De duobus minutis vidu3e, et de Vharisxi et Publicani oratione
The Widow's Offering
Jesus observes the widow's sacrificial gift, teaching that God values the heart's devotion over the quantity of the offering.
Prayer. Mark, chapter 12.✦ Chapter 12 and Luke, chapter 21.✦ And Jesus, sitting opposite the treasury—that is, the repository for wealth—was watching how the crowd threw their money into the treasury and placed their gifts, that is, their offerings, into it. Now the treasury was a chest with an opening at the top, placed near the altar to the right, in which money was deposited and kept for the maintenance of the temple buildings, and for other things necessary for the temple and its ministry; and also for the support of the poor and widows, and for the priests and ministers. The term 'treasury' is also used for the portico where such chests and offerings were kept; it is also mentioned elsewhere in the Gospel: 'Jesus was speaking in the treasury, teaching in the temple.' Hence Bede says: 'Because, in the Greek language...' 'Axyi' is translated as 'to save,' and 'gaza' in the Persian language means 'wealth'; thus, the place where wealth is kept is usually called a 'treasury.' By this name they also referred to the chest in which the people's donations were gathered for the necessary uses of the temple, and the porticos in which they were kept—so says Bede. Many rich people were throwing in large amounts. He also saw a certain poor widow putting in two small coins, that is, two copper coins worth one quadrant, or a fourth part of a shekel—namely, five obols—which she had earned with the sweat of her brow for her daily living; and He said to the disciples that she had put in more than all the others, the Pharisee... ...and the prayer of the Publican. She did this because she had given from her own poverty, and had given everything she had that was necessary for her own life—that is, all the things essential to the body, without which it's impossible to live—while committing everything else entirely to God. Others, however, gave from their surplus and from what they didn't really need to keep for themselves. ! to give. He said to them, "Truly I tell you, this poor widow has given more than everyone else." For all of them—the rich, that is—gave to the offerings of God from their abundance; but she, out of what she lacked, gave her entire livelihood, everything she had. He doesn't say they gave what was abundant, but rather that they gave from what was abundant for them, to show that they didn't give away all their surplus, but only a small part. The greedy priests taught that whoever offered more in the temple, in absolute terms, had more merit; but this is false, because the amount of merit isn't measured by the absolute quantity of the gift, but by comparison to the giver's means, and the readiness of their will and devotion. So, according to the priests' teaching, many rich people offered many great gifts; but by Christ’s judgment, this poor widow gave more than them all—not in absolute terms, but considering her resources and her good will; not by the weight of the gift, but by the affection of her devotion; not, indeed, more in quantity, but more in love. It is said she gave more because she did so with greater desire and fervor: she gave what she could, and what she couldn't, she desired to give. Furthermore, by comparison, she gave her all; it was more in the quality of the gift, because it came from what she needed for herself; and it was more in divine acceptance, because Christ approved of it more. The poor widow is therefore preferred to the rich, because it is more to give a little from poverty than to give much from wealth, just as it is more for a child to carry a small weight than for a strong man to carry a great one. God pays more attention to the giver’s heart than to the gift, and weighs the quantity of devotion more than the number of coins. Hence Jerome says: “God does not consider how much you give, but from how much you give.” And Gregory adds: “God weighs the heart and not the substance; he doesn't consider how much is in the sacrifice, but from how much it is offered.” Chrysostom also says: “God does not look at the smallness of the offering, but at the abundance of the affection.” But if you can't offer as much as the widow, offer at least all your surplus: so says Chrysostom. If the two small coins the widow put into the treasury were more pleasing to God than all other offerings, then the love of God and neighbor—which must always be kept in the treasury of the heart—surpasses everything. Through these two small coins, we can also receive soul and body, which we ought to offer devoutly to Him. In a moral sense, this poor widow represents a simple person, lacking wealth and knowledge of the Scriptures, who nevertheless earns more before God through prayer and life than those who are powerful in worldly things and great learning. This is why Augustine, upon reading the life of Anthony, said: "The simple and unlearned take heaven by storm, while we, with all our learning, sink into hell!" This widow also signifies the soul of every faithful person, who must consider herself a widow as long as she is separated from the embraces of her Spouse, Christ. Just as a widow leads a life of mourning and wears the garments of her widowhood, so the devout soul ought to live in the mourning of penance, and in humility of both body and mind. She ought to offer Christ two small coins: the affection of compassion in word and deed. Sometimes a compassionate word is worth as much as a deed, and sometimes it is even better than a gift. Hence Theophilus says: "This widow is the soul of man, leaving Satan, to whom it had been joined, and putting into the temple treasury two small coins: flesh and mind. The flesh, through abstinence; the mind, through humility, so that it may be able to hear: 'She has put in her whole livelihood, leaving nothing for the world.'" Hence Bede also says: "This passage shows us, in a moral sense, how acceptable to God is whatever we bring with a good heart." According to the laws of allegory, the rich represent the Jews, who were puffed up by the righteousness of the Law. The widow, however, represents the poverty and simplicity of the Church. She is rightly called 'poor' because she casts off the spirit of pride, the craving for worldly things, and sin—which are the riches of the world; she is called a 'widow' because her Husband suffered death for her sake. She casts her two mites into the treasury because, in the sight of the divine majesty, she offers the gifts of faith and prayer along with the love of God and neighbor. Though these are considered mere mites of her own frailty, they are accepted by the merit of her devout piety and surpass all the wealth of the proud Jews. For the Jew casts into the gifts of God out of his own abundance, presuming upon his own righteousness as if it were not before God—saying, 'God, I thank you that I am not like other men, extortioners, unjust'—but the Church casts all her living into the gifts of God, because she understands that everything that lives is not of her own merit, but is a gift of God, saying: 'God, be merciful to me, a sinner.'
The Pharisee and the Publican
Through the parable of the Pharisee and the tax collector, Jesus illustrates that humility and self-accusation lead to justification, while pride leads to ruin.
Jesus spoke then to certain people who were, so to speak, arrogant and who put themselves above others—people who trusted in themselves and presumed upon their own merits as if they were righteous because of their outward works, and who despised others as unrighteous, and thus were doubly proud: namely, because they relied on their own merits and because they despised others, they were not righteous, for they lacked humility, without which no one is righteous; he told this parable about the Pharisee who appeared righteous and the publican, a public sinner, as they went up into the temple and prayed there. Two men went up into the temple, because the temple was situated on high and had an ascent of fifteen steps. They went up to pray, because that is the proper purpose for going to church—namely, to pray, not to chat, and not to look at vanities: one was a Pharisee and the other a publican. The Lord was speaking, of course, to the Pharisees, who are called Pharisees—that is, 'divided'—because they appeared righteous and thought themselves better than others. The Lord held up one Pharisee as a mirror in which others might see what they were like; perhaps the very man the Lord was speaking of was even present there. As Theophilus says: 'He proposes this parable because of those who trust in themselves and do not attribute everything to God, but instead despise others on that account, showing that although righteousness may bring a person close to God, if it is accompanied by pride, it casts the person down to the lowest point.' And pride is a contempt of God. For whenever someone ascribes the good they do not to God, but to themselves, what is that but a denial of God? Theophilus says this. The proud Pharisee boasted and justified himself; he accused others and, setting himself above them, stood and prayed this to himself: 'God, I thank you that I am not like other men,' and so on. 'I fast twice a week; I give tithes of all that I possess.'1 These are, however, signs of pride, which God knows from afar, but does not forgive. The Pharisee praises himself regarding both parts of righteousness: the first of which is turning away from evil, and the second is doing good.2 He praises himself for the first, saying, 'I am not like other men,' and for the second, saying, 'I fast twice a week.' The Pharisee is therefore well-named as 'the divided one,' because in his gestures, habits, and way of life, he was distinct from others. Hence he said, 'I am not like other men,' and he spoke the truth, though not in righteousness, but in pride.3 He began poorly, for he should have started by accusing himself, according to the saying in Proverbs: 'The just man is the first accuser of himself.' In the middle, he should have made supplication and prayed; and in the end, he should have given thanks, just as the priest does in his Mass: first, he accuses himself in the general confession; second, he humbly prays to God with many prayers; and lastly, he gives thanks to God, saying, 'Ite, missa est' or 'Benedicamus Domino,' and the response is, 'Deo gratias.'4 He didn't accuse himself, but praised himself; he didn't pray to God, but insulted the one who was praying; and instead of giving thanks for God's gifts, he weighed his own merits. It's acceptable to speak out against vices in general. They do so, however, only in a few cases, so that they might descend to a specific person; in this, the Pharisee was blameworthy. According to Bede, we can learn the opposite form of humility from the words of the proud Pharisee—the very words that earned him his humiliation—so that we might be exalted. Just as he was lifted up to his own ruin by focusing on the vices of those worse than him and his own virtues, we can be humbled toward glory by looking not only at our own shortcomings but also at the virtues of those better than us. Standing at a distance out of fear, the tax collector didn't even want to lift his eyes to heaven, as if he weren't worthy to approach; he felt ashamed, judging himself unworthy because of his sins, and not daring to look up at heaven. Instead, he beat his breast in the sorrow of his compunction, as if it were the source of all evil, saying in humble confession: "God, who can do all things, be merciful to me, a sinner." Look at his self-accusation and pure confession; these lead to the forgiveness of sins, for they are the signs of the humility that God looks upon and recognizes from nearby. He rightly beat his breast, for he had sinned there, where the fountain, the pit, and the origin of evil lay. For the heart is the secret place of all good and evil; from it all good and all evil proceed. The tax collector beat his breast for this reason, because, according to Augustine, it is a way to rebuke what lies hidden in the heart and to punish secret sin with an outward blow. By beating his breast, he was in a way taking vengeance on himself and saying: "God, be merciful to me, a sinner; do not attend to the counsels of this wicked heart, blot out my sins, and be merciful." There is nothing in me from which I might please you and obtain your forgiveness, since I have sinned against you in heart and body, in thoughts and in deeds. I am more wicked than all others, and I cannot be saved except through your mercy; therefore, be merciful to me, a sinner. The term 'publican' refers to a public sinner, as publicans were known as tax collectors for the state, and collecting such taxes was considered contrary to the Law; therefore, these collectors were labeled sinners. This man, therefore, as a humble person, did not dare to approach, and he prays as a publican. He didn't dare to approach so that God might draw near to him; he didn't look up, so that he might be looked upon; he beat his breast, emerging from his own punishment. He did this so that God might spare him and be moved to pity, so that God might forgive him; and he accused himself no less than the Pharisee justified himself. Thus the Pharisee. And the prayer. But with what fruit? With what reward? Because God knew he had acknowledged his sin, he left the temple justified. He was justified, having been made righteous from being ungodly through grace. He went home more justified than the other; or rather, he was justified while the other remained just as he was. In his own filth. He was justified more than the other for a reason: the Pharisee held to his own presumed righteousness, while the Publican held to the true kind; the Pharisee relied on his own works, but the Publican was justified before God by faith. The Pharisee boasted proudly of his good deeds, while the Publican humbly confessed his sins. But, according to Augustine, a humble confession of evil deeds is better than a proud boast of good ones. This proves that a humble sinner is better than a proud righteous man, because the very fact that a sinner humbles himself means he is no longer a sinner; and a righteous man, by the very fact that he is proud, is no longer righteous. Hence Augustine says: "The confession of sins is preferred to the enumeration of merits, which is why it is said: 'There will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who do not need repentance,' that is, who do not think they need it." In this, human pride is suppressed in a marvelous way, so that people don't presume based on their own merits. Bede says: "What great confidence in mercy this offers to those who are truly repentant! The tax collector, who perfectly recognized the guilt of his own wickedness, wept and confessed; even though he came to the temple as an unjust man, he left it justified." Ambrose also says: "He brought the Pharisee and the tax collector into the temple to pray, and he taught that even if someone has other good qualities, he shows them more to the proud than to the humble, who is supported by no gift of virtues." For the devil has always tried to trip up those who are intent on good works. How hard that Pharisee worked so he wouldn't steal, wouldn't be unjust, wouldn't commit adultery, wouldn't sin like the tax collector, so he could fast twice a week, and so he could give a tenth of everything he acquired! Which of us has done this? The devil noticed this and pierced him with a grave ulcer, so that, puffed up in the mind of the flesh, he would be judged more reprehensible in the very thing for which he was thought to be praiseworthy—so says Ambrose. Therefore, it is shown here that we shouldn't boast in our works, but humbly trust in grace. Basil says: "When you approach the Lord in prayer, prostrate yourself humbly in His sight; don't ask for anything as if you deserve it by your own merit." If you are aware of some good work you've done, keep it hidden so that while you remain silent, it may be returned to you many times over by the Lord; and bring your sins quickly into the open, so that the Lord may wipe them away once you have confessed them. Do not justify yourself while praying, lest you leave condemned, like that Pharisee. Remember the Publican, so that you may find forgiveness for your sins just as he did." — Basil. Chrysostom also says: "The present sermon sets before us two charioteers and two chariots placed in the stadium: in one, justice joined with pride; in the other, sin joined with humility." You see the chariot of sin overcoming justice—not by its own strength, but by the strength of the humility joined to it; and you see justice defeated—not by the fragility of justice itself, but by the weight and swelling of pride. For just as humility, through its own excellence, overcomes the weight of sin and reaches up to touch God, so pride, because of its own bulk, easily pulls justice down. If, therefore, you perform many deeds with great effort, but think you can presume upon them, you've lost the whole point of prayer. But if you carry in your conscience the heavy burden of your faults, and believe yourself to be the lowest of all, you will gain great confidence before God. This swelling of pride can bring down even those who don't watch out for it; but humility, on the other hand, can... so as to humble a person regarding their guilt. For it was this that saved the tax collector over the Pharisee and led the thief into paradise before the Apostles; yet it entered into an incorporeal Power. Furthermore, if humility runs so easily alongside faults that it might... if you join it to justice, where won't it go? It stands before the divine tribunal, in the midst of the Angels, with great confidence. Again, if pride joined to justice could bring it down, if it were joined to sin, into what hell would it cast it? “I say this not so that we might neglect justice, but so that we might avoid pride,” says Chrysostom. Then, explaining the reason for his judgment—specifically why the tax collector went down justified—the Lord adds this consequence: that everyone, without exception—whether layperson, cleric, or religious; whether small, average, or however great—who exalts himself by being proud, as the Pharisee did, will be humbled and cast down, either in this life through misery or in the next through eternal punishment; and whoever humbles himself, willingly through true repentance and the confession of sins, as the tax collector did, will be exalted in glory through his reward. For, as the Wise Man says: 'Before ruin the heart is exalted, and before glory it is humbled.' And as the common saying goes: 'There is no valley without a hill, nor is there a hill without a valley.' Just as the tax collector, therefore, was exalted by humbling himself, so the Pharisee was humbled by exalting himself. For just as on a physical scale, when one side is depressed, the other is raised, and vice versa, so it is decreed on the scale of divine justice that those who are raised up by pride in this present life will be depressed by a shameful punishment in the future; and conversely, those who humble themselves in the present out of reverence for God will be raised up in the future to glory. If, therefore, someone who performs good works proudly is rebuked and put to shame in this way, what will become of the one who fights against grace and does not do good works at all? Hold this for certain, you proud person: if you aren't humbled before God, you will be humbled by the devil, whether you like it or not. Therefore, let everyone be on guard so that pride doesn't rule over him; for, as Augustine says: 'Woe to the man whose charioteer is pride, for he must head toward a precipice.'
The Example of Christ's Ministry
Christ's final days of teaching, prayer, and withdrawal to Bethany serve as a model for the faithful to balance public service with interior devotion.
If we look at the outcomes—Lucifer who grew proud versus Christ who humbled Himself; Eve who was lifted up versus the Virgin who was humbled; the rich man in purple versus Lazarus covered in sores; the Pharisee who exalted himself versus the penitent publican—we see clearly how true the Lord's words are: "Everyone who exalts himself will be humbled, and he who humbles himself will be exalted." A certain philosopher put it well: "Among the wise, the wisest is the one who is humble." The Lord repeats this verse—"Everyone who exalts himself will be humbled, and he who humbles himself will be exalted"—so often in the Gospel to suppress pride, which He detests above all vices, and to commend humility, which He praises more often than any other virtue. For pride is the root of all evils, and humility is the guardian of all virtues. Hence Theophilus says: "Because pride vexes the minds of men more than other passions, it is for this reason that He warns about it more frequently." Hence also Chrysostom says: "Let us therefore be humble, so that we may be exalted; for with great abundance, pride is humbled." God turns away from nothing as He does from pride; for this reason, He made all things from the beginning to remove this passion. Because of it, we have been made mortal, living in misery and lamentation; because of it, we live in labor and sweat, in continuous toil and misery. Indeed, the first man sinned through pride, seeking equality with God; because of this, he did not remain in possession of what he had, but fell from it all. Being held in low regard is something that not only adds to the correction of our life, but also cuts away what we possess and hinders those things; just as humility not only cuts away the things that are nothing, but also adds what is not. Let's embrace this, then, and pursue it, so that we may be honored in the present and enjoy glory in the future—as Chrysostom says. In a mystical sense, the Pharisee represents the Jewish people, who received the benefits of the Law and the Prophets. Presuming on their own holiness, they looked down on the Gentiles; the Publican, however, represents the Gentile who, recognizing his sins as the Apostles preached, humbly confessed them—for which reason... The Gentile was justified by receiving faith in Christ, and the Jew was condemned by his own stubbornness. Bede says: 'Typically, the Pharisee is the Jewish people, who exalt their own merits based on the justifications of the Law; the Publican, however, is the Gentile who, standing far from God, confesses his sins. One of them departed humbled by his pride, while the other earned the right to draw near, having been exalted by his lamentation.' Morally, these two men represent all of humanity: the Pharisee, the righteous; the Publican, the unrighteous. Both must ascend into the temple to pray—the unrighteous for mercy. The righteous for perseverance. We must ascend into the spiritual temple, which is God, through prayer; for according to Damascene, prayer is the ascent of the mind to God, and according to Augustine, prayer is a devout affection of the mind directed toward God. The chief priests—those in charge of spiritual matters—along with the scribes, who focused on the Law and the Prophets, and the leaders of the people, who oversaw temporal affairs, were moved by envy and bitterness against Jesus and sought to destroy him, even though he had come to save them; they devised various ways and means to kill him. Hence Bernard says: 'O good Jesus, the whole world seems to have conspired against you, and those who appear to govern the people and direct the leadership are the first in your persecution.' And they could not find a reason to act against him—that is, a reasonable cause for killing him—since he was just and most innocent; nor did they even dare to, for fear of the people, for all the people were hanging on his every word. . . And they were amazed at his teaching. Hence Bede says: 'They sought to destroy him, either because he taught daily in the temple, or because he had driven the thieves out of the temple, or because, coming there as King and Lord, he received the praise of a heavenly hymn from the crowd of believers, or because, with their own teaching neglected, they saw many flocking to hear him.' Hence also Cyril says: 'It was fitting, based on what Christ had said and done, to adore him as God; but they, not doing this at all, sought to kill him.' But, as Gregory says, our Redeemer doesn't withhold the words of preaching from the unworthy or the ungrateful. For it is added: And he was then teaching daily in the temple, returning good to them for evil. Because he was so close to his Passion, he kept on teaching. Behold a wonderful transformation: what was a house of trade has become a school of truth, a temple of prayer, and a place of devotion. Regarding this, Gregory says: "What is said to have happened then is still happening now; for when he subtly instructs the minds of the faithful in what they must avoid, and when Truth daily in the temple..." ...teaches," so says Gregory. Then Christ returns to Bethany. Jesus stood publicly in the temple, preaching to the people and answering the leaders until nearly evening, and he and his followers fasted all day. And when he had looked around at everything, it was already evening, the time for finding lodging; yet no one invited him. Or perhaps to gather them, he left the city and returned to Bethany with the twelve, so that he might have in a small village the lodging he could not find in the great city; and there he stayed with Martha, Mary, and Lazarus, and taught them about the kingdom of God. This highlights the hardness and ingratitude of the Jews, who didn't welcome into their homes or feed the Teacher who had been received so gloriously and honorably as King, and who had fed them with His teaching all day long until evening. For the Lord looked around—He who had nothing of His own where He might be hosted, and who needed every kindness—to see if anyone would invite Him into their home or receive Him; yet no one was found worthy of the blessing of Christ's peace. Thus, by leaving them physically, He showed that because of their blindness, they were to be abandoned by the Spirit of God. — As Jerome says: 'From this, it must be understood that Christ was of such poverty, and so flattered no one, that in the greatest city He found no host and no home; instead, He lived in a small village with Lazarus and his sisters.' That village, in fact, is Bethany. Chrysostom also says: 'And leaving them, as if blinded by envy, He went outside the city to Bethany, so that by withdrawing He might restrain those whom He could not restrain by answering, because malice isn't instructed by words, but excited.' For you can better overcome a wicked person by giving them no response than by answering them. For if you strive to appease the irrational, you neither appease them nor do you help yourself; instead, you undermine yourself. He stayed there with Lazarus and his sisters so that he might find bodily rest where he also found spiritual rest. For it is the way of holy men not to seek a home where the more famous people are, but where the more faithful are; nor do they take pleasure where there are lavish feasts, but where holiness flourishes. — Chrysostom. Bede also says: 'It is well said that, after looking at everything, he went out into Bethany with the twelve.' For the internal Judge looks into the hearts of all, and when he finds no place to lay his head among those who contradict and resist the truth, he withdraws to Bethany; and in those who obey his word, he delights to make his home together with the Father. Bethany is called the house of obedience. — Bede. On the three places the Lord entered on this day. Note from the foregoing that Christ entered three places on this day: Jerusalem, the temple, and Bethany. These places signify the human mind: it ought to be peaceful, and then it is Jerusalem, which is interpreted as 'vision of peace'; it ought to be a welcome dwelling for God, and then it is the temple of the living God; it ought to be ready to obey, and then it is Bethany, which is interpreted as 'the offering of the widow'. And the fruit of obedience. When the Lord Jesus first entered Jerusalem, the whole city was stirred; for when the Lord enters the soul through grace... Even before that, all the powers of the soul must be moved through sorrow and contrition for sin. But when He entered the temple, He cast out those who were buying and selling and overturned their tables and chairs. This is because after Christ enters a person's heart through prevenient grace, moving them to contrition, He then enters through proficient grace, purging the heart and casting out sins through confession. Then Christ heals it, granting the remission of indulgence, which is why the text adds a note about the healing of the infirm. Then Christ entered Bethany, which means 'house of obedience.' After He has entered the heart through prevenient and proficient grace, leading it to contrition and confession, He subsequently enters through perfecting grace, leading it through the satisfaction of obedience; for he truly obeys who makes full satisfaction for all his sins. Observe, then, how the Lord acts: He walks quite humbly through the city with only a few, even though He had previously been honored by the crowds. From this you can consider that there is little reason to care about human honor, which ends so quickly, and that in the course of this life, laughter will be mingled with sorrow, and the end of joy is occupied by mourning. You may also consider how His own followers rejoiced when He was honored by the crowds, and rejoiced even more when they returned to Bethany unharmed, because they had been very afraid when He went to Jerusalem, as He did every day at that time. For although He had spoken to the Jews and worked openly in Jerusalem at other times, He did so most especially from the previous Sabbath until the eve of the Supper. He was there daily, teaching in the temple because of the authority of his teaching, the prominence of the place, the size of the crowds, and the benefit to the many who heard him; but at night he would leave and stay on the mountain called the Mount of Olives—specifically in Bethany, which was on the side of that mountain—keeping watch, praying, and teaching his disciples, and strengthening them. In this, he set an example for the preachers and teachers of the Gospel. They should teach by day and spend their nights in prayer, so they can draw from there what they will pour into their listeners the following morning. Whether we are in prosperity, which is represented by the day, or in adversity, which is understood by the night, we should always teach, pray, and do good as much as we are able. This is why it says in the book of Ecclesiastes: Sow your seed in the morning, and in the evening don't let your hand be idle, for you don't know which will grow better, this or that; and if both do, it will be better. For by 'morning' we can understand a time of peace and prosperity, and by 'evening' a time of temptation and adversity; in both, we must always do good and never stop doing good works at either time, because we don't know which of these will bring us a greater harvest. And we must do these things on the Mount of Olives—that is, on the summit of mercy toward our neighbor; for he does not deserve to obtain mercy from God who does not show mercy to his neighbor. It's worth noting that as death approached, Christ focused even more on preaching; this contrasts with many who, in their old age, give themselves over to leisure and rest when they could still be helping many find salvation. All the people, drawn by the effectiveness and sweetness of his teaching, would come early—that is, they would hurry in the morning to hear him in the temple, specifically to hear the words of life from him; this means they would hasten with urgency in the morning to reach the place where he was preaching, for 'to come early' is derived from 'morning'. Cyril says: 'For the people coming to him before the light, it was fitting to say: God, my God.' 'I watch for you at dawn.' And because the Lord labored so especially during those days and nights, that whole week is called 'painful,' because he labored throughout it to recreate us, just as he worked during the first week of the world to create it. And because he created everything in one week, he restored humanity with great labor during this week. Hence Bede says: 'What the Lord commands in words, he confirms by his own examples.' He urges us to watch and pray before the sudden arrival of the universal judgment and before the uncertain end of our lives, having set aside the pleasures and cares of this world. As the time of his Passion approached, he instructed us through his teaching, vigils, and prayers, and equally by his example, showing that it is worthy of God to watch, to show the way of truth to our neighbors by word or deed, and to commend to the Father in prayer those for whom he was about to suffer, or to call them to faith. When we live soberly, justly, and piously in times of prosperity, yet never despair of the height of divine mercy during adversity, we are truly teaching in the temple all day long and providing the faithful with a model of good work. At night, however, we linger on the Mount of Olives, because in the darkness of our distress we find relief in the consolation of spiritual joy, just like the one who said: "But I am like a fruitful olive tree in the house of God; I have trusted in the mercy of my God"—meaning that just as he bestows the fruit of mercy upon whom he wills, I do not doubt that he will show mercy to me from the Lord. And all the people hasten to hear us, too, when we have cast off the works of darkness or have had the clouds of pressure dispelled by the grace of God, and we walk honestly in the day, not in reveling and drunkenness; the children of light imitate us, as Bede says. PRAYER: Almighty God, grant to me, a poor person forsaken before you, that I may offer to you with devotion the two mites—that is, my body and soul—which I have from you, so that I may be able to serve and please you with both. Have mercy on your suppliant, for I am not like your countless servants who are glorious by the merit of their justice, nor even like the many who, after their shameful deeds, have become devoted to you through repentance. O God, be merciful to me a sinner, and look upon me with the eyes of mercy with which you looked upon the publican, so that through true humility of heart, speech, and action, I may deserve to be justified before you and exalted with the humble. Amen.
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ORATIONE. Marci cap. XII et Lucae cap.
Et sedens Jesus contra gazophylacium, id est divitiarum repusitorium, aspiciebat quomodo turba jactaret ses in gazophylacium, et poneret munera sua, id est oblationes in illud. Erat autem gaznphylacinm arca foramen desuper habens, juxta altare ad dexteram posita, in qua mittobatur, et servabatur pecuniapro sustentatione aediflciorum templi, et pro ahis quae erant ad templum et ministeriumnecessaria ; nec non pauperibus et viduis inde nutriendis, ac pro sacerdotibus et ministris. Dicitur autem gazophylacium porticus, ubi tales arcae et oblationes servabantur ; de quo etiam ahbi in Evangeho dicitur : HcBC locutus est Jesus in gazophylu' cio, docens in templo. Unde ait Beda : (( Quia, sermone Graeco 'fu). axyi servare interpretatur, et gaza, lingua Persica, divitiae vocantur, gazophylacium locus appellari solet, quo divitiae servantur ; quo nomioe et arcam, in qua donaria populi cong^rcgabantur ad usus templi necessarios, et porticus in quibus servabantur, appeliabant : » haec Beda. Et multi divites jactabant multa. Viditautcm et quamdam viduam pauperculam mittentem dsra minuta duo, id est duos nummos aereos, valentes unum quadrantcm, seu quartam partem sicli, scilicet obolos quinque , quos cum sudoribus ad diuturnum victum acquisierat ; Et dixit discipulis quod plus omnibus misisDE OBLATIONH VlDUyK, AG PHARIS. EI ET I'UBL1CAN1 OIIAT.
115 set : quia miserat de penuria sua, et sibi necessaria omnia qua3 habuit, et totuui victuin suuii), id est omnia necessaria corpori, sine quibus iiori est vivere, sede cetero in tctnm committcns Deo. Alii vei'o ex supei-abundanti sibi, et ex superfluo miserunt, quod noii debebant retinere, se. ! erogare. Dixit ergo illis : Vere dico vobis, quia vidua haec pauper, plus quam omnes misit. Nam omnes hi, divites scilicet, ex ahundanti sibi miserunt in munera Bei ; heec autem ex eo quod deest Hli, omnem victum suum, quem habuit, misit. Non dicit quod miscrunt quod abundat; sedex eo qiiod abundat illis et ex abiindanti, ad denotandum quod non dederunt totum superfluuin, sed partem modicam. Sacerdotes qnippe, qui erant avari, docebant quod iile qui plus offerebat in templo absnluto loquendo, plus habeat de merito ; quod falsuni est, quia quantitas nieriti non accipitur secundum quantitatem doni absolute, sed per comparationem ad facultatem dantis, et promptitudinem suse voluntatis et devotiunis.
Unde, secimdum doctrinam sacerdotum, multi divites actabant munera multa et magna; sedsecundumChristi sententiam, vidua haec pau[)er plus quam omnes misit, non absolute loquendo, sed, considerata facultate et bona voluntate sua ; non effectu ponderis, sed affectu devotionis; non quidem plus in quantitate, sed plus in caritate, at dicatur ptus, quia ampliori desiderio atque fervore, quod enim potuit, misit, et quod non potuit, desideravit ,item,p/MS comparatione, quia totum dedii; item, plus dati qualitate, quia de sibi necessario ; item, plus divina acceptatione, quia Christus plus apprub ivit. Praefertur ergo divitibus vidua paupercuia, quia plus est pauperi dare modicum, quam diviti dare miiltum, sicut pius est puero ferre pondus parvum, quam forti viro ferre magnnm; et Deus pkis attendit dantis alftM-tum, quam donum, et plus ponderatquantitatera devotionis quam nmueris. Unde ait Hieronymus : « Non quantum, sed ex quanto dederis, considerat Deus. » Unde et Gregorius : « Cor namque et non suhstantiam pensat Deus, ncc perpendit quantum in ejus sacrificio, sed ex (|uanto proferatur. » Unde etiain Chrysostomus : a Non etiam paucitalem obl ili, sed copiam alfectus intuitus cst Deus. Quod si ncquis tantum offerre, sicut et vidua ; offer saltem totum superfluum : » haec Chrysostomus.
Si autem bina minuta, qu8e vidua misit in arcam, plus omnibus muneribus Deo placuerunt ; sic amor Dei et proximi omnia vincit, qui semperin arcacordis servari debet. Per duo etiam minuta animam et corpus accipere possumus, quae devole iJeo ofTeri e debemus. Moraliter autem, haec vidua pauper dici potest persona simplex, carens divitiis et Scripturarum notitia, quae tamen apud Deum plus mereturorationibus, et vita, quam potentes in temporalibus et magna scientia. Unde cum Augustinus legisset vitam Antonii, dixit : « Simplices et indocti rapiunt coelum, et nos cum Iitteris nostris demergimur in infernum ! » Ista quoque vidua signat cujuslibet fidelis animam, quse nunc dcbet se reputare viduam, quamdiu est ab amplexibus sppnsi sui Christi separata ; et sicut vidua ducit semper vitam lugubrem,et induit vestes viduitatis suae, sic anima devota debet esse in luctu poenitentise, et corpore et mente in humilitate. Hfec dehet offerre Christo duo minuta, scilicet : affectum compassionisverbietfacti ; et quandoque verbum compassivum bene valet factum, et quandoque melius est quam datum. Unde Theophilus : « Vidua ista anima hominis est, relinquens Satanam, cui fuerat adjuncta, qua^ mittit in templi aerario duo minuta, carnem scilicet et mentem : carnem quidein per abstinentiam, mentem vero per humilitatem ut sic audire valeat : quod totum- victum suum posuit, nihildesuorelinnuensmundo. » Unde et Beda : « 11 ic nobis locus inoralit(3r quidem intimat, quam sit acceptabile Deo, quidquid bono animo attulerimus.
Juxta vero leges allegoriae : divites, Judaeos designant de justitia Legis elatos. vidua autem paiiper, Erclesiae simplii-itatem designat. quae recte paupercula vocatur, quia vel superbia3 spiritum, vel concupiscentias temporalium, vel peccata tamquam muudi divilias abjicit; vidua vero, quia vir ejus pro ea mortetn perlulit. Hsec in gazophylacium aera mittit duo minuta^ quia iti conspectu divmaj majestatis, cum dilectione Dei et proximi, seu fidei oralionisque munera defert; quae considerata propnae fragilitatis minuta, sed merilo piae devotis accepta, cunctis superborum Judaeorum opibus praestant. Ex abuudaiitia enim, sibi Juda^us njittit in munera Dei, qui dc justitia sua praesunienshaecapudi-eorat, quasi non apud Deum : /)ews, grati is ayo tibi^ quia non sum sicut ceteri hominum raptores, injusti ; omnem autem victum suum Ecclesia in Dei munera mittit, quia omne quod vivit, non sui meriti, sed Dei esse muneris intelligit, dic ns : Deus, propitius esto mihi peccatori :
Bixit autem tunc Jesuse^ ad quosdam, quasi sin^ndares, et se ahis praeponentes, qui in se confidehant^ et de propriis meritis praesumcbant tamquamjusti, pro operibus suis exterioribus, et aspernahantur ceteros, tamquam injustos,et sic duplicitcr superbiehant, sciiicet : quia (le suis meritis conlidebant, et quia celeros despiciebant, ideo justi non ei^ant, quia humilitatein siue qua nullus justus est, non habebant ; parabolam istam, de Pharisaeo apparente justo, et Publicano pecc;itore publico ascendentibusin templum et ibi orantibus. Duo homines ascendei unt in templuni^ quia templum inalto situm erat, et ascensum quindecim graduum hab(! bat; ut orarent^ quia hic est finis debitus eundi ad ecclesiam, scilicet ad orandum, non ad confabulandum, non ad vanitates videndum : TJnus erat Pharisdeus et alter publicanus. Pharisaeis quippe loquebaiur Dominus, qui inde Pharisaei, id est divisi, dicuntur, quia apparentes justi, se prae ceteris ineliores esse putabant. His autem unum Pharisaeum Dominus opposuit,in quo quasi in speculo ceteri quales erant videre potuissent ; et fortasse idem ipse praesens ibi erat,de quoDominus ista dicebat. Ubi Theuphilus ; « Causa igitur confidentium in se,non autem totum attribuentium Deo, sed oh hoc ceteros contemnentium, parabohmi istam proponit, ostendens quod justitia, quainvis hominem approximet Deo, si tanien assumal superbiam, ad iufimum dejicit hominem. E>t autem superbia Dei contemptus. Quoties etenim afiquisnon Deo, scd sibi adscribit bona quae facit, quid est aHud quam Dei negatio?
» haec Theophilus. Pharisdeus superbus se jactabat, et justifirabat; ahos accusabat, et se eis pvsdierens^stans haec apud se,orabat : Deus, gratias ago tibi, quia non sum sicut ceteri hominum, elc, Jejuno bis in sabbato, id est in septimana ; decimas do omnium qude possideo. Haec autem sunt indiciasuperbiae , quam Deus a longe cognoscit, sed non ignoscit. De utraque parte justitiae Pharisaeus se laudat : quarum uiia est decJinare a malo ; altera facere bonum. Deprima se laudat , dicens : Non sum sicut ceteri hominum; de secunda, dicens : Jejuno bis in sabbato. Pharisaeusergo bene dicitur quasi divisus, quia gestu, habitu et conversatione erat a celeris distinctus. Unde dicebat : Non sum sicut ceteri hominum ; et verum dixit, non quidem in justitia, sed in superbi i. Male quippe incepit,debuit euim incipere a sui accusatione, secundum illud Proverbiorum : Justus in principio accusator est sui; in medio suppHcare, et orare ; et in fine, gratias agere, sicut sacerdos facit in rnissa sua : [)rimo enim accusat se in generali confessione; secundo,Deum suppHciter deprecatur multipHci oratione; ultimo, Deo regratialur, dicendo : Ite, missa est, vel ; Benedicamus Domino, et respondetur : Deo gratias.
Iste autem nou se accusavit , sed iaudavit; non Deum rogavit, sed Jaudanti insultavit ; nec gratias ageudo, Dei dona, sed sua merita pensavit. PubJice q nidem arguere vitia omnibus Jicet, nu. Ii autem, nisi paucis, ut ad certam personam descendant ; in quo Pharisaeus reprehensibilis erat. Secundiim Bedam, de verhis elati Pharisaei, quibus humiliari mermt, possumus e diverso hutnilitatis formam, qua sublimemur, assumere ; ut sicut iile consideratis et pejorum vitiis et suis virtutibus, est elatu> ad ruinam, ita nos non nostra solum pii^Titia, sed et nielioriim virlutibus inspectis , humiliemur ad gloriam.
Et PubliGaniis humili-i a lomje stans^ propter timorem, quasi non esset dignus appropinquare, nolebat nec oculos in coelum levare, propter pudorem, quia judicabatse indignum prae verecundiapeccatorum,quasi propeccatis non audens respicere ccelum ; sed percutiebat propter contritionis dolorem pectus suum, tamquam totius mali originem, dicens, per humilcm confessionem : Deus, qui omnia potes, propitius esto mihi peccatorl. Ecce sui accusatio, et pura confessio, et ista faciuut ad peccatorum remissionem; haec enim sunt indicia humilitatis, quam Ueus de prope aspicit et cognoscit. Merito autem pectus suum percutiebat, qui;i ibi peccaverat, ubi fons et fovea et origo mali erat. Ibi euim est cor bonorum omniuni atque malorum secretarium; inde omnia bonaet omnia mala procedunt. Hoc ergo puhlicanus percutiebat, quia, secundum Augustinum, est arguere quod latet in pectore, et evidenti pulsu occultum peccatum castigare ; ac pectus p. Tcutiendo, se de ipso quodam modo vindicabat et dicebat : Deus, propitius esto mihi peccatori ; non atteiidas hujus pravi cordis consilia, dele peccata, et propitius esto. Nihil in me est unde tibi placere et veniam consequi dei»eam, quoniam corde et corpore, cogitationibus et operationibus tibi peccavi. Omniiius iniquior ego sum, et nisi per misericordiam tuam salvari non possum; ideoque propitius fsto mihi peccatori.
Publicanus, quasi publicus peccator dicitur, Publicani euim dicebantur exactores vectigalium publicorum , et exactio tributi erat contra Le;2em ; ideo exactores, peccatores vocabantur. Iste ergo sicut humilis appropinquare non RISyEI ET PUBLICAMl ORAT. 197 audebat, ut Deus ad eum appropinquaret ; non aspicitibat, ut aspiccretur; percuticbat pcctus suum, poenas de sc exit^ens. ut Deus parce et,- contit''balur, ut Deus ignosceret; et non minus S(; accusabat, quam Pharisaeus se justiticabat. 5 IciTUR Pharis. ef oratio. - Sed quo fruciu ? Qua mercede ?
Quia io^novit Deus quod ipse agnovit, et justiricatus inde recessit Unde scquitur : tmen, id cst vere, dico vobis, de^icendit, scilicet de domo Dei, hic, scilicet Publics. nm,justificatus,\d estde impio per gratiam factus justus. in domiim suam ab illo, id est plus quam ille; vel, dh illo, \d est prae illo remanente in. faecibus suis. Et merito magis quam ille : quia habehat ille justitiam suam praesumptam, hic veram; ille apud se de operibus, hic vero apud Deum, ex fide justilicatus est; ille enim superbe de bonis gloriabatur, hic vero humiliter mala confitebatur. S<'d, sccundum Augustinum, meliore-t in malis faciis hnmilis confessio, quam in bonis superba gloriatio. Et hic est argumentum quod melior est [)eccator humilis, quam justus superbus, quia eo ipso quod peccator se humiliat, jam non est peccator; et justus eo ipso quod superbit, jam non est justus. Unde ait idem Augustinus : « Enumerationi meritorum praeferetur confe-sio peccatorum, propter quod dicitur : Ita gaudium erit in coelo super uno peccatore poBnitentiam agente, quam super nonaginta novem justis, qui non indigcnt piEnitentia, id est, qui non reputant se iniligere illa.
» In quo miro modoreprimitursuperbiahumana, ut non de suis meritis homines praesumini. Ubi Beda : « Quantam veniae fiduciam digne poeniteniibus praebet, qiiod Publicanus qui reatum suae nequitiae perfecte cognovit, flevit, confes-us est; etsi injustus ad templum venit, justificatus a templo rediit. » Ubi et Ambrosius : « Introduxit Pharisaeum et Publicaimm in templo orantes, et docuit eti imsi bona cetera habeat, quod magis supeibus otTendit, quam humilis, qui nulla virtutum dote subnixus sit. Studuit euim diabolus supplantare bonis operibus intentos. Quantum ]aboravit Pharisaeu^ iJle ne raperet alicna, ne injiistus esset, ne adulteraret, ne peccaret sicut Publicanus, ut bis in sabbato jejunaret, ut decimas daret omnium quae acquireret! Quis nostrum hiT3C fecit? Advertit hoc diabolus, et perfodit eum ulcere gravi, ut mente carnis inflatus, in eo in quo laudabilis fore crerleretur, ibi reprebensibilior judicaretur : » ■ hccc Ambrosius. 6 — Hic ergo ostenditur, non ex operibus esse gloriandum; sed humilitcr in gratia confidHndum.
Unde Basilius : « Cum accesseris ad praedicandum Dominum, prosterne te humiliter in conspectucjus;necpostu]esquidquam quasi ex gratia meriturum tuorum. Et si est tibi conscientia aiicujus honi operis, cela i]]<im, ut, te silentium agente, muitipliciter tibi restitualur a Doniino; et peccata tua cito produc in medium , ut deleat ea Dominus, cum confessus fueris ea. JXon te justifices orans, ne sicut Pharisaeus i]]e, exeas condemnatus. Memento Pub]icani, ut ita sicut iiie veniam delictorum tuorum invenias : » haec Basilius. Uhi et Clmjsostomus : « Geminas aurigas et duas bigas, in stadio positas, sermo pracsens proponit : in aitera quidem justitiara cum superbia ; in altera vero peccatum cum ]ium-i]itate. Et ■vides bigam peccati superare justitiam, non propriis viribus, sed humilitatisconjunctae;il]amvcrodevictam, non fragiliiate justitiae, sed mole et tumore supcrbiae Nam sicut humiiitas per sui cminentiam peccati pondus superat, et saliens attingit Deum; sic superbia ob sui molem de facili justitiam deprimit. Si ergo piura fa^ta strenue geras, putas autem te posse praesumere, tota caruisti oratione. Si vero mi]]e feras in conscientia fasces reatuum, et hoc soium ''e te credns, quod es infimus omnium, muitam obtinebis ante Deum fiduciam.
Ha3c igitur fastus intlatio ab ipsis coetis potest deprimere non caventem; humilitas vero et ab ipso a])y? so reatuum hominem subhmare. Haec enim prae Pharisseo Publicanum salvavit, Latronemque ante Apostolos in paradisum duxit ; i]]a vero incorpoream ingressa est Potestatem. Geterum si juxta dehcta humiiitas tam facile currit, ut superbiam justitiae tron? eat ; si justitiiB conjunxeris eam, quo non ibit? Assistitipsi tribunaii divino,in medio Angelorum, cum fiducia muita. Rursus, si fastus conjunctus justitiae eam deprimere potuit, si conjunctus sit peccato, in quantam gehennam detrudet? Haec dico non ut negiigamus justitiam, sed ut fastum vitemus : » haec Chrysostomus.
Dcinde, Dominus suae sententiae causam assignans, scilicet quare Publicanus magis justificatus descendit, consequenter inferendo subjungit : Quia omnis generaliter sine exceptione, scilicet sive iaicus, sive clericus, sive reiigiosus ; item, sive parvus, sive mediocris, sive quantumcumque magnus, qui se exaltat superhiendo, sicut fecit Pharisaeus, hiwiHiabitur, et dejicietur, vel in hoc seculo per miseriam, vei in futuro per poenam aeternam ; et qui sehumiliat, sponte per veram poenitentiam etpeccatorum confessionem,sicut Pubiicaniis, exaltabitiir, in gioria per remunerationem. Nam, secundum Sapientem : Ante ruinam exaltatur cor, et ante gloriam humiliatur. Et ut vulgariter dicitur : Non est vailis quae non habeat collem, nec et co]]is quae non habeat va]lcm. Sicut ergo Publicanus, se humiliando, est exaltatus; ita et Pharisaeus, se exaltando, est humiliatus. Sicutenim in statera materiali una parte depressa, altera elevatur, et e eonverso ; sic in statera divinae justitiae decretum est, ut qui elevantur per superbiam in praesenti vita, deprimantur per poenam confusibilem in futuro; et e convcrso, qui se deprimunt in praesenti ob Dei reverentiam, eleventur iri futuro ad gloriam. Si ergo sic reprehenditur et sic confunditur, qui superbe gratias agit, et cctera b<>na tacit; quid de illo erit qui gratiam impugnat, ct non hona facit? Gertum itaque tene, superbe, quia si humiliatus non fueris Deo, E, AG PHARISyEl 199 velis nplis, humiliaberis diabolo. Et ideo caveat quisque ne sibi snperbia dominetur; quia, ut ait Augustinus : {( Va3 ho^iini eujus^ auriga superbia estl Necesse est enim ut in praeceps eat.
» Si considcrenuis exitum rei : in Lucifero superbiente , et in Ghristo humiliante ; in Eva elata, et in Virgine humiliata; in divite purpurato, et in Lazaro ulcerato; in Ptiarisa^o se extollente, et in Publicano poenitente, vidclfimiis manifcste quam verum sit quod hic Dominus dicit, quia : Omnis qui se exaltat humiliabitur et qui se humiliat exaltabitur. Et ideo bene dicit quidam philosophus : Inter sapientes sapientior est, qui humihur est. Hic autem versiculus, scilicet : Omnis qui se exaltat humiliabitur, et qui se humiliat exaltabitur, toties a Domino in Evangeho iteratur : ut deprimat superbiam, quamsuperomnia vitia detestatur; et humilitatem commendet, quam superomnem virtutem, et saepius laudare dignoscitur. Radix enim omnium malorum est superbia, et custos omnium virtutum humilitas est. Unde Theophilus : « Quia enim superbia plus quam aliae passion(;s vexat hominum mentes, ideo crebrius de hac monet. » Unde et Chrysostomus : « Simus itaque humiles, ut simus excelsi, eteiiim cum abundantia multa humiliatur despectio. Nihil enim ita Deus avertit sicut superbiam, proptcrca et a principio omnia fecit ut hanc auferatpassionem : propter hoc mortaies facti sumus, in miseriis et planctibus, propter hoc in labore et sudore, in iaboratione continua et miseria. Etenim a despectione peccavit primus homo, petens Dei sequalitatem ; propter hoc neque quae habebat mansit habens, scd ab his cecidit.
Tale enim quid est despectio, quod non solum nobis adjicit correctionem vitae, sed et quae habemus abscindit, et his officit; sicut humilitas non solum eorum quae sunt nihil abscindit, sed ct quae nou sunt adjicit. Hanc itaque zclemur, hanc persequamur, ut et praesenti putiamur honore, et futura fruamur gloria : » haec Chnjsostomus.
Mystice, per Pharisaeum Judaicus popuius designatur, qui ex beneficiis Legis et Prophetarum susceptis. dc sua sanctitate praesumens Gentiles aspernabatur; per Publicanum vero Gentilis, qui peccata sua, Apostolis praedicantibus, recognoscens, humiliter ea confitebatur : propler quod. Gentihs justificatus est per fidei Christi receplionem, et Juda^us damnatus per suam obstinationem'. Unde Bedai « Typice autem, Pharisaeus est populus Judaeorum, qui ex justificationibus Legis extollit merita sua; Publicanus vero Gentilis est, qui longe a Deo positus, confitetur peccata sua ; quorum unus superbiendo recessit humiliatus , alter lamentando appropinquare meruit exaltatus. » — Moraliter, hi duo homines si^nant universitatem hominum, scilicet justos Pharisaeus, et impios Publicanus : uterque debent ascendere in templum ad orandum, impius pro venia. justus pro perseverantia. In templum autem spirituale, quod est Dcus, debemus ascendere orando, quia secundum Damascenum, oratio est ascensus mentis in Deum ; et, secundum Augustinum, oratio est pius affectus mentis in Deum directus.
Principes autem sacerdotum, scilicetpontifices, qui spiritualibus praeerant, et Scribse, id est, qui doctrin» Legis et Prophetarum intendebant, et principes plebis, scilicet, qui in temporalibus disponendis praesidebant, moti contra Jesum invidiaet rancore, quderebant illum perdere, qui tamen venerat eos salvare, excogitantes diversas vias et modos quomodo possent ilium occidere. Unde Bernardus : « 0 bone Jesu, totus mundus videturcontra te conjurasse, et hi in persecutione tua primi sunt, qui videntur regere populum, dirigere principatum I » Et non invenicbant quid facerent illi, id est causam rationabilem eum occidendi, cum esset justus et innocentissimus; nec etiam audebant, timore populi : Omnis enim populus suspensus erat audiens illum,. . . et admirabatur super doctrina ejus. Unde Beda : « Quaerebant illum perdere, vel, qiiia quotidie docebat in templo,- vel, quia latrones ejecerat de templo : vel , quia venieus illuc quasi Rex et Domiiius, a credentium turba laudem hymni coelesiis accepit; vel, quia suo mao^isterio neglecto, plures ad eumaudiendumconfluerecernebaQt » Unde et Cyrillus : « Decebat autem, ex his quae Christus dixerat et fecerat, eum adorare ut Deum ; sed ipsi nequaquam hoc facientes , quaerebant eum occidere. » Sed, ut ait Gregorius, Redemptor noster praedicationis verba nec indignis, nec ingratis sublrahit. Nam subditur : Et erat tunc docens quotidie in templo^ reddens eis bonum pru malo.
Quia enim erat proximus Passioni, instabat docendo. Ecce optima commutatio , quia de domo negotiationis facta est schola veritatis, templum orationis, locus devotionis. Ubi idem Gregorius : « Nunc usque agitur quod factum fuisse perhibetur; cum enim msntcm fidelium ad cavenda subtiliter erudit, et quotidie Veritas in templ.) docet : » haec Gregorius. lo Christus Bethaniam revertitur. — Et stetit Jesus publice in templo praedicans populo et respondens principibus usque quasi sero, et tota die ipse et sui jejunaverunt. Et circumspectis omnihus, eum jam vespertina esset hora, quae erat hora declinandi ad hospitium ; et nullus eum invitaret. vel colligeret, relictis iliis, exiit de civitate, et rediit in Bethaniam cum duodecim, ut quod in urbe magna non inveniebat, in agro parvo haberet hospitium ; ibique mansit apud iVlarthain, et Mariam,et Lazarum, et docebat eos de regno Dei.
Ubi arguitur durities et ingratitudo Judaeorum, qui doctorem quem gloriose et honorifice ut Regem et gaudiose susceperant, et qui per totam diem usque ad vesperam eos doctrina paverat, hospitio non susceperunt, et famesceutem non paverunt. Circumspexit enim Dominus , qui niiiil de proprio, ubi huspiiaretur, habuit , sed omni benevolentia indiguit, si quis eum in domum saam vocaret aut reciperet ; et nullus est inventus benedictione pacis Christi dignus. Unde in hoc quod dimisit eos corporaliter, ostendit faeto, eos propter ipsorum caecitatem esse dimitendos a Deo spiritu. iliter. Ubi Hieronymus : u Hinc autem intelligendum est quod Christus fuerii tantae pauj3ertatis, et ita nulli adulatus sit, ut in urbe maxima nullum hospitem, nuUamque mansionem invenerit ; sed in vico parvulo apud Lazarum, sororesque ejus habitaverit. Eorum quippe vicus iiethania est. » Ubi et Chrysostomus : «-Et relictis illis, tarnquam cxcnecatis per invidi am, abiit foras extra civitatem, in Bethaniam, ut, recedendo compesceret, quos respondendo non potuit, quia malitia non instruitur sermonibus, sed excitatur. Malum enim hominem nielius iocum dando potes vincere, quam respondendo.
Nam, si contendis irrationabiicm placare ; et illum non placas, et teipsum subvertis. Et mansit ibi apud Lazarum, et sorores ejus; ut illic requiesceret corporaliter, ubi et spiritualiler repausabat. Nam sanctorum virorum est, uon ibi quaerere mansionem, ubi clariores sunt viri, sed ubi fidehores; nec gaudent ubi epulae largae sunt, sed ubi sanctitas florL't : shaBC Chrysostomus. Ubi etiam Beda : « Bene autem, dicitur, qiiia, circumspectis omnibus , exivit in Bethaniam cum duodecim. Inspicit quippe internus Arbiter omnium corda, et cum in contradicentibus, ac resistentibus veritati, non invenit ubi caput reclinet, secedit ad Hdeies, et in eis qui obediunt verbo, mansionem sibi una cum Patre facere gaudet ; Bethania uamque domus obedientix dicitur : » haec Beda. 1 1 De tribus locis, qu^ hac die intravit Dominus. — Notaer^o ex praemissis, quodChristus hac die tria loca intravit, scilicet : Jerusalem, tempUim et Bethaniam; per quae loca signiticatur mens humana : quae debet essepacifica, et tunc est Jerosolyma, quae intcrpretatur visio pacis\ debet esse Dei iiabitatio grata, et tunc est templum Dei vivi acceptum ; debet etiam esse ad obediendum prona, et tunc est Bethania, quae interpretatur doDE OBLATIONE VIDU. ^, AC P mus ohedientix.
Ingrodiente autem Domino Jesu in ppimum locum, scilicet Jerusalcm, comm tta est universa civitas, quia intrante Domiuo aiiimam, per gr. itiam praevenientem, omnes vires animae dehent commoveri, per dolorem et contritionem peccati. Cum vero intravittemjjlum, ejecit vendentes et ementes, ac miuisis et c ithedras evertit, quia postquam Ghristus intravit in cor hominis per gratiam praevenientem, movendo ipsum ad contritionem, intrat poslea in ip-um per gratiam proficientem, pnrgando iilud, et ejiciendo inde peccata per contessionem ; et tunc Christus sanat illud, dando induigentiae remissionem, unde subditur ibi de infirmorum sanatione. Deinde Christus intravit Bethaniam, quae interpretatur domus obedientide, quia poslquam intravit cor per i^ratiam prsvenientem et proficientem, inducendo ipsum ad contritionem et confessionem, conseqiienter intrat per gratiam perQcientem ipsum per bedientise satisfaclionem ; ille enim vere obedit, qui de omnibus peccatis suis piene satisfacit. Conspice igitur nunc bene Dominum, quia valde humiUter vadit per civitatem cum ilUs paucis, qui sic honorificeveneratmane cum multis. Ex quo potes con-iderare, quia parum est curandnm de hum ino honore, qui sic terminatur in brevi, et quia in cursu hujus vitae risus dolore miscebitur, et extrema gaudii luctus occupat. Fotes etiam considerare , quomodo sui gaudebant, quaudo honorabatur a turbis et muito magis quando Bethaniam redierunt illaesi, quia maxime timebant quando Jcrusalem ibat, quod tunc qualibet die faciebat. Quamvis enim aiias saepe, maxime tamen a praecedenti die sabbati, usque advigiliam coenae locutus est Judaeis, et operatus est palam in Jerusalem.
Erat autem tunc quotidie, diebus docens in templo, propter doctrinae auctoritaiem, loci celebritatem, ac popuU frequentiam et auditorum plurium utiiitatem ; ncctibus vero exiens, morabatur in monte^ qui IIARIS/ 201 vocatur Oliveti, scilicet in Bethania, quae erat in laterc montis cjus lem, vigilans, et orans, ac docens discipulos, eosque confortans. In hoc dedit exempliim praedicati»ribus et doctoribns Evangidii. ut diebus doceant, et noctibus sint in oratione D(M, ut ibidem hauriant quod auditoribus infundaut iu mane sequenti. Sive etiam in prosperitate simus, (]uae per diem sigiiiticatiir; sive in adversitate, quae per noctem iulelligitur, semper doceamus et orumus, ac bonum faiiamus in quantum valemus. Unde le^itur in libroEccIesiastes-. Ma/ze semina semen tuum , et vespere ne cesset manus tua, quia nescis quid magis oriatur, hoc an illud ; et si utrumque simul : mellus erit. Per mane enim intellrgi [)otest tempus pacis et prosperitatis, et per vespere, tempus tentatiouis et adversitatis ; in quibus semper bonum operari, nec teuipore hoc vel illo a bono opere cessare debemu>, quia quid horum majorem fructum nobis afferat, ignoramus. Et haec facere debemus in monte Oliveti, id est in culmine misericordiae ad proximum ; non enim meretur impetrare misericordiam a Deo, qui non facit misericordiam cum proximo.
Et est notabile, quod, imminente morte, magis instabat Christus praedicationi; quod est contra multos, qui in senectute dant se otio et quieti, cum adhuc possent miiltorum prodesse saluti. Et omnis populus atIractus efticacia, at |ue dulcedine doctrinae suae, manicabat, id est mane festinabat, ad eum, in templo, audire eum, scilicet ut audirei ab eo vcrba vitae, hoc est mane cum festinatione accelerabat venire ad locum praedicationis suae ; a mane enim dicitur manicare. Ubi Gyrillus : « Populo autem aute lucanum veuienti ad eum, cougruum erat dicere : Deus, Deus meus. ad te de luce vigilo. » Et, quia Dominus sic diebus et noctibus tunc praecipue laboravit, ideo tota illa septiinana poenosa dicitur, quia per totam illam lahoravit recreando, sicut per primaui mundi hebdomadam operatus est creando. Et, quia una septimana cuncta creavit, multo labore hac septimana hominem refecit. Unde Beda : « Quae verbis praecipit Dominus, suis confirmat exemplis. Nam, quinos ante repentinum judicii universalis adventum, ante incertum singulorum nostr*>rum exitiim, deliciis simui, et curis hujus vitae neglectis, ad vigilandiim hortatur et orandum ; et ipse, impendente suae tempore Passionis, doctrina vigiliisque et precibns instruit, pariter et exemplo, insiniians hoc esse digne Deo vigilare, dicto vel facto proximis quibusque viam veritatis ostendere ; et eos, pro quibus passurus erat, vel Yerl30 ad fidem pruvucans, vel Patri oratione commendans.
Et nos quoque cum inter prospera s »brie, et juste, et pie conversamur ; inter adversa vero numquam de divinae misericordiae celsitudine desperamus, diebus profecto cunctis in templo docemus, et iidelibus operis boni formam praebemus ; noctibus vero in monte Oliveti moramur, quia in tenebris angustiarum gaudii spiritualis consolatione respiramus, juxta eum, qui dixit : Ego autem sicut oliva frU' ctifera in domo Bomini^ speravi in misericordia Dei mei, id est sicut is qui misericordiae fructum quibus voluit impendit, ei a Domino miserendum esse non ambigo. Et ad nos quoque , audiendos omnis populus maQicat,cum vel discussis operibustenebrarum, vel evictis Dei gratia nebulis pressurarum, Sicw^ in die honeste ambulantes, non in commessationibus et ebrietatibus, etc; nos filii lucis imitantur : » haec Beda. ORATIO Deus omnipotens, praesta mihi pauperi tibi derelicto, ut duo minuta, scilicet corpus et animam, quae de te habeo, tibi cum devotione offeram, ut utroque tibi servire et placere valeam. IMiserere supplici tuu, quia non sum sicut innumeri servi tui, justitiae merito gluriosi; velut etiam multi post flagitia poenilendo tibi facti devoti. 0 Deus, propilius esto mihi peccatori, et respice me uculis misericordia3 quibus pubhcanum respexisti,ut per veram cordis, oris, et operis humilitatem coram te merear justificari, et cum humilibus exaltari. Amen.
Scripture echoes
- ↩Mark.12.41-Mark.12.44 — And Jesus sat down opposite the treasury and watched how the crowd was putting money into the treasury. And many rich people were putting in large amounts. Mark.12.42 — And a poor widow came and threw in two small copper coins, which make up a quadrans. Mark.12.43 — And he called his disciples to him and said to them, 'Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury.' Mark.12.44 — For they all gave out of their surplus, but she, out of her lack, put in everything she had—her whole livelihood.
- ↩Luke.21.1-Luke.21.4 — He looked up and saw the rich putting their gifts into the treasury. Luke.21.2 — He also saw a certain poor widow casting in two small copper coins there. Luke.21.3 — "Truly I tell you," he said, "this poor widow has put in more than all of them." Luke.21.4 — For all these gave their gifts out of their surplus, but she out of her lack gave all the living she had.
Notes
- 1 ↩The Latin text contains a likely typo 'elc' for 'etc.' and 'pvsdierens' for 'praeferens'.
- 2 ↩The Latin text contains a typo 'uiia' for 'una' and 'decJinare' for 'declinare'.
- 3 ↩The Latin text contains a typo 'superbi i' for 'superbia'.
- 4 ↩The Latin text contains several typos: 'euim' for 'enim', 'suppHcare' for 'supplicare', 'rnissa' for 'missa', 'rimo' for 'primo', 'multipHci' for 'multiplici'.
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