De secunda ejectione vendentium et ementium de templo
The Lord Enters His Temple
Jesus enters the temple to teach the necessity of prayer and to signal the coming judgment upon the priesthood.
Jesus went straight to the temple and entered the temple of God. Keep in mind that 'temple' sometimes refers to the temple building itself, which was divided into two sections: the Holy Place, which held the gold-covered altar of incense, the table for the bread of presence, and the lampstand near the entrance to the Holy of Holies; and the Holy of Holies, which housed the Ark of the Covenant and the two Cherubim. Priests entered the Holy Place daily to offer incense, but no one else did; only the High Priest entered the Holy of Holies, and he did so only once a year. Sometimes, however, 'temple' is used more broadly to mean the square courtyard in front of the building, enclosed by a wall. This was the Court of the Priests, where the bronze-covered altar of burnt offerings stood in the open air. Not only priests entered this area, but also Levites who assisted them in skinning and washing sacrificial animals and performing similar tasks. Ordinary people, however, did not enter; they offered their live animals to the priests at the entrance to that court. Christ did not enter these two areas, however, because He was neither a priest nor a Levite. But beyond these two places, there were two others where people prayed under the open sky: men prayed in one, and women in the other. These areas were also called by the name of the temple, and it is of this that it is said that Jesus entered the temple of God, and that Peter and John were going up to the temple at the hour of prayer, the ninth hour. Jesus entered the temple immediately for three main reasons: first, according to Bede, to teach us the pattern of religious life we should follow—that wherever we go, we should first visit the house of prayer if one is available, and after commending ourselves to God in prayer, then go off to attend to our business; second, because it was a public place where He could be found, showing that He was not suffering unwillingly, but of His own free will; and third, to show that the ruin of the city and its people, over which He had wept, was primarily the fault of the priests, and that the root of their destruction began there.
The Corruption of the Priesthood
The priests are rebuked for their greed, simony, and the corruption of their office, which has led the people astray.
This was clearly made known when, after describing the impending evils, he immediately entered the temple to drive out those who were buying and selling there—a sign that the priests, being unworthy, were to be cast out of the temple and stripped of their office. For just as the temple is in the city, so is the life of the priests among the people. Therefore, according to the Gloss, the simony of the priests was the cause of the destruction of the Jews. Because the priests were looking out for their own greed, they sold all kinds of sacrifices in the porches and courtyards of the temple. They did this so that those arriving without victims wouldn't have to offer nothing if they couldn't find sacrifices ready at hand; they would then take back what had been sold and offer it again. And so that the poor wouldn't just lack sacrifices but also have no excuse for not having money to buy them, they placed money-changers there who would lend money under a guarantee and the hope of some gift. But because the Law did not allow them to take interest from their brothers, they gave it under the name of 'gifts'—since they didn't dare give it as interest—so that they could turn money-changers into gift-takers. Now, among them, 'collibia' refers to cheap little gifts, such as chickpeas, raisins, apples, and things like that. The money-changers, therefore, although they didn't take money beyond the principal for that loan, still accepted gifts or tokens; it was as if what wasn't allowed in cash was allowed in these things that are bought with cash—a practice Ezekiel had forbidden, criticizing them for accepting gifts, interest, and excess. Even today, many people act like those mentioned before, masking usury and simony under the name of charity or kindness. It's extremely dangerous to accept gifts, because doing so is essentially selling your freedom. As Seneca says: 'Some things seem free to us, yet they cost us dearly; we spend ourselves on them—things we wouldn't dream of buying if we had to give up our own home or some pleasant, profitable estate. So, there is nothing a person holds cheaper than himself.' We would be our own if these things weren't ours; whoever wants to live a safe life should avoid these sticky benefits, in which we become most miserable. A wise person, when they first see such little gifts, leaves the theater, knowing that great things cost little; we pay for such prizes with great inconvenience. To accept a benefit is to sell your freedom: so says Seneca. Chrysostom also says: 'It was the mark of a good son to run first to his Father's house upon arriving, and to give honor to the One who begot him.' And you, having become an imitator of Christ, when you enter any city, run to the church before doing anything else. And this was the mark of a good physician: that upon entering a sick city to heal it, he would first focus on the source of the suffering. For just as every good thing comes out of the temple, so too does every evil thing proceed from it. Just as a doctor, when he first arrives to see a patient, asks about his stomach and is eager to bring him to compunction—because if the stomach is healthy, the whole body will be strong, but if it is disordered, the whole body is infirm—so too, if the priesthood is sound, the whole Church flourishes; but if it is corrupt, faith is withered. For the heart and the stomach are understood to be the priesthood, because through them the whole people is governed in spiritual matters. For just as the heart is the seat of wisdom, so priests are the receptacles of spiritual wisdom. And just as the stomach receives food, cooks it within itself, and distributes it through the whole body, so too priests receive the knowledge of the Word through the Scriptures from God, and by cooking it within themselves—that is, by pondering and meditating upon it—they minister it to the whole people. See then, priests, how you conduct yourselves in word and deed. Just as in the body, if one limb is infirm, the stomach does not languish entirely, but if the stomach itself languishes, all the members are found to be infirm; so if one of the Christians sins, the priests do not sin entirely, but if the priests are in sin, the whole people is turned toward sinning. Therefore, if every Christian must give an account for his own sin, priests must give an account not only for their own, but also for the sins of all. When a diligent farmer sees a tree with pale, dying leaves, he understands that there is sickness in its root. Truly, just as you know a tree has a fault in its root when you see its leaves pale and dying, so when you see a people who are undisciplined and irreligious, know without a doubt that their priesthood is unhealthy—as Chrysostom says. Clergy are to be mourned deeply when they fall, because their fall is more dangerous. Hence the same Chrysostom says: 'Nothing destroys the Church of God so much as when the clergy are worse than the laity.'
The Second Cleansing of the Temple
Jesus drives out the merchants and money-changers, demonstrating His authority and the sanctity of God's house.
Seeing this trading, or even thievery, in his Father's house, the Lord was stirred by the fire of the Spirit. He made a whip of cords and, as Lord of the temple, drove out all the buyers and sellers along with their offerings. He overturned the moneychangers' tables and the chairs of those selling doves, and he wouldn't allow any vessel not dedicated to God and sacred to be carried through the temple for profit. He forbade the carrying of vessels for trade and human use, but not those dedicated to God, because vessels assigned to divine worship were meant to be there, and nothing else. Therefore, neither baskets nor other common utensils should be carried through the church. Hence Bede says: "He speaks of those vessels which were brought in for the sake of trade." However, God forbid that the Lord should cast out of the temple vessels dedicated to God, or forbid them from being brought in. Rather, where he shows a sign of the judgment to come, he removes unclean and profane vessels from the temple and forbids them from being brought in any further. He will not only repel and drive out all the wicked from the Church, but he also restrains them with eternal punishment so that they do not enter again to disturb the Church. But even in the present, this is the true house of the Lord—that is, the purification of the heart of the faithful—so that compunction, sent by God, may take away not only the sins that were present, but also that God's persevering grace may help them so that they are not repeated: so says Bede. And this was the second ejection. It is written that the Lord did this twice, to signify that such people are to be cast out from the Church militant by sentence, and also from the Church triumphant by punishment. Theophilus says: "The Lord did this also at the beginning of his preaching; and now, he did it again, which redounds to the crime and the greatest rebuke of the Jews, because they were not corrected by the previous warning, and although the Lord did this so many times, they didn't correct themselves at all." And so Chrysostom says: 'The Jews have less of an excuse in this, because even though he had done this same thing twice, they still persisted in their madness.' This is why, in the first expulsion, he only drove out the sellers; this gives us the confidence to ask for things. After all, why would the Lord want us to pray there if he didn't intend to listen? Here, however, he acted more harshly, even driving out the buyers, who were greater in number. In that first expulsion, he had called them 'merchants,' but as will soon be clear, he calls them 'thieves' here by rebuking them more sharply. By this, he gives an example to prelates that they ought to argue more harshly against a second sin than a first, because it is graver—all other things being equal—due to the ingratitude involved. There is also a greater seriousness, rigor, and austerity expressed in Christ here than is read of him anywhere else; for, according to Chrysostom, it is praiseworthy to be patient regarding one's own injuries, but it is a great wickedness to overlook injuries against God. Thus, Christ patiently endured his own injuries, but he in no way overlooked the injuries against his Father. This scourging and expulsion of the wicked from the temple was prefigured long ago in Heliodorus, who, when he had audaciously entered the temple with an armed hand to plunder it, was scourged by those who arrived and left for dead. Heliodorus was scourged because of his plundering of the temple; the Jews, because of their covering up of usury. Morally speaking, this act of Christ helps us understand that God enters His Church every day, and it shows how He watches over everyone there. Let's be careful, then, not to waste our time there with laughter, idle talk, or other forbidden things, so that He doesn't come unexpectedly to scourge us and cast us out of His Church, and finally out of His kingdom. For anyone who adds sin to sin is, in effect, twisting a rope with which he will be scourged or bound, either here or in the future. The ropes, therefore, by which the wicked are cast out are the accumulation of their evil deeds, because everyone is bound by the ropes of their own sins. Hence Augustine says: 'Therefore, when people suffer something because of their own iniquities—those who act in the Church either with feigned goodness or open malice—let them recognize that the Lord has made a scourge from the ropes of their own sins, and He warns them to change their ways, so they don't remain merchants; lest they eventually hear: "Bind their hands and feet, and throw them into the outer darkness."' In the fact that the Lord drove the oxen, sheep, money-changers, and dove-sellers from the temple, it is mystically signified that prelates must constantly repress hypocrites who feign sheep's clothing, tyrants who use the horn of their power to gore the good, and usurers and simoniacs who sell the gifts of the Holy Spirit, which are represented by the dove. The enormity of the sin of simony is shown most clearly by this act of the Lord, because it is not recorded that He ever resisted or drove out others in this physical way anywhere else. If, therefore, we wish to imitate Him in this as well, if we cannot do otherwise, we must even forcibly drive simoniacs from the Church; provided, however, that we have the strength to do so without causing harm to the Church. Listen to this, you simoniacs; listen, you wicked merchants: either stop your business or get out of the temple. For you are money-changers; you sell doves and the grace of the Holy Spirit, and you do nothing without money and a price. All simoniacs are cast out of the temple of God, whether in the eyes of men or in the eyes of God, and they are deprived of God's gift. Likewise, clergy and religious who are appointed to the temple of God should rightly fear being cast out by God and incurring His indignation if they entangle themselves in secular and worldly business. Oh, what great evils are committed today in the Church, which, if the Lord were to find them, He would surely punish severely! As Bede says: 'He cast the commerce of human affairs out of that house in which it was commanded that only divine things be done, that sacrifices and prayers be offered to God, and that the word of God be read, heard, and sung.' And indeed, we must believe that He found only those things being sold or bought in the temple that were necessary for the ministry of that same temple; just as we read elsewhere that when He entered the temple, He found people selling and buying sheep, oxen, and doves, which we must believe were all brought there by those who had come from afar, so that they could be bought from the locals to be offered in the house of the Lord. If, therefore, the Lord did not even want those things sold in the temple which... ...were meant to be offered in the temple—namely, things done out of a spirit of greed or anger, which was the typical vice of the merchants—how great a punishment do you think He would inflict if He found people there wasting time in laughter, idle talk, or given over to any other vice?
The Temple of the Soul
The cleansing of the temple is interpreted as a moral allegory for the purification of the human heart and conscience.
If the Lord does not tolerate in His own house things that could be freely handled elsewhere—namely, temporal business—how much more do those things that are never permitted deserve heavenly wrath if they are carried out in buildings sacred to God? So says Bede. Furthermore, in a moral sense, when Christ enters a person's soul, He drives four things out of it. In a moral sense, during this holy time, as the Passover of the Jews—that is, of those who are contentious—approaches, Jesus ascends to Jerusalem, which represents the human heart or a soul that is holy, devout, and lifted up through the elevation of grace; for Jerusalem is situated on high, which is why it is said that He ascends. The temple in Jerusalem is the higher part of the soul, namely the superior part of reason, which ought to focus on God and eternal things; Jesus ascends there through the effect of the Sacrament, or even by visiting the soul with His spiritual presence. There are, however, four things in particular that Christ does not tolerate in the spiritual temple, which are signified by the four things He found in the material temple; these are four defects sometimes found even in religious people. The first is an excessive concern for temporal things in acquiring and keeping them; this is signified by the money that Christ poured out of the temple. Concern for temporal things is not forbidden in itself, but an excessive concern is; and it is forbidden that it should be in the temple—that is, in the mind, which ought to be free for eternal things alone. So, when worldly things are held in this temple, it's a mortal sin; for the creature is put in the place of the Creator, and temporal things in the place of eternal ones. The second is an incautious use of temporal things and an unthinking lack of consideration for avoiding dangers; this is symbolized by the ox, which, while it eats grass willingly, sometimes devours and swallows harmful things hidden in the grass. This is what often happens when we use temporal things while intending to take only what is necessary, because superfluity and pleasure lie hidden beneath necessity. The third is a disordered and foolish fear; this is symbolized by the ostrich, which has less intelligence than other four-footed animals, and if it is left alone during a thunderstorm while pregnant, it miscarries out of fear. In the same way, people who are overly timid miscarry the fruit of spiritual progress. The fourth is a lack of readiness, or slow progress, in completing virtuous works; this is symbolized by the dove, which deliberates too much about its flight, turning its neck this way and that and looking around to see which direction to go. Often, in the meantime, an arrow strikes it or a hawk snatches it—and this is how it happens to people who are lazy, slow, and unprepared. But all these things are driven out of the temple of the soul when Christ enters, for He makes a whip out of three cords: the first of which is bodily infirmity; the second... heartfelt tribulation; the third, spiritual admonition by divine instinct. With this whip, Christ drives out and casts these four things from the soul, and furthermore, He overturns the chairs and tables so that they might not have an easy entrance. He says to those he drove from the temple: "It is written in Isaiah: 'My house'—that is, the house dedicated to my name and my worship—'shall be called a house of prayer,' not a place of robbery or theft, not of business, vain talk, or spectacle." This gives us great confidence in our petitions. Why would the Lord want us to pray there if he didn't intend to hear us? In this, he also shows them that he is God, because the temple is the house of God alone. As Ambrose says: "God does not want his temple to be a place of trade, but a home of holiness." Origen also says: "Those who gather in the house of prayer ought not to sell and buy, but only to devote themselves to prayers." Therefore, as Augustine says, no one should do anything in an oratory except that for which it was made, and from which it takes its name. But, alas! Now the house of God can be called a house of dissolution and greed. Therefore it is added: 'But you have made it a den of thieves,' for thieves care only about temporal profit, however they might acquire it; that is why they hide themselves in dens. Hence Gregory says: 'The house of prayer had become a den of thieves, because they knew to attend the temple for this purpose: either to physically pursue others if they did not give gifts, or to kill them spiritually if they did.' The temple and house of God is also the human mind and the conscience of the faithful. If this mind, when in the presence of a neighbor, brings forth perverse thoughts, it is as if thieves are residing in a den. And it is no longer a house of prayer, but a den of thieves. It is a den of thieves when, having abandoned innocence and the simplicity of holiness, one attempts to do harm to a neighbor: so says Gregory. A den of thieves is said to be a place where the spoils that thieves steal are gathered; and the priests did this to the temple, because they did not care about the worship of God, but rather about the fleecing of the people, and this through various and exquisite tricks. Likewise, even today, clergy care more about their own profit than about serving the Church. Just as great thieves hide in their dens and don't come out for someone with little to lose, instead sending their servants to rob them, but are the first to run out when they know wealthy people are passing by, so too, many canons and clergy rush to the church when they know there's a great profit to be made. But when the profit is small, they stay in their houses, keep to themselves, and send their own underlings to the church instead. Note the fourfold use of the church: first, it is a house of reconciliation for the penitent, according to that passage in Genesis: 'This is none other than the house of God and the gate of heaven'; second, a house of prayer for those making progress, as is said here; third, a house of instruction for the perfect, according to that passage in Isaiah: 'Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob, and He will teach us'; fourth, a house of jubilation and praise for everyone, according to that passage from the Psalmist: 'In the churches bless God,' and that other: 'Blessed are they who dwell in Your house, O Lord.' But it becomes a den of thieves when it's turned into a place of robbery, whether of the Scriptures or otherwise. It is corrupted, for instance, by heretics; or in terms of grace, when sacraments are sold, as by simoniacs; or in terms of prebends, when they are bought, as by the ambitious; or in terms of money, when it is spent poorly, as by the voluptuous. Or, according to Jerome, anyone who seeks profit from religious things is a thief, and they turn the temple of God into a place of robbery or a den of thieves. Some seek this profit through the study of knowledge, like those who trade for gain. Others seek it through the force of power, like the nobles; others through the offering of gifts, like the wealthy of the world. John says of all these: "All who have come are thieves and robbers."
Healing and the Praise of the Innocent
Jesus heals the blind and lame while children offer Him praise, despite the envy and indignation of the religious leaders.
The blind and the lame approached Him in the temple, witnesses to the voice and praise of the children, and He healed them; so that what the children... They cried out with their words and their mouths, and He Himself showed it by His deeds and His work, as if He were their witness too. For they cried out, 'Hosanna,' which means... a saving act, to which He responded through His works. because He grants salvation. It was as if He were saying: 'You rightly call out to the Savior, because look, I am providing salvation.' In a moral sense, the blind are those who are ignorant, and the lame are those who abandon the straight path of justice; yet these are healed by Jesus, and by the good counsel and encouragement of His followers. Consider now that the Lord, though received with great honor, did not set aside justice because of the reverence shown to Him; for He entered the temple and drove out all who were buying and selling there. Nor did He, because of His severe justice, omit His mercy, for He immediately healed the blind and the lame. This teaches us that a judge and those in authority shouldn't abandon the rigor of justice because of the favor shown to them, nor should they abandon the sweetness of mercy because of the rigor of justice. The chief priests and scribes saw and marveled at the wonders Jesus performed—in clearing the temple of such a great crowd, in healing the blind and the lame, and in the children crying out in the temple that He was truly the Christ, saying, 'Hosanna to the Son of David'—for those children and the rest of the crowd [were doing this]. When they led Christ into the temple, moved by rancor and envy against Him, they were indignant because they were accustomed to grieving at the praise given to good men. Chrysostom says of this: 'He who entered as a man was praised as God.' He who was hidden in the flesh was revealed in the voice. The malice of the priests blasphemed Him as if He were a man, but the innocence of the little children exalted Him as if He were God. However much He was glorified, the priests were tormented by envy to the same degree; His honor became a torment to them. Chrysostom says: 'This is how it is: when good men are praised for their virtue, the wicked are tortured by their own envy.' And although they did not dare to lay hands on Him for fear of the people, nor to challenge such manifest miracles, they still accused the Lord for the applause He accepted for Himself; and they turned the testimony of the people and the children crying out, 'Hosanna to the Son of David,' into a charge of blasphemy, because, as they saw it, this is said only to the Son of God. And so they said to him, "Do you hear what these people are saying?" It was as if they were saying: "You shouldn't accept such praise, because if you were truly just and good, you would turn away from such glory and applause." Chrysostom comments: "And surely, it was Christ's place to say to them, 'Do you not hear what these people are saying?'" For those children were singing to God. And again: 'You see what I am doing; you pay attention to them speaking, but you don't consider what I am doing. I interpret their voices through my actions.'" Jesus, however, said to them, "Certainly, I do hear, and I ought to hear." For this is by divine preordination, just as it is written in the Psalm. Have you never read there: 'Out of the mouths of infants and nursing babes you have perfected praise'? He puts it well, for the perfection of the children began with the crowds on the road. He brings up an example from the Psalm so that, while the Lord remained silent, the testimony of the Scriptures might confirm the children's words. It is as if he were saying: You who are experts in the Law ought to know this Scripture, and therefore, you shouldn't criticize me. Chrysostom says on this point: 'We understand that they were called infants, not because of their age, but because of the simplicity of their heart.' For infants who are still nursing can neither understand anyone nor offer praise. They were called nursing infants because, stirred by the sweetness of milk, as it were, and by the delight of miracles, they cried out just as it is written: 'But I have calmed my soul; like a child weaned from its mother,' and so on. For milk is called the work of miracles, because miracles impose no labor on those who see them, but delight the viewers with wonder and gently invite them to faith. Bread, however, is the doctrine of perfect justice, which they cannot accept unless their senses are trained in spiritual things: this is what Chrysostom says.
A Prayer of Holy Fear
The chapter concludes with a devotional prayer reflecting on the terror and mercy of God's judgment.
According to the Apostle, every simple teaching is called milk because it’s delightful and easy to grasp, just as milk is consumed without any strain on the teeth. PRAYER: Lord, You gave a sign of Your terror when You drove everyone from the temple with a whip made of cords, showing the flame of Your divinity in Your eyes; I beg You, Lord, grant me to attend to Your terrible presence, so that I may fear You with a holy fear. For Your judgments, Lord, are great and inscrutable; when I consider them, all my bones tremble, because no one living on earth is secure. Everything is held in uncertainty for the future, so that we may always serve You piously and purely in fear, and rejoice in You with trembling. Amen.
Read the original Latin
VOnit autem Jesus directe ad templum, et intravit in ipsutn templum Bei. Ubi nota quod templum accipituraliquaado pro domo templi, quod dividebatur in duas partes : una pars vocabatur sanctum, ubi prope ostium sancti sanctorum erat altare incensiseu thymiamatis auro tectum, mensapropositionis^ et candelabrum; alia pars vocabatur sanctum sanctorum, ubi erat arca Testamenti, et duo Cherubim. Illam partem quae dicebatur sanctum, intrabant quotidie sacerdotes ad offerendum incensum, et nulli alii; inlra sanctum sanctorum solus summus Pontifex intrabat, et semel in anno. Aliquando autem accipitiir templum large, pro quadam piatea quadrata ante templum, muro clausa; et dicebatur atrium sacerdotum, ubi sub dio erat altare holoeaustorum aere coopertum, et istud intrabant non solum sacerdotes, sed etiam levitae eos in excoratione, et ablutione hostiarum et in consimilibus adjuvantes; vulgares autem liomines illud nonintrabant, sed ad ostium illius atrii animalia viva sacerdotibus offerebant. Ista autem duo loca non intravit Christus, quia non erat sacerdos, neque levita. Sed praeter ista duo loca erant adhuc duo alia, ubi homines sub dio in oratione erant : et in uno viri, et in alio mulieres orabant ; et ista alria vocabantur nomine templi, et de hoc dicitur quod Jesus intravit in templum Dei, ac : Petrus et Joannes ascendebant in templum ad horam orationis nonam. Intravit autem Jesus protinus in tempium, praecipue propter tria : primo, secundum Bedam, ut doceret nos formam religionis, quam sequamur, scilicet ut quocumque pergimus, primo domum orationis, siibi est, adeamus, et per orationes Deo commendati, sic ad agenda negotia secedamus; secundo, quia locus publicus erat ubi posset inveniri, ostendens se non invite, sed sponte sua pati; tertio, ut ostenderet quod ruina urbis et populi, pro qua fleverat, maxime ex sacerdotum culpa fuit, et inde radix perditionis processit.
Hoc profecto innotuit, cum post malorum imminentium enarrationem , protinus lemplum ingressus est, ut de illo vendentes et ementes ejiceret; in signum quod sacerdotes, tamquam indigni, essent de templo et officio ejiciendi. Sicut enim templum est in civitate ; ita vita sacerdotum in plebe. Unde, secundum Glossam , simonia sacerdotum causa fuit destructionis Judaeorum. Sacerdotes enim, avaritiaj suae consulentes, in porticibus et atriis templi hostias cujuscumque generis vendebant, ne venientes, victimas non habentes, nihil offerrent, si hostias praesto non invenirent; et hoc faciebant ut vendita iterum oblata reciperent. Et ne pauperes non solum hostias, sed et unde emerent nonhabentes, excusationem pecuniae non habitae praetenderent , posuerant ibi numularios, qui mutuam sub cautione etspe alicujus doni pecuniam darent. Sed, quia Lex non patiebatur, ut a fratribus suis usuras acciperent, ideo quod non audebant dare ad usuram, dabant nomine collibiorum , ut sic 189 pro iiummulariis collibistas facercnt. CoIIibia autem dicitur apud eos vilia munuscula, ut ciceris, et uvaj passic, ct pomorum, et his similia. Collibistae igiturlicct proilla accommodalionc pecuni» non recipcrcnt pccuniam ultra sortcm, recipiebant tnmen munera vcl xenia ; quasi quod in nummo non liccbat, in his rcbus quoe nummis coemuntur licerct, quod prohibucrat Ezechiel vituperans eos, munera, usuram et superabiindantiam accepisse.
Sic et hodie multi prsedictis sunt similcs, usuram et simoniam sub nomine caritatis, vel ^i^ratiludinis palliantes. Valde periculosum est munera accipere , quia ad hoc est libcrtatem vendcre. Unde ait Seneca: a Qucedam gratuita nobis videntur, quaj carissime constant, pro quibus nosmetipsos impendimus, quae emere nollemus, si nobis domus nostra pro illis esset dandn, si amoenum aliquod fructuosumve praedium; ideo nihil est cuique se vilius. Nostri essemus, si ista nostra non essent; quisquis nostrum tutam agere vitam volet, ista viscata beneficia devitet, in quibus miserrimi faUimur. Sapiens, cum primo videt munuscula, a theatro surgit, et scit magna parvo constare; \iiem praedam, magno incommodo luimus. Beneficium accipere libertatem vendere est : » haBc Seneca. Ubi et Chrysostomus : a Hoc crat proprium boni filii, ut venicns primo ad domum curreret Patris, et honorem reddcret illi qui genuit eum. Et tii, imitator Christi factus, cum in aliquam ingressus fueris civitatem, primum ante omnem actum ad ecclesiam curras.
Et hoc erat boni medici, ut ingressus ad infirmam civitatem sanandam, primum ad oriainem Passiunis intenderct. Nam sicut de templo omne bonum egreditur; sic et de templo omne malum procedit. Quemadmodum medicus quando primum ingreditur ad infirmum, de stomacho ejus interrogat, et eum compunere festinat, quia, si stomachus sanus fuerit, totum corpus validum crit, si autem dissipatus fucrit, totum corpus infirmum est; ita si sacerdotium integrum fuerit, tota Ecclesia floret, si autcm corruplum fucrit, fidcs marcida est. Cor enim et stomnchus saccrdotium intelligitur, quia iii rebiis spiritualibus per eus totus popuius guhernatur. Sicut enim cor sapienlia^ locus est; ita sacerdoles reccptacula sunt sapicntiic spiritualis. Et sicut stomachus Jiccipiciis cibum, coquit cum in semctipso, ct per totum cor[)US dispergit; sic et sacerdutes accipiunt scientiam sermonis, per Scripturas cx Dco, et coqiientes cam in se, id cst tractantes et meditantcs apud se, universo populo submiuistrant. Videte ergo, sacei-dotes, quomodo vos componatis in verbo et opere, quoniam sicut in corpore, si aliquod infirmatum fuerit membrum, non omnino languct ct stomachus, si autcm stomachus languescit, omnia membra inveniuntur infirma; sic si aliquis Christianorum peccaverit,nonomnino peccant sacerdotes, siautem sacerdotes fuerint in peccatis, totus populus convertitur ad peccandum. Ideo, si unusquisque Christianorum pro suo peccato datrationem ; sacerdotes autem non tantum pro suis, sed et pro omnium peccatis daturi sunt rationem.
Vidit arborem pallentibus foliis marcidam, intellexit studiosus agricola, quia Igesioncm in radice habet. Nam vere quemadmudum cum videris arborem pallentibus foliis marcidam, intelligis quia aliquam culpam habet erga radicem ; ita cum videris populum indisciplinatum et irreligiosum, sine dubio cognosce quia sacerdotium ejus non est sanum : » haec Ghrysos omus. Valdeergo deflendi sunt clerici quando cadunt, quia eorum casus est magis periculosus. Unde idem Chrysostomus : » Nihil in tantum destruit Ecclesiam Dei, sicut clericos laicis esse deteriores.
Cernens ergo Dominusin domo Patris sui negotiationom seu latrocinium isliusmudi, ardore Spiritus concitatus, fecit sibi flagellum de funiculis, et ejiciebat ipse Dominus templi, omnes vendentes et ementes de templo, cum hostiis suis, et mensas numulariorum , et cathedras vendentium columbas evertit', nec aliquod vas Deo non dicatum et sacrntum, mercandi gratia pcr templum transferri permisit Interdixit quidem de vasis mercationis et humanis usibus applicandis ; non de vasis Deo dicatis, quia vasa divino cultui deputata, debebant ibi, et nonalia esse. Ergo nec cophini, vel alia utensiiia communia, per ecciesiam debentdeportari. Unde Beda : « De vasis dicit il]is,qu9e mercandi gratia inferebantur. Ceterum absit, ut vasa Deo dicata Dominus ejiceret de templo, vel introferri prohiberet in templum ; sed potius ubi futuri sibi examinis insigne pra^tendit exemplum immunda et profana eliminat vasa de templo, ac ne amplius inferantur prohibet ; quando non solum de Ecclesia omnes repellet, ac deturbabit reprobos, verumetiam ne ultra ad turbandam Ecclesiam intrent seterno eos verbere compescit. Sed et in prsesenti haec est vera domus Domini, id est cordis fidelium purificatio, ut non tantum peccata, quae inerant, divinitus immissa compunctio tollat ; sed etiam ne ultra repetantur, divina in eis gratia perseverans adjuvet : » ha3c Beda. Et hsec fuit secunda ejectio. Bis enim legitur Dominus hoc fecisse, ad significandum, quod ejiciendi sunt tales ab Ecclesia militante per sententiam, nec non a triumphante per poenam. Ubi Theophilus : « Hoc etiam Dominus fecit in principio prajdii-ationis su« ; et nunc, iterum iikid fecit, quod ad crimen et in maximam redargutionem Judaeorum redundat, quia non fuerunt ex priori admonitione castigati, et cum Dominus hoc toties fecerit, ipsi minime se correxerunt.
» Unde et Chrysostomus : « In quo minor est excusatio Juda^orum ; quoniam cum bis hoc idem fecisset, morabantur tamen in sua dementia : » hsec Chnjsostomus. Unde in prima ejectione ejecit tantum vendentes, et ex hoc nobis datur fiduria impetrandi. Utquid enim veliet Dominus ibi nos orare, nisi ipse vellet non audire? Hic autem durius agendo, etiam ementes qui numero erant plures. In prima etiam expulsione, eos appellaveratnegotiatores ; sed ut statim patebit, hic acrius reprehendendo, appellat latrones, dans per hoc exemplum prselatis, quod duriusdehent arguere secundum peccatum, quam primum, quia gravius est, ceteris paribus, ratione ingratitudinis, Hic etiam et in prima ejectione major seriositas, et rigor et austeritas de Christo exprimitur, quam nusquam alibi de eo legitur : quia,secundum Chrysostomum, in propriis injuriis esse quempiam patientem, est laudabile ; injurias autem Dei dissimulare, nimis est inipium. Unde Christus injurias suas patienter sustinuit; injurias autem Patris sui nullatenus dissimulavit. Haec flagellatio et ejectio malorum de templo, olim praefigurata fuit in Heliodoro, qui cum audacter, manu armata, templum intravisset, ut illud spoliaret, quidam advenientes eum flagellaverunt, et tamquam mortuum reliquerunt. Heiiodorus flagellatus fuit propter templi spidiationem, Judaei propter usurae paliiationem.
Moraliter autem, per hunc actum Christi datur intelligi, quod Deus quotidie suam ecclesiam intrat, et qualiter ibi unusquisqueconve:S(Hur attendit. Caveamus ergo ne in ea risibus et fabulis vel aliis illicitis vacemus, ne improvisus veniens nos flagellet, et de ecclesia sua ac demuni de regno ejiciat et expcllat. Nam, qui peccata peccalis addit, quasi funem quo hic vel in futuro flagelletur vel ligetur, connectit Funiculi ergo quibus mali ejiciuntur, sunt incremcnta actionum malorum, quia funiculis peccatorum suorum unusquisque constringitur. Unde Augustinus : « Ergo quando aliquid patiuntur propter iniquitates suas, hi qui velficte bonum, vel aperte malum faciunt in ecclesia, agnoscant quia Dominus fecit flagellum de resticulispeccatorumsuorum, et admonet eos ut mutent se, ne sint negoliatores; ne tandem audiant_ : Ligate illis manus et pedes, et projicite in lenebras exteriores : » haec Augustinus. In hoc quod Domiuus expuiit de templo boves et oves ; et numularios , et vendeate scolumbas everlit, mystice designatur quod prjElati constanter debent reprimere hypocritas pelles ovinas simulautes, tyrannos cornu su3e potentiae bonos ventilautes, usurarios et simoniacos dona S[)iritus Sancti, quae per columbam intelliguntur, vendentes. Maxime autem ex hoc facto Domini enormitas simoniacae pravitatis ostenditur; quia nusquam alibi corporaliter restitisse, et alios impulisse vel ejecisse narratur. Si igitur eumin hoc quoque imitari volumus. si non aliter possumus, etiam violenter simoniacos ab Ecclesia pellere debemus ; si tamen vires suppetant, quibus hoc sine Ecclesiae detrimento facere valeamus.
Audite hsec, simoniaci, audite, negotiatores nefaiidi ; aut a negoliis cessate, aut de templo exite. Vos enim numularii estis,vos columbas et g^ratiam Sancli Spiritus venditis, vos siue nummo et pretio nihil agitis. Omnes quideni simoniaci a templo Dei vel ante humanos, vel ante Dei oculos ejiciuntur, et Dei dono privantur. Simihter clerici et religiosi, qui in templo Dei sunt deputati; si secularibus et terrenis negotiis se implicent, merito ejectionem a Deo, et ejus indignationem timere debent. 0 quanta mala gerunt hodie in Ecclesia, quse si Dominus invenisset, utique graviter tunc punivissetl Unde ait Beda : « Ejecit commercia rerum humanarum de domo illa, in qua divinas tantum res agi, hostias et orationes Deo ofFerri, verbum Dei legi, audiri, et decantari praeceptum erat. Et quidem credendum est, quia ea tantum vendi vel emi repererit in templo, quoe ad ministerium necessaria essent ejusdem tempH; juxta quod alias lactum legimus, cum idein templum ingrediens invenit in eo veudentes et ementes oves, boves et columbas, quae nimirum omnia non nisi ut offerrentur in domo Domini, eos qui de lunge venerant ab indigenis comparare credendum est. Si ergo Dominus nec ea volebat in templo venumdari, qua? in templo volebat offerri, videlicet propter studium avaritiae, sive Iraudis, quod proprium solebat esse negotiatorum facinus ; quanta putas animadversione puniret, si invenissetibi aliquos risui vel vaniloquio vacantes, aut alii cuilibet vitio mancipatos?
Si enim ea, qua3 alibi libere geri poterant, Doniinusin domo sua, videlicet temporalia negotia gcri non patilur; quanto magis ca quae nusquam fieri licet, plus coelestis irae merentur, si in a^dibus Deo sacraiis aguntur? >-> haec Beda. 5 Item moraliter, Christus intrans in animam hominis quatuor ex ea pelLiT. — Moraliter, tempore isto sancto, appropinquante Paschate Judaeorum,id est contitenlium,ascendit Jesus Jerusalem, id est cor humanum vel animam sanctam et devotam, per gratiae sublimationem elevatam, nam Jerusalem in alto sita est ; unde dicitur, quod ascendil. Templum in Jerusalem est eminentior pars animae, puta superior pars rationis, quae snii Deo et aeternis debet intendere ; iiluc ascendit Deiis per effectum sacramenti, vel etiam, sua praesentia spirituali animam visitando. Sunt autem quatuor praecipue quce Christus in templo spirituali non patitur, designata per quatuor quae invenit in templo materiali; etsunt quatuor defectus etiam in viris religiosis quandoquo reperti. — Primum est nimia sollicitudotemporalium in acquirendo ipsa et conservando ; hoc signiflcatur per aes quod Christus effudit de templo. Non autem SuIIicitudo temporalium simpliciter prohibetur, sed nimia ; et ne in templo sit, id est in mente, quae solis aelernis debet vacare.
Unde quando temporalia in hoc templo habentur, peccatur mortaliter; quia creatura ponitur loco Creatoris, et temporalia, loco aeiernorum. — Secundum est incautus usus temporalium, et incircumspecta conside ratio de evitandis pericuUs ; quod signatur per bovem, qui cum libenter herbas comedit, quandoque nociva in herbis absconsa devorat et deglutit. Sic plerumque accidit, cum utimur temporalibus, volendo accipere id quod est necessarium, quia latet sub necessitate superfluitas, et voluptas. — Tertium est timor iuordinatus et stolidus ; quod signatur per o\em, in qua plus alDundat privatio intellectus quam in aliis quadrupedibus, et si tempore tonitrui remanetsola et fuerit impregnata, aboitit prse timore. Sic homines nimis timidi abortiunt fructum profectus spiritualis. — Quartum est inexpeditio, vel tarda progressio,in expletione operum virtuosorum ; et hoc significatur per columbam, quaj nimis dehberat de volatu, collum undique circumflectendo et circumspiciendo ad quam partem ire velit; sed saepe interim sagitta illam percutit, vel accipiter rajjit, sic accidit hominibus pigris, tardis, et inexpeditis. Sed omnia tahaa Christo in suo ingressu, a templo animae expelluntur ; facit enim flagellum de funicuHs tribus : quorum primus est infirmilas corporalis; secundus. tribulatio cordialis; tertius, ex instinctu divino admonitio spiritualis, Hoc flagello Christus prsedicta quatuor ab anima fugat et ejicit; et nihilominus cathedras et mensas evertit, ne facilem ingressum habeat.
Et dlcit eis, quos de templo ejecerat ; Scriptum est, scilicet in Isaia : Domus mea, id est nomini et cultui meo dedicata, domus orationis vocabitur, non rapinae vel furti, non negotiationis, et vanae locutionis, vel speclacuh. Et ex hoc datur nobis magna fiducia impetrandi. Utquid enim vellet Dominus ibi nos orare, nisi ipse veHet nos exaudire? In hoc etiam ostendit se illis Deum esse, quia templum solius Dei est domus. Ubi Ambrosius : « Deus enim templum suum non mercationis vult esse diversorium ; sed domicihum sanctitatis. » Ubi et Origenes : « In quo non debent vendere et emere ; sed orationibus tantum vacare, qui congregantur in domo orationis. » Nemo ergo, ut ait Augustinus, in oratorio aliquid agat, nisi ad quod factum est, unde et nomen accepit. Sed, heu !
nunc domus Dei domus dissolutionis et cupidiiatis potest vocari. Ideo subditur : Vos autem fecistis illam sycluncam latronum, latrones enim non curant nisi de lucris temporahbus, quocumque modo acquirant ; et ideo in speluncis se abscondunt. Unde ait Greporius : « Domus orationis spelunca latronum facta fuerat, quoniam ad hoc in templo assistere noverant, ut aut non dantes munera studerent corporahter persequi,aut dantes spirituahter necare. TemplumquoqueetdomusDeiestipsa mens humana et conscientia fidelium. Quae, si quando in isesione proximi, perversas cogitationes profert; quasi in spelunca latrones resident. Et nonjamdomus orationis, sed spelunca la. tronum est, quando, relicta innocentia et simpUcitate sanctitatis, iUud conatur agere, unde valeatproximo nocere : » haec Gregorius. Spelunca latronum dicitur esse locus, ubi spoha quae latrones rapiunt congregantur ; et hocfecerunt sacerdotes de templo, quia non curabant de cultu Dei, sed magis deexcoriatione populi, et hoc per aslutias varias et exquisitas.
Similiter et hodie clerici pluscurantde suoIucro,quam de Ecclesiae servitio. Sicut enim magni latrones, in speluncis suis existentes, quando sciunt transire aliquos parum habentes, non exeunt de speluncis, sed mittunt famulos suos ad exspoliandum illos ; quando vero sciunt transire homines muHumpecuniosos, currunt illuc de primis ad illos ; sic multi canonici et clerici , quando sciunt lucrum magnum, currunt ad ecclesiam; sed quando lucrum est modicum, remanent in domibus, et se subtrahunt, ac clericos suos ad ecclesiam mittunt. Et nota quadruplicem usum ecclesiae : quia primo est domus reconcihationis, quoad poenitentes, secundum illud Genesis : Non est hic aliud, nisi domus Dei et porta cceU; secuhdo, domus orationis, quoad proficientes, sicut dicitur hic ; tertio, domus instructionis, qnoad perfectos, secundum illud Isaiae : Venite, ascendamus ad montem Domini^ et ad domum Dei Jacob et docebit nos; quarto, domus jubilationis et laudis, quoad omnes, secundum ilhid Psalniistae : In ecclesiis benedicite Deo, et illud : Beati qui habitant in domo tua, Domine. Sed fit spelunca latronum, seDE 193 ciindum qiiadru|)lex Introcinium : vel Scripturarum. quandocorrumpunlur, ut ab hsereticis; vel gratiarnm, cuando sacramenta vonduntur, ut a simoniacis; vel praebendarurn , quaiido cmnntur, ut ab ambitiosis ; vel pecuniarum, quando male expenduntur, ut a voluptuosis. Vel, secundum Hieronymim, latro est, et templum Dei in iatrocinium, seu latronum speluncam convertit, qui lucrum de rehgiosis sectatur. Hoc lucrum sectautur aliqui per studium scientige, ut quaestuarii advi. cati ; aliqui per tortitudinem p<>tentia3, ut nobiles; aliqui per oljlationem muncrum, ut divites mundi.
De his omnibus dicit Joannes : Quotquot venerunt, fures sunt et latrones.
Et accesserunt ad eum cdeci et claudi in templo, testcs vocis et laudis puerorum, et sanavit eos ; ut quod pneri. clamabant verbis et ore, ipse ostenderet factis et opere, quasi etiam testis ipsorum. Clamabant enim Fosanna, id (.' St salvifica\ quibus per opera respondit. quia saluttm tribuit. Ac si diceret : Bcne clamatis Salvatorem, quia ecce do salutem. Moraliter, cseci Funt ignorantos, claudi vero reclitudinem justitiae dimittentes; et isti curantur per Jesum, et per bona consilia et hortamenta sectatorum ejus. Considera nunc quod Dominus cum magno honore rcceptus, propter exhibitam sibi reverentiam non dimisit justitiam ; quia moxtemplum intravit, et omnes vendentes et ementes inde ejecit ; nec propter se^'eram justitiam omisit suam misericoriliam, quia mox caecos et claudos sanaNit.
Propter quod datur intelligi, quod judex et prselati propterimpensum sibi favorem, non debent dimittere justitiae rigorem ; nec propter rigorem jusiitiae, debent dimittere dulcedinem misericordiae.
Videntes aiitem et admirantes principes sacerdotum et Scribae, mirabilta qux fecit Jesus, in tantae multitudinis de templo ejectione, ac in caecorum et claudorum sanatione, et pueros clamardes in templo, ipsum scilicet esse verum Christum, et dicentes Ilosanna filio David, ipsi enim pucri et ceterae turba? cnm laudil>us Christum usque in templum dcduxerunt, moti contra ipsum rancore et invidia, indiynati sunt^ quia maM de laude bonorum dolere consueverunt. Ubi Chrysostomus : « Qui ingrediebatur ut homo, laudabatur ut Dcus. Qui celabatur in carne, demonstrahatur in voce. Quem malitia sacerdotum, quasi hominem,blasphcmabat ; hunc innocentia parvulorum, qiiasi Deum, exaltabat. Quanlum autem ille glorificabatur, tantum sacerdotes invidia torquebantur ; et illins honor fiebat illis tormcntum. Sic enim est res, quando boni in sua virtute laudantur, mali in sua invidia cruciantur : » haec Chrysostomus. Cumque manus non auderent timore populi in eum injicere, nec miracula sic manifesta impugnare, arguebant tamen Dominum de applausu, quem sustinehat circa se ; et testimonium populi atque puerorum clamantium : Hosanna, fllio Bavid, vertebant in calumniam, quod vidclicet hoc non diritur, nisi soli Filio Dei.
Unde et dixerunt ei : Audis quid isti dicunt ? Quasi dicerent : Talem laudem de et merito non deberes sustinere : quia si tu justus et bonus esses, talem gloriam talemque applausum declinares. Ubi Chrysostomus : « Et nimirum hoc Christi erat dicere ad eos : Non auditis quid hi dicunt ? Sicut enim Deo cantabant illi pueri. » Et ilerum ; <( Et vos videtis quae ego facio; illos loquentes attenditis, et me facientem nou consideratis ; ego factis interpretorvocesillorum : » hsdcChrysostomus. Jesus autem dixit eis : Utique^ scilicet audio, et audiie debeo. quia hoc est ex divina praeordinalione , secundum quod scrihitur in Psalmo. Numquam enim legistis ihidem : Quia ex ore infantium et lactentium perfecisti laudem?
Et bene dicit, perfecistijaus enim inchoata fuit a turbis in via. Profert antem de Psalmo exemplum, ut, tacente Domino, testimoninm Scripturarum tirmaret dicta puerorum. Quasi diceret : Vos qui estis Legisperiti, debetis Scripturam haiic scire ; et per consequens me non repreheadere. Ubi idem Chrysostomus : « Intelligitnus quia infaales dicebantur, noa aetate, sed simplicitate cordis. Infantes enim lactentes nec intelhgere ahquem, nec laudare possunt. Lactentes enim dicebaatur, quoniam quasi lactis suavitate, ita mirabihum delectatione excitati, clamabant sicut scriptum est : Sed exaltavi animammeam; sicut ahlactatas est super matre sua, etc. Lac enim dicitur opus miracuiorum, quia miracula nullum laborem videntibus poauat, sed videates admiratione delectant, et ad hdem mohiter invitant. Panis auteoi est doctrina perfectae justitiae, quaai accipere pon possunt, nisi exercitati sensus circa res spirituales : » haec Chrysostomus.
Et omnis simplex doctriaa,secundum Apostolum, lac dicitur, quia delectat, et faciliter capUar, sicut lac sine dolore dentium sugitur. ORATIO Generale terroris tui, Domine, signum fecisti, quando flagello de funiculis facto, omnes de templo ejecisti, praetendens in ocuhs flammam tuae divmitatis, precoret obsecro, Domine, te; da milii tc terribilem praesentem attendere, ut sancto te timeam timore. Magna enim sunt judicia tua, Domme, et inscrutabilia, quae, cum considero, contremiscunt omuia ossamea; quoniam non securatur homo vivens super terram, sed in futuruui omuia reservantur incerta, ut semper serviamus tibi, pie et caste in timore, et exsultemus tibi cum tremore. Amen.
The Life of Christ (Vita Christi) companion
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