De quj^stione super tributo solvendo, et de mulierk septem viros habente
The Trap of Flattery
The Pharisees and Herodians attempt to ensnare Jesus with insincere praise and a political dilemma regarding taxes.
Then, following these events—on that same Tuesday—the Pharisees went off and conspired against Jesus, so that through a joint consultation they might better figure out how to deceive him and trap him in his speech, since they hadn't been able to catch him in any evil deed. Man is more often caught in his words than in his deeds. They sent him disciples from their own sect, along with the Herodians—that is, the ministers of Herod who were in charge of Caesar's taxes—so that the disciples might catch him in his speech, and the ministers might seize him to be punished in the body. According to Chrysostom, because the Pharisees were known to Christ and suspect, they couldn't easily trap him themselves, as he would be on guard against them in his speech; so they sent disciples from their own sect, as if they were strangers. They did this so they might deceive him more easily and be less embarrassed if they were caught; for this reason, they sent them along with Herod's ministers, so that whatever Jesus said might be criticized. They surrounded him like bees, carrying honey in their mouths and a stinger in their tails, flattering him with a threefold truth. They said to him, "Master, we know that you are truthful." Regarding his life, he was no hypocrite—behold the truth of his life; and you teach the way of God, by which one truly goes to God, in truth—regarding sound doctrine, behold the truth of his teaching; and you have no concern—that is, no fear or favor—for anyone, regarding justice. This means you don't show favoritism to anyone; and regarding what they said, they add: "You don't look at a person's status, but you speak the truth clearly to both the great and the small"—this is the truth of justice. But many people today do the opposite, publicly criticizing the poor when they do wrong. They shame them, yet they don't even nod at the wealthy when they commit greater sins. Therefore, according to Chrysostom, among all the sins of priests, the greatest is that they respect persons rather than the causes; and so, they despise the just and the poor, while promoting and exalting the wicked and the wealthy. As the same Chrysostom says: "They call him Master and Lord." They call him the true Master, so that by pretending to revere him, they might deceive him, and so that, as if he were honored and praised, he might simply open the mystery of his heart to them, as if he wanted to have them as disciples. For this is the first hypocrisy of hypocrites: praise. They praise those they want to destroy, so that through the pleasure of praise, they might gradually incline the hearts of men toward the simplicity of a naive confession. Similar to these are the people who flatter others to their faces while tearing them down behind their backs. Oh, how full the world is of these and those pestilent people, from whom may God protect his own! Hence, according to Augustine, there are two kinds of people. Namely, those who speak the truth and those who flatter; and the flatterer's tongue does more harm than a sword. And with honeyed words, wanting to interrogate him, they add: 'Tell us, then, what do you think?' We are certain that you don't turn aside because of Caesar's majesty, or out of fear or favor toward anyone, but that you define the truth and what is just. And they question him, saying: 'Is it lawful to pay the census tax to Caesar, or not?' They maliciously proposed this question, which had arisen among the Jews, to Christ so that if he denied the tax and said it was not lawful, he would fall into the hands of Pilate the governor and be seized immediately as an opponent of the Emperor; but if he allowed the tax and said it was lawful, he would fall into the hands of the people as an opponent of their liberty and divine honor; and thus their whole scheme was a trap on every side. Some said that because they were serving the Roman republic, keeping them in security and peace, it was lawful to pay the tax.
Rendering to God and Caesar
Jesus exposes the hypocrisy of his questioners and provides a definitive teaching on the distinction between earthly obligations and the soul's duty to God.
The Pharisees, however, argued that those who served the Most High God and offered Him their tithes and offerings weren't obligated to pay taxes to any human being. But the Lord, in His wisdom, saw through their deceit; He answered them in such a way that He upheld the rights of both God and Caesar.1 From this it follows: once Jesus had recognized and uncovered their wickedness and deceit—for nothing is hidden from God, who searches the heart and mind—he rejected their flattery and answered them harshly, saying, "Why are you testing me, you hypocrites?" It was as if he were saying to them: "You aren't looking to learn the truth, but to trap me with your words." And for this reason he calls them hypocrites, because they were pretending one thing while intending another. On this, Chrysostom says: "He does not answer according to their words, but according to their consciences, speaking harshly and teaching us to refute flatterers firmly." And according to the same Chrysostom, the Pharisees were flattering him in order to destroy him; Jesus, however, was acting in order to save, because it is more useful for a person to have God angry with them than to have a human being acting kindly toward them. He adds, "In the fact that Christ rejects their flattery, he gives us to understand that no one should want to be praised; and in the fact that he harshly rebukes those who flatter him, we are taught to avoid flattery." "Show me the coin for the tax," that is, the denarius given for the annual tax; it was made of silver and was called a denarius because it was worth ten common coins, and it bore the image of Caesar and his name. Strictly speaking, however, the coin is the inscription of the image itself, and it is a coin because of the one to whom it is inscribed. But they offered him the tax coin, and Jesus said to them, "Whose is this image, as far as the figure goes, and whose is this inscription, as far as the writing goes?" He doesn't ask out of ignorance, but so that He might respond to their words appropriately. The Lord willed it. He wanted to see the substance of the question, so that He might silently instruct us not to be hasty in our judgments, but to inquire maturely and examine things thoroughly before we define them. They say to Him, "Caesar's"—referring to Tiberius, the stepson of Augustus Caesar, under whom the Lord was born. Then, drawing the conclusion from what had been said, He tells them, "Give back, therefore, to Caesar the things that are Caesar's"—that is, the tribute and the money by which you acknowledge yourselves to be his subjects. According to Chrysostom, He calls those things "Caesar's" which do not harm piety, because if something is of that kind, it is a tax not of Caesar, but of the devil. And the things that are God's, give to God—that is, according to Jerome: tithes, first fruits, offerings, and sacrifices. Just as He Himself paid tribute for Himself and Peter, and rendered to God the things that are God's, doing the will of the Father. Or, we ought to render to the world its honors by despising them, its delights by abhorring them, and its riches by condemning them, while rendering to God our tithes and offerings. ... Alternatively, as Ambrose says: "Just as Caesar demands the impression of his image, so God demands the soul marked by the light of His own face." For just as a denarius is marked with the image of a king, so man is marked in the image and likeness of God, which he has corrupted by sinning. And again: "Since one image is of God and another of the world, if you don't want to be beholden to Caesar, don't possess what belongs to the world." If you want to owe nothing to an earthly king, leave behind all that is yours and follow Christ. He rightly determined first what must be rendered to Caesar, for no one can be a disciple of the Lord unless they first renounce the world. But we all renounce it in words, yet we don't renounce it in our actions. For when we receive the Sacraments, we renounce it. How heavy are the chains of promising to God and not fulfilling it? The pull of faith is stronger than the pull of money. Fulfill your promise while you're still in this body. First. “So that the exactor may come and throw you into prison,” says Ambrose. Hence Jerome also says: “If a coin bears Caesar’s image, return it to Caesar when compelled; but return yourselves freely to God.” “For the light of God’s face is stamped upon us, not Caesar’s,” says Jerome. Leave behind, therefore, everything that belongs to the world—your body, soul, intellect, will, reason, and everything else within you—and give it all to God, from whom you received it. I don't mean that we should just pay it back like a debt, but that we should live in all things not like mindless beasts, but as rational beings. For, according to Hilary, it's fitting that we give ourselves entirely to Him to whom we acknowledge we owe both our origin and our growth. It isn't inconsistent, nor is it a contradiction, for a person to be subject to man in temporal matters and to God directly in spiritual ones; the two exist together well, and neither takes precedence over the other. He can judge. But he is happier and more blessed who has been freed from temporal things and their destructive slavery, and is subject to God alone; for such a person is truly free, a prince, and a ruler over kings, fearing neither the tyranny of wealth nor the intimidation of power. Mystically, however, we owe God a triple tribute, or account, which He demands: from the heart, perfect love; from the mouth, fervent and frequent thanksgiving; from the body, the voluntary mortification of vices. In the premises, three things are also mystically noted: first, the showing of the coin is sought; second, the inscription on the offering is questioned; third, the definition follows as to whom it should be paid. In a denarius there are three things: the material, the weight, and the inscription with the image; the material is the action, whether good or bad, silver or tin; the weight is the interior. The intention is either right or wrong; the image is seen in the interior affection, and the inscription in the outward effect. For the devil's image is guilt; God's image is grace; the inscription is the outward conduct, whether humble in imitation of Christ or proud in imitation of the devil. This denarius is presented at the time of death. O what a fearful question! Show me the coin of the tax—that is, the inner person, veiled in the sack of the flesh, obscured by outward pretense, and long awaited for repentance. Blessed is the one who will be able to say: 'You have torn open my sack, and...' '...when you gave me back with joy!' But at the judgment, the questioning will also be about the image. Oh, what a terrifying question—or rather, a rebuke—for the wicked: "Whose image is this, and whose inscription?" Everyone bears the image of the one whose works they perform. It might be the image of God, of an emperor, of the world, or of the devil. But the final interrogation will take place at the time of retribution: "Render therefore to Caesar the things that are Caesar's." And render to God the things that are God's; for the former will go into punishment, but the latter into eternal life. Those who had been sent by the Pharisees, upon hearing the Lord's most wise answer, were amazed, because they could not prevail through their cunning and traps, and so they left Him. They went away, looking confused. Jerome comments on this: 'Those who should have believed in such great wisdom were amazed that their cunning found no opening for entrapment; they left Him, carrying back their unbelief along with the miracle.'
The Hope of Resurrection
The Sadducees challenge Jesus regarding the resurrection, prompting Him to clarify the nature of the afterlife and the immortality of the soul.
Then, when the Pharisees had left, the Sadducees approached Him on that same day, so that, because they could not overcome Him through reason, they might at least wear down His mind through the sheer frequency of their questions and overcome Him through exhaustion. There were three Jewish sects that differed from one another. The Pharisees were set apart by their dress and traditions, preferring their own customs to those of Moses; they were called Pharisees according to the Law, a name meaning 'divided' from the word 'Phares,' which means 'division.' Then there were the Sadducees, who differed in their doctrine; they claimed righteousness for themselves and argued they were not guilty of sin, which is why they were called 'just' for their outward holiness. They denied the resurrection, claiming there is none, and argued that the soul is mortal and perishes with the body. They believed in neither angel nor spirit, though they did accept the books of Moses. Others were the Essenes, who differed from the others in their life and way of living. They lived a nearly monastic life, avoided marriage, and held everything in common. However, it's the first two sects that are mentioned here. The Sadducees, therefore, approached Jesus. They brought up a made-up story about a woman who had seven husbands. They put this to him, asking whose wife she would be in the resurrection, by which they wanted to show that there is no resurrection. They assumed that if there were a resurrection, marriages would be celebrated just as they are in this life. Because it seemed inappropriate for her to be given to all seven at once—since it was never lawful for one woman to have multiple husbands, but rather the reverse, for the sake of fertility—or for her to be given to any one of them, they intended to conclude that there is no resurrection. Because the same logic that applied to one would apply to the others, they intended to conclude that there is no resurrection. By resolving this question, the Lord clears away their opinion and points out their error; for Jesus answers them, saying: 'You are wrong, in this, namely that you deny the resurrection, not knowing the Scriptures, which affirm the resurrection and teach and demonstrate the manner of the resurrection.' From this it also follows: 'Nor do you know the power of God, by which he is able to raise up bodies and bring them to life after death, because he was able to create all things from nothing.' They were wrong, therefore, because they contradicted the Scriptures and disparaged the power of God. You are also wrong in thinking that marriages are to be celebrated there just as they are now. In the general resurrection, they won't marry—that is, men won't take wives. And women, that is, won't be taken by men. As Jerome notes, Latin usage doesn't quite match the Greek idiom here. Strictly speaking, women are said to 'marry' and men to 'take' wives; but here we should simply understand that 'to marry' is used for men and 'to be married' for women, which implies that life then won't be carnal, but spiritual. And this is what is added: 'But they will be like the angels of God in heaven'—not in the nature of angels, but in the quality of spiritual life and immortality, that is, incorruptible and incapable of being born, not that they will be spirits, but that they will be spiritual, and have a spiritual life and way of life. Living without the stain of corruption, in the vision, love, and enjoyment of God. For when the cause ceases, the effect ceases; marriage, however, was ordained for the procreation of children to be raised for the worship of God, until the number of the predestined is complete, which will be complete at the resurrection. And for this reason, we will then be like the angels, always occupied with contemplation; and this is what ought to move our hearts to devotion, namely, the consideration of that blessed life which we await after a little while. In a mystical sense, according to Bede, the seven husbands represent the totality of reprobate men. Their wife signifies worldly conversation, for they depart without children; because in this whole life, which is lived out in seven days, they are barren of good works. By these works, snatched away by a miserable death, in the end even that worldly conversation which they had passed through without any vital work will pass away like an unfruitful wife. The name of this woman can also be understood as the Church, which is betrothed to a husband when she is entrusted to a prelate; the seven husbands, who beget children from the Church, signify the totality of evil prelates or clergy, according to the seven ecclesiastical orders, the first of which is the doorkeepers, the second the lectors, the third the exorcists. The fourth are the acolytes, the fifth the subdeacons, the sixth the levites or deacons, and the seventh the priests. They don't beget children because they don't seek fruit in the Church of God; and therefore the devil kills them. Speaking morally, this woman can also be called the sinful soul, betrothed to the totality of the seven deadly sins. Speaking morally, this woman can also be called the sinful soul, betrothed to the totality of the seven deadly sins. Spiritual resurrection, however, is from the death of sin to the life of grace, which is the pledge of glory; and therefore when this resurrection is confirmed. It is established by the profession of religious life through a commitment to living a life of renunciation. This should also be observed. Then there is a likeness to the angelic life, because through chastity a conformity to angelic purity is achieved; for angels, likewise, possess nothing in this world and obey God continuously. Those who haven't left behind any seed of good works or anything worth remembering are therefore slothful; and those who have left behind a memory of themselves through their evil works are even worse. After the Lord answered their question and refuted their error, He immediately added a point about the resurrection, confirming its truth by the authority of Scripture. Intending to prove the resurrection of the body, He introduces an authority from Exodus to prove, first, the immortality of the soul, which they denied; once that is established, He consequently proves the resurrection of the body, which is joined with the soul. whether they have done good or evil. Haven't you read what God said to you in Exodus: 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? When God said this, they were already dead; yet He is not the God of the dead—that is, of those who do not exist at all—but of the living and existing; therefore, they live and exist. The reasoning is this: God is not called the Lord of things that do not exist, or of those that are nothing, because there is a real relationship of the creature to God, which cannot be founded on nothing; but He is called the God of Abraham, and the God of Isaac, and the God of Jacob, who are dead, therefore they exist. For He did not say, 'I was their God,' but 'I am,' as if they were present; yet not in body, therefore in soul, and so the soul does not die with the body, but is eternal. And through this, He proves the resurrection of the body from the truth of justice. Specifically, when He says He is the God of Abraham. And for others who served Him with their bodies. It’s only right that they should be rewarded with the very bodies in which they labored for Me. In general, the bodies and souls of all people will receive together the good or evil they earned together. Since a person has earned—or failed to earn—merit in both soul and body, they will be punished or rewarded in the future in both. This can’t happen unless there is a resurrection of the body, and so it’s certain that the resurrection of the body is to come. The Lord proves one thing explicitly: that souls live forever and don’t perish with the body; and consequently, He proves the other: that bodies will rise again. Furthermore, because of the natural desire and inclination of souls toward their own bodies—for it is natural for souls to long for their bodies so that they may be glorified with the very ones with which they earned merit—it is necessary that their bodies be restored to them, lest they be cheated of their desire; for the soul cannot be perfectly at rest or blessed unless it is united with the body, for which union it has a natural inclination, and thus bodies will rise again. Where Jerome says: 'When He says, "I am the God of Abraham, the God of Isaac, the God of Jacob," by naming God three times, He indicated the Trinity; but when He says, "He is not the God of the dead," by iterating the one God, He signified one substance.' The wonder of the crowds.
Devotional Response
The crowds are amazed by the Lord's wisdom, leading to a concluding prayer for grace and spiritual renewal.
From the teaching of Christ. The crowds heard him and were amazed at his teaching. Remigius says, "It isn't the Sadducees who are amazed, but the crowds." This still happens every day in the Church. For when the adversaries of the Church are overcome by divine inspiration, the crowd is strengthened in faith. Remigius says, "They rejoice in this." PRAYER: Lord Jesus Christ, teach me to understand and avoid the tricks of deceivers, and to always hold fast to the truth of life, of teaching, and of justice. Grant that I may be marked by your image. Grant that I may not be an enemy, but by leaving behind the things of the world and clinging only to You, I may return to You what I have received from You by Your grace, serving You faithfully in those very things. Grant me also the strength to flee from a carnal and worldly way of life, which is barren, and to pursue a spiritual and heavenly one; so that, renewed by the glory of the resurrection, I may deserve to enjoy immortality with the Angels of God in heaven, and to behold You forever. Amen.
Read the original Latin
Tunc, S' ilicet post praedicia, et eadern feria tertia, abeuntes Fharissei ad ^Qvodi\3inos^consiHnminierunt, ut ex collatione communi melins perpenderent (jualiter Jesum decipere possent ; et eum, quem capeie non poleraiit in malo <>pere, capcrent in sermoney quia facilin-; c. ipitur homo in verbis, quam in factis. Et mittunt ei discipulos, de secta sua, cum Herodianis, id ei^t rninisiris Herodis, qui ex pcirte Caesai-is praeiTant trinulis : ut discipuli caperent in sermone, et ministri raperent eum ad puniendum in corpore. Secundum Chrysostomum, ne forte Pharisaei, Chri^to noti et suspecti, circumvenire eum non possent, quia coram eis sibi in verbis caveret, mittunt de secta sua discipulos, quasi ignotos. ut facilius deciperent, etminus erubescerent deprehcnsi , et propler hoc, eos et Herodis ministros simul mittunt, ut quodcumque dixerit Jesus, reprehendatur. Et cir cumdant eum, sicut apes mcl in ore et aculeum in tergo portantes, et adulatorie cummeuiiant in e < tnplicern vcrita! em, ^ic dicentes : MayisieryScimus quiaverax e. s,quaMtum ad vitam non hypocrita, ecce \eritas vitae ; et viam l)ei, qua scilicet iturad Deum, inveritate doces, quantum ad sanam doctrinam, ecce vcpitas doctiin* ; ctnon est tihi cura, id est timor vei favor, de aliquo, quantum ad justitiam.
id est iion attendis aliquem, ui accipias personam, unde (|Uod (iixerant exponendo, subjungunt : JSon enim respicis yersonam hominum, sed dislincie dicis majoribus et minoribus veritatem, ecce veritas justitiae. Sed e contra multi moderni faciunt, qui pauperes dclinquentes publice arguunt. et confundunt, sed divilibus majora peccantibus nec nutum faciunt. Ideo, secundum Chrysostomum, intcr omnia peccata sacerdutum, maximum est quod personasrespii iunt, et non causas Et ideo justos et puiperes dcspicieiites, iniquos ct divites promovent atque exaltant. Ut aiitcm dicit idem Chrysostomus : « Magistrum Dominum vocant. et veracem Magistrum, ut quasi vencrando eum decipcrent, et ut quasi honuratus et iaudatus mysterium sui cordis simplicitei eis apeiiret, tamquam volens eus habere discipulos. Haec est enim hypucritarum prima simulatio, laudatio; laudant enim quos perdere volunt, ut per delectationem laudis paulatim corda hominum ad simplicitatem beni^-^nae cunfessionis inclinent : » haec Chr(/sostomus. Istis similes sunt, qui huminibus in praesentia adulantur, et in absentia deirahunt.
0 quam plenus est mundus his, et illis pestifcris honn*nibus, a quibus custodiat suos Dius! Unde, secun ;um Awjusti' num, duosunt genera per. ^equenlium, scilicet : viiui^ciantiurii, et adulantiiim, ct plus per equitur liiigua adulatoris, quam maiuis interiet toiis. 2 QU^ST'0 - Et melliii> verbis, ( um intei*rogare voleutes, subjungunt : Dic ergo nobis, quid tibi vidctur? Quia certi surnus quod nun dimittis pmpter majestitcm Caesaris, vel propter timorem aut lavorem cujuscumque huminis, quin veritatem, et juste quod ve, rum est, diffinias. Ef interrogant eumm dicentes : Licetcensum dare, Caesari an non? Haac qua^stionem, apud Judaeos ortam, Ghristo malitiose proposuerimt, ut, si tributum negaret, et diceret non esse licitum, caderet in manum Filati Praesidis, et statim caperetur tamquam contrarius Imperatori; si autem tributum conce ler-et, et diceret esse licitum, caderet in manum populi, tamquam cootrarius eorum libertati et divino honori : et sic totum eorum artificium erat undique habens praecipitium. Dicebant quidam, quia Romanipro republica militabant, eos in securitate et quiete tenentes, quod licebat daretributum.
Sed e contra Pharisaei asserebant, quod qui serviebant summo Deo, et sibi oblationes et decimas reddebant, nulli homini tributa solvere debebant. Sed sapientiae lons dolos eorum fugit, sic enim respondit, ut Deo et Caesari sua jura servaret.
Unde sequitur : Gognita autem Jesus et deprehensa, nequitia et dolositateeorwm^nihilenimlatetDeum^qui scrutaturrenes etcorda, laudes ipsorum respuit, et dure eis respondtms, ait ; Quid me tentatis, hypocritse? Quasi illis diceret : Nun quaeritis veriiatem addiscere, sed me verbis capere, et propter hoc eos hypocntas vocat, quia aliud praetendHbant, et aliud intendebant. Ubi Chrt/sostomus : a Respondet non secundum verba eorum, biaiide, sed secundum conscientias eorum, aspere, docens nos dure refellereadulantes. » Et secundum eumdem Chnjsostomum, Pharisaei blandiebantur, ut perderent; Jesus autem confiindebat, ut salvaret, quia utilior est Di-us homini iratus, quam homo propitius. Ktsubjun^it: « In hoc autcm quod Christus Jaudes respuit, dat intelligere quod nuilus dehet velle laudari, et in hoc quod adulatores suos dure reprehendit, docemur ut adulationes vitemus. » Ostendite mihi numisma census, id est denarium qui pro censu datur annuo; et erat de argento, vocabaturque denarius, quia valebat decem nummos usuales, et habebat imaginem Caesaris, et nomen ejus. Proprie tamen numisma esL ipsa inscriptiq imaginis, et iiummus est, cui inscribitur. At illi obtulerunt ei denarium censuaiem ; et ait illis Jesus : Cujus est haec imago, quantum ad figuram, et superscripiio, quantum ad scripturam?
Non de ignorantia interrogat, sed ut competenter ad eorum verba respondeat. Vuluit Dominu. s videre materiam quaestionis, ut nos tacite informaret ne simuspraecipites in sententiando, sed matureinquiramus, et prius examinemus antequam diffiniamus. Atillidicunt ei : Csesaris, scilicet Tibeni, privigni Augusti Caesaris, sub quo Augusto natus est Duminus. Tunc, ex praemissis inferendo quaestionis determinationem, ait illis : Reddite ergo quae sunt Csesaris Csesari, scilicet tributum et pecuniam, perquam confitemini vos illi subjectos, ubi, secundum Chry^ sostomum, illa dicit sidum quae non nocent pietati, quia si aliquid tale est, non Caesaris sed diaboli est vectigal. Et qude sunt Dei Deo, scilicet, secundum Hieronymum : decimas , primitias, oblationes et hostias; sicut et ipse reddidit tributa pro se et Petro, et Deu reddidit quae Dei sunt, Patris faciens voluntatem. Vel, debemus reddere mundo suos honores, eos despiciendo, suas delicias, eas abhorrendo, suasque divitias, eas contcmoendo, Deo autern decimas atque oblati. mes.
Vel, ut dicit Amhrosius : « Sicut Caesar exigit impressionem suae imaginis, sic et Deus animam luniine vultus sui insignitam. Sicut enim denarius imagine regis, sic sigiiatur homu ad imaginem et similitudinem D(U, quam peccando corrum|iit. )) Et iterum : « Cum aliasit imago Dei, alia mundi, si non vis esse obnoxius Caesari, noli habere quae sunt mundi. Si vis terreno regi nihil debere, omnia tua rtdinque, et Christum sequere. Et bene prius quae Caesari sunt reddenda decrevit, neqiie enim potest esse quis discipulus Domini, nisi priusrenunliavent mundo. Sed omncs renuntiamu> verbis, non renuntiamus affiictu. Nam cum sacramenta recipimus, renuntiamus. Quam gravia sunt vincula, promittere Deo, et non solverc ?
Major est conDES tractus fidei, quam pecuniae. Redde promissum dum in hoc corpore cs. priu. -quiiii veniat exactor et riiitlat te in carcerem : » lisec Ambrosius. Unde et Hieronymus : « Numnium habentem Caesaris imaginem rednite coacti Ceesai'i, vosmt tipsos autem libenterredditeDeo. Signatumesteniin lumen vuJtus Dei super nus, non Csesaris : » haec Hieronymus.
Relictis ergo quae mundi sunt, corpus, animam, intollectum, voluntat(,'m, ralionem, et omnia qnae in nobis sunt, Deo, a quo accepimus. non dico debemus, sed tamquani debitum red lamus, ut non comi arati bestiis, sed rationabihtL-r in omnibus proccdamus. Quia, secundum Hilarium, condignum est, ut ei nos totos reddamus, cui debere nos rccolimus et originem et p'ofectum. Non est itaque inconveniens, nec contradictio, quod hi mo sit subditus homini in temporalibus, et Dco immediate in spiritualihus : utrumque enim bene se compatitur, nec alterum alteri pra? judicare potest. Sed magis feh*x est et beatus, qui a temporahbus et a perniciosa servitute eorum est erutus, et Deo soii subjectus, quia hic maxime est liber, et princeps, et regibus regahor; et neque divitiarum timet tyrannidem, neque principatus timorem. Mystice autem Deo debemus reddere triplex tributum, sive rationem, quam poslulat, sciHcet : de corde, perfectam dilectionem ; de ore, ferventem et frequentem gratiarum actionem ; de corpore, voluntariam viiiorum mortificationem. In praemi=sis etiam tria mystice notaiitur : primo quaeritur ostensio denarii, secundo interrogatur superscriptio oblati, tertio sequiiur dirfinitio, cui debeat reddi.
In denario i-unt tria: materia, pondus et superscriptio cum imagine; materia est operatio bona, vel mala, argentea, velstannca ; pondus est intr. ntio recta vel prava ; imago attenditur in affectu interiori, et superscriptio, in efTectu exteriori. Imago enim diaboh estculpa • imago Dei, gratia; superscriptio est exterior conversatio , et humihs ad imitationem Christi, vel superba ad imitationem diaboli. Hiijus denarii ostensio lit in morte. 0 quam metuenda quaestiol Ostenditemiki numisma census, homineiu scilicet intcriorem, sacco carnisvelatum, exterioii simulaliont^ obumbratum, diu ad poenitentiam exspectatum. Felix qui poterit dicere : Conscidisti saccum meum, et ci. cumdedisti me ciim laetitia! Sed in judicio inteirogatio fiet et de imagine.
0 quam horrenda interrogatio, imo increpatio, malorum 1 Cujus est imago haec, ct superscriptio? Quilibct enim poitat imaginem ejus cujus h;ibet opera. scilicet vel Dei, vel Im|>eratoris, vel mundi, vel diaboli. Scd dilfini io fiet in retribuiione : Rcddite crgo quae sunt Csesaris Caesari. , ct qux sunt Dei Deo; quia ibunt hi in supplicium, illi in gaiidium.
Et qui niissi luerant a Pharisaeis, audientes s ipientissimam responsionem Domini, mirati sunt, quia calliditate et insidiispraevaleren(jnpotuerunt,etideo, relicto eo. sicut confusi, ahierunt. Unde ait Hieronymus : « Qui ad tantam credere sapientiam debuerant,mirati sunt quod calliditas eorum insidiandi locum non invenisset, et, relicto eo, abierunt, infidelitatem pariter cum miraculo reportantes. » Deinde, cum abiissent Pharisaei, in illo die accesserunt ad eum Sadducsei, ut quia ratione eum superare non poterant, saltem per ipsam frequentiam sensum ejus subvei tirent, et taedio eum superarent. Tres erant sectae inter Judaeos ab aliis difierentes, scilicet : Pharisaei, qui erant ab aliis divisi quantuni ad habitum et tr<iditiones, qui tradiiionibus Moysis traditiones suas praelerebant, et secundum Legem vitcabantur Pharisaei, id esidivisi a voce Phares, id est dicisio Alii erant Sadducaei qui ab aliis differebant quantum ad doctrinam, qua ip-i sibi justitiam, etquod non erant vindicabant, unde et ju>ti propler exteriorem sanctiiatem appellati sunt; ipsi enim resurrectionem negabant : Qui dicunt resurrectionem non esse^ animam autem mortalem esse, et cum corpore interire dicebant, ac neque Angelum, neque spiritum esse crt^debint, aitamen libros Muy-«is recipiebanl. Alii erant Ksseni, (]iii ab aliis differebant in vita et modo vivendi, qui. i feie monaslicam vitam ducebanl, conjugi • vitabant , oniniaiiue Iq coininuni habebant. De duabus autem primi-i seclis hic dicitur.
Sadducsei ergo accedentes ad Jesum quamd. im fabulam fictam de muliere, quce septem viros h. ibuerat, ei proponebant, quaerentes ali eo cujus esset in resurrectione, por quam ostendere volebant resurrecdonem non esse. Putabant cnim quod si tutura esset resurreclio, tunc celebrandae essent nuptiae sicut fit, moiio; et quia iucnnveniens videbatur quod detur omnibus septem simul, <|uia uni nuilieii nuniquam liruit plures viros h;il»eie, s^d Ueae e coiiverso, propter foecunditatem, vel quod detur a. icui eorum determinale, quia qua ratione esset unius, eadem ratione esset et alterius; intendebant concludere resurrectionem nuilam esse. Quam quaestionemeissulvendo, evacuat Domiuus i|)Sorum opinionem, et ostendit errorem, respondens enim Jesus ait illis : Erratis, in hoc, scilicet quod resurrectionem ne^atis, nescientes Scripturas, quae resurrectionem asstTunt, ac modum resurrectionis instruunt, atque ostendunt; unde eiiam seijuitur : Neque virtutem Dd, qua poierit corpora suscitare^ et po4 mortem viviticare : quia potuit DUiuia de nihilo fai ere. Errabant eryo, quiii el Scripturis contradi( ebant, et virtuti Dei derogabmt. Erratis etiam putantes ibi celebrandas esse nuptias sicut nunc.
In rcsurrectione enim geneiali, neque nuhent, scilicet viri, iii est non aecipieut uxores;negMenw6e/? iJwr,scilicetmulieres, id est non accipientur a viris. Litina consuetudo, ut dicit Ilieronynius, hic GriECO idiomati non re-pondet. Nubere enim |iroprie dicuniurmulieres, et viri uxores ducere; sed hic simpliciter intelligamus quod nubere de viris, et nubi de mulieribus dictum sit, unde non erit carnalis, sed spirituiilis conversatio. Et hoc est quod subditur : Sed erunt sicut Angeli Dei in cceIo, non in na ura Am^eli, in proprietate spiritu ilitalis, et immortalitatis, incorrupiibdes scilicet, et ingeuerabiles, nec quod sint spiriius; sed quod sint spirituales, ac vitam et conversaiionem spirilualem h. ibentes, et siiie labe corruptionis visione, amore et fruitione Dei viventes. Cessantc enim causa, cessat effectus, nuptiae autem ordinatae sunt ad procreationem tiiiorum educan'lorum ad cultum Dei, quou-^que numerus praedestinalorum sitcoiiipletns, qui completus erit in resurrectione ; et propler hoc tunc erimus sicut Angeli^ se-nper contemplationi vacantes, et hoc est quud debet corda movere ad devotioiieui, vide:icet consideratio illiiis beatae vitae, quampust mudicum exs|iectamus.
JMystice, serundum Be~ dam, per septem viros reprob »rum univer. -itas designatur, quorum uxor est mundaiia couversatio, qui discedunt siue liberis, quia tota hac vita, quae septem diebus agitur, steriles sunt a bonis operibus, quibus morte misera praeraptis, ad ultimum et ipsa mundana conversatio quam illi sine vitali opere transegerant, quasi uxor infoecunda trausibit. — Fotest etiam nomine hnjus mulieris iutelligi Ecclesia, quae viro desponsatur, quando praelato commiititur ; septeuarius aute iivirorumn m generanlium ex Ecclesia filios significat universitatem malorum pra^laiorum, vel clericorum, secuudum <liirereutias septem or<linum ecclesiasticorum : quorum priraus est Osiiariorum, si^cundus LectorumjtertiusExorci. ^-taruinjquartus Acoiylhorum , quintus Subdiaconorum sex us Levitarum seu Diaconorum, septimus Sacerdutum. Hi filios non generant, quia in Ecclesia Dei fructum non quaeruut; et ideo daemonium eos occiilit. — Mulier quoque ista, moraliter loqueudo . potest dici peccttnx anima, septem ca[titalium vitiorumuniversitati desponsata. Resurrectio autem spiritualis est a morte culpne ad vitam gratiae, DE QUiESTIONE SUPEU qua est arrha gloriae; et irleo quanrlo haec resurrectio firmal.
i est, per propositum ravendi r< cidivum, firmatum prnfes ione religionis. t^t etiam observatuin. tunc est simlitndo ad angch'(am vitam, quia prr castitatem fit conlormitas angelicae puritati Angeli quoque sirniliter nihil pos-ident in hoc mundo, et obediunt continue ipsi Deo. Mah' ergo sunt desides, qui ex f-uis operibus bonis non reliqueruut semcn, et aliquid m* moria dignum ; et adhuc pejores sunt qui memoriam sui de malis operihus suis reliquerunt.
' Postqiiam aiitem Dominus respondit ad eorum interrogationem, et ipsoriim confutavit erroieni, statim subdit dc resnrrectione, conlirmando veritntem resurrectionis auctoritate Scripturae. Pr-'baturus ergo resiirrectionem corporum , inducit aucturitatem de Exodo -umptam, et probat |)rimo perennitatem animarum, quam ilh negabant; qna probata consequenter probat ct resurrectionem corporum, quae cum animabus. bona malave gesserunt. Non legistis qnod dictum est a Deo dicente vobis, in Exodo scilicet : Ego sum JDeus Abraham^ et Deus Isaac, et Deus Jacob? Quando h(»c Deus diccbat, jam illi mortui erant; ille aiiiem non est Deus mortuorum, id est omnino ncn existentium, sed viventium, et existentium, ergo ipsi vivunt et existunt. Ratio talis est : Deus non dicitur Dominus rerum non existentium, vel corum quae sunt nihil, quia creaturae ad Deum est realis relano, quae non potest fundari in nihilo; sed dicitiir Deus Abraham, et Deus Isaac et Deus Jacob, qui mortui sunt, ergo ipsi existunt; non enim dixit : Ego fui Deu«, sed : Ego sum, tamqu;im iili praesentes existant ; at non corpore, ergo anima, et ideo anima non 229 i moritur cum corpore, sed est aeterna. Kt per hoc probat rcsurrectionem ' corporum, ex veritate justitiae. Nara ■ cum dicai se Deum Abr abam.
et alio1 rum qui servierunt ei Mi corporibus ! suis, justum est ut hi remunerentur I cum corporibus ipsis in quibus meI ruerunt. Et universaliter omnium hominum corpora et anims, bona vel maja simui i ecipienl quse simul meruerunt. Quia enim homo meruit, vel demeruit , anima simul ^t corpore ; ideo in futuro puuietur, vel remunerabitur, simul in utroque. Hoc autem non pote>t tieri, nisi fiat resurrectio corporum ; et ideo constat futuramesse corporum resurrectionem. Unum ergo probat Dominus expresse, scilicet quod animae semper vivant, nec cum corporibus intereant; alterum per consequens, scilicet quod corpora rcsurgant. Item, propier naturalem ;ippeiitum et inclmationem animarum ad corpora sua ; quia naturale est anim ibus desiderare sua corpora, ut cum ipsis glorificeutur, cum quibus meruc^unt; etideo, ne a suo desiderio fraudentur, necesse est ut eis sua corpora reddantur, quia aninia non potest e^^se perfecte quieta, nec beata nisi unitatur cum corpore, ad cujus unioncm habet inclinationem naturalm, et ita corpora resurgent Ubi Hieronymus : « Cum autem dicit : Deus Abraham, Deus Isaac, Deus Jacob, ter Deum nominandii Trinitatem intimavit ; cumautcm dicit : Non est Deus mortuorum, unum Deiim ilerans, unam substantiam S'gnificavit. » gAoMIRATIO TURB.
E DEDOCTRINA ChRISTi. - Et audientes turb%, mirabantur in docirina ejus. MndeRemigius : « Non qui(l(-m Sadducaei, sed lurbae niirantur. Hoc etiam quotidie ajiitur in Ecclesia. Cum enim divina inspiratione adver^aiii EccJesiae superanlur, turba3 fide. Iium laelantur : » haec Remigius. ORATIO Domine Jesu Christe, doce me astulias seductorusn intelligere et cavere ; nec uon veritatem vitae ac doctrinai et justitiae semper custodire. Da mihi insigniri tua imagine.
non inimici, ut ea quae mundi sunt relinquendo, et tibi soli adhaerendo, reddam tibi ea quae de tua gratia a te percepi, in ipsis tibi fideliler serviendo. Prgesla etiam mihi, ut carnalem et mundanam conversationem, quae sterilis est, fu^^ere ac spiritualem et ccelestem sectari valeam ; ut gloria resurrectionis innovatus, cum Angelis Dei in cceIo immortalitate frui merear, et perpetua tui visione. Ameo.
Notes
- 1 ↩The Latin 'lons' is likely a corruption or typo for 'fons' (fountain/source) or 'lux' (light). Given the context of Christ's wisdom, 'the Lord' is the intended subject.
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