; for secret mysteries should only be revealed and disclosed to those who are greater, such as the Apostles. Second, so they wouldn't forget, but would keep a constant meditation on his death. That way, trained by expectation, they might bear it more easily when the persecution and the shame of the cross arrived, and not be deeply troubled—because a trial that is foreseen and expected is found to be lighter—or so that, seeing him die shamefully, they wouldn't be scandalized. Third, so they wouldn't doubt that he would rise again just as he had foretold, once they saw that the things he had predicted about his Passion were fulfilled. Fourth, so they would know that he anticipated his Passion and approached it willingly. Fifth, so they would be witnesses that he suffered knowingly and voluntarily, as one who anticipated death and could have fled. Mystically, he frequently predicted his Passion to his disciples, signifying by this that he would suffer many times in his members; hence the words in Acts: “Saul, Saul, why are you persecuting me?” And as his Passion drew near, he said to Peter: “I am going to Rome to be crucified again.” Oh, how often and how much the Lord suffers today in his chosen ones, who are so frequently afflicted in many cruel ways by the wicked! Jerusalem is the place of Christ’s Passion. He said to them specifically, as if to his own confidants and friends: “See, we are going up to Jerusalem,” to the place of the Passion, as if to say: “It is now at hand that I must suffer, for the trial is near.” And take note of what was said above. Therefore, he mentions the place of his Passion—Jerusalem—because, according to the Scriptures, he was to work salvation in the midst of the earth. The land of Jerusalem is located in the middle of the world, bordered on the East by Arabia, which in the time of the children of Israel was a vast wilderness—that is, a desert, a wasteland, an impassable and waterless land—in which the Lord kept them for forty years, raining down manna for them to eat and bringing forth water from the rock; this Arabia is separated from Judea by the Dead Sea. To the south lies the land of Egypt, and for the children of Israel returning from Egypt to Judea, the journey was a long detour because the Lord led them around through Arabia. To the west lies the Great Sea, and to the north, Syria and the Cyprian Sea. In saying, 'See, we are going up to Jerusalem,' His willingness to suffer is clear, because He came to His Passion of His own free will. Where Chrysostom says: 'As if He were saying: See that I go to my death voluntarily; no one calls me to Jerusalem, no one warns me, I fear no command of any power, I am compelled by the necessity of no violence.' When, therefore, you see me hanging on the cross, do not think that I am only a man; for even if it is human to be able to die, it is not human to choose to die—so says Chrysostom. Here the Lord shows that those in charge ought to have the strength to endure martyrdom, if necessary, for the flock committed to them; He teaches this by His own example, as He came voluntarily to Jerusalem to accept the death of the cross for the salvation of the world. He adds, "Everything written by the prophets about the Son of Man will be fulfilled," meaning the son of the Virgin. He is right to say "everything," because they had predicted three things about Christ: what he would do, what he would suffer, and what he would receive for both. It's fitting that he calls himself the Son of Man when predicting his suffering, so that we understand he was to suffer according to his human nature, not his divine one. Then he explains what was going to happen to him and recounts the order of the Passion step by step: "He will be handed over"—namely to Judas, the chief priests, the scribes, and the elders—"and they will condemn him to death," meaning through false witnesses, judging him guilty of death without following any legal process. And because they didn't have the authority to put him to death—since the power to pass a death sentence had been taken from them by the Romans who ruled over them—he adds, "And they will hand him over" (the chief priests, scribes, and elders, with an accusation of crime) "to the Gentiles," namely to Pilate the governor and his soldiers, the ministers of the Romans, to accomplish what they themselves could not: the death of Christ. And the Gentiles themselves will mock him with words and insults; they will spit on him with the filth of their mouths; they will scourge him with rods and knots; and they will kill him by crucifying him with iron nails. What an immense outrage, where the false betray the Truth, the foolish mock Wisdom, the guilty scourge Innocence, the wretched spit upon Glory, and the dead kill Life. Hence Bernard says, "Alas, dearest brothers!" The freedom of captives is handed over, the mirror without stain and the brightness of eternal light is spat upon, the Lord of all is scourged, and the Life of men is killed. What is left for us but to go, all of us, and die with him? And again: "Christ is handed over like a criminal; mocked like a fool; whipped like a nobody; put to death like a lawbreaker," as Bernard says. In a mystical sense, the Lord is handed over to the simoniacs, mocked by hypocrites, whipped by tyrants, spat upon by blasphemers, and put to death by heretics and apostates. So that the Apostles wouldn't be overwhelmed by sorrow or thrown into confusion when they saw him dying, he announced his resurrection to them for their consolation, saying: "And on the third day he will rise." Behold the time and glory of the resurrection, which he links to the Passion, so that such a swift and certain resurrection might empty the scandal of the cross of its power. This is also why the Passion and the resurrection are joined together: so that in the Passion the nature of his humanity might be proven, and in the resurrection, the nature of his divinity. And, as Augustine says, by his Passion he shows what we must endure for the sake of truth, and by his resurrection, what we must hope for in times of tribulation. Follow him now, then, along with the disciples, and join your Lord in the ignominy of the Passion, so that you may eventually deserve to arrive at the glory of the resurrection; for, according to the Apostle, "If we suffer with him, we shall also be glorified with him." He therefore foretold the pain of his Passion and the glory of his resurrection to his disciples, so that when they saw him dying, they wouldn't doubt that he would also rise again, and so that they might await his resurrection with greater confidence. Yet they understood nothing of this—at least not clearly and perfectly—because they were still unrefined and imperfect. Bede assigns a threefold reason for this, saying: "Because the disciples so greatly desired his life, they couldn't bear to hear of his death; and because they knew him to be not only an innocent man but the true God, they could in no way believe that he could die; and because they were accustomed to hearing him speak often in parables, whenever he said anything about his Passion, they believed this wasn't to be understood as it sounded, but that, as love dictated, it was to be referred allegorically to something else."
Spiritual Application of the Passion
The author applies the events of the Passion to the interior life of the religious, offering a prayer of contrition for failing to imitate Christ.
Note that just as Christ took his disciples and led them to Jerusalem, and revealed secrets to them, so he still takes his disciples spiritually and leads them to Jerusalem. This happens when he calls a person away from the love of the world and leads them into the religious life, where there is a peaceful way of living—since 'Jerusalem' is interpreted as 'peaceful'—and in that life, he reveals many secrets to them. The five things listed here regarding Christ happen spiritually to those in the religious life, for Christ also suffers them in these people. First, they die to the world when the love of the age is completely extinguished in them, so that for Christ's sake they despise parents, riches, delights, honors, and everything in the world; second, they are mocked, because they are held in low regard by others, so that the religious person can say with the Psalmist: 'Those who see me mock me; they speak with their lips and shake their heads'; third, they are scourged by the tongues of those who slander them, because, alas! Now, wherever worldly people gather, they are always gnawing at and scourging religious people with slander; fourth, they are crucified in themselves when they fix their whole heart upon the cross of Christ, and by thinking about the Passion of Christ, they crucify their own flesh and afflict it with fasts, disciplines, and similar things; fifth, they will rise on the third day, because, with all misery ended, they will rise to eternal joy. The first day is the day of the Christian faith, which they had in the world; the second day is the day of the holy religious life, in which they served God, but in these two days they were still dead; the third day, however, is the day of glory, in which they will rise from all misery. You may also take the aforementioned things listed about Christ and apply them differently, praying like this: 'Forgive me, O highest purity, because by receiving your body unworthily, I have so often surrendered you to my lustful impulses, as if to the uncircumcised.' 'Forgive me, O highest truth, because I have so often deceived you by breaking my vow and lying to my neighbors.' Forgive me, O true patience, for how often I’ve scourged you by repeating my sins and offending you all over again. Forgive me, O highest wisdom, for how often I’ve spat upon your face whenever I’ve defiled the knowledge of the truth I had about you through the filth of my own life. Forgive me, O true life, for how often I’ve killed you whenever I’ve driven you from my soul through mortal sin. Make me rise again on the third day through true contrition, pure confession, and worthy satisfaction.
The Ambition of the Sons of Zebedee
The sons of Zebedee seek positions of honor in Christ's kingdom, prompting a lesson on the vanity of worldly ambition.
And because the Lord Jesus said that He would rise again on the third day, the sons of Zebedee, thinking that the kingdom of Jesus in Israel was imminent and that He would immediately reign there in peace—just as David and Solomon had reigned—to fulfill in His first coming what was promised for the second, suggested to their mother that she ask for a favor without naming it; once granted, she would ask for them to sit at His right and left in His kingdom, meaning that they would be His closest associates and greater than the rest in His kingdom after Him; for because they were the Lord's own cousins, they wanted to be first after Him. Then the mother of the sons of Zebedee approached Him with her sons, worshipping Him and asking for something. He asked her, "What do you want?" She said to Him, "Say that these two sons of mine may sit, one at Your right hand and one at Your left, in Your kingdom." It's no wonder the Apostles believed and desired such things, for they were still carnal and not yet perfectly enlightened or confirmed by the grace of the Holy Spirit. Hence Chrysostom says: "Between the time of the calling of the Apostles and the Passion of the Lord, Zebedee died, and so she followed Jesus with her sons." Chrysostom adds, "Fragile in sex and already advanced in age, she followed the footsteps of Christ, because faith never grows old and religious life feels no fatigue." She asks for three things that mothers desire for their sons: namely, rest, when she says, "Say that these two sons of mine may sit"; honors, when she adds, "One at Your right hand and one at Your left"; and riches, when she adds, "In Your kingdom." And, as the same Chrysostom says, some people prepare military careers for their children, others wealth, others honors; but no one prepares God for their children. They pay a high price to secure their children's ruin, yet they won't even accept their salvation as a gift. But if they see them honored, they rejoice; if they see them poor, they are saddened; if they see them sinning, they are not saddened. “So they show they are lovers of bodies, not of souls,” says Chrysostom. This woman was failing in three things: in order, in intention, and in subject matter. There was perversity in the order, because she was asking for the reward before the merit: “Tell these,” she says, “to sit down, who have not yet labored.” There was carnality in the intention, for she believed this was owed to her by the law of the flesh; that is why she says: “These two sons of mine, namely, your cousins.” There was vanity in the subject matter, because she was seeking pomp; that is why she adds: “One at your right hand, and one at your left, in your kingdom.” As Chrysostom says, he didn't just tell his disciples about his coming Passion; he also stepped aside from the road to make room for the woman who was about to ask him something, waiting until the women following behind could catch up. It's not believable that the women were walking mixed in with him; they were walking separately at a long distance, with Christ and his disciples in front, and the women following from behind. When the mother, following her sons' instructions, asked on their behalf, Jesus didn't answer the mother because of her simplicity; instead, he answered the sons who were asking through her and who had put the words into her mouth. He knew she had been sent by her sons and coached on what to ask for them. That's why he rebuked them, because what we do through others, we in a way do ourselves. So, in answering the two sons whose plan the mother was acting on, Jesus showed they were mistaken, saying, "You don't know what you're asking," referring to the way they had used their mother as an intermediary. It was as if he were saying, "You're looking for status in heaven, which won't exist there, and you're going about it the wrong way. You want to reign, but you haven't earned it; it's not through honor, but through bearing a burden, that you reach the kingdom you're seeking." Let those who ask the Lord for the kingdom of heaven, but do little to work for it, pay attention to what Christ answered his disciples and their relatives. Hence Bede says, "They don't know what they're asking, those who seek from the Lord a seat of glory they haven't yet earned." They longed to reign in glory with Christ, but first it was necessary to suffer humbly for Christ. Chrysostom also says: We must understand that we shouldn't ask God for what we judge to be good; instead, when we pray, we should place ourselves in God's power, so that He may grant what He knows is best for us. And again: We shouldn't only think about what kind of glory we might attain, but also how we might escape the ruin of sin, because even in a worldly war, someone who only thinks about the spoils of victory rarely wins. Therefore, we should have prayed: Give us an example of your grace, so that we may overcome every evil—so says Chrysostom. Through those sons of Zebedee, who asked Christ for honor above the other disciples simply because they were his relatives, we see a picture of ambitious people who, having a relative in a position of power, want to use that connection to get ahead of others in the Church. To them, it is well answered: You don't know what you are asking. For honors in the Church shouldn't be handed out based on blood relationships, but based on the suitability of the person, in terms of their knowledge and virtue. And generally speaking, it can be said of all ambitious people that they don't know what they are asking. They ask for it, because if such people are promoted, they enter and hold office the wrong way.1 The Lord, knowing their ignorance and error—because they were asking without discernment, presuming to reach such great glory without merit—brought them back to the path, namely to humility, and He invites us to that same path, through which one arrives at greatness rather than through ambition. In this, He shows that a spirit of humility ought to exist in those in authority, because they shouldn't crave or take pleasure in being over others.
The Cup of Suffering
Jesus teaches that true greatness in his kingdom is attained not through honor, but through drinking the cup of suffering and martyrdom.
Then, continuing, He said to them: "Can you drink the cup that I am going to drink?" That is, to endure the passion of martyrdom and a cruel death for God—which I, out of love, am about to suffer voluntarily for you and for many—as if I were drinking it like a delightful cup, through which I must come to the kingdom, not a temporal one as you believe, but an eternal one. By the cup, passion and martyrdom are almost always understood: first, because just as a cup is a vessel from which one drinks in measure, so passion is drunk in measure, for the Lord doesn't allow a person to be tempted beyond what they can bear; second, because it passes quickly, just like a drink, for that which is present in tribulation is momentary and light; third, because it delights, for passion and tribulation are received by the faithful as a consolation, and they glory in it. He is very delicate, however, who cannot drink the drink from which his Lord drinks. This passion, which Matthew calls a cup, Mark calls both a cup and a baptism; for he says: "Can you drink the cup that I drink, or be baptized with the baptism with which I am baptized," that is, for you, "to be baptized," that is, for my sake? He calls the staining of His blood in His blessed Passion, for the cleansing of sins, a baptism. Hence Theophilus says: "He calls the cup and the baptism a cross: the cup, indeed, as a drink taken by Him sweetly; the baptism, however, as making a cleansing of our sins." So says Theophilus. As if He were saying to them: You cannot be exalted before the humility of the passion; if you wish to reign with the Crucified, it is necessary for you to take up His cross by example, because no one will reign with the Crucified unless they take up their own cross, whether through the passion of martyrdom, through compassion for one's neighbor, or through the mortification of the flesh. As Gregory says: "They were already seeking a place of high honor, but Truth calls them back to the path by which they might reach that height." It's as if he were saying to them: "You already delight in the place of high honor, but first the path of labor must train you." For it's through the cup that one reaches majesty. If your heart desires what soothes, first drink what causes pain. Thus, through the bitter cup of confession, one arrives at the joy of salvation. And Chrysostom adds: "By way of questioning, he draws them in, so that they might become more eager for the Communion that is himself." It's as if he were saying to them: "You speak of honor and crowns, but I am talking about struggles and sweat." For this isn't a time for rewards, but a time for slaughter, battles, and dangers. And again: Didn't the Lord know they were capable of imitating His Passion? But He speaks to them this way so that, as the Lord questions and they answer, we might all hear that no one can reign with Christ unless they have imitated His Passion; just as the Apostle says: If we have died with Him, we will also live with Him; if we endure, we will also reign with Him. After all, a precious thing isn't bought with a cheap price. We must expend great labor if we wish to reach the heavenly kingdoms. But we say that we ought to take up the Lord's Passion—not only the persecution of the Gentiles, but every labor and hardship that we suffer while struggling against sins. For if the Gentiles who persecute us fail, should the ready will of the faithful therefore remain fruitless and sterile? Therefore, even if you don't have Gentiles to persecute you, you have the prince of the Gentiles, the devil, who never ceases to persecute man. If you can conquer the prince of sin, it's no great thing to overcome his princes in the body. Look, I will show you a great and unbearable persecution within your own body. Start resisting your own desires, and you'll understand how powerful the spirits of evil desires are that persecute you. For this is a dangerous battle, and this is a glorious victory: to be able to hate what you love, and to love what you hate—so says Chrysostom. Hence Jerome also says: 'Not only is the shedding of blood for the name of Christ considered martyrdom, but the service of a devout mind is also a daily martyrdom.' The one is a crown of roses and violets, the other of lilies—as Jerome says. They answered him, "We can," speaking like people who didn't know their own weakness—which was clearly proven by the result, since they fled in fear of death during Christ's Passion. Chrysostom comments on this: "They answered promptly, expecting to be heard in what they asked." Jesus said to them, "You will drink my cup, and you will be baptized with the baptism with which I am baptized"—meaning you will endure sufferings for my sake, either in act or in will. Indeed, they suffered differently: one by enduring in act, the other in affection; one was killed, the other was sent into a vat of boiling oil and even into exile, which is a kind of civil death. Chrysostom says: "The Lord prophesies great blessings to them, meaning they would be made worthy of martyrdom." Then the Lord adds: "To sit at my right hand in the joy of eternity, or at my left in the enjoyment of my humanity, is not mine to give you based on blood relationship, or while you are still unprepared—because you are seeking an earthly kingdom out of pride. Rather, it is for those for whom it has been prepared by the order of merits—that is, ordained from eternity by my heavenly Father—namely, for the humble and those prepared for this, as you yourselves will one day be." For God has ordained that no one will reach the kingdom unless they have earned it and are worthy. God is not a respecter of persons, in the sense that he would personally accept anyone without merit when granting eternal salvation; for according to Augustine, equal love means not showing favoritism. Hence Bede says: "'It is not mine to give to you'—that is, to you as you are now, proud. It is prepared for others; you must become 'others'—that is, humble—and then it is prepared for you."
Servanthood as True Greatness
The Lord corrects the disciples' indignation by establishing that the greatest among them must be the servant of all, modeling this through his own life and death.
Chrysostom adds: "The kingdom of heaven is prepared for those who love God, just as a banquet is prepared for friends; for those who despise the world, just as a house of God or a shelter is prepared for the poor who have no other home; for the truly humble, just as food and clothing are prepared for little children; for those who show mercy to the needy, just as honor is prepared for honor, and good for good; and finally, for those who persevere, just as a wage is prepared for laborers to be paid in the evening after their work." The disciples' indignation toward the sons of Zebedee. The other ten disciples—the Apostles—were indignant at the two brothers who had set themselves apart by pulling Christ aside. Not knowing their own measure, they wanted to be preferred over their companions, because those ten were still carnal, just as the other two were. Chrysostom says: "Just as the former asked carnally, so the latter were carnally saddened." If the first group had understood spiritually, they wouldn't have asked to be above everyone; and if the others had understood spiritually, they wouldn't have been saddened that some were ahead of them. For it is indeed shameful to want to be ahead of everyone, but it is highly glorious to endure another person above oneself. And again: "If they were indignant because those men dared to ask this through their mother, how much more would they have been troubled if their request had been granted?" Therefore, He didn't say, 'You will not sit,' so as not to confuse the two; nor did He say, 'You will sit,' so as not to irritate the others. Instead, like a kind Father, He answered in a way that wouldn't break the harmony among the brothers, and He gave everyone hope by saying: 'It is not mine to give, but my Father's.' As Chrysostom says, what isn't promised specifically to one or two is something everyone can hope for. But as Theophilus notes, the Apostles were still acting imperfectly at that time; later, however, they deferred to one another in matters of precedence. ZEliED l. See also how the other ten Apostles were indignant because the promotion of the two brothers was being sought; it is the same with many today who, the moment they see others being promoted, immediately grow envious and indignant. But the humble Lord, the loving Father, and the gentle Teacher did not rebuke the two for their ambitious desire, nor did He scold the other ten for their indignation and envy. Instead, He Himself—merciful and kind, who is our peace and makes both one—looked upon those whom He had called to the apostolate but who were divided in their affections. He called them to Himself as to a source of salvation where they might be softened, as to a bond of peace where they might be united, and as to a Teacher of virtue where they might be instructed, so that He might call them all back from error, restore peace, teach the rule of proper precedence, and ensure that the denarius would not be without the two-fold charity.2 And Jesus, restraining them both, began to speak to them. To teach them about the humility through which heavenly honor is gained and earthly honor is despised, He called them back to Himself and said: "You know that the kings and princes of the Gentiles lord it over them with violent domination and the ambition for power—that is, over the people subject to them—and this refers to their understanding; and those who are greater exercise power over them, namely, by humbling them through their own strength and oppressing them." As if He were saying: "Among worldly people, domination and the exercise of power have their place, because it is characteristic of the Gentiles to desire status and to usurp honor, and not only to rule their subjects but even to dominate them violently." Hence Chrysostom says: "He shows in this that it is a Gentile trait to crave status, and by this comparison with the Gentiles, He converts their restless soul." And because nothing separates the hearts of men from the unity of peace as much as pride, the Lord brings His disciples back to humility, teaching both these and those that they will not come to the kingdom except through humility. "It won't be that way among you," He says, "as it is with the powers of this world, where the one who seems greater than the others dominates them." For greatness is... The kingdom isn't gained the same way as an earthly kingdom; while an earthly kingdom is gained through ambition and power, the kingdom is gained in the opposite way—through humility. It’s as if he were saying: You’re asking like worldly people, wanting to reach rest and possess the kingdom through high status. But on the contrary, you ascend to the highest virtue not by commanding, but by serving; that’s why it won’t be like that among you, as it is among them. In an earthly kingdom, those in charge are masters; but your kingdom isn’t earthly, it’s spiritual. So it must be the opposite among you, since the leaders of the Church are servants. Origen says: 'Among you, however, who are mine, it won’t be like this; for those who are spiritual leaders must base their leadership on the love of those they serve, not on bodily fear.' So says Origen. The Lord adds: But whoever, whether noble or common, wants to become greater among you in holiness and dignity, let him be your servant, not by seeking high status, but by serving humbly and exercising himself in the duties of humility; and whoever wants to be first among you—that is, to hold the highest place—will be your servant and the last of all, not out of necessity, but out of love; not out of cowardice, but out of humility. Bede says: 'In this he teaches that the one who has been the least is the greater, and that the one who is the servant of all becomes the master.' In vain, therefore, did they either seek immoderate things, or do they grieve over the desire for higher status, since one arrives at the summit of virtues not by power, but by humility. Chrysostom adds: 'He established heavenly high status as the fruit of humility, and in earthly high status he established heavenly confusion as the fruit. So, whoever desires heavenly high status should follow earthly humility; but whoever desires high status on earth will find confusion in heaven. Now, among the servants of Christ, there should be no struggle for high status, nor should any of them be eager for how they might appear to others.' Rather, they should be concerned with how they might appear inferior; for it isn’t the one who is greater in honor who is more righteous, but the one who is more righteous who is greater. A better way of life is worth desiring, then, but not a higher rank. It's a good thing to desire what is right, because that is a matter of our own will. But to crave a position of honor is vanity; for attaining it is a matter of God's judgment, and because of this, we don't know if we deserve the reward of justice for holding such a position. An Apostle won't receive praise before God just because he was an Apostle; he'll receive it if he has fulfilled the work of his apostleship well. A position of authority even seeks out the one who flees from it, but it shrinks from the one who desires it. Wishing, therefore, to extinguish the ambition of the two sons of Zebedee and the envy of the other ten Apostles, the Lord draws a distinction between worldly leaders and ecclesiastical ones, showing that a position of authority in Christ shouldn't be sought by anyone who doesn't have it, nor should it be envied in another who does. For the princes of the world become such in order to dominate their inferiors, to make them serve, to plunder them, to consume them, and to abuse their lives for their own interests and glory until death. But the leaders of the Church become such to serve their inferiors and to minister to them whatever they have received from Christ, so that they neglect their own interests and look after those of others, and, if need be, don't refuse to die for the salvation of those below them. If things are this way, then desiring a secular position of power—even if it isn't reasonable—at least has a cause, because if it isn't just, it might be useful. But craving an ecclesiastical position of power is neither reasonable nor does it have any cause, because it is neither just nor useful. For what wise person would willingly rush to submit themselves to servitude, sorrow, and labor—and, what is greater, to such a danger as having to give an account for the whole Church before a just Judge? Unless, perhaps, it is someone who neither believes in the judgment of God nor fears it, and who, by abusing their ecclesiastical position in a worldly way, turns it into a secular one. Chrysostom says this. Because actions move us more than words in moral matters, He who began to act and to teach demonstrated through His deeds what He had taught. He did this so that if people thought little of His words, they would at least blush at His actions. He offers His own example—or rather, gives Himself to them as an example—saying: 'The Son of Man did not come into the world to be served and to receive service from others, or to rule in a worldly way.' We don't read that the disciples took off His shoes, held His sleeves while He washed, knelt before Him to do this or that, or performed other tasks of this kind for Him. Instead, they all ate together and served one another without any sense of rank. Let those who demand such things from their own servants blush, because in doing so, they contend to go before Christ. Instead, He came to serve and to offer service to others, as is clear in the washing of feet, the distribution of bread, the healing of the sick, and His travels to preach. Origen says: 'For although the angels and Martha served Him, He did not come for that reason—to be served—but to serve.' Therefore, the leaders of the Church ought to imitate Christ, who was accessible, laying His hands on children and washing the feet of His disciples, so that they themselves might do the same for their brothers. But we aren't like that; we appear to exceed even the pride of worldly princes, either not understanding or despising the command of Christ. We seek to be preceded by ranks of people like kings, and we show ourselves to be terrible and difficult to approach, especially to the poor, having no affability and not allowing others to have it toward us. And Christ did not come to serve only in the way mentioned above, but also to give His soul—that is, His life—as a ransom for many, that is, for those who have willed to believe. It was sufficient for everyone, but effective for many, not for all. Christ didn't just perform any kind of service; he served us with something of the highest value. This section is illegible in the source text. This section is illegible in the source text. This section is illegible in the source text. It was an act of exceptional love: he gave himself as the price of our redemption. As Bernard says: 'A good minister is one who offers his flesh as food, his blood as drink, and his soul as the price.' And Bede adds: 'In showing that this is the primary way for the leaders of the Church to serve—so that we not only provide our brothers with mercy, alms, sound teaching, and the example of a spiritual life—we must also learn to lay down our souls for one another, just as he laid down his soul for us.' And Chrysostom adds: "Being the King of heaven, He chose to become man, to be despised, and to suffer insults; and He didn't stop there, but came to death and gave His soul as the price of redemption for many, even for His enemies." If you are humbled, you do it for your own sake; but He did it for you. No matter how much you are humbled, you cannot descend as far as your Master. And again: For we were made in the image of Christ so that we might become imitators of His will and way of life. ationis. But we are His image in this: that what seems good to Him should also seem good to us, and what seems evil to Him should also seem evil to us. Whoever pursues arrogance while the Lord is humbling Himself is not His image; and whoever is a lover of riches in this world while the Lord loves poverty, casts off the likeness of Christ from himself. “No one is a true disciple who doesn't imitate the Master; and no image is true that isn't like its author,” says Chrysostom. Humble yourself, then, and try to imitate your Master and Lord. It’s truly shameful for a disciple to exalt himself where the Master bows low, or for a servant to be proud where the Lord is humble; for, as He Himself said, “A disciple is not above his teacher, nor a servant above his master,” but “it is enough for the disciple to be like his teacher.” For since man fell through pride, it is necessary that he rise again through humility. PRAYER: Lord Jesus Christ, who for our salvation chose to drink the cup of the Passion and be baptized in blood, and who came not to be served or to rule in a worldly way, but to serve and minister humbly, and to give Your life for our redemption: grant that I, miserable as I am, may share in Your cup and baptism according to my measure, with patience and the joy of the Spirit. Help me to imitate You, my Master and Lord, in works of humility, and not only to offer the ministry of mercy to my neighbors, but even to lay down my life for them if necessary, and finally to arrive happily at the heavenly kingdom prepared for Your chosen ones. Amen.
Read the original Latin
Pos{ haec autem er ant c\isc\\ml[ Domini sciIicet,m via ascendentes Jerosolymam, I)K EI qua3 respectu totiiis tcrraR promissionis sita est in alto, et propter lioc ab aliis partibiis illuc vcnientes ib. int ascendeudo; et prxcedcbatillos Jesus, ut, secundum Theophilum, ostenderet quod ad Passionem praBcurrit, et non refugit mortem, pro nostra salute. Illuc ibat passurus pro nobis, et nos prcecedens et nos instruens, quod ipsum in operibus poenitentia^ sequi debeamus : Et stupebant et sequentes discipuli timebant, quia non(iuni perfecti usque ad tolerantiam martyrii erant. Et, ut dicit Beda, memiuerant sermonisejus, quo se passurum multa a summis sacerdotibus, et Scribis, et occidendum esse prsedixit, metuentes ne vel ipsi cum eo occiderentur, vel saltem ille,_ cujus vita et magisterio gaudebant, inimicorum manibus mox occumberet. Et (iivertens se a via, assumpsit, et ad partem traxit seorsum et secreto,duodecim discipulos suos, tamquam perfectiores, typum scilicet praelatorum gerentes, non infirmos, qui possent scandalizari, quoniam noluitomnibus secreta sua mysteria indicare ;ettunc eis jam quarta vice mysterium suae Passionis et resurrectionis praedixit. Quia, ut dicit Theophilus^ conveniens erat Passionis mysterium propinquioribus sibi revelare. Unde et Chrysostomus : « Omnis gioriaDei, et omnis saIushominum,inChristi morte posita est. Nulla enim res est quae amplius ad salutem hominum pertineat, quam mors ipsius; nec est aliud aliquid propter quod magis Deo gnitias agere habcamus, quam propter mortem ipsius.
» Ideo, cum plurima turba fidelium sequeretur eum, in via duodecim Apostolos solos tulit iu secreto, et iiiis tantummodo mortis suae annuntiavit mysterium, quoniam semper pretiosior thesaurus in melioribus vasis ineluditur. Et est notandum, quod Christus Passionem suam et mortem pluries discipulis suis praedixit : primo, postquam Petrus confessus fuit eum Filium Dei ; secundo, postquam transfiguratus fuit in monte Thabor; tertio, ibidem, postquam curavitlunaticum; quarto,in pra;senti joco ; quinto, in monte Oliveti, di- | ccns : Scitis, quia post biduum Pascha fiet, etc. Et hoc fit propter plura. — Priino, ut collo(|uendo cum carissimis amicis suis revelarct illis secreta suae mentis ; quia secreta mysteria sunt tantum majorihus revelanda et detcgeuda,cujusmodi orant Apostoli. — Secundo, ne dc memoria laberentur, sed mortis jugiter meditationem haberent, ut excrcitati cxspectatione, cum veniret persecutio et crucis ignominia, facilius ferrent, et non turbarentur vehementer, quia tribulatio praecognita et exspectata levior invenitur; vel videntes eum mori ignominiose, non scandalizarentur. — Tertio, ut non dubitarent eum resurrecturum sicut praedixerat, cum viderint ea, quae de Passione sua praedixerat, impleta. — Quarto, ut scirent quoniam Passionem praevenit, et spontaneus ad eam accessit. — Quiato, ut essent testes quod scienter pateretur et voluntarie, utpote qui praevenit mortem, et potuisset fugere.
— Mystice, frequenter praedixit discipuUs Passionem suam, per hoc significans quod multoties esset passurus in membris suis ; unde in Actibus ; Saule, Saule, quid me persequeris? Et Petro, imminente passione sua, dixit : Vado Romam iterum crucifigi. 0 quoties et quantum hodie Dominus in electis suis patitur, qui per malos multipliciter et crudeliter saepius affliguntur! 2 Jerusalem locus Passionis ChrisTi. Et ait illis speciaHter, tamquam suis secretariis atque amicis : Ecce uscendimus Jerosolymam, ad locum Passionis, Quasi diceret : Jam in promptu est ut patiar : Quoniam tribulatio proxima est. Et attende quod et supra. Hinc autem facit mentionem de loco Passionis suae, scilicet Jerusalem ; quia, secundum Scripturas, in medio terrae operaturus erat salutem. Terra autem Jerusaleni in medio mundi est posita, cui ab Oriente adjacet Arabia, quae tempore filiorum Israel solitudo erat vastissima, id est desertum, eremus, terra invia et inaquosa, in qua detinuit eos Dominus quadraginta annis, manna ad manducandum eis pluens, et aquam de rupe producens ; quam Arabiam mare mortuum dividit a Judaea.
A meridie vero adjacet terra Mgy\)t\,et sic filiis Israel de ^gypto ad Judaeam redeuntibus, magnus erat circuitus,quia per Arabiam circumduxit eos Dominus. Ab Occidente quoque adjacet mare magnum ; et a Septemtrione Syria et mare Cyprium. In hoc ergo quod dicit : Ecce ascendimus Jerosohjmam , apparet voluntas patiendi, quia sponte sua venit ad Passionem. Ubi ait Chrysostomus : « Ac si dicat : Yidete quiavoluntarie vado ad mortem, uemo me vocat ad Jerosolymam, nerno admonet, nullius potestalis prseceptum timeo, nullius violentiae necessitate compellor. Cum ergo videritis me in cruce pendentem,. ne aestimetis me hominem esse tantum; nam, ct si posse mori hominis est, velle tamen mori hominis non est : )) haec Chrysostomus. Hic Dominus ostendit quod in praelatis debet esse vigor ad toierandummartyrium, si necesse sit, pro grege sibi commisso ; et hoc docet per exemplum sui, qui voluntarie venit in Jcrusalem, ad suscipiendum mortem crucis pro salute mundi.
Et subjungit : Et consummabuntur omnia, quse de Filio hominis, id est filio Virginis, per Prophetas sunt scripta, etbene dicit : omnia ; nam tria praedixerant de ChristOjScilicet : quid esset acturus, quid passurus, quid pro utroque recepturus. Congrue autem se Fihum hominis nominat, ubi se passurum praedicat, ut intelligatur quod secundum humanam naturam, non secundum divinam, passurus erat. Deinde explicat, quae ventura super eum erant, et seriatim ordinem Passionis enarrat : Tradetur enim, scilicet a Juda, principihus sacerdotum, et Scribis et senioribus ; et condemnabunt eum morte, id est per falsos test'^s, judicantes eum esse reum mortis, nullo juris ordine scrvato. Et, quia non habebant potcstatem illum inlerficiendi, eo quod judicium sanguinis esset eis ablatum per Romanos, qui eis dominabantur, ideo subjungit : Et tradent eum, scilicet principes et Scribae et seniores cum accusatione criminis, Gentibus, scilicet Pilato Praesidi, et suis militibus ministris Romanorum, ad perficiendum illud quod ipsi non }3oterant,sciIicetmortem Christi. Et ipsi quidem Gentiles illudent ei, verbis et contumeliis ; et conspuent eum, oris immunditiis ; et flagellabunt, eum, virgis et nodis ; et interficient eum, crucifigendo ciavis ferreis. Injuria nimia ubi falsi tradunt veritatem, fatui illudunt sapientiam, rei flagellant innocentiam, miseri conspuunt gloriam, mortui occidunt vitam. Unde ait Bernardus : a Heu, fratres carissimi ! libertas captivorum traditur, speculum sine macula et candor lucis aeternae conspuitur, Dominus omnium flagellatur et vita hominum occiditur.
Quid instat nisi ut omnes eamus, et cum eo moriamur? » Et iterum : « Christus traditur, tamquam reus ; ad illudendum, tamquam fatuus : ab flagellandum, tamquam vilis ; ad occidendum,tamquam praevaricator Legis : » haec Bernardus. — Mystice, Dominustraditura simoniacis, illuditur ab hypocritis, flagellatur a tyrannis, conspuitur a blasphemis, occiditur ab haereticis et apostatis.
Et, ne Apostoli, ejus morte audita, absorberentur prae tristitia, et conturbarentur cum viderent morientem, nuntiat eis suam resurrectionem, ad eorum consolationem, dicens : Et tertia die resurget. Ecce tempus et gloria resurrectionis, quam Passioni annectit, ut tam cita et certa resurrectio scandalum crucisevacuet. Ideo etiam Passio et resurrectio conjunguntur, ut in Passione natura humanitatis, et in resurrectione natura divinitatis comprobetur. Et, ut dicit Augustinus Passione ostendit, quid : sustinere pro veritate ; resurrectione, quid sperare in tribulatione debeamus. Sequere ergo nunc et tu cum discipulis, et associa Dominum tuum ad ignominiam Passionis, ut tandem pervenire merearis ad gloriam resurrectionis ; quia, secundum Apostokim, Si tamen compatimur, ut et conglorifiDE cemur. Praedixit ergo discipulis Passionis suae pcEuam, et rcsurrcctionis gloriam,ut eum morientcm cerncrcnt, etiam rcsurrecturum non dul)ilarcnt, et ejus resurrcctionem fiducialius exspeetarent. Et ipsi nihil horum intcllexerunt, scilicet manifeste et perfecte : quia adhuc riides erant et imperfecti; cujusrationem triplicem assignat Beda, dicens : « Discipuli cujiis \itam maxime desiderabant, mortem ejus audirc non poterant ; et quem non solum homincm innocentem, sed ct vcrum Dcum esse sciebant, hunc nullatenus morivel posse putal^ant ; et quia per parabolas eum Sffipe loqutmtem audireconsueverant, quoties aUquid de sua Passione dicebat, hoc, non ita ut sonabat intelligendum, sed, amore dictante, ad aliud quid allegorice referendum esse credebant : » haec Beda.
Et nota quod sicut Christus assumpsit discipulos,et duxiteos Jerosolymis, ac secrcta eis revclavit; sic spiritualitcr adhuc assumit discipulos et ducit Jero? olymis, quando vocat hominem ab amore mundi, et ducit ad religionem, in qua est pacifica conversatio, sicut et Jerosolyma interpretaturpaci/ica, in quareligione multa secreta eis revelat. Et illaqninque, quiB hic enumerantur dc Christo, spiritualiter contingunt religiosis, quae et Christus patitur in eis. Primo, moriuntur mundo, quando amor scculi funditus in eis exstinguitur, ita quod parentes, et divitias,et delicias, et honores, et omnia quae in mundo sunt, proptcr Christum contemnunt ; secundo, illuduntur, quia jam ab hominibus infaiuantur, ita quod religiosus potest dicereillud Psalmistse : Videntes me deriserunt me, locuti sunt lahiis et moverunt caput; tertio, flagellantur linguis dctrahcntium, quia, heu! jam ubi convcniunt seculares, semper rodunt et flagellant religiosos per dctractiones ; quarto, crucifiguntura seipsis, quandototum cor suum ad crucem Christi confij^unt, et cogitantes de Passione Christi carnem suam crucifigunt et affligunt jejuniis et disciplinis et similibus; quinto, tertia die resurgent, quia, terminata omni miseria, ad aeternam laititiam |)crvcni(;nt. Priina quidem dies est fidei Christianai, quam habuerunt in scculo ; secunda dies est ruligionis sancta), qua servierunt Dco, sed in hisduobus dicbus adhuc mortui sunt; tertia vero dies est glori;c, iii qua ab omni miseria rcsurgcnt. Poteris ctiam praedicta de Christo cnumerata, et aliter accipere et sic orare : Ignosce mihi, 0 munditia summa, quod ego corpus tuum indigne sumendo toties tradidi tc libidinosis motibus meis, tamquam incircumcisis. Ignosce mihi, 0 summa veritas, quia ego toties illusi tibi, votum meum transgrediendo et proximis mentiendo.
Ignosce mihi, 0 vera patientia, quotl toties flagellavi te peccatameaiterando, et tc rursum offendendo. Ignosce mihi, 0 summa sapientia, quod ego toties faciem tuam conspui, quando vcritatis cognitionem quam de te habui, per turpitudinem vitse mese foedavi. Ignosce mihi, o vera vita, quod ego tetoties occidi, quando per peccatum mortale, te ab animameaexpuli. Kac me tertia die resurgere per veram contritionem,puram confessionem et dignam satisfactionem.
Et, quia Dominus Jesus dixit, se tertia die resurrecturum, fdii Zebedaei putantes imminere regnum Jesu in Israel, et eum illico in proximo regnaturum temporaliter et in pace, sicut David et Salomon regnaverunt, ad complendum in primo adventu, quod promittitur in secundo, suggesserunt matri suae, ut peteret munus sine nomine, quo concesso, peteret eis consessionem a dcxtris et a sinistris ejus in regno suo, id est quod essent collaterales et majores prae ceteris in regno suo post eum ; quia enim erant Domini cognati germani, volebant post eum esse primi. Tunc accessit ad eum mater filiorum Zebedsei cum filiis suis, adorans et petens aliquid ab eo. Qui dixit ei: Quid vis? Ait illi : Dic ut sedeant hi duo filii mei^ unus ad dexteram tuam, et unus ad sinistram tuam, in regno tuo. iVec mirum, si talia Apostoli credebant, et appetebant, qui adhuc carnales erant, et nondum perfecte ilkiminati, nec confirmati per gratiam Spiritus Sancti. Unde ait Chrysostomus : « Intra tempus Yocationis Apostolorum, et Passionis Domini, mortuus est Zebeda3us, et sic ista sccuta est Jesum cum filiis suis. Sexu fragilis, et jam a3tate defecta, Ghristi vestigia sequebatur, quia fides numquam senpscit, et religio fatigationem non sentit : » haec Chrysostomus. Tria autem petit, quae desiderant matres filiis, scilicet : quietem, cum dicit: Dic, ut sedeant hi duo filu mei\ honores, cum subdit : Vnus ad dexteram tuam, et alius ad sinistram; divitias, cum addit : In regno tuo.
((Et,utdicit idem Chrysostomus, alii filiis suis militiam comparant, alii divitias, ahi honores; nemo MliissuiscomparatDeum. Perditionem illorum magno pretio comparant ; salutem autem illorum nec dono accipere volunt. Sed, si viderint illos honoratos, laetantur ; si viderint paaperes, tristantur ; si viderint peccantes, non tristantur. ut ostendantquia corporum amatores sunt, non animarum : » haec Chrysostomus. In tribus autem deficiebat ista mulier : in ordine, in intentione, in materia. In ordine erat perversitas, quia ante meritum petebat prgemium : Bio, inquit, ut sedeant hi, qui nondum laboraverant. In intentione erat carnalitas; credebat enim hoc sibi deberi ex lege carnis; ideo dicit : Hi duo fllii mei, scilicet consobrini tui. In materia erat vanitas, quia pompam quajrebat, ideo subdit : Unus ad dexteram tuam, et unus ad sinistram tuam, in regno tuo.
Non solum, ut ait Chrysostomus, praedicens discipulis suis de Passione sua futura; sed etiamaptanspetiturae mulieri locum, declinavit seorsum ab itinere, donec mulieres retrovenientes occurrerent. Nec etiam credibile est mixtim cum ipso ambulasse muiieres, sed longo intervallo, separatim inter se ambulabant ; Ghristus cum discipuli suis primi, sequentes autem de longe mulieres. Et, cum mater, secunduminformationem filiorum, peteret pro eis, Jesus non respondit matri pro simplicitate ejus ; sed filiis per eam petentibus, qui ver baposuerunt in ore matris. Sciebat enim ipsam missam a filiis, et informatam de petitione facicnda pro eis ; propter quod eis iraputavit, quia quod per alios facimus, quodammodo per nosmetipsos facimus. 7 — Unde respondens Jesus duobus filiis, quorum consilio mater petebat, ostendit eos errare, dixit enim : Nescitis quid petatis, scilicet, mediante matre vestra, quam submisistis. Quasi diceret : Pryelationem quaeritis in coelo, quae nulla ibi erit, et male quaeritis; regnare enim vultis, qui non meruistis, et nec honore, sed onere pervenitur adregnum quod quaeritis. Attendant ergo, qui regnum coelorum a Domino petunt, et parum per h(3c laborant, quod Ghristus suis discipulis et nepotibusresponderit. Unde Beda: « Nesciunt quid petunt, qui sedem gloriae a Domino, quam nondum merebantur, inquirunt.
Desiderabant etenim regnare sublimiter cum Ghristo, sed prius erat pati humiliter pro Ghristo. » Ubi et Chrysostomus : (c Intelligere ergo debemus et nos, ut non illud a Deo petamus, quod nos bonum esse judicamus ; sed orantes in potestate Dei ponamus, ut ad illud exaudiat, quod ipse nobis expedire cognoscit. )) Et iterum : « Non enim solum debemus cogitare qualem gloriam consequamur , sed quomodo evadamus ruinam peccati, quia et in seculari bello, qui semper de praeda victoriae cogitat, difficile vincit. Ideo petendum erat : Da nobis exemplum gratiae tuae, ut omne malum vincamus : )) haec Chrysostomus. Per istos Zebedaei filios, qui petierunt a Ghristo prae ceteris discipulis honorari, eo quod erant ejus consanguinei, significantur ambitio5i,qui habentes praelatum consanguineum, volunt per hocin Ecclesia prae ceteris promoveri. Quibus bene respondetur : Nescitis quid petatis. Nam honores Ecclesiae non sunt dispensandi ex propinquitate sanguinis ; sed ex idoneitate personarum, ratione scientiae et virtutis. Et universaliter de omnibus ambitiosis optime potest dici, quod nesciunt ZEliED.
Ei, (|iiid petant, quia tales si promoventur, male intrant ct possident. Gognoscens Igitur Dominus eorum ignorantiam et errorem, quia indiscrete petehant, pra3sumentes pervenire sine merito ad gloriam tantam, reduxit eos ad viam, sciiicet ad hiimilitatetn, et nos invitat ad eam per quam venitur ad sublimitatempotius quam pcr ambitioncm. Ubi ostendit, quod in prailatis debet esse tenor humilitatis, quianon debent appetere vel gaudere praeesse aliis.
Uude subjungens, dixit eis ; Potestis btbere calicem, quem ego bibiturus sum ? id est passionem martyrii et mortem crudelem sustinere propter Deum, quam ego pro vobis et pro multis, ex caritate passurus sum voluntarie, ac si bibani illam ut delectabilem calicem, per quem debeo venire ad regnum, non temporale, ut creditis, sed aeternum. Per calicem fere ubiquepassio et martyrium intelligitur : tum, quiasicut calixest vas quo bibitur ad mensuram, sic passio cum mensura bibitur, eo quod non permittit Dominus hominem tentari supra id quod potest ; tum, quia cito sicut potus transit, illud enim quod in prsesenti est tribulationis,momentaneum et leve est ; tum, quia delectat, nam passio et tribulatio a fidelibus pro consolatione recipitur, et in ea gloriantur. Est autem multum delicatus, qui non putcsl bibere potum, de quo bibit Dominus suus. Hanc autem passionem, quam Mattha^us calicem vocat, Marcus et calicem et baptismum nominat ; dicit enim : Potestis bibere calicem quem ego bibo^ aut baptismo, quo ego baptizor, scilicet pro vobis, baptizari, scilicet propter me? Tincturam sanguinis sui in sua benedicta Passione, pro peccatorum emundatione vocat hic baptismum. Unde ait Theophilus : « Calicem autem et baptismum crucem nominat : calicem quidem, tamquam potum dulciter ab ipso susceptum ; baptismum vero, tamquam emundationem nostrorum facientem peccatorum : » haec Theophilus. Quasi diceret eis : Ante humilitatem passionis exaitari non poteritis; si vultis conregnare Cruciijxo, incumbit vobis tollere crucem ejus exemplo, quia nemo nisi tollat crucem suam, per martyrii passionem, vel per proximi compassionem, vel percarnis mortificationem, regnabit cum Grucifixo.
Ubi Gregorius : «Jam locum celsitudinis quoerebant ; ad viam illos Veritas revocat, per quam ad celsitudinem venirent. Ac si eis dicatur : Jam vos locus delcctat celsitudinis ; sed prius via exerceat laboris. Per calicem enim pertingitur ad majestatem. Si mens vestra appetit quod demulcet, prius bibitequod dolet. Sic per amarum poculum confessionis, pervenitur ad gaudium salutis. )» Ubi et Chrysostomus : « Per modum interrogationis attrahit eos, ut excommunione,quae est adipsum, avidiores fierint. Ac si illis dicat : Vos dehonore et de coronis loquimini, ego aiitem de agonibus et sudoribus disputo. Non enim est hoc prsemiorum tempus, sed tempus occisionis, praeliorum et periculorum.
» Et iterum : Numquid nesciebat Dominus , quia Passionem ipsius poterant imitari ? Sed ideo eis sic loquitur ut, Domino interrogante, et eis respondentibus, omnes nos audiamus, quoniam nemo potest cum Christo regnare , nisi Passionem illius fuerit imitatus ; sicut ait Apostolus : Si commortui sumus, et convivemus; si sustinemus, et conregnabimus. Res enim pretiosa vih pretio non comparatur. Magnum laborem necesse est nobisimpendere, si voluraus ad regna coelestia pervenire. Passionem autem Domini dicimus suspicere nos debere ; non solum persecutionem Gentilium, sed omnem laborem et molestiam. quam patimur contra peccata certantes. Nam si Gentiles defecerint, qui persequantur, numquid ideo prompta voluntas fidelium debet sine fructu, et steriIispermanere? Ideo, etsi Gentiles non habcs, qui te persequantur, habes principem Gentilium diabolum, qui hominem persequi non cessat.
Si ergo principem potes vincerein peccato,non est magnum superare principes ejus iu corpore. Ecce ostendam tibi magnam et insufferribilem persecutionem in corpore tuo. Incipe resistere desideriis tuis, et timc intelliges quam fortes sunt spiritus desideriorum malorum, qui te persequuntur. Hsec enim pugnapericulosa, et haec est gloriosa victoria, qui potuerit odire quod amat, amare autem quod odit : » haec Chrysostomus. Unde et Hieronymm : « Non solum effusio sauguinis pro nomine Christi martyriunn reputatur ; sed devotae quoque mentis servitus quotidiauum martyrium est. lila corona de rosis et violis, ista de liliis : » hsec Hieronymus.
Et illi respondentes, dicunt ei : Possumus; loquuntur sicut inexperti proprise fragilitatis, quod per effectum bene patuit, quia in Passione Christi fugerunt prse timore mortis. Ubi ait Chrysostomus : w Responderunt autem jam prompte, exspectantes in eo, quod petierunt, exaudiri. » Jesus autem ait eis : Calicem quidem meum bibetis, et baptismo quo baptizor baptizabimini, id est passiones propter me sustinebitis, vel actu, vel voluntate. Nempe dissimiliter passi sunt : unus sustinendo actu, alter affectu ; unus occisus, alter in ferventis olei dolium, et etiam in exsilium, quod est qusedam mors civilis, missus. Ubi Chrysostomus : u Dominus autem eis prophetat magna bona, id est martyrio dignos efficiendos » Deinde Dominus subjungit : Sedere autem ad dexteram mearn, in gaudio ceternitatis, vel ad sinistram, in perfruitione humanitatis, non est meum, ex ordine justitiae quse respondet meritis, dare vobis, ratione consanguinitatis ; vel sicut adhuc estis indispositi, quia ex superbia regnum temporale quairitis, sed quibus, ex meritorum ordine, paratum est, id est propter merita ab aeterno dispositum, a Patre meo coelesti, scilicet humilibus et ad hoc dispositis, sicut vos aliquando eritis. Praeordinavit enim Deus quod nuUus ad rcgnum perveniet, nisi bene meritus et dignus fuerit. Non est cnim personarum acceptor Deus,ut sciiicet personaliter aUquem accipiat, sinc meritis, in dando salutem seternam, quia, secundum Augustinum, diieciio sequalis facit non acceptare personas. Unde Beda : « Non est meum vobis dare, id est superbis, hoc enim adhuc erant ; aliis paratum est, et vos alii estote, id est humiles, et vobis paratum est.
» Unde et Chrysostomus : « Paratum est quippe regnum coelorum Deum dihgentibus, sicut convivium paratur aniicis; mundutn centemnentibus, sicut domus Dei vel hospitale paratur pauperibus qui non habent domos alias; veris humilibus, sicut parvulis paratur cibus, et vestitus; misericordiam egenis innpendentibus, sicut paratur honor pro honore, bonum pro bono ; finaliter perseverantibus, sicut operariis paratur merces reddenda in sero post opus. » lo Indignatio discipulorum contra FiLios ZEBEDiEi. — Et ttudientes decem alii, scilicet Apostoli, indignati sunt de duobus fratribus, qui se a decem alii s eparaverant, trahentes seorsum Christum, et ignorantes mensuram suam, volebant sociis suis prseferri, quia adhuc ipsi decem erant carnales, sicut et illi duo alii. Ubi Chrysostomus : « Quemadmodum isti carnaliter pelierunt; sic et illi carnaliter contristati sunt. Nam sicut isti, si, spiritualiter sapuissent, non fuerant petituri utessent super omnes ; sic et illi, si spiritualiter iutellexissent^nonfuissent contristati ante se esse ahquos. Nam velle quidem esse ante omnes vituperabile est; sustinere autem alterum super se, nimis est gloriosum. » Et iterum : « Si indignati sunt, quia isti ausi sunt hoc per matrem petere; quando magis turbarentur, si petitio eorum fuisset suscepta? Et ideo neque dixit, non sedebitis, ne duos confunderct ; neque dixit, sedebitis, ne ceteros irritaret ; sed tarnquam benignus Pater sic respondit, ut inter fratres concordia non rumperetur, et omnes sperare faceret, sic dicens : Non est meum dare, sed Patris.
Nam quod uni aut duobus specialiter non promittitur , a cunclis speratur : » hrec Chrysostomus. Ut autem dicit Theophilus , tunc sic imperfecte se habebant Apostoli; sed postea in primatibus sibi cedebant ad invicem. ZEliED^l. Vide etiam quia ex hoc quod procurabalur promotio duorum fratrum, alii decem Apostoli fuerunt indignati; sic est de multis hodie, qui eo ipso quod vident alios promoveri, invident statim et indignantur. Humilis autem Dominus, ac pius Pater, et mitis Magister, nec cupiditatis et ambitionis duos arguit postulantes, nec decem reliquos indignationis increpat et livoris ; sed ipse misericors et benignus, qui est paxnostra utraque faciens unum, quos ad apostolatum vocaverat, ct affectu sejunctos aspexit, duos per superbia} postulationem, decem per indignationis turbationem, ad se tamquam ad salutis medium, quo mitigarentur, tamquam ad pacis vinculum, quo unirentur, tamquam ad virtutis Magistrum quo instruerentur, vocavit; ut omnes ab errore revocaret, ut })acem reformaret, ut regulam debitae praelationis erudiret, ut non esset denarius sine binario caritatis.
Et utrosque reprimens coepit eos Jesus. docere de humilitate per quam honor coelestis acquiritur et terrenus contemnitur, revocavit enim eos ad se et ait : Scitis quia reges et principes Gentium dominantur, violenta dominatione et potestatis ambitione, eorum, id est populorum subditorum, et est hic relatio ad intellectum ; et qui majores sunt, potestatem exercent in eos, scilicet humiliantes eos, per suam potentiam etangariantes. Quasi diceret : Apud terrenos habet locum dominatio, et dominii exsecutio, quia desiderare primatum , et usurpare honorem Gentium est, et non tantum regere suos subjectos, sed etiam violenter eis dominari. Unde Chrysostomus : « Ostendit autem in hoc, quod gentile est primatus cupere et sic Gentium comparatione, eorum animam aestuantem convertit. » Et, quia nihil sic corda hominum ab unitate pacis^separat, sicut superbia,ideo Dominus ad humilitatem discipulos reducit, docens hos et illos non venturos ad regnum,nisi per humilitatem. Non, inquit, ita erit inter vos, sicut est inter niundi hujus potestates, ut ille cetcris dominetur, qui major cetcris videtur. Majoritas enim iii. regno nieo non eodem modo acquiritur, sicut in regno terreno, quia in regno terreno acquiritur per ambitionem et potestatem, sed in regno nieo acquiritur contrario modo, scilicet per humilitatem.
Quasi diceret ; Vos more secularium petitis, et vultis per praelationem venire ad requiem et regni possessionem, cum e contra ad summam virtutem ascendatur non imperando, sed ministrando ; et ideo non ita erit inter vos, sicut inter eos. Nam in regno terreno praelati sunt domini ; ast vestrum regnum non est terrenum, sed spirituale, unde per oppositum debet in vobis esse, quoniam praelati Ecclesiae sunt ministri. Unde ait Origenes : « Inter vos autemqui estis mei, non erunthaec ; quoniam qui principes sunt spirituales, principatus -eorum in dilectione subditorum debet esse posiLus,non in timore corporali : » haec Origenes. Unde subdit Dominus : Sed quicumque, sive nobilis, sive ignobilis, voluerit inter vos major fieri ; sanctitate et dignitate, sit vester minister, non primatuin ambiendo, sed humiliter ministrando, et se in obsequiis humilitatis exercendo ; et qui voluerit inter vos primus esse, id est primatum habere, erit vester servus, et omnium novissimus, non ex conditione, sed ex caritate, non ex pusillanimitate, sed ex humilitate. Unde Beda : « In quo docet eum majorem esse, qui minor fuerit; et illum dominum fieri, qui omnium servus sit. Frustra igitur aut illi immoderata quaesierant, aut isli dolent super majorum desiderio, cum ad summitatem virtutum non potentia, sed humilitate veniatur. » Undeetiam Chrysostomus : « Fructum humilitatis posuit primatum coelestem, et in primatu terrestri fructum posuit confusionem coelestem, ut quicumque desiderat primatum coBlestem, sequatur humilitatem terrestrem ; quicumque autem desideraverit primatum in terra, inveniet confusionem in ccelo, ut jam inter servos Christi non sit de primatu certamen, nec festiaet unusquisque eoruin quomodo aliis ma. jor appareat, sed quomodo inferior videatur : quoniam non qui majorfueritinhonore, ille est justior ; sed qui justior fuerit, ille est major.
Conversatio ergo mejior est desideranda, sed non dignior gradus. Et opus quidem desiderare bonum est, quia nostrae voluntatis est. et nostra est merces, primatum autem honoris concupiscere, vanitas ; lioc enim consequi judicium Dei est, propter quod ex primatu honorisnescimus, si mercedem justitiae meremur. Neque enim Apostolus laudem habebit apud Deum, quod Apostolus fuit; sed si opus apostolatus sui bene implcverit. Primatus etiam fugientem desiderat, desiderantem se horret. Volens ergo Dominus et duorum Zebedaii filiorumanibitionem exstinguere, et istonmi dccem Apostolorum invidiam, introducit differentiam inter principes mundiales etecclesiasticos, ostendens quoniam primatus in Christo, nec ab aliquo appetendus est non habente, nec alteri est invidendus habenti. Quoniam principes mundi ideo fiunt, ut dominentur minoribus suis, ut servificent eos, et spolient eos, et comedant eos, et usque ad mortem abutantur vita eorum ad suas utilitates et glorias. Principes autem Ecclesise fmnt, ut servi;mt minoribus suis,et ministrent eis quaecumque acceperunt a Ghristo, ut suas utilitates neghgant, et illorum procurent, et, si opus fuerit, neque mori recusent, pro salute inferiorum.
Si ergo haec ita sehabent, secularem quidem primatum desiderare,etsi ratio non est, vel causa est; quia si justumnon est, vel utile est. Primatum autem ecclesiasticum concupiscere, neque ratio est, neque causa; quia neque justum est, neque utile. Quis enim sapiens ultro se subjicere festinat servituti, dolori, labori, et, quod majus est, tali periculo ut det rationem pro omni Ecclesia apud Judicem justum ; nisi forte, qui nec credit judicium Dei, nec timet, ut abutens primatu suo ecciesiastico seculariter, convertat eum in secularem? » haec Chrysostomus.
Et, quia in moralibus magis movent facta quam verba, ideo, qui cospit facere et docere, ex his quse egit demonstrat quod docuit, ut si dicta parvipenderent, erubescerent ad opera, et inducit suimetipsius exemplum, sive dat seipsum illis in exemplum, dicens : Sicut Filius hominis non venit in mundum ministrari, et ministerium ab aliis accipere, vel temporaliter dominari. Non enim legimus discipulos eum discalceasse, non manicas, cum se lavaret, tenuisse, non genibus provolutos ante eum hoc vel illud egisse, vel aliud hujuscemodi sibi fecisse ; sed omnes simul comedebant, sibique sine praelatione serviebant. Erubescant ergo qui haec a servis suis quaerunt, quia in hoc Christum praeire contendunt. Sed potius venit mini' strare,ei ministerium aliis impende, resicut patet in lotione pedum,in distributione panum, in restitutione sanitatum, in discursu ad praedicandum. Ubi Origenes : a Nam, etsi Angeli et Martha ministraverunt ei ; non tamen ideo venit ut ministraretur, sed, ut ministraret. Ecclesiarum ergo principes imitari debent Christum accessibilem, et pueris manus imponentem, et discipulis pedes lavantem ; ut et ipsi similiter faciant fratribus. Non autem tales sumus, ut etiam principum mundi excedere superbiam videamur, vel non intelligentes , vel contemnentes mandatum Christi, et quaerimus sicut reges acies praecedentes, et terribiles nos, et accessu difficiles maxime pauperibus exhibemus, nullam affabilitatem habentes, vei habere adnos permittentes: » haec Origenes. Et non tantum praedicto modo ministrare Christus venit ; sed etiam et dare animam suam, id est vitam, in redemptionem pro multis, id est pro his qui credere voluerunt.
Pro omnibus quidem, quantum ad sufficientiam ; sed pro multis, non pro omnibus, quantum ad efficaciam. Non solum ergo quodcuinque ministerium exhibuit Christus ; sed ministravit nobis id, quod summe pretiosum et DE C. ECU lLLL'Ml? s'ATO A. NTE INUUKSSUiM JEUICIIO. eximiai caritatis, scilicet semetipsiim in pretium nostrje redemptionis. Undc Bernardus : « Bonus minister, qui caruem suam in cibum, sanguincm in potum, et animam ministrat in pretium. » Unde et Beda : « Et hoc quoque majorilius Ecclesiae praecipuum genus ministrandi imitandum ostendens, ut non solum misericordes, eleemosyncE, dcctrinae salutaris, et spirituaiis exempli ministeria fratribus impendamus ; verum etiam sicut ille pro nobis animam suam posuit, ita et nos pro invicem animam ponere discamus.
» Unde etiam Chrysostomus : (( Rex ccelorum existens, homo voluit effici, et contemni, et convitia pali, neque in his suffecit, sed ad mortem venit, et animam dedit pretium redemptionis, pro multis etiam ininiicis. Tu quidem, si humih'atus fiieris,pro temetipso facis,ipse autem pru te. Quantumcumque e)'go humi iiatus fueris, non potes tantum dcscendere sicut Dominator tuus. » Et iterum : (( . ^d hoc enim ad imaginem Christi facti sumus , ut iuiitatores efficiamur voluntatis ejus et conver? ationis. Sed in hoc sumus imago ejus, ut quod ei bonum videtur, et apud nos sit bonum; et quod ei malum videtur, et apud nos sit maluni. Quicumque autem, Domino huniiliante, jactanliaj studet, non est imago ejus ; et qui, Domino paupertateni amante, divitiarum amatorest in hoc seculo, repellit a se Christi similitudinem.
Non est verus discipulus, qui non imitatur Magistrum ; nec est vera imago,quae similis non est auctori : » haec Chrysostomus. Humiha igitur teipsum, et imitari conare Magistrum et Dominum tuum. Vituperabiie enini valde est, ut discipuUis se erigat, ubi Magister se inclinat; et quod servus sit superbus, ubi Dominus est humilis, quia, ut ipse dixit : ISon est discipulus super Magistrum, nec servus super Dominum suum sed : Sufficit discipulo ut sit sicut magister ejus. Quia enini homo per superbiam cecidit, necesse est ut per humilitatem resurgat. ORATIO Domine Jesu Christe, qui pro nostra salute calicem Passionis bibere, et baptismo sanguinis perfundi voluisti, et non temporaliter dominari et ministrari, sed humiliter servire et ministrare, ac vitanituam pro nostra redemptione dare venisti, da mihi misero, pro meo modulo, tui calicis et baptismi, cum patientia et gaudio spiritus participem fleri, et te Magistrum ac Dominum in humilitatis operibus imitari, et non solum in operibus misericordiae ministerium proximis impendere; sed etiam vitam, si nccesse est, pro eis ponere, et tandem ad regnum coeleste electis tuis paratum feliciter pervenire. Amen.
Notes
- 1 ↩The Latin text is fragmented and likely corrupt ('Ei, (|iiid petant...'). The translation assumes the sense of 'They ask for it' regarding the improper seeking of office.
- 2 ↩The 'denarius' refers to the reward of the kingdom (cf. Matthew 20:2), and the 'two-fold charity' refers to the love of God and neighbor.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere