De maledictione ficulne.ae, et gbako frumenti, et de principe
The Barren Fig Tree
Jesus curses a fruitless fig tree as a prophetic sign of the judgment awaiting those who possess the appearance of holiness without the fruit of good works.
About the world. Matthew, chapter 21. Chapter 21, and John, chapter 11.1 Early in the morning, at daybreak on the second day, as Jesus was leaving Bethany again and returning to the city—that is, Jerusalem—he was hungry, at least according to what the disciples suspected when he approached the tree. Notice here the habit of a diligent worker, as it is said he returned to the city early in the morning to preach and to win some souls for God his Father. He was hungry, however, not as a man in need of physical food, but as a merciful God in need of human salvation. Therefore, this hunger wasn't natural. For he had eaten the previous evening, and it was not yet time to eat; but just as the cursing of the tree, which is mentioned next, symbolized the curse of fruitlessness, so this hunger signified Christ’s desire for the salvation of the people. And so, he who hungers for justice still hungers in the morning. And seeing the fig tree... [Text is illegible/corrupt]. As he traveled from Bethany toward the Mount of Olives, he came upon a tree by the side of the road, but he found no fruit on it, only leaves. Cursing it, he said, "May you never bear fruit again for all eternity." And the fig tree withered immediately. The Lord didn't come to the fig tree to satisfy his hunger—since he knew that in March it wasn't the season for figs—but he approached it to perform a miracle that would confirm the Apostles in their faith. Therefore, according to Chrysostom, the Lord cursed the fig tree not because he failed to find fruit on it when it wasn't the season for figs, but for the sake of the disciples, so that they might consider and learn that he has the power to wither even the Jews who persecute him and to destroy them in a moment. He performed this miracle not on any other plant, but on the one most full of sap, so that this miracle might appear all the greater. The Lord performed this miracle to strengthen the disciples in faith because, as Jerome says, the Lord, being about to suffer among the people and bear the scandal of the cross, wanted to strengthen the minds of his disciples by anticipating the sign. Jesus also did this as a sign of the cursed and withered synagogue, in which he found no fruit of justice. The fig tree is the synagogue, because of the multitude of grains under one skin—that is, the people under the Law—and it is one, specifically because of the uniformity of its rite; it was beside the way because it had the Law, but not in the way, because it did not believe in Christ, who is the Way. He came to it through his bodily presence and through spiritual teaching, yet he found nothing in it, though he sought much through examples, teachings, signs, and miracles, except for leaves—that is, the words of the Law and the traditions of the Pharisees—without any fruit. For the saints have the leaves of words, the flowers of character, and the fruit of works. By such a tree, green with leaves but lacking fruit, we can understand hypocrites and those who are dissembling, who exist outside the way of justice and aren't positioned in the way. They are surrounded by the leaves of simulated virtues, but are strangers to the fruit of justice; because while they have an outward appearance of holiness, they are empty inside of the works of truth and are fruitless, and therefore, cursed by the Lord, they are withered and deprived of the moisture of devotion. Hence Chrysostom says: “The leaves of truth are merely the appearance of holiness in a person, or religious words without any fruit.” Whoever is a religious—that is, a rational tree—who professes to be God’s but doesn't work justice, is a tree that has only leaves without fruit; he is beside the way, near the world, for the world is the common way through which all who are born pass. Therefore, any faithful person—that is, a rational tree—who lives near the world can never hold the fruit of justice within himself. For demons, or their ministers, passing and repassing by the way—that is, wandering through this world—shake them off. Just as it's difficult, therefore, for a tree planted beside the way to keep its fruit until maturity, so it's difficult for a faithful person living near this world to keep justice immaculate in its branches—that is, in his own acts—until the end. If you want to hold onto the fruits of justice until the end, step away from the road and plant yourself in a secret place, so that the world has nothing in common with you, and you have nothing in common with the world: this is what Chrysostom says. When the Lord was hungry and looked for fruit on the fig tree, he was signaling that he was looking for something else; he wasn't looking for the fig, but for faith, and he wasn't looking for the fruit of a tree, but for the fruit of a good life. From this, then, according to Bede, it's clear that just as the Lord said many things in parables, he also acted them out. Why would he look for fruit on a fig tree when everyone knew it wasn't the season for it, and because of that, condemn it with the curse of eternal barrenness? Because he terrified the people he was teaching with words by using this action, so that no one who has leaves—that is, the words of justice—without the fruit of good works, might deserve to be cut down and thrown into the fire. For every tree is known not by its flowers, not by its leaves, but by its own fruit; in the same way, every person is judged not by the estimation of their reputation or the pomp of their speech, but by the testimony of their actions. However, we must especially fear this curse of the fig tree ourselves, because we don't turn our leaves—that is, our words—into actions. For the axe is already laid to the root.
The Desire of the Gentiles
Gentiles seeking Jesus approach the disciples, signaling the coming conversion of the nations and the role of apostolic mediation.
And Jesus entered the city and went into the temple, according to his custom, as he always visited the place of God. He was accustomed to stand there and honor the Father. Now there were some Gentiles among those who had gone up to Jerusalem to worship during the feast; for the temple, because of its holiness, was held in reverence by the Gentiles in the area around the Jews, and its fame drew not only the Latins and Jews, but even the Gentiles. ! But, regarding the eunuch of Queen Candace. He was afraid. Therefore, those who had heard of Christ's miracles wanted to see him and hear his teaching. They approached Philip, who was from Bethsaida in Galilee, because they saw that he was pious and gentle. Not considering themselves worthy to come on their own, they asked him, saying, 'Lord, we wish to see Jesus, the Savior of all.' And... They approached Philip first, because he had previously preached to the Gentiles, specifically the Samaritans. In these Gentiles, the conversion of the nations was foreshadowed, which would soon follow through the preaching of the Apostles; it showed that the Gentiles, through their ministry, desired to be converted to the faith and to see Jesus in his homeland. Philip came and spoke. They went to Andrew, who was the first disciple of Christ and more familiar with the Lord than Philip, and also because Philip had been converted through Andrew. He had been with him, and therefore he wanted to act regarding this matter with his counsel and help; in this, we are given an example of doing everything with the counsel of our elders. Andrew and Philip then both spoke of this together to the Lord Jesus, as to their Superior. Mystically, Philip, who is called the 'mouth of the lamp,' signifies truth; Andrew, the 'manly one,' signifies virtue: these two bring intellect and affection to Christ in the conversion of souls.
The Grain of Wheat and the Call to Follow
Jesus explains that His Passion is the necessary death of the grain of wheat that brings forth fruit, calling His followers to imitate His self-denial.
Jesus, hearing the devotion of the Gentiles who were already prepared to believe, seeing them hurrying toward the faith, and understanding that the conversion of the Gentiles was in some way beginning in them, foretold that the time of His Passion was drawing near; and that after the Passion, the Gentiles would immediately be brought to the faith. He answered them, "The hour has come for the Son of Man to be glorified." It was as if He were saying, "The Jews, whom I first wanted to win over, refuse to believe; the fullness of the Gentiles is about to believe, because the Gentiles are coming to the faith, and in them the Son is to be glorified." In His Passion, the Son was indeed glorified through the signs that were shown; He was also glorified in His Resurrection and in His Ascension, and likewise in the conversion of the Gentiles, because His divinity is acknowledged everywhere. Yet, by a fitting example, He showed that His death must precede the conversion of the Gentiles, saying: "Unless a grain of wheat falls into the earth and dies, it remains alone; for it does not produce a multiplication of fruit except through its own corruption." It was as if He were saying, "Unless I die, therefore, the fruit of the conversion of the Gentiles will not follow." If, however, it dies, it brings forth much fruit; that is, once I have died in My humanity, faith will be multiplied through the conversion of the Gentiles. It was as if He had said explicitly, "These Gentiles, who now wish to come to Me through physical presence, will come to Me after My death through faith." He himself was the grain that had to be cast into the body of the earth through the humility of his Passion, from which a plentiful harvest was bound to spring up at once. For the Passion of Christ brought forth much fruit: namely, the fruit of the forgiveness of sins, the fruit of the conversion of the Gentiles, and the fruit of the glory of the kingdom of heaven. Because Christ compared himself to a grain of wheat, it is the custom of the Church to consecrate the Body of Christ from this grain, namely wheat. In a moral sense, a person falls to the earth when they humble themselves, but they fail to cover themselves if they want that humility to be seen rather than hidden; such humility bears no fruit. But when a humble person wants their humility to remain hidden, then it bears fruit. For it is not enough for a grain of wheat to fall into the earth in order for it to bear fruit; it is necessary that the farmer cover it. Christ also speaks of his Passion and its fruit so that those who see him dying might not lose their faith on that account, and might not be terrified by the Passion; but rather... ...he is imitated, since we must imitate him who left us examples so that we might follow him. Consequently, he urges his disciples and everyone else to follow in the footsteps of his Passion, saying: "Whoever loves his soul—that is, his life in this world, and is drawn to worldly goods and the desires of the flesh, wanting such delights for himself so that he lives for the world and not for God, or who fails to lay it down for God when necessary—will lose it, that is, in eternal life and in the possession of eternal goods." By contrast, whoever hates his soul—that is, his life in this world by denying himself present goods and enduring evils, or even by laying it down for God when necessary—keeps it for eternal life. In other words, he will live eternally with him. Augustine says: "If you have loved wrongly, then you have hated; if you have hated rightly, then you have loved." Happy are those who hate. They keep it by guarding it, so they don't lose it by loving it! He also shows by reason that we must imitate him in his Passion, setting himself as the example so that we might do as he did if the need arises; he says: "If anyone serves me—that is, seeks to be my minister in name and in affection—let him follow me," meaning let him imitate me, for to follow is to imitate. It is as if to say: "It is reasonable that a minister should follow his Lord; if anyone, therefore, does not follow me, he does not serve me." According to Chrysostom, it is necessary for the one who serves to follow the one whom he serves. Therefore, Christ's disciples who serve him must follow him through death, if necessary, and through good works, by imitating him. For those who serve Christ are the ones who don't seek their own interests, but those of Jesus Christ, and who do whatever good they do—whether in temporal or spiritual matters—for the sake of God. Bishops and clergy also serve Christ, insofar as they dispense his Sacraments to the faithful; hence the Apostle says: 'Let a man so account of us, as of the ministers of Christ, and the dispensers of the mysteries of God.' The same is true for all the faithful, regardless of their state in life. Those who keep his commandments serve Christ; as the Apostle says: 'In all things let us exhibit ourselves as the ministers of God.' Everyone also serves Christ by admonishing, teaching, correcting, and by performing acts of benevolence, almsgiving, and other works of mercy. And he adds the prize or reward for this following, because if anyone serves Christ worthily and has followed him, he will be where Christ is: 'And where I am, there also shall my minister be.' It is certainly a great reward to be with Christ, without whom there is no good anywhere, and with whom there is no evil anywhere. He puts it more clearly: if anyone serves me by obeying my commands, he serves me. By living this way and following in my footsteps, my heavenly Father will honor him—that is, in heaven—so that he may be with His Son. Not equal to the divinity, but joined to eternity. It is certainly a great honor that a wretched human being is made blessed, that a disinherited person becomes an heir of God, and a co-heir with Christ. Blessed is the one whom God will honor, for he will be enriched with those things of which the Apostle says: 'Eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love Him!' People give honor to others in this life as a testimony of virtue; but the honor God gives in heavenly glory is the reward of virtue. O my God, my mercy, author and giver of all virtues, give us now the constant practice of them, and at last, for them, the everlasting reward!
The Troubled Soul and the Father's Voice
Jesus acknowledges the natural turmoil of His soul in the face of death, yet submits to the Father's will, receiving a voice from heaven in response.
And because he had encouraged his disciples to endure death by his own example—the one he set before them to follow—he subsequently comforted them so they wouldn't be troubled or held back by the weakness of nature; for right reason, despite the soul's turmoil according to the passions of the sensitive part, directs it toward good and virtuous actions, so that it may be strong enough to endure death and even any other hardships for the sake of God and the good of virtue; for this is how it was in Christ, that despite the turmoil of his sensuality, he suffered what right reason urged. Hence he says: "Now my soul is troubled," which means it is affected as far as the sensitive part is concerned by the passions of fear and sadness, and by a natural horror, which nevertheless comes from the will. For "soul" is taken here to mean sensuality—that is, the sensitive appetite—in which the passions reside, rather than in the reason. It is as if he were saying, "Don't let the turmoil of sensuality trouble you or hold you back from right and proper action, because my soul is also troubled with the Passion looming, and yet, despite this, I choose to die." Obedient to the Father for your salvation. For because he had encouraged others to imitate his death, so that no one might say to him, "You can safely undergo death because you feel no pain," he wanted to show the opposite through such turmoil of the soul, and consequently that one should not turn back from imitating him because of a natural horror of the soul. For if he had felt no passion in his soul, he would not have been a sufficient example for people to endure death. Such passions, however, were one way in Christ, and are another way in us. In us, these things happen by necessity, in that we are moved and affected as if from the outside; but in Christ, they did not happen by necessity, but by the command of reason, to show the truth of human nature, to give us an example of not refusing death, and to merit our redemption, since no passion existed in Him except what He Himself stirred up. In Christ, only the lower powers were subject to reason, in such a way that they could do and suffer nothing other than what reason willed, which allowed the soul and the lower powers to act according to what was proper to them. Thus, the soul of Christ was troubled in such a way that the disturbance in Him was neither above reason nor against it, but according to the order of reason. Then, wishing to show that He didn't come to do the will of the weak flesh, but the will of His Father, He says: "And what shall I say, in this and about this turmoil?" He doesn't say: "What shall I do?" He knew what He was going to do; instead, He teaches us what we ought to say, where we ought to flee, whom we ought to call upon, and in whom we ought to hope—namely, in the Father who alone saves. It is as if He were saying: "I don't have anything to say in search of an escape, but I know what I must do." "Because I am about to suffer." Therefore, I won't back away from the purpose I have begun because of the fear of dangers, but by using reason to overcome my natural impulses, I will conform my will to the divine will; in this, He gives us an example so that we might do the same. And this is what He means by adding: "And, O Father, save me, and deliver me from this hour of the Passion." He doesn't say: "In this hour in which the Father has exposed Me to death," but "from this hour." because he glorified him through it. But I have come to this hour voluntarily. That is, for the sake of the Passion and death, I came into the world to suffer, out of obedience to the Father and for the salvation of the human race. It is as if to say: I seek salvation, but I do not refuse the Passion. And you, Father, glorify your name through this Passion by raising me up, which is the glory and glorification of your name. As Augustine said: He taught you whom to call upon, and whose will you should place before your own. He took on human weakness so that he might teach the troubled person to say: Not as I will, but as you will. From this endurance of trouble in God, a person receives a threefold benefit. The first benefit is that your turmoil is eased; for if someone finds relief by complaining about their troubles to a friend, how much more will they receive from God through His mutual compassion? . The second is that your turmoil becomes meritorious; for if it’s meritorious to offer God a material thing you carry in your purse, how much more so if you offer what you carry in your heart. The third is that a person receives notable consolation afterward, as is clear from many who have been freed from tribulation, as we see here. The Voice of the Father. The Eternal One glorifying Christ. For a voice came immediately from heaven for consolation; hence it follows: A voice came from heaven, that is, from God the Father, saying: I have glorified it, and I will glorify it again. That is, I have begotten it clear from eternity according to my divinity, and I will also make it clear according to my humanity. Alternatively, I was glorified in my humanity at the Nativity, when the angels sang, 'Glory to God in the highest,' and the Magi worshipped. I was also glorified at my Baptism, in the Transfiguration, and through the miracles performed during my life. I will be glorified again through the signs of my divinity in the Passion, where I will triumph over the devil, and in the Resurrection, the Ascension, the conversion of the whole world, and most especially in the judgment. The crowd, that is, those who were more simple-minded, standing there and hearing the sound of the voice but not perceiving its meaning, said that it was thunder—that is, something like a confused noise—though they did say it happened for the Lord's sake; others, however, who were more perceptive and understood the articulation of the voice, said that an angel had spoken to him. They believed him to be a mere man, and therefore said that an angel had spoken to him, just as Scripture sometimes says that angels spoke to the prophets. But that voice was paternal, formed by the whole Trinity, since his works are indivisible; nevertheless, it was more specifically the voice of the Father, formed to represent his person. And Jesus answered and said: 'This voice testifying did not come for my sake—that is, to instruct me, for I have no need of any other witness, comforter, or glorifier besides myself—but for your sake, that is, for your instruction, who are in need of instruction and witness, so that you may believe that I am from God.' Thus he showed that this voice told him nothing he didn't already know; it was for the sake of those who were ignorant and needed to be told, and for the instruction of the crowd standing by, so they might recognize that Jesus himself is the Christ, to whom witness was being given from heaven. Just as his soul was troubled voluntarily not for his own sake, but for the sake of others, so this voice was made divinely by some dispensation not for his sake, but for the sake of others. And because the voice said, 'And I will glorify it again,' he subsequently shows the manner of this glorification, saying: 'Now'—that is, in this time of the Passion—'is the right judgment' of the world, not of condemnation, but of discernment; that is, for the world against the devil. This means that now the world is to be judged by being freed from the power of darkness, and the world will be separated from the power of the devil and rescued. This is the judgment of discernment, by which many are separated from the power of the enemy. From the time of Christ's Passion, the faithful who believe have been discerned from those who are obstinate against the faith.
The Judgment of the World
Christ declares that His exaltation on the cross will cast out the prince of this world and draw all people to Himself, despite the unbelief of the leaders.
In the future, however, there will be a judgment of condemnation for the faithless, and of reward for the faithful. In explaining this, he adds the effect of the judgment: 'Now the prince of this world'—that is, the devil, who has ruled from Adam until now and still dominates those who are given over to the world—'will be cast out.' He is called the prince of the world not because he is the lord of the world's substance, but of those who live in a worldly way, insofar as they subject themselves to him through sin. He will be cast out and driven away by those who have been redeemed and set free, and by this judgment, through Christ and the power of His Passion, he will lose the authority to drag people after him. Through that same Passion, the gate of glory has been opened, and the devil can no longer prevent people from reaching it or drag the saints after him as he did before. Through the Lord's Passion, humanity has also been given the strength to resist the devil, because through it we are stronger in our resistance; he is no longer able to seduce or tempt people as easily as he once could, nor is he permitted to do as much as he would like. It is just that, just as the prince of death subjected humanity to death through sin, so he who arranged for Christ to be killed unjustly should, by right and by justice, be cast out, so that he may no longer rule over the righteous who have been redeemed by Christ. He is still permitted to tempt people, however, for the exercise and merit of the elect. He clarifies the manner in which he is cast out, because it is through the death of the cross and the resurrection; hence he adds: 'And I, if'—that is, when—'I am lifted up from the earth' (meaning on the cross), 'will draw all things to myself.' He doesn't doubt that what he came to fulfill will happen. By 'all things,' he means the elect and those predestined for salvation, from whom the devil is cast out. He will draw them to himself so that he may be the head and they the members, despoiling the one who had unjustly and deceitfully taken them captive. Alternatively, 'I will draw all kinds of people,' because from all kinds of people some have been drawn—that is, from all languages, all rites, all states of life, and all ranks. And so he drew all things to himself, because 'man' is said to be every creature. For he draws us to himself by the love with which he suffered for us; for the love shown to the human race on the cross has an attractive power for the mind, just as a magnet draws iron to itself. Christ's crucifixion is called an exaltation because his body was lifted up on the cross like a banner in the air to defeat the powers of the air; and because he humbled himself even to the death of the cross, God exalted him, and he, once exalted, exalted his own. Through his Passion, therefore, he won the victory over the devil; and this very act of drawing all things to himself is the casting out of the prince of this world, for there is no agreement between Christ and Belial, or between light and darkness. Why did Christ choose to be exalted in the air and die on a cross? He said this to signify the kind of death he was going to die—namely, by the punishment of the cross, exalted in the air. Note that Christ didn't want to die in a house or under a roof, but chose to be exalted in the air for three reasons: air is a common element, and while a person can own land, water, or fire, no one can own the air. Christ therefore chose to be exalted in the air: first, to suggest that just as air is common to all, so is Christ's Passion. The sufferings of other saints were their own, because each suffered for himself, but Christ's Passion was common to all—to the angels, because they are restored, and to humanity, because they are saved by it. Second, to suggest that just as air is the medium between heaven and earth, so Christ was the mediator between God and man, because he is one with God by his divine nature and one with man by his human nature. There was, however, a discord between God and man. That is why Jesus came and showed himself to be the mediator. Third, he did it to cleanse the air itself; for he had already sanctified the earth by walking upon it for thirty years, and he had sanctified the water by having himself baptized in it, and he had sanctified fire by sending the Holy Spirit in the form of fire; it remained for him to sanctify the air, not by being under a roof, but by dying in the open air. He also chose to die the death of the cross for several reasons: first, because of the shame of that death, so that the shame itself wouldn't turn people away from the perfection of justice; and also because this kind of death, being a form of exaltation, was fitting for the fruit, cause, and image of the Passion. It was fitting for the fruit, because through the Passion he was to be exalted by the Father. The cause of the Passion was fitting in two ways: first, on behalf of humanity, for whose salvation he was dying; for they had perished because they had been cast down and immersed in earthly things. And that is why he chose to die exalted, so that he might lift us up to heavenly things; and on behalf of the demons, so that he might trample upon those who exercised rule and power in the air, by being exalted in the air himself. It was fitting in terms of the image, because the Lord commanded the bronze serpent to be made in the desert, and just as that serpent was exalted on a pole, so too was the Lord on the cross. Even though the Lord performed such great and mighty signs before them—through miracles, teaching, revealing the secrets of the heart, and foretelling the future, all of which declared His divinity—most of them still didn't believe in Him; in this, the Scriptures of the Prophets were fulfilled, which foretold their stubbornness and blindness. They were accustomed to asking, "What sign... etc." ...are you showing us so that we might believe you? But look, even though He had performed such signs, they did not believe in Him for that reason. Nevertheless, many of the leaders—the experts in the Law and the priests—did believe in Him at that time because of the miracles and the fulfillment of the Scriptures, just as Nicodemus did. One of them was the man who had come to Jesus by night, along with Gamaliel, Joseph of Arimathea, and many others; but because of the Pharisees, they didn't confess Him openly, so they wouldn't be cast out of the synagogue. They had already conspired that anyone who confessed Him to be the Christ would be expelled from the Jewish community, which was considered a great disgrace. Being cast out of the synagogue was a major thing, just as being excommunicated from the Church is among us. The cause and root of this failure—that is, why the Jews did not confess Him—was pride and empty glory. For they loved the glory of men and worldly honor in positions of status and human praise more than the glory of God and the merit to be hoped for from God's glory, to whom alone honor and glory are due. By confessing Him publicly, they would have lost the glory of men, even though they would have gained the glory of God. But they chose to be deprived of the glory of God rather than the glory of men, because they were unwilling to confess Him publicly, desiring to be honored by worldly people and ignoring the Apostle's words: "If I were still pleasing men, I would not be a servant of Christ." These people have many followers today, as they spend themselves and their possessions lavishly for the sake of worldly glory, while doing little or nothing to earn the glory of God. Their faith, therefore, was insufficient; it isn't enough to believe in your heart for righteousness, but you must also confess with your mouth for salvation.✦ In this, human glory is to be held in low regard, and every hardship is to be endured patiently, because every hardship suffered for the sake of justice is meritorious, so that everyone may say with the Apostle: 'May I never boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world.'✦ That is why, according to Augustine, the Lord fixed His cross on the foreheads of believers—the place that is, in a way, the seat of shame—so that the faithful might not be ashamed of His name, and might love the glory of God more than the glory of men. This is why the one who reads the Gospel at Mass, and even those who hear it, sign themselves with the sign of the cross. After the Lord Jesus had spoken these things, He who searches the hearts of men—knowing their fury and the malice they had already conceived in their plan to kill Him, and wishing to forestall them—did not wait for them to act, but withdrew, moving away from His persecutors because they were no longer receiving His teaching; He hid Himself from them, thus softening their envy and fury, because the hour of His Passion had not yet come. In this, He gave us an example that when we are certain of someone's malice, we should flee even before they attempt to carry it out in action. He hid His face from them by withdrawing the knowledge of Himself, which signified their blindness and the passing of the faith from the Jews to the Gentiles. When evening came, the Lord went out of the city with His twelve disciples. Behold. But. There He taught the meek and the just about the kingdom of God; but by day, He spoke harshly against the perverse and the wicked, rebuking them for their depraved ways, and teaching us to imitate Him in this. PRAYER: Lord Jesus Christ, grant that I may have not only the leaves—that is, the words and the reputation of righteousness—but also the fruit of good works, so that I may never incur a curse from You.
The Authority of the Son
Jesus silences the questioning of the chief priests regarding His authority by confronting them with the truth of John the Baptist's ministry.
Grant that I may follow you as your true minister, to the best of my ability, so that where you are, I may also deserve to be. Draw me after you, good Jesus; don't let the sweetness of the world pull me, but let the sweetness of your love draw me.✦ May my intention always be with you in heaven, and may your protection be with me on earth continually; may I cling to you inseparably, serve you perseveringly, seek you faithfully, find you happily, and possess you eternally, my King and my God. Amen. See Matthew, chapter 21. And when, on the third day of the week—that is, the Tuesday—they were returning to the city of Jerusalem in the morning and passing by the place where the Lord had cursed the fig tree, the disciples saw the fig tree withered from the roots, which is to say, from the very foundations where the priests and scribes were, even more so than on the first day; and they were amazed at the sudden withering of the tree. It's no wonder it withered immediately, because the word of the Lord, as He cursed it, descended to the roots like a flame. When he entered the temple—that is, the temple courtyard where people gathered to pray and hear the word of God—he came to teach, to pray, and to set an example, not to be taught by the people, but to... They approached him to trap him in his words while he was teaching—especially when the chief priests were not around. Whom he does not excuse. And ignorance, for the elders of the people from whom iniquity has gone forth. For, according to Chrysostom, the priests were saying among themselves, "We are the pillars of the temple." Look, the whole Church rests upon him; we are like the tongue of the silent Scriptures, and he resonates in the middle of the temple, while we are despised like a reed. We are silent and scattered; we were the fathers, but now he is generating children, and we are barren. It was as if they were saying, "We are greatly belittled." They came forward, therefore, and said, "Tell us, for it is our duty to inquire and know by what authority you do these things—whether it's your own, or whether it was given to you by someone else." "And who gave you this authority to do these things?" It was as if they were saying to him: "Why do you drive people out of the temple as you please, when you aren't a doorkeeper? And why do you teach, without consulting us?" They were asking by what authority he did these things, because he was exercising the authority to drive people out of the temple. Only the doorkeepers had that authority, along with the priests and teachers of the Law who were assigned to this task by the chief priests, and no one else. And no one else. But they saw that Christ had neither authority, and that he was instead acting on his own. For they understood him to be working through the devil, and that what he was doing was, as they said above, by Beelzebul. ...casting out demons. As if, according to Chrysostom, they wanted to say: 'You aren't from a priestly family, the council didn't grant this to you, nor did...' ...Caesar; by what authority do you do these things?' 'Is it by Beelzebub, the prince of demons?' Jesus, however, met their opposition with opposition, rather than a solution. As if blunting a nail, the Lord responded: He said to them: 'I'll ask you one question.' 'If you answer me, I'll tell you by what authority I do these things.' Who is he? He intended to refute their slander with an open answer, and so he questioned them prudently, that they might be convicted by their own silence, or by their own answer and judgment. It's better to question those who slander. They are led into an awkward position more by questioning than by direct reasoning or answering. That's the best way to respond to and conclude against the malicious, when they are refuted by their own words and answers. By this, Christ also shows that to the malicious, such as these, [it is not necessary to answer]. These things were not secrets of God to be revealed; rather, their malice is to be prudently avoided. He asked them, "John's baptism, where was it from?" Was it from heaven, by God's command and divine ordinance, or was it a human invention and institution? They were stunned by the question and considered how to answer, but they couldn't find a way, realizing that any answer would lead to their own undoing. For if they had said that John's baptism was from heaven—that is, from a heavenly and divine institution—they would be openly convicted, because they didn't believe John when he said that the Lord himself had come from heaven and when he bore witness to Him regarding His authority. For whoever believes John certainly believes Christ as well. This is because John bore witness to Christ by preaching Him and announcing that He was the Son of God. It is as if He were saying, "He bore witness to me, whom you acknowledge to have had a prophecy from heaven, and you heard from him by what authority I do these things." I do. This is because he demonstrated it by bearing witness to me. If they had said that John’s baptism was earthly and of human origin, they would have risked death at the hands of the people and been stoned as blasphemers; for the people, who... The people had received John’s baptism, and because of his life, his teaching, and Christ’s own testimony, they regarded him as a holy and true prophet sent by God; consequently, they felt that his words and deeds were from God. They had seen, as Bede says, that if they answered either way, they would fall into a trap, fearing the people would stone them; they were also afraid of being forced to admit the truth. Answering Jesus, they said, 'We don't know.' But as they lied by claiming they didn't know, Jesus said, 'Neither will I tell you by what authority I do these things.' I won't tell you what I know, because you don't want to admit what you know. Because they claimed they didn't know what they actually did know, he refused to reveal the truth to them regarding what they were asking, and they were most justly confounded. For by their own silence, they were forced to stop their questioning. For, according to Chrysostom, lies—if they have no one else to deceive—end up deceiving themselves. According to Bede, truth is hidden for two reasons: either because the listeners aren't yet capable of understanding it, as it is said, 'I have many things to say to you, but you cannot bear them now'; or because, out of hatred and contempt, they are unworthy to have it revealed to them, as it is said, 'Do not give what is holy to dogs, nor cast your pearls before swine'—and in this case, both reasons applied.✦✦ A third reason can also be added: the frequency of preaching, because constant preaching loses its impact. Christ therefore wished to show by his actions and...
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MUNDI. Matthaei cap. XXI et Joannis cap.
Mane autem, et diliculo, alia die, scilicet -leria secunda, cum iterum exiret Jesns a Bethania, et erat revertens in Civitatem, scilicet Jerusalem, esuriit, secundum suspicionem discipulorum, eo quod ad arborem accessit. Ubi nota morem studiosi operatoris, dum dicitur mane revertisse in civitatem ut praedicaret, et ut aliquos Deo Patri suo acquireret. Esuriit autem, non quasi homo, indi^^ens cibum corporalem, sed quasi Dcus misericors humanam salutem. Unde ista esuries naturalis non fuit. quia in sero praecedenti comederat, nec adhuc hora comedendi erat ; sed sicut maledictio arboris, de qua subditur, figurabat malediclionem infructuusi, sic ista esuries siguificabat desiderium Christi de salute populi. Et ideo adhuc mane esurit, qui jusfitiam csurit. Et videns fici arborcni z/? 2rtw,iiitt!
i'Belhpha^e etmontem Oliveti, secus viam, venit ad eam, et nihil invenit in ea fructus, nisi folia ; ^a? z^Mm; malediceiis ergo ei, ait: Numqiiam ex te fructus nascatur in sempiternum. Et arefacta est continuo ficulnea. Venit Dominusad ficuln eam, non causa inveniondi fructus, quibus esuriens reficeretur, scicbat quod in martio, tempus ficuum non esset, sed adivit propter miraculum, ut Apostolos ad fidem confirmaret. Unde, secundum Chrysostomum, maledixit Dominus ficuineae, non quoniam fructum in illa non invenit, cum non essct tempus ficuum, sed discipulorum gratia, utcontiderent, et utdiscerent, quod possit etiam Judaios persequentes siccare, et in momeuto exterminare. Ideo neque in alia planta, sed in omnium humidissima miraculum hoc fecit, ut et hinc majus appareat hoc miracuUim. Ad hoc enim Dominus mirdculum fecit, ut discipulos in fide solidaret, quia, ut ait Hieronymus, Dotninus passurus in populis, et bajulaturus scandalum crucis, voluit discipulorum animos signi anticipatione firuiare. Quod etiam in signum synagogae maledictae, et arefactae Jesus fecit, in qua fructus justitiae non invenit.
Arbor enim fici est synagoga, propter multitudinem granorum sub uno cortice, id est hominum sub Lege, et una, scificet propter uniformitatem ritus; quaesecws viam erat, quia Legem habebat, sed non in via, quia non credebat in Ghristum, qui est via ; ad quam venit, per praesentiam corporalem, et per doctriuam spiritualem ; et nihil invenit in ea, licet multum quaesierit exemplis, doctrinis, signis et miraculis; nisi folia, id est verba Legis et traditioncs Pharis8eorum,absque ullis fructibus. Sancti enim habent et folia verborum, et flores morum, et fructus operum. Per talem etiam arborem virentem fohis, et carentem fructibus, possunt inteliigi hypocritae et simulati existentes extra viara justitiae, et non in via positi, per simuiationem virtutum foliis circumdati, sed a fruciu justitiae alieni; quia exteriorem apparentiam sanctitatis habentrs, intfTius suntvacui ab operibus veritatis, et infructuosi, et ideo a Domino maledicti, sunt aridi et humore devotionis privati. Unde ait Chrysostomus : <( Folia vt^ritatis sunt specics tautummodo sanctitatis in homine, aut sine ullo fructu vorba religiosa. Quicumque orgo religiosus, id est arbor rationabibs, profitetur se esse Dei, et justitiam non operatur, est arbor tantummodo folia habons sino fructu ; secus viam autem ost, juxta mundum, mundus eriim via est communis, per quam omnes transeunt, qui nascuntur. Quicumque ergo homo fidelis, id est arbor rationabiUs, juxta mundum vixerit, numquam potest in se justitiae fruclus tenore. Transeuntes enim et retranseuntes daemones, vel ministri ipsorum per viam, id est vagantes per mundum istum, excutiunt eos. Sicut ergo dilficile est arborem juxta viam positam fructos suos usquo ad maturitatem servare ; sic difficile est virum fidelem juxta istum mundum viventem, in ramis, id est in actibus suis justitiam immaculatam usque ad finom servare.
Si vis ergo fructus justitiae ad finem tenere, recede de via, et plantare in loco secreto, ut nec mundus tecum aliquid habeat commune, nectucum mundo : » haec Chrysostomus. Cum itaque esuriens Dominus ficus quaesivit, aliquid aliud se quaerere significavit, non enim ficus, sed fidem, neque fructus arboris, sed fructus operis quaesivit. Ex hoc ergo, secundum Bedam. patet quod sicut Dominus multa dixitin paraboHs, ita et fecit. Gur enim in ficu fructum quaereret, cujus tempus nondum esse quihbet homo sciret, et ob id oam aeternae sterilitatis maledictione damnaret? Quia plebem, quam docebat verbo, terruit facto, ne quis habens foHa, id est verba justitiae sine fructu operum, mereatur excidi et in ignem projici. Unaquneque enim arbor non de floribus, non de fohis, sed de fruclu suo cogno^^citur ; sic unusquisque homo non do aestimatione famae, vel de sormonis pompa; sed de suarum testimonio probatur actionnm. Haec autem maledictio fi cus maxime in nohis tiinenda est, quia foJia, id est verba, noo vertimus in opera.
Jam enim securis ad radicem posita est.
Et ingressus J(isus in civilatem, veiiit in temolum, socundum suam coiisueiudinem, qui semper locum Dei vis. tare consueverat, et Patri exhibere hoiiorem. Erant autem quid m Gentiles, ex his qui ascenderant in Jeru>alem,w^ adorarentin diefesto; quia templum pro sui sancdtate in revereiitia a Gentilihus in circuiiu Judaeorum erat, et ejus famositas non tantiim Latiuos et Judgeos, sed etiam Gentiies trahe. !» at, ut de Eunucho Gandacis re. ^inse paluit. Ei ergo, qui Chrisli miraculiaudierant, ideo eum videre, et ejus doclrinam audire volebant ; et accesserunt ad Philippum, qui erat a Betksaida Galilaede, quia videbant eum pium el mansuetum, et se non reputabant digoos, ut venirent per semetipsos, et rogabant eum, dicentes : Domine, volumus Jesum et Salvatorem omnium videre. Et con.
gruenter ad Phih'ppum accesserunt priiis, quiaipseprius praedicavit Gentihbus, scihcet Samaritanis. In his Gentihbus («raeflg-urabaiur conversio Gentium, per praedicaLionem Apostolorum in proximo secutura, et quod Gentes miuisteiio eorum ad fidem coiiversae desiderent Jesum gK)rilicatum in patria. Venit Philippus et dicita. Andreae, qui Andreas pnmus Christi erat discipulus, et magis iamiliaris Doinino quam Philippus, et etiam quoniam Phihppus per Andream conver. ^us fuerat, et ideo de consiho etauxilio ejuscirca hoc agere volebat ; in quo datur nobis exeinphim omni i faciendi de consiiio majorum. xindreas rursum et Philippus hoc dixerunt ambo simul Domino Jesu, taMiquam Superiori. Mystice, Pliiiippus, qui os lampadis dicitur, signat veritatem ; Aiidreas auteni, virilis virtutem : quai duo intellectum et affectum Christo adducunt in conversione animarum.
Jpsus autem audiens devotionem Gentilium, qui jam erant dispusiti ad credendum, vidensque eos properare ad fi lem, et intelligensin eis quodammodo inchoari Gentium conversiimem, praenuntiavit suae Passionis tempus imminere, postquam Passionem imme(iiate Gentes erant ad fidem recipiendae, refipondit evgo eis dicens : Venit hora, ut clarificetur Filius hominis. Quasi diceret : Judaei noluut credere, quos primum voluit lucrificare, pleiiitudo Gentium creditura est, quia veniunt Gentes ad credendum, quibus Filius est clariticandus. In Passione quippe sua fuit Films clarificatus per signa osLensa, fuit etiam clarificatus in sua Resurrectione et in sua Ascimsione ; itemque in Gentium conversione, quia divinitatem ejus contitiMitur ubique. Verumtamen per congruum ostendit exemplum, quod mors ejus debeat praeveuire convcrsionem Gentilium, diccns ; Nisi granum frumenti cadens in terram^ mortuum fuerit, ipsum solum manet ; quia non facit fructus multipiicationem, nisi per sui corruplionem. Ac si dicat : Nisi ergo ego moriar, fructus conversionis Gentium non sequetur. Si autem mortuum fuent. multum fructum affert, id est, me mortuo per humanitatem, multiplicahitur fides per Gentium conversionem. Ac si expresse dixisset : Isti Gentiles, qui modo volunt venire ad me per praesentiam corporalem, post mortem meam venient a(i me per fidem.
Ipseenim erat granuin jaciendum in corpore terrae per Passionis humilitatem, unde messis copiosa debebat statim exsurgere. Pas-io quippe Christi multum attulit fructum, scilicet : fructum remissionis peccatorum, fructuin conversionis Gentium, fructuinque ^loriiie regni coelorum. lit, quia Christus se comparavit grano IVunit^nti, mos est Ecclesiae de hoc grano, scilicet tritico, tautum coufici corpus Ghristi. Moraliter, homo in terra cadit, quando per humilitalem se deprimit, sed eam non coopent, quando vult humilitatem manifestari, et noii occultari, et talis humilitas non fructificat ; sed quaudo talis humihs vult quod humilitas lateat, tunc fructificat. Ad hoc enim quod jrranum frumenti friictificet, non sufficit quod in terram cadat, sed oportet qu'>(l agricola ipsum co^periit. Vvvedicit etiam Christus suam Passioncm et ejus fructum, ut videntes morientem non ideo perdant fidem, et ex Passione non terrcantur; sed ma. :is imittmtur, quoniam oportet nos imilaii euin, qui reliquit nobis exempla ut sequamur ipsum.
Unde consequeiiter disripuios atque omnes exhortatur ad Passionis sua3 sectanda vestigia, dicens : Qui amat animam, id est vitam suam, siilicet in hoc mundo, et ad bona mundana, et ad caruis desideria, volendo sibi hujuscemodi delectabilia, ut mundo virat, et non Dto, vel eam cum necesse esi pro Deo non ponendo, perdet eam^ scilicet in vita aeterna, et qiiantum ad bona aeterna p^ssiiienda. Ei,per contrariiim, qui odit inimam suam^ id est vitam, iii hoc mundo denegando sibi bona prsesentia, et sustinendo mala, vel etiam, cum necesse est ponendo pro Deo, in vitam sciiicet seternam custodit eam. id est vivet aeternaliter ciim eo. {]bi Augustinus : a Si male amaveris; tunc odisti,si bene oderis, tiinc aniasti. Felices, qui odi'. runt custodiendo, ne perdant amando ! » Et quod debeamus ipsum iaiitari in Passione, osteiidit per rationem, inducetis exemplum de se, ut sicut ipse fecit, iia ei nos, si opus fuerit, faciamus, et dicit : Si quis mihi ministrat, hocest nomine etaffectu quserit esse meus minister, me sequatur, id est me imitetur ; sequi enim imitari est. Quasidiceret:RationabileestquodministersequaturDominum,si quis ergo me non sequitur, nou mihi ministrat ; qui<i, secundum Ch ysostomum oportet eum, qui mini>trat, sequi eum cui ministiat.
Oportetergo discipulos Cliristi qui ei ministrant, sequi (^hristum per mortum, si opoituerit, et per bona opera, imitando ipsum. Illi quippe Chri^to ministrant, qui non sua, sed quae Jesu Christi quaerunt, etquaecumque bona sive in temporalibus, sive iu spiritualibus propter Deum faciunt. Ministraat autem Chri•205 sto Episco|)i et clerici, in quantum ejus sacramenta fidelibus disptMisant ; unde ait Aposioliis : Sic nosexistimet homOy utministros Christiet dispensatores mijsteriurum Dei vivi. Item, quilibet fideles in quocumque ordine constituti. (jui mandata servant Christiei ministrant ; unde Apo^tohis : In omnibus exhibeamus nos sicat Dei ministros. Ministrat etiiin Christo uausquisque monendo, docendo, corripiendo, benevolentiam, eleeuiosynain, et cetera mi^ericordiae oj»era iinpeniendo. Et subjungit hujus sequela^ bravium, seu praemium, quia, si quis Christo digne ministraverit, (^,t ipsum secutus fuerit, erit ubi Christus est : Et ubi sum ego, illic et minister meus erit. Et certe magnum est pnemium esse cum Chrislo, sine quo nusquam est bene, et cum quo nusquam est maJe.
Etdeinde manifestius hoc dicit : nam, si quis mihi ministraverit, mandatis meisobedieiido, me se. iueudo, et vestigia mea imilando, honoriflcabit eum Pater meus coeiestis, scilicet, in coelis, ut sit cum Fiiio ejus. non aequalis divinitati, sed coiisociatus aeternitali. Iit certe maguus honor est, quod homo miser efticiatur beatus, exheredatus heres Dci, coheres autem Christi. Beatus ille quem Deus houoriticabit, ille enim ditabitur ilJisbouis, de quibus dicit Apostoius : Oculus non vidit, nec auris audivit, nec in cor hominis ascendit, qu% prdeparavit Deus iis, qui diligunt illum ! Honor eniin datur homini ab aliis hominibus in vita praesenti, in testimoniurn virtutis ; sed honor datus hominibiis a Deo in gloria coelesli, in praemium virtutis. 0 Deus meus, misericordia mea, auctor et dator omnium virtutum, da nobis nunc in eis exercitium continuum, et tandem pro eis prsemium sempiternum !
El, quia discipulos hortatus fuerat ad tolerantiam mortis, exemplo sui, quem sequeudum propo^uit, consequenter confortateos ut non turbeutur et retrahantur propter intirmitatem naturae ; quia recta ratio, non obsiante turbatione aniinae, secundum passiones partig sensitivae, dirigit eam in bonas e virtuosas operatioaes, ut velit fortis sustinere mortem, et etiam quaecumque contraria proptcr Deum et bonum virlutis; sic enim iirChristo fuit,quod, noa obstaate turhatione seosualitatis, passus est, quod recta ratio suadebat. Uiide diit :Nunc anima mea, sensualis, turbata est, id est affectaest quaiUum adsensitivam, passionibus timoris et tristitiae, ac naturali horrore, qui tamen est de voluntate. Anima enim hic accipitur pro sensualitate, id est pro appetitu sensitivo, in quo sunt passiones, non autem in ratione. Ac si dicat : Non vos turbet vei retrahat sensualitatis turbatio a rectaet debita opcratione, quia eiiam anima mea turb<ita est, imminente Passione, et tamen hoc non obslante, mori eligo. obediens Patri pro vestra salute. Quia enim hortatus faerat alios imitari mortem suam, ne furte aiiquis ei diceret : Secure potes mortcm subire, quia nihil mah sentis ; ideocontrarium voluit ostendere per talem animae turbationem , et per consequens non esse recedendum ab ejus imitatione propter naturalem animae horrorem. Nam, si nullam passionem sensisset in anima, non fuisset suificiens exemplum hominibus ad mortem sustinendam. Hujuscemodi aulem passiones aliter luerunt in Christo, et aliter sunt in nubis.
In nobis enim suntex necessitate, in quantum quasi ab extrinseco commovcmur et aificimur ; in Christo non fuerunt ex necessitate, sed eximperio rationis, ad ostendendum humanae naturse veritatem, et ad dandum nobis exemplum non recusandi mortem, et ad merendum nostram redemptionem cum in eo nulla passio iuerit, nisi quam ipse yokintaric concitavit. Namin tanlum inferiores vires erant suhditae rationi in Christo, quod nihil aiiud agero et pati poterant, nisi quod ratio volehat, quee permisit agere animae et viribus inferiorihus quae propria erant. Sic ergo lurbata est anima Christi, quod ncc sujjra rationem, nec contra eam, sed secundum ralionis ordinem turbatio in ea fuerit.
Deinde, voiens ostendere quod non venit voluntatem infirmae carnis, sed voluntatem Patris sui facere, ait : Et quid dicam, in hac et de hac turhatione? Non dicit : Quid iaciam? quoniam sciebat quid esset facturus ; sed docet quid dicere, et quo fugere, et quem invocare, et in quem sperare debeamus, scilicet iu Patrem qui salvat solus. Quasi diceret : Non habeo quid dicam ereplionem quaerens, sed scio quid agam. quia passurus sum. Unde non recedam a coepto proposito propter timorem periculorum, sed ex ratione sensualitatem superans, voluntatem mcam voluntati divinae conformabo; in quo dat exemplum nobis, ut siiniiiter faciamus. Ethoc est quod suljjungens dicit : Et, o tu Pater, salvifica, et salvum fac me, ex hac hora Passionis. Non dicit : in hac hor i, in qua Pater eum morti exposuit, sed ex hac hora^.
quia inde eum glorificavit. Sed proptei^ea voluntarie veni in hanc horam. , scilicet Passionis et mortis, propterea veni in mundum, ut patiar, propter Patris obedientiam et humani generis salutcm. Quasi diceret : Salvationem quaero, sed Passionem non recuso. Et, tu Pater^ per hanc Passionem clarifica nomen tuum^ me suscitando, quodestgloria nominis tui et clarificatio. Uhi diXiAugustinus : (( Docuit te quem invoces, cujus voluntatem tuae voluntati prseponas. Hominis suscepitinfirmitatem, ut doceat dicere contristatum : Non sicut ego volo, sed sicut tu. » Ex hac autem supportatione turhationis in Deum, homo triplicem percipit utilitatem.
Prima est, quoci sic turhatio alleviatur ; si enim ex eo, quod quis a mico conqueritur turbationem suam, alieviationcm inderecipit, quantofortius propter compassionem mutuani a Deo recipiet? . Secunda est, quod turb;rtio meritoria efticitur ; si enim meritorium est Deo offerre rem temporalem, quam portas in bursa, multo magis, si offt^rs id quod geris in animo. Tcrtia est, quod homo po4ea notabilem recipit consolationem, sicut patet de multis a tribuialione iiberatis, sicutethic. W 7 Vox Patris . eterni Ciiristum gloRiFicANTis. — Nam statim venit vox de ccelo pro consolatione ; unde sequitur ; Venit ergo vox de cailo, scilicet a Doo Patre, dicens : Ei clarificavi, et iterum clarificabo. id est clai'um genui ab aiterno secundum divinitatem, et clarum etiam laciain, secundum humaniiatem.
Vel, secundum hominem clarificavi in Nativitate, quando Angeli cecinerunt:G/oria inexcelsisDeo, et Magi adoraverunt; clarificavi et in Baptismo, et in Transfiguratione, et in miraculis in vita per eum factis ; et iterum clarificabo, per signa deitatis, in Passione, in qua triumphabit de diabolo, et in Resurrectione, et in Ascensione, et in totius mundi conversione, et maxime in judicio. Turba ergo, id est quidam magis rudes, stantes et audientes, sonumque vocis non siguificationem percipientes, dicebant tonitruum esse factum, id est, ahquid per modum soni confusi, tamen hoc dicebant factum propter Dominum ; alii autem, magis perspicaces articulationem vocis intelligentes, dicebant quod Angelus ei locutus est. Gredebant enim eum esse hominem purum, et ideo dicebant Angelum ei esse locutum, sicut aliquando in Scriptura dicitur, quod Angeli Prophetis loquebantur. Sed vox illa fuit paterna, et formata a tota Trinitate, cum ejus opera sint indivisa ; verumtamen fuit specialius vox Patris quae fuit formata ad repraesentandum personam ejus. Et respondit Jesus, et dixit : Non propter me, scilicet instruendum, qui testimonio vel consolatore vel cJarificatore alio a me non indigeo, hgec vox testificans venit de c<jeio ; sed propter vos, id est in instructionem vestram, qui instructione indigetis et testimonio, scilicet ut credalis, quia ego ex Deo sum. Unde osteudit hanc vocein nihil sibi indicasse quod ante uescisset ; sed ignorantibus quibus indicarioportebat, et propterinstructionem popuh circumstantis, ut cognoscerent ipsum Jesum esse Ghristum, cui de coelo dabatur testimonium. Sicut ergo anima ejus non propter eum, sed propter alios voluntarie turbata est ; sic ista vox non propter eum, scd proptcr ahos allqua dispensatione divinitus facta est. 8 — Et, quia dixit vox: Et iterum clarificabo, consequenter modum ostendit clarificationis, dicens: Nunc, scihcet in hoc timpore Passionis, rectum judicium est, non condemnationis, sed discretionis, mundi, id est pro mundo contra diabohim, hoc est nunc pro niundo a potestate teuebrarum hberando judicabitur, et separabitur mundus a potestate diaboli, et eripietur ;^ et hoc est judicium discretiouis qiiodiscernuntur et separantur multi a potestate inimici ; a tempore quoque Passioois Ghristi discreti sunt fidelescredentes, abobstinatis contra fidem.
In futuro autem, erit judicium condemnationis iufidehum, et praemiationis credentium. Unde exponendo subdit effectum jiidicii ; Nunc princeps hujus mundi, id est amatorum mundi, et malorum hominum qui habitant in mando, scihcet diabolus, qui ab Adam usque nunc fuit dorainatus, et adhuc dominatur in mahs mundo deditis ; et dicitur princeps mundi, non quia sit dominus substantiae mundi, sed hominum mundialiter viventium, in quantum se subjiciunt ei per peccatum, ejicietur, et repelletur foras, a redemptis et liberatis, et potestatem homines post se trahendi perdet hoc judicio, per Ghristum et virtutem Passionis ejus, per quam aperta est janua gloriae ; a cujus consecutione diabolus non potest impedire, et post se trahere Sanctos, sicut ante faciebat. Per Passionem etiain Domini dataesthomini virtus resistendi diabolo, quia per eam fortioressumus ad resistendum; nec modo ita facile homines seducere vel adeo tentare potest ut prius, nec perinittitur facere quantumpotest et vellet. Justum est enim quod sicut princeps mortis per peccatum hominem sibi subjecit ad mortem ; sic, qui Ghristum procuravit interfici injuste, merito et digiie ejiciatur, ne deinceps justis hominibus per Christum redemptis, principetur. Permittitur tamen tentare homines, ad exercitium, et meritum electorum. Etdcclarot modum per quem ejicitur foras, quia per moitem crucis et resurrectionetn ; unde subdit : Et ego^ si, id est cum, non dubitat futurum esse quod venit adimplere, exaliatus fuero a terra, scilicet in cruce, omnia^ srilicet electa et priEdestinata ad salutem, ex quibus diabolus ejicitur, traham ad melpsum, ut sim capnt, et illa membra, spoliandoillum (|ui decipiendo injuste deppcedatus fuerat. Vel, traham omiiia genera hominmn, qiiiadeommbusgeneribus hominum aliqui sunt tracti , scilictt de omnibus linguis, de omnibus ritibus, de omnibus «tatibus, et de omnibus gradibus; et sic traxiL ad se omnia, quia homo dicitur omnis creatura. Nam amore, quo pro nnbis passus est, trahit nos ad seipsum ; ex amore enim ostenso in cruce ad genus humanum,habit vim attractiYam mentiuni,sicut iMpismagnes attrahit ad se ferrum.
Christi autem cruciflxio ideo dicitur exaltatio, quia corpus ejus fuit exaltatum in cruce, sicut vexillum in aere^ ad debellandum aereas putestates,'et quia semet humihavit usque ad mortem crucis, ideo Deus exaltavit illum, et ipse exaltatus exaltavit suos. Her Passionem ergo habuit victoriam de diabolo ; unde hoc ipsum omnia trahere, est principem mundi hiijus ejiccre, non enim est conventio Christi ad Belial, et lucis ad tenebras. 9 CuR Christus in aere exaltari et\n cruce mori voLUERiT ? Hoc autcm dicebat significans qua morte esset moriturus, sciHcet per suppHcium crucis exaltatus in aere ; unde nota quod Christus noluit mori in ahqua domo, nec sub tecto, sed in aere voluit exaltari ex causa triplici; aer quidem elementum est commune, et idcirco potest tiomo habere propriam terram, aquam, vel proprium ignem, sed nemo potest habere pioprium acrem. Chri^tus ergo voiuit in aere exaltari : — Fnmo, ad inuuendum quod sicut aer est communis, sic et Christi Passio, nam passiones aliurum Sanctorurii fuerunt propria^ quia quilibet passus est propter se; Passio autem Christi communis fuit : Augelis, quia sunt reparati ; hominibus, quia inde sunt salvati. — Secundo, ad innuendum quol sicut aer est medius inter ccelum et tiTram ; sic Christus etiam fuit mediator inter Deum ct hominem, quia cum Deo convenit ratione natura3 divinae, cum homine r<itione naturae humanae. Erat autem quae- . dam discordia inter Deum et hominem, et ideo venit Jesus, et se ostendit mediatorem.
— Tertio, ut ipsum aerem mundaret; sanctificaverat etenim terram triginta annis super eam amhulando, sanctiflcaverat et aquam in ipsa se baptizari faciendo, sanctiflcaveratet ignem Spiritum Sanctum in specie ignis mittendo ; restabatutsanctificaret aerem, non sub tecto, sed in aere moriendo. Pluiibus etiam de causis voluit mori morte crucis:una,proptermortis turpitudidem, ut homintm nec ipsa mortis turpitudo a perfectione jusiitise repeilat; item, quia hoc genus mortis per modum exaltationis conveniebat fructui,causge et fi^-urae Passionis. Fructui quldem conveniebat, quia per Passionem exaltandus erat a Patre. Causfe autem Passionis convcniebatdupliciter, sciJicet ; et ex parte hominum, pro quorum salute mt>riebatur; ipsi enim perierant, quia dejecti et demersi erant ad terrena. et ideo voluit mori exaltatus, ut nos elevaret ad coelestia ; et ex parte daemonum, ut scilicet eos, qui, in aere, principatuiii et potestatem exercebant, ipse elevatus in aere conculcaret. Figurcevero conveniebat, quia Dominus serpentem aencum in deserto tieri pra^cepit, et sicut ille serpens exaltatus fuit in palo, ita et Dominus in cruce.
Cum UUtem Dominus tanta et tam magna signa fecisset coram eis, in miraculis, et in doctrina, et in revelatione secretorum cordis, et futurorum contingentium, per qu;e deciarata erat divinitascjus, non idimea credebantineumj scilicet pro majori parte ; ct in hoc completae sunt Scripturae Phophctarum, eorum obstinationem et exca3cationem praedicentium. Consueverant enim dicere : Quod signum osDE Tl ETC. tendis nobis ut credamus tibi? Sed ecce, cum tantasigna lecisset, non idcirco crediderunt ei. Verumtamcn, et ex principibus, id est Legisperitis et sacerdotibus, multi crediderimt tunc in eum, propler miraculaet impletionem Scripturarum, sicut et Nicodemus. unus eorum, qui alins vent-rat ad Jesum nocte, et (jiamaliei, et Joseph ab Arimathia, et alii quamplurcs ; sed propter Phariswos nm confitebantur manifcste, ut e synagoga eornm non ejicerentur : quia jam conspiraverant quodconfitentesipsum essc Christum, de societate Judaeorum expellerentur, quod apud os valde ijinominiosum erat Ejectio enim de synagoga reputabatur magna, sicut apud nos ejectio perexcommunicationem de Eiclesia. Causa vero et radix hujus defectus, sciiicet, quare Judaei non confitebantur, erat superbia et inanis gloria : Dilexerunt enim gloriam, hominum, et honorem mundanum in dignitatibus et in iaudibus humanis, magis quam gloriam Dei, et meritum pro Dei gloria sperandum, cui soli debetur iKHior etgloria. Exhoc enim quod publice conlitebantur, amittebant gloriam hominum, licet ex hoc consequerentur gloriam Dei ; isli autem magis elegerunt privari gloria Dei, nolentes publice confiteri, quam gloria hominum, cupientes a mundanis honorari, non altendentes ad dictum Apostoli : Si hominihus placerem, Christi servus non essem.
Isti hodie multos habent sequaces, scilicet pro mundi gloria se et sua prodigaliter exponentes, et parum aut nihil pro Dei gloria promerenda facientes. Unde eotum fides insufficiens erat ; non enim sufficit corde credere ad justitiam, sed oportet etiam ore conliteri ad salutem. Et in hoc, humana gloria est parvipendenda, et omnis poena patienter toleranda, quia omnis poena, quae pro justitia sustinetur, est meritoria, utcum Apostolo quilibet dicat : Mihi autem ahsit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi munduscrucifixus cst, et cgo mundo. Et,ideo secundum Augustinum, Dominus crucem suam infrontibus credentium fixit, ubi quodammodo sedes est verecundis, ut de nomine ejus fidelis non erubescat , et ut magis Dei gloriam quam gloriam hominum diligat; unde ille, qui in missa, Evangelium legit, et etiam illi qui illud audiunt, signo crucis se signant.
Postquam autem hdec lomtus est Dominus JesuSy qui scrutatur corda hominum, cognoscens furorem illorum, et malitiam quam jam de eo occidendo conceperant, et volens eos praevenire,non exspectavit ut in opus irent ; sed et abiit, rccedendo a persecutoribus suis, quia jam non recipiebant ejus doctrinam, et abscondit se ah e/s, sic mitigans illorum invidiamct furorem,quia nondum venerat hora Passionis suae. In quo nobis exemplum dedit, ut cum de aliquorum malitia nobisconstat, etiam antequam patrare opere tentent, fugere debeamus. Abscondit se ab eis^ faciem cognitionis suseeissubducendo, quod excaecationem ipsorum, et transitum fidei a Judaeisad Gentes significabat. Et cum vespera facta esset, egrediebatur Dominus cum discipulis duodecim decivitate,eiredniiQ. Be{ha. ma. mf ibi mites et justos de regno Dei docens ; in die vero, contra perversos et malos aspcre loquens, eosque pro moribus pravis redarguens ; et nos eum in hoc imitari erudiens. ORATIO Domine Jesu Ghriste, da mihi ut non solum folia, hoc est verba et aestimationem justitiae; sed ut fructus operum habeam, ne a te umquam maledictionem incurram.
Da mihi, ut tamquam verus tuus minister, pro modulo meo te sequar, ut ubi tu es, et ego esse merear. Trahe me post te, bone Jesu ; non trahat dulcedo seculi, sed trahat me suavitas amoris tui. Sit tecum in 14 coelo jugiter intentio mea, sit meciim ia terra continuo protectio tua; adhaeream tibi inspparabiliter, serviam tibi perseveranter, qua^ram te fideliter, inveniam te feliciter, pussideam te aeternaliter, Rex meus et Deus meus. Amen. lYIT, Matthaei cap. XXI.
Et cum tortio sabbati, hoc est feria tertia, iterum mane, revertendo ad civilatem Jerusalem , transirent Dominus et discipuli ejus circa locum ubi ipse maledixit ficulneae, viderunt discipuli ficum aridam factam a radicibus, id est a fundamentis, qua^ erant sacerdotes et Scribae, amplius quam prima die ; et mirali sunt de subita arboris exsiccalione. Nec mirum si continuo aruit, quia sermo Dumini maledicentis quasi flamma ad radices descendit.
Et cum venisset in templum, id est in atrium templi, ubi conveniebant humines ad orandum, et verbum Dei audiendum, ut doceret, oraiet, et exempliim daret, accesserunty non ut docerentur cum populo, sed utd. icentein caperent in verbu, ad eum docentem id est dum docerct, quando praecipue imjiedien dus ni'n eiat, princi\ies sacerdotnm. quos non excus;. t igiiorantia,ei seniores populi di quil)iisegressaest iniqiiitas. Nam, secundum Chrysobtomum ^ dicebant sacerdt)tes, apud sc melipsi»s:Nos sumus coluiunae lcmiiii. ecce super illum tota recumbitEcclesia; nos, sumus quasi tacentium Scripturaium lingua visilwlis, etecceilieresonatin mediutemplietnoscontempti quasi ciihar. i dissijiata tacemus; nos fuimus patres, modo iste generat filios, et nos steriles sumus. Quasi dicerent : Multum vilificamur.
Hi ergo acces-^eruiit, dicentes : Dic nobis^ quia ad officium nostrum pertinet hoc inquirere et scire, in qua potestate hsec faciSy an propria, scilicet an aliunde tibi commissa ? Et quis tibi dedit hanc potestatem, ut ista facias? Quasi ei dicerent : Quid e. -t quod ejicis de templo quos vis,cum non sis ostiarius, et quare doces, nobis inconsulti; '^ Quaerunt qua auctoritate ista faci quia auctoritatem ejiciendide tem. habebant ostiarii, et auturitatem 'i ■cendiintemplosacerdoteset Legis i ctores, ad hoc a principibus saccrii-) tum assignati. et non alii. Christus a;^ tem neutram auctoritatem videb^ri; habere; sed magis usurpare. Sub: telligunt enim eum operari per diai^' lum et diaboli c-ise quud facit, sicL;; supra dixerunt, quod in Biielzen.
d) daemonia ejiceret. Quasi, secundum Chrysostomum, yellent dicere : Tu ut sacerdotali familia non es, senatus hoc tibi nondonavit neque f. aesar; in quaergopotestatehoc faiis? Numquid in Beelzebub princij)e daemuiiinrum ? Jesus autem opposilioni reddidit opposiiionem, non snlntionem. quasi clavum retuudens, Rrspondcns enim DominusJf. sws dixit eis : Inte/ruyabo vos ct eyo unum sermonem. ; quem si dixeritis mihi, et cyo vobis diram in qua potestate hxc facio.
Qui erj.' 0 aperta respoiisione tentaturum calumniam cunlutare pdtcrat, prudentcr cdS interrogat ut ipsi vel suo silentio, vel sua rcsponsiune et sent( ntia c^mviucantur. Calumnians enim melius intcrr. igatione, quarn directa ratiocinatione vel lesponsione, ad inconveniens ducitur. Ille namque est optimus modus respondendi et concludendi contra malignantes, quando ex suis propriis verbis et responsis arguuntur. Per hoc quoque ostendit Christus quod malignantibus quales LflS, lYIT, ETC. 211 isli erant, non sunt sccrcta Dei revelanda; sed corum malitia prudenter est (leclinanda.
Interro^avit ev^o eus sic : Baptismns Joannis, unde erat ? E cob/o, a7i ex hominibus,\(\ est ex Dei praeccpto et divina ordinatione,an ex hominum admvcntione, et ex humana institutione? At illi stupefacti ad interrogationcm, cogitabant intra se, viam respondendi ; sed non habebant, videntes ex quacumque rcsponsione suam contusionem. Nam si dixissent baptismum Joannis esse de coelo , id est ex coelesti et divino instituto esse, patenter convincehantur, quia non crediderunt Joanni dicenti ipsum Dominum de coelo veni-se, et pcrhibenti ei tcstimonium de potestUe. Qui enim credit Joannl, creiiit utique et Chri. -to,qiiia Jo mnes Christo lestimonium pei-iiibuit ip-uin praedicando, et iJei Fdiuni es-e nuntiando. Quasi vell t dicere : llle mihi testimonium perhibuit, quemconfltemini habuisse prophetiam de c(jelo,etal) iilo audistis in qua potestate haec f. icio.
quia ille hoc (lemonstravit, testimonium mihi perhibendo. Siautem dixissent baptismum Joannis esse de terra et institutione humana, periculum mortis incurrissent ad populum, et tamquam b]asi)hemi essent lapidandi ; quia populus, qui pro majori p. irte Joannis baptismum susceperat, eum ex viti et ductrina, ac Christi testimonio Prophetam sanctum et verum , a Deo missum reputabat, et per consequens veiba eju-i et facta a Deo esse sentiebat. Viderant ergo, ut ait Beda, quodlibet horum respondissent in laqueuii se casuros, timentes scilicet plebislapidationem; se I migistimentes veritatis coa^es-ionem. Respondentes i,i;itur Jesu dixerunt : Nescimus, astmendaciter diceutibus eis se ne^cire ait Je-us: Neque ego vobis dico^ in quapotestate haec facio. Nundico vobis quod scio, uia non vultis lateri quod scitis. Quia ergo dicebant,se nescire quod tamen sciebant, noUiit eis ^e se apere veritatem de hoc quod quaerebant; et justissime confusi sunt. Ex sua enim taciturnitate compulsi sunt a sua petitione cessare.
Nam, secundum Ckrysostomum, mendacia,si non habentquem decipiant , ipsa sibi mentiuntur. Duabus quippe de causis, secundum Bcdam, occultatur veritas : vel , quia aiiditores minus capaces sunt ad intelligendum, undedicitur: Multa habeo vobis dicere, sed non potestisportaremodo; vel, quia ex odio et contemptu indigni sunt quibus aperiatur, unde dicitur : Nolite sanctum dare canibus^ncque mittatis margari" tas ante porcos : et hic utrumque concurrebat. Et tertia causa addi potest, scilicet assiduitns praedicandi; assidua enim praedicatio vilescit. Voluit ergo Christus ostendere de facto et
Scripture echoes
- ↩Rom.10.10 — For with the heart one believes, resulting in righteousness, and with the mouth one confesses, resulting in salvation.
- ↩Gal.6.14 — But may it never be that I should boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
- ↩Song.1.4 — Draw me after you—let us run together! The king has brought me into his chambers. We will rejoice and be glad in you; we will remember your love more than wine. The upright love you.
- ↩John.16.12 — I still have many things to say to you, but you cannot bear them now.
- ↩Matt.7.6 — Do not give what is holy to the dogs, and do not throw your pearls before the swine, lest they trample them under their feet and turn and tear you to pieces.
Notes
- 1 ↩The Latin text 'XXI et Joannis cap.' likely refers to Matthew 21 and John 11 (the latter often associated with the events leading to the Passion in the Vita Christi tradition). The translation assumes 'cap.' applies to both.
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