De ablutione pedum Discipulorum
The Lord's Love and Humility
Jesus prepares to wash the disciples' feet, demonstrating his divine love and the necessity of humility.
Carefully consider the second point that must be meditated upon here. Given these premises, Jesus knew his hour had come—not a fatal hour, but one ordained by God the Father for the fulfillment of the sacraments—so that he might pass from this world to the Father. This wasn't a change of place; rather, just as it's said that he came from the Father by assuming our mortal nature, so it's said that he returned to the Father by making that same nature, through the immortality of his resurrection, a sharer in the Father's glory. Since he had always loved his own who were in the world—not just his own by creation, but his own also by election, namely his disciples—he loved them to the end. This means he showed special and greater signs of love at the end, and he showed how much love he had for them by laying down his soul for them. Or, "to the end" means perseveringly and unto death; not that his love ended with death, but he loved them so much that his love led him to death, in which he gave an example so that all might remain in the love of God and neighbor until the end. Or, "to the end" means in Christ, who is the end that perfects and completes; he loved them indeed so that they themselves, from this world where they were, might pass over to their head, who had passed from here through his love. Through Jesus, which is interpreted as 'salvation,' a good leader is signified; the ultimate end, however, is true beatitude, which consists in the clear vision and enjoyment of God. Although everyone ought to love their neighbor to this end, a leader, who is Christ's vicar, is especially bound to do these things for those subject to them. Once the meal—the paschal lamb—was finished, and the devil had already put it into the heart, or the will, of Judas (not by directly moving his will, but by indirectly suggesting that he betray Jesus), Judas, the son of Simon Iscariot... ...consented to iniquity; for he had already sold Him the previous day at the devil's suggestion. The devil doesn't actually implant evil thoughts, but rather inflames them; perverse temptation originates from man, which the devil doesn't plant, but instead intensifies and ignites once he notices a person's temptation through certain outward signs. He cannot cast a person down unless that person casts themselves down and hands their weapons over to the enemy—that is, unless they consent to the suggestion. According to Augustine, suggestions are sent by the devil and mixed with human thoughts. With this done, Jesus—knowing as God that the Father had given all things into His hands, meaning into His power, including the traitor himself and his persecutors, which demonstrates the fullness of Christ's knowledge and power; and knowing that He came from God into the world without abandoning the Father, and that He is returning to the Father, bringing back all He had acquired for Him without leaving us behind; knowing Himself to be the King of kings and Lord of lords, and never forgetting that He is the natural Son of God, nor ignorant of His own sublimity—even though He was all of this and knew it, yet as a sign of His great mercy and as an example of our great humility, He fulfills the office not of a divine Lord but of a human servant; He humbles Himself to serve. He came to serve and not to be served, and He rises from the meal, wishing to wash the feet of the disciples. By this, He tramples down all pride, as He who comes from God and goes to God chose to wash feet. The Evangelist, about to speak of such great humility in the Lord, first wanted to commend His loftiness to emphasize the Lord's own humility and to warn us that, no matter how great we are, we should be humbled in all things and never be proud of the gifts of God.
The Setting of the Washing
Jesus descends to the lower room and performs the humble act of washing the disciples' feet.
And if we say to someone: If He who was the Son of God and equal to the Father lowered His majesty from God to humble Himself at the feet of a human, what ought a wretched human to do, who is but dust and ashes? The disciples also rose up at once, not knowing where He wanted to go. He, however, went down with them to another place lower down in the same house, beneath the upper room. For in the upper part of the house, the Palestinians used to build upper rooms, and lower down, sleeping quarters. On Mount Zion, there are two chapels where regular canons lived with an Abbot, serving the Lord according to the rule of Saint Augustine: one is the upper chapel, where the Last Supper took place and the Holy Spirit descended upon the disciples; the other is the lower chapel, where Christ washed the disciples' feet and appeared to them while the doors were locked. Adjacent to this is a cemetery, known as the 'possession of good men,' where the following were buried: Saint Stephen, Nicodemus, Gamaliel, and Abiba, along with other holy men; there also is the tomb of David and Solomon, and of other good kings of Judah and... Jerusalem. The Lord then came down with the disciples, had them all sit, and ordered water to be brought to him. He set aside his garments so he could perform this service more appropriately. Note here the four times Christ laid aside his garments: at the Last Supper he laid them aside and took them up again; at the pillar he was stripped and clothed again; during the mockery by the soldiers he was stripped and clothed again (though it isn't recorded that he was stripped before Herod); and at the cross he was stripped and not clothed again. The first refers to the Apostles, whom he took up shortly after; the second, to those who were taken up on the day of Pentecost and are being taken up little by little; the third, to the remnants who will be taken up at the end; the fourth, to the perverse half of our own time, which will never be taken up. Having laid aside his garments, he took a towel and wrapped it around himself, preparing to wash them and omitting nothing required for this task. Then he poured water into a stone basin with his own hands, not through the ministry of others; and, prepared with such charity, honesty, and diligence, he began to wash the disciples' muddy feet—for they walked barefoot—and to dry them with the towel he had wrapped around himself, so that he might fulfill the office of humility in all things. And why should it be surprising that he did this, when he deigned to do much greater things? Hence Augustine says: 'He laid aside his garments, who, when he was in the form of God, emptied himself; he wrapped himself in a towel, who, taking the form of a servant, was found in appearance as a man; he poured water into a basin to wash the disciples' feet, who shed his blood on the earth to wash away the filth of sins; he dried the feet he washed with the towel he was wrapped in, who, in the flesh he was clothed with, confirmed the footsteps of the Evangelists.'
Peter's Resistance and Instruction
Peter initially refuses the washing out of reverence, but submits after Jesus warns him of the necessity of this cleansing.
He set aside the clothes he was wearing to wrap himself in a towel; but to take on the form of a servant when he emptied himself, he didn't lay aside what he already had, but took on what he did not have—or so says Augustine. At first, Peter refused the washing, but when the Lord warned him, he changed his mind for the better. To do everything with reason and order, and to instruct us by his actions, he began the service with Simon Peter; for he was the greatest among the others, and so it had to begin with him. Then Peter, terrified by the thought of Christ’s divinity and majesty—as anyone among them would have been—was struck with fear. Completely stunned, he refused, judging the act to be inappropriate. He bowed down and said to him: “It isn't fitting, it isn't right: you are the Lord, I am the servant; you are God, I am a man; you are the Creator, I am a creature. And you, Lord, are washing the dirty feet of me, a miserable, wretched, and most humble fisherman? You are washing with these hands—the same hands with which you opened the eyes of the blind, cleansed the lepers, and raised the dead—the lowest member of the body? Do you really mean to wash the feet of me, a sinner, you who are the Son of God?” It was as if to say: “This is inappropriate and must not be allowed in any way.” He said something similar at the beginning of his conversion: “Go away from me, Lord, for I am a sinful man.” Just as the Lord is humble in serving, so the servant should be humble in accepting service. As if to say, according to Bede: You are the God of gods, the King of angels, the Son of the Most High, the spotless mirror of God’s majesty, the One whom the angelic Powers adore, the eternal God—and You are washing the feet of a worm like me? Are You bowing down before me, when those who carry the world bow before You? Are You bending before me, when every knee in heaven, on earth, and under the earth must bend before You? In this, Peter represents a disciple who is ignorant and speaks impulsively about his Superior’s actions, not knowing the reason behind them. For it frequently happens that something is judged to be most irrational by someone who is ignorant of the cause, when in truth it is most rational. Because of this, Jesus answered him: 'What I am doing, you do not understand now.' This act of Mine is both an example and a mystery: an example of the humility to be shown, and a mystery of interior cleansing. This can be understood in two ways: 'What I am doing, you do not understand now'—meaning you don't yet see how I am setting an example; you will understand later, once He explained it to them by asking, 'Do you know what I have done for you?' and so on. After all, the swelling of our pride could only be cured by the supreme humility of our Redeemer, and yet, many vicars and successors of Christ still act with the pride of Lucifer. Alternatively, it means 'What I am doing, you do not understand now'—that is, this is a mystery and a secret, signifying the interior cleansing that can only be accomplished through Me, which you don't grasp now, but will understand later when you receive the Holy Spirit. For this is sacramental for the instruction of the Church, and it will be made clear to you at the proper time. In this, we are taught to judge well and to speak of the actions of a good superior, unless, by God’s permission, he were to err openly. Peter, terrified by such great condescension from the Son of God and unwilling to see the humble Christ at his feet, held to his original resolve—not out of stubbornness, but out of the deepest reverence for Christ. That is why he says, "You will never wash my feet," meaning, "You will never wash them; I will never allow it." For what is never done, remains undone for all eternity. It is as if he were saying, "Far be it from me to endure this from my Master, my Lord, and my God." Although Peter acted with good zeal, he lacked discretion; since Christ could not err, Peter should not have resisted his will in any way. And so the Lord Jesus warns him and answers, "If I do not wash you"—that is, your feet—"you will have no part with me in beatitude." Whether this is understood as the mystical washing of the interior stain of one's own affection, which is commanded because it is necessary; or as the material and bodily washing of Peter’s own feet, which is conversely necessary because it is commanded—Christ could not have thundered more strongly against Peter than by threatening him with rejection. And so Simon Peter, having heard Christ’s warning and terrified by the fearful word of such a great threat, wisely changes his mind for the better; he says to him, "Lord, not my feet only"—that is, my affections—"but also my hands"—that is, my works—"and my head"—that is, the thoughts of my mind. It was as if he were saying: "I didn't refuse out of stubbornness, but because I considered your works and was terrified." The feet are the lower part of the body, the hands the middle, and the head the higher; and so, by naming these parts, the whole body is understood. Terrified by the danger to his salvation from the Lord's response, and troubled by both love and fear, Peter was more afraid of being cut off from Christ than he was of being humbled to the point of having his feet washed; and so he offers his whole self to be washed. He says, "If it pleases you, Lord, and if it cannot be done otherwise, I am your servant; I submit my whole self to your will. I offer you not just my feet, but my hands and my head to be washed. I would rather be washed all over by you than be separated from you." "Do not deny me a share with you, since I deny you no part of my body to be washed." For although it was hard for Peter to endure the Master's service, it was even harder for him to be separated from Him.
Spiritual Cleansing and the Traitor
Jesus explains the spiritual significance of the washing as a cleansing of daily affections, while noting Judas's lack of purity.
According to Augustine, the whole person is washed in Baptism; Peter was mistaken—so that we wouldn't be—when he offered his whole self to the Lord to be washed, and God corrected him, showing that someone baptized once does not need to be rebaptized, which is why Jesus says to him: "Whoever has been washed," meaning through Baptism, "does not need anything except to wash his feet," that is, his disordered affections and impulses of sensuality; but he is entirely clean, except for his feet, which touch the earth and which he needs to wash. From these words we understand that the Apostles were baptized, even though we don't read who baptized them. Yet they were all baptized with the Baptism of Christ; although He Himself did not baptize the crowds, He did baptize His own disciples—those close to Him and members of His household—so that He would have baptized servants through whom He could baptize others. But since Baptism cleanses even the filth of the feet, it seems that whoever has been washed—that is, baptized—does not need to wash his feet. To this, it must be said that if someone were to pass from this world immediately after Baptism, he would certainly not need this washing, because since he is entirely clean, he would fly away immediately. But anyone who lives in this mortal life after Baptism cannot ascend to such a height of perfection that disordered impulses of sensuality do not arise from earthly affections; therefore, he must wash his feet, either through martyrdom—which is the baptism of blood—or through penance—which is the baptism of the Spirit—so that he may be able to fly away. Note here that the head of the inner person is the higher reason, by which the soul is joined to God, or the contemplative part, which focuses on higher and eternal things; the hands are the lower reason, which is occupied with the works of the active life; the feet, however, are sensuality and the senses of the body, as well as the lower affections of the mind and soul. For they make us go outside ourselves, and they are frequently stained like feet for us after Baptism, in which the whole person is washed, because by the condition of mortal life they often contract stains from earthly and temporal things. Therefore, they must be washed more often, which is why it is necessary that they be cleansed by the frequent washing of confession and tears, and that the feet of our affections be cleansed from the earthly thinking of earthly things, in our thoughts and love for them. For whoever is not washed after Baptism through penance has no part with Jesus. This is why Augustine says that our human affections—without which we cannot live in this mortal state—are like feet, where we are moved by the things of this world; so if we say that we have no sin, we are only deceiving ourselves. The Lord knew the Apostles were clean as far as their heads, because they were joined to God by faith and love; and clean as far as their hands, because their works were holy. But as for their feet, they still had some earthly attachments born of their senses, and were therefore unclean; so, in that regard, they needed washing. Hence Bernard says: "Whoever has been washed does not need anything except to wash his feet. For he is washed who has no grave sins, whose head—that is, his intention—and hands—that is, his actions and conduct—are clean. But his feet, which are the soul's affections, cannot be entirely of this world while we walk in this dust, without the mind yielding, at least for a moment, to vanity, pleasure, or curiosity more than it should: For in many things we all offend." Nevertheless, no one should despise or make light of these things. It is impossible to be saved with them, and impossible for them to be washed away except through Christ and by Christ, because if Christ does not wash them, we will have no part with Him. Yet no one should despair on their account, for if the Lord sees us humbly concerned about them, He will forgive them—indeed, He will do so gladly. For God deals with us regarding these lesser sins with a merciful dispensation: they aren't taken away entirely, so that God may instruct us through them. This is so that when we cannot avoid the lesser ones, we may be certain that we cannot overcome the greater ones by our own strength, and that we may always be fearful and entirely watchful about how we might not lose His grace, which we feel is so necessary to us in so many ways—so says Bernard. Then the Lord adds: "And you, my disciples, are clean," because you have been washed by me. According to Augustine, they were clean as far as their hands and heads, but not as far as their feet. And it follows: "But not all." There are two primary ways a person is cleansed from sins: through almsgiving and through charity. Yet Judas Iscariot was a thief, which is contrary to the first, and he was the betrayer of Christ, which is contrary to the second—and that is why he was not clean. Thus, by washing the feet, the Lord Jesus signified the cleanliness of the spiritual feet, which is required most of all for receiving the Eucharist. That is why He chose to wash the feet of His disciples before giving them the Sacrament of His Body, to signify that spiritual cleanliness is required to receive it. Hence Anselm says: "While handing over His Body and Blood to His disciples at the mystical supper, He humbly washed their feet, teaching that the most holy mysteries must be celebrated with clean works and a humble, devout heart." Mystically, this also signifies the shedding of His blood, through the fact that He poured water into the basin; the cleansing of our sins, through the fact that He began to wash the disciples' feet; and the taking of our punishments upon Himself, through the fact that He wiped their feet with a towel—that is, His own body—because He bore our sins in His body upon the tree.
The Pattern of Service
The disciples witness the Lord's humility, and Jesus resumes his place after completing the service.
But the other disciples, having heard Peter’s rebuke regarding his refusal of this washing, didn't dare to refuse it any longer. Consider now, carefully, each act in this most kind washing of the feet, which is full of all love and humility, and observe with wonder what is happening, for these acts are full of devotion. The supreme Majesty, the Master of humility, bows down even to the feet of fishermen. He stands bent over, with knees bowed before those who are sitting, and with his own hands he washes, wipes, and kisses the feet of them all. Thus, the Lord of all humbles himself even to the feet of his disciples, and as a servant offers this ministry of humility, to commend and teach the pattern of humility not only by word, but by example. But it exalts humility even further, and reaches the greatest height of humility, that he offers the same service to his own betrayer, and didn't disdain to wash the feet of him whose hands he already foresaw would be stained by crime. In this, the Lord comforts our weakness, so that if it ever happens that we are betrayed by friends, or suffer some evil from servants or those of lower station, we shouldn't be scandalized, looking instead to the example of Judas, who, having received infinite benefits, repaid his benefactor, Lord, and Master with the opposite. But, O wicked heart, harder than hardness itself, if you aren't softened by such great humility, if you don't fear the Lord of majesty, if you rage even against the death of him who was always your benefactor and always innocent! But woe to you, miserable one! You indeed are hardened, and you will give birth to what you have conceived; yet it is not he, but you, who will perish. Worthy of wonder, therefore, is such a depth of humility and kindness in the Lord Jesus. Anselm says: "The treachery of your most lost betrayer didn't escape you, when at this supper of washing, even while kneeling before him, you deigned to touch, wash, and wipe with your most holy hands his feet—feet swift to shed your blood." And you still walk around with your head held high! O dust and ashes, pride still lifts you up, and impatience still stirs you! Look at this mirror of humility and gentleness: the Creator of the whole universe, the Judge of the living and the dead who makes all tremble, bending his knees before the feet of a man—even his own betrayer. Learn from him, for he is gentle and humble of heart. Be ashamed of your pride; blush at your impatience. And again: "When you rise from the supper and have wrapped yourself in a towel, and have poured water into a basin, think about what majesty and what power washed and wiped the feet of men, and what kindness touched the betrayer's footprints with its sacred hands." Look, wait, and finally offer your own feet to him to be washed, for the one he doesn't wash will have no part with him—so says Anselm. Having finished this service—which belonged to the humility of his ministry and the purification of the Supper of his Body—he took back his garments and returned to the place of the meal. So, once he had washed their feet and dressed again, he did so because he was changing tasks and therefore changing his attire; he had set aside his garments to serve, but he put them back on to teach, and then sat down, just as it says in Ecclesiasticus: 'A man's clothing reveals what he is.' By this, he shows that a superior, after an act of humility, ought to resume the proper duties of his authority. Mystically, however, according to Alcuin, after completing the purification of our redemption through the shedding of his blood, he took back his garments by rising from the tomb on the third day; clothed in that same body, now immortal, he ascended into heaven and sits at the right hand of the Father's divinity, from where he will come to judge.
The Command to Imitate Christ
Jesus commands his disciples to follow his example of humble service, promising blessedness to those who act upon his teaching.
And when he had sat down again to perform the Supper of his Body, he taught them why he had done this, namely, as an example of serving one another. So he said to them, "Do you know what I have done for you?" That is, how great a humility I have shown you. He asks this to make them attentive. Then he encourages them to imitate his example, saying: "You call me Master and Lord, and you are right to say so, for it is true. I am indeed Master and Lord, because I am the power of God, and at the same time the wisdom of God. I am Master, I say, because of the wisdom I teach you, and Lord, because of the power I show through miracles." For when he says great things about himself, it is not arrogance, but truth, which is profitable to his listeners, just as Paul also does. Hence Augustine says: "It is blameworthy for anyone to commend himself, because of the danger of pride." It's dangerous for someone to please himself when he must be on guard against pride. Where there is no danger of pride, it's not a fault to speak well of yourself. In Christ, however, this danger was not a concern: for He who is above all things, no matter how much He praises Himself, does not exalt Himself beyond measure. Furthermore, it's sometimes praiseworthy for a person to speak well of themselves when it clearly serves the benefit of the faithful, and this is how the Apostle commended himself. But it is very useful and necessary for us to know God; therefore, it is helpful for us that He reveals His greatness to us, and for that reason, it is fitting that He should praise Himself to us. Truth, therefore, shouldn't be kept silent just to avoid the appearance of boasting. Hence Gregory says: "Those are foolishly humble who entangle themselves in a lie while trying to avoid arrogance, for they rise up against the very truth they abandon." For whoever speaks the truth about their own good qualities when necessity demands it is joined all the more to humility the more they are associated with the truth. Christ then argues from the lesser to the greater: If I, your Lord and Master, washed your feet—a task that seems beneath Me and was less of a duty—then you, My disciples, are much more bound to do this, moved by My example to wash one another's feet and to humble yourselves in every service. Because I am your Master, receive My teaching; and because I am your Lord, keep My commandment. Here, through one act of service, all other brotherly services are synecdochically included. It is as if He were saying: You ought to show one another mutual acts of humility and love—that is, serve one another, forgive one another's injuries, and pray for one another. As Chrysostom says: 'He does not write this law only in the washing of feet, but in all other things that He has shown us.' For I have given you an example, that just as I have done for you by humbling Myself beneath you, so you also should make yourselves inferior to one another, especially in times of need. It is as if He were saying: I did this not only for the cleansing of physical feet, but for the instruction of humility; and I did it to show you that you are bound to this. According to Chrysostom, the Christian life pays more attention to the manner than to the work itself, because the Lord does not look at how much is done, but from how much it proceeds—that is, He prefers this over that. He taught humility well by example, for in the moral life and in human actions, examples move us more than words. For a person acts and chooses what seems good to him, and thus he shows more clearly that he considers something to be good by what he himself chooses than by what he teaches. And that is why, when someone teaches one thing but does another, he persuades others more by what he does than by what he teaches; and therefore it is most necessary to give an example through the deed itself. It follows, then: "Amen, amen, I say to you: no servant is greater than his master, nor is an apostle—that is, a messenger or envoy—greater than the one who sent him." So, just as I, the Lord and Master, and the one who sends me, humble myself before you, you also ought to humble yourselves and do for your equals what I have done. You have seen me do this for those who are lesser than you. It is as if to say, according to Chrysostom: "If I did these things, it is all the more necessary that you do them; for God himself, in initiating this, has made us debtors." He who sits above the Cherubim washed the feet of his betrayer; yet you, a human being, made of earth and ash, dust and clay, exalt yourself and think highly of yourself. Look at how he invited them to humility by both example and word, and how he set forth both the deed and the example of humility as his teaching, showing in this the proper way to teach, according to the saying: "Jesus began to do and to teach." Here he also clarified what he said to Peter: "You will understand later." Hence Augustine says: "This is what you did not know, blessed Peter, when you would not allow me to wash your feet; he promised that you would understand this later, when your Master and Lord, in washing your feet, compelled you to allow it." We have learned humility, brothers, from the Most High; let us, in turn, make ourselves humble, just as the Most High humbly acted. This command must be fulfilled both literally and in a mystical sense. Literally, it means that through love we should serve one another—not only by washing the feet of our brothers, but by helping them in all their needs and practicing works of mercy. If this cannot be done literally—that is, by hand—let us at least do it in our hearts, so that we may be numbered among those of whom it is said in the Psalm: "Bless the Lord, you holy and humble of heart." Augustine says: "It is much better and, without question, more true that it be done with the hands as well, so that a Christian may not disdain to do what Christ did." For when the body is bowed down to the feet of a brother, the feeling of humility itself is either stirred up in the heart, or, if it was already there, it is confirmed. So says Augustine. But beyond this moral understanding, we must nonetheless fulfill this in a mystical sense and do it spiritually as well. For in the washing of the feet, the cleansing of stains is signified. Therefore, you wash the feet of your brother spiritually when, in imitation of Christ, you wash away his stains as much as you are able. This happens in three ways: by forgiving an offense against someone, just as He forgives our sins when we are repentant; by praying for their sins, just as He washed us from our sins by interceding with the Father for us—and this twofold way of washing is common to all the faithful; the third way belongs to those in authority, who must wash by forgiving sins through the authority of the keys. It's our part, therefore, with the Lord’s grace, to offer the ministry of charity and humility; it's His part to hear us and cleanse us from every stain of sin. Furthermore, He confirms what He said with this reward: 'If you know these things, which I have done and teach, you will be blessed'—blessed here in hope, and in the future in reality—'if you do them,' because: 'Blessed are those who hear the word of God and keep it,' and: 'A good understanding to all who do them.' For to know what is good and not to do it doesn't lead to blessedness, but to condemnation, according to the saying: 'To him who knows what is good and does not do it, it is sin.' Hence Chrysostom says: 'Blessedness is not joined with knowledge, but with action and the light of knowledge.' O Jesus, model of meek and true humility, who washed the feet of Your disciples, I beg and implore You, Lord, cleanse my affections, so that, purified and kindled by both feet—that is, by a twofold charity—I may approach You, the purifier, secure. Purify me to the end of my days, and cleanse me from all stains of sin, so that, with my negligences and sins forgiven, the enemies of death may depart in confusion, those who watch my heel. Direct, O Lord, my feet in the way of peace, so that, freed from the hands of all my enemies, I may bless You with all Your elect, forever and ever. Amen.
Read the original Latin
Circa vero secundum hic meditandum, diligenter attende. Praemissis namque ita se habentibus, sciensJesus quia venit hora ejus, non fatalis, sed impletionis sacramentorum a Deo Patre ordinata, ut transeat ex hoc mundo ad Patrem, non per loci mutationem : sed sicut dicitur a Patre venisse assumendo naturam nostram mortalem,ita dicitur ad Patrem rediisse, faciendo ipsam, per immortalitatem, in sua resurrectione paternse gloriae consortem. Cum semper dilexisset suos qui erant in mundo, non suos sola creatione, sed suos etiam electione, scilicet discipulos, in finem dilexit eos, id est in fine specialia et majora signa dilectionis, ct quanto amore dilexerit eos ostendit, ponendo animam suam pro eis; vel, in finem ^ id est perseveranter et in mortem, non quod morte terminaretur dilectio, sed in tantum dilexit quod usque ad mortem diJectio eum perduxit, in quo exemplum dedit , ut omnes in Dei et proximi caritate usque in finem permaneant; vel, in finem , id est in Christum, qui est finis perficiens et consummans, dilexit eos utique, ut et ipsi de hoc mundo ubi erant, ad caput suum , quod hinc transisset ejus dilectione, transirent. Per Jesum qui salus interpretatur, bonus praelatus significatur, finis vero ultimus est beatitudo vera, quae consistit in clara Dei visione et fruitione per-. fecta; licet aulem omnis homo debcat ad hunc fmeni proximum diligere, praelatus tamen, qui est Christi vicarius, specialiter tenetur erga suos subditos haec facere.
Et cosna facta^ scilicet agni paschalis, cum diabolus jam misisset in cor, id est in voluntatem Judse, non directe tamquam voluntatem movens, sed indirecte tamquam ei suggerens, ut traderet eum, scilicet Jesum, Judas Simonis Iscario^a? , consensitiniquitati: die enim praecedenti eum vendiderat suggestione diaboli. Diabolus quippe non est immissor cogitationum malarum, sed incensor; quia tentatio prava cx homine est, quam diabolus non immittit, sed immissam ab homine magis intendit, et accendit, tentatione hominis percepta per aliqua signa exteriora. Aliter enim non potest hominem dejicere, nisi homo seipsum dejiciat, et hosti arma reddat, id est nisi suggestioni consentiat : nam, secundum Augustinum, per diabolum suggestiones immittuntur, et humanis cogitationibus miscentur. His ergo ita factis, sciens, Jesus ut Deus, quia omnia dedit ei Pater in manus^ id est in potestatem, etiam ipsum traditorem et persecutores, ex quo patet in Christo plenitudo scientiae et potestatis; e^ quia a Deo exivit in mundum veniens, nec Patrem deserens, et ad Beum vadit, omnia quae acquisivit Patri reducens, et non nos reiinquens; sciens se esse Regem regum, et Dominum dominantium, nec oblitus se esse Dei Filium naturalem, et non ignorans suam sublimitatem; quamvis talis esset, et talem se sciret, tamen in magnae suae pietatis indicium, in magnae nostrae exemplum humilitatis, non Dei Domini sed hominis servi implet officium; humiliat se ut ministret, quia I DE ABLUTIOxNE PEDUM DISCIPULORUM. venit ministrare et non ministrari, ac surgit a mna, volens lavare pedes discipulorum. Ex quo universum conculcat tumorem, dum is qui exit a Deo, et ad Deum vadlt, pedes lavare voluit. Locuturus quippe Evangelista, de tantaDomini huniilitate, prius ej-us celsitudinem voluit commendare ad exaggerandum ipsius Domini humilitatem , et ad monendum nos, ut quanto magni sumus, humilietnur in omnibus, et de donis Dei numquam superbiamus.
Ac si per hoc dicatur homini : Si ille, qui Filius Dei erat, et Patri aequahs, suam a Deo incHnavit majestatem, ut humiharet se ad pedes hominis, quid debet facere miser homo, qui est terra et cinis? Surgunt etiam statim et discipuH, ignorantes quo vclit ire. Ipse autem descendit cum eis in alium locum ioferius in eadem domo, subtus coenacukim. Nam in superiori parte domus Pala^stini faciebant ccenacula, et inferius cubicula. Sunt autem in monte Sion duae capellae, ubi erant canonici regulares cum Abbate, secundum regulam beati Augustini Domino ministrantes : una superior, ubi coena facta fuit, et Spiritus Sanctus super discipulos descendit; alia inferior, ubi Ghristus pedes discipulis lavit, et eis , januis clausis, ap[)aruit; cui contiguum ccemeterium, quod dicitur bonorum virorum possessio, ubi sepulti fuerunt: beatus Stephanus, Nicodemus, Gamaliel, et Abiba cum aliis viris sanctis, ubi etiam est sepulchrum David et Salomonis, et aliorum bonorum regum Juda et. Jerusalem.
Veniens ergo Dominus inferius cum discipLilis, omnes ibi sedere fecit, aquam sibi afferri jubet, ct ■pomt. vestimenta sua, ut convenientiushoc ministeriumexhibeat. Ubi notandae quatuor depositiones vestium Christi ; in coena deposuit eas, et resumpsit; ad columnam nudatus est, et reindutus; in illusione militum nudatus est, et reindutus, sedab Herode non legitur nudalus; ad crucem nudatus est, nec reindutus. Prima spectat ad Apostolos, quos in brevi resumpsit; secunda, ad illosqui resumpti sunt in die Pentecostes, et paulatim resumuntur; tertia, in reliquias, quae resumentur in fine; quarta, ad perversam medietatem nostri temporis, quae numquam resumetur. Depositis igitur vestimentis suis, cum accepisset linteum, prsecinxit se, disponens se ad lavandum, et nihil omittens de his quae ad istud rei^uiruntur ofticium. Deinde m,ittit aquam in pelvim lapideam, propriis manibus, non per aliorum ministerium; etia,m caritative, tam honeste, tam officiose praeparatus cmpit lavare pedes discipulorum lutosos, quia discalceati incedebant, et extergere linteo quo erat prxcimtus', ut per omnia humilitatis officium impleret. Et quid mirum si hoc fecit, qui multo majora facere dignatusest? Unde ait Augustinus : « Posuit autem vestimenta sua, qui cum in forma Bei esset semetipsum exinanivit; praecinxit se linteo, qui formam servi accipiens, habitu inventus est ut homo; misit aquam in pelvim, ut lavaret pedes discipulorum, qui in terram sanguinem fudit, quo immunditiam dilueret peccatorum ; linteo quo erat praecinctus, pedes quos lavit tersit, qui carne qua erat indutus Evangelistarum vestigia confirmavit.
Et linteo quidem ut se praecingeret, posuit vestimenta quae habebat; ut autem formam servi acciperet, quando semetipsum exinanivit, non quod habebat deposuit, sed quod non habebat accepit : » haec Augustinus. 4 Petrus primum lotionem refugit, sed el comminante domino, mutat consiLiuM iN MELius. — Et,ut omuia ratione et ordine faceret, et faciendo nos instrueret, venit ministerium inchoando, primo ad Simonem Peirum; ipse enim inter alios major erat, et ideo ab ipso inchoandum fuit. Et tunc Petrus, ex consideratione divinitatis et majestatis Christi territus, quod etiam qiiiHbet eorum expavisset, expavit, et totus stupefactus recusat, et rem sic suo judicio indecentemde. clinat; dixit ergo ei : Non decet, non convenit : tu Dominus, ego servus; tu Deus, ego homo; tu Creator, ego creatura; et tu, Domine, mihi misero^ pauperrimo, humillimo piscatori lavas pedeSy sor-« didos, et infimum in corpore membrum manibus his quibus csecis oculos aperuisti, leprosos mundasti, et mortuos suscitasti; id est vis lavare pedes mihi peccatori, tu qui es Filius Dei? Quasi diceret : Hoc indecens est, et nullo modo sustinendum. Simile verbum dixit in principio conversionis suae ; Exi a me^ quia homo peccator sum^ Domine. Sicut est Dominus humilis ad serviendum, ita servus non suscipiendo servitium.
Quasi diceret, secundum Bedam, Tu Deus deorum, tuRex Angelorum, tu Filius Altissimi, et speculum sine macula majestatis Dei, tu quem adorant angelicae Potestates, tu Deus aeterne, mihi vermiculo lavas pedes ? Tu, ante me curvaris, ante quem curvantur qui portant orbem? Tu, ante me flecteris, ante quem flectitur omne genu coelestium, terrestrium et infernorum? Et in hoc Petrus significat discipulum ignorantem, et indiscrete loquentem de facto Superioris sui, cujus ignorat rationem. Frequenter enim contingit, quod aliquid judicatur irrationabilissimum ab ignorante causam, quod tamen rationabilissimum est secundum veritatem. Propter quod respondit Jesus et dixit ei : Quod ego facio^ tu nescis modo; hoc meum factum, exemplum est et mysterium : exemplum quidem humilitatis exhibendae, mysterium autem interioris mundationis. Duphciter ergo potest hoc verbum intelligi : uaomodOiquodegofacio^idest quomodo ego facio exemplum, tu nescis modo^ id est non intelligis; scies autem postea^ tunc scilicet quando exposuit, eis dicens : Scitis quid fecerim vohis^ etc, aliter enim non potuit superbiae nostrae tumor curari, nisi per maximam humilitatem Redemptoris nostri, et tamen post totum istud adhuc cum Lucifero superbiunt multi vicarii, et successores Christi; alio modo potest inteUigi, quod ego facio , tu nescis modo^ id est hoe mysterium Gst et secretum, et significat interiorem mundationem, quae non potest fieri nisi per me, quod non intelligis modo, scies autem postea^ tunc scilicct cum Spiritum Sanctum accipics. Hcs cnim est sacramentalis ad instructionem Ecclesiae, et fiet tibi manifesta opportuno tempore.
Et in hoc docemur bene judicare, et loqui de factis superioris boni, nisi Deo permittente, erraret manifeste. Pe^rws autem de tanta Filii Dei inciinatione perterritus, et usque ad suos pedes humilem Christum videre nolens, in eadem adhuc voluntate persistit, non ex obstinatione, sed ex humillima, quam ad Christum habuit, reverentia ; ideo dicit ei : Non lavabis mihi pedes in seternum, id est numquam lavabis, numquam hoc patiar. Hoc enim in aeternum non fit, quod numquam fit. Ac si diceret : Absit a me quod sustineam hoc a Magistro, a Domino et a Deo meo. Licet autem Petrus bono zelo hoc faceret, tamen indiscrete faciebat; quia cum Christus non posset errare, non debebat voluntati ejus aliquo modo resistere. Et ideo comminatur ei Dominus Jesus et respondit eiy dicens : Si non lavero te, id est pedes tuos, non habebis partem mecum^ in beatitudine. Sive hoc intelHgatur de lotione mystica et interioris maculaj ipsius affectus, quae quia necessaria est, ideo praecipitur ; sive de lotione materiali et corporali pedum ipsius Petri, quae e converso ideo est necessaria, quia praecipitur; non potuit in Petrum amplius intonare quam ut minaretur repulsam. Et ideo Simon Petrus , audita comminatione Christi, ad tantae comminationis terrificum verbum expavescens, sapienter mutat consihum in melius; dicit ergo ei ; Domine, non tantum pedes meos^ id est affectus; sed et manus, id est opera; et caput, id est cogitationes mentis.
Quasi diceret : Non ex protervia recusavi, sed quia cohsideravi opera tua et expavi. Pedes sunt pars corporis inferior, manus media, caput superior; et ideo per expressionem istarum partium, intelligitur totum corpus. Territus Petrus de periculo salutis ex Domini responsione, ac perturbatus amore et timore, plus expavit Christum sibi negari, quam usque ad suos podes humiliari; et se totum offert abluendum. Si tibi, inquit, placct, si aliter fieri nonpotest, scrvus tuus sum, totum me tuae voDE luntatisubjicio; et non pedes tantum, scd et mauus, et caput ad lavandum tibi ofFero; et prius sustinerem a te per totum corpus lavari, quam a te separari. Non mihi neges capiendam tecum partem, cum nullam tibi ncgem abluendam mei corporis partem. Quamvis enim durum esset Petro sustinere servitium Magistri, gravius tamen erat ei ab ipso separari.
Totus homo, secundum Awgustinum, abluitur in Baptismo, et erravit Petrus, ne nos erraremus, cum se totum Domino obtulit abluendum, quem Deus correxit, ostendens semel baptizatum non esse rebaptizandum, unde dicit ei Jesus ; Qui lotus est, scilicet per Baptismum, non indiget, nisi ut pedes lavet, id est affectus, et motus sensualitatis inordinatos; sed est mundus totus, scilicet prseter pedes, quibus terram tangit, quos lavare opus habet. Ex quibus verbis intelligimus Apostolos baptizatos, etsi non legimus quis baptizavit eos. Erant autem omnes baptizati Baptismo Christi, qui licet ipse non baptizaverit turbas, baptizavit tamen discipulos suos, sibi familiares et domesticos, ut haberet baptizatos servos, per quos baptizaret ceteros. Sed cum Baptismus abstergat etiam sordes pedum , videtur quod qui lotus est, id est baptizatus, non indiget ut pedes lavet. Ad hoc dicendum, quod si quis statim post Baptismum de hoc mundo transiret, non utique hac abiutione indigeret, quia cum sit mundus totus, statira evolaret; sed qui post Bapiismum vivit in hac vita mortali, non potest ad tantum culmen perfectionis ascendere, quin etiam inordinati motus sensualitatis de affectibus terrenis insurgant; et ideo oportet quod pedes lavet, vel per martyrium, quod est baptismus sanguinis, vel per poenitentiam, quod est baptismus flaminis, ut evolare possit. Ubi nota quod interioris hominis caput, est ratio superior, qua anima est conjuncta Deo, sive pars contemplativa, quae intendit superioribus et seternis ; manus sunt ratio inferior, quae vacat operibus activse vitse ; pedes vero, sensualitas, et sensus corporis, ac mentis et animse affectiones inferiores. Ipsi enim nos faciunt extra nos, et ipsi frequenter siout pedes macuiantur nobis post Baptismum, in quo totus homo abluitur, quia ex conditione mortalis vitae saepe maculas contrahunt ex terrenis ettemporalibus ; et ideo lavandi sunt saepius, unde necesse est, ut crebra ablutionc confessionis et lacrymarum emundentur pcdcs affectuum de terrena cogitatione terrenorum, in cogitatu et amore eorum. Qui enim non lavaturpost Baptismum per poenitentiam, non habet cum Jesu partem.
Unde dicit AugustinuSy quod humani affectus, sine quibus in hac mortalitate non vivitur, quasi pedes sunt, ubi humanis rebus afficimur, ut si dixerimus quoniam peccatum non habemus^ ipsi nos seducimus.
Scicbat ergo Dominus Apostolos mundos quantum ad caput, quia Deo conjuncti erant per fidem et caritatem ; et quantum ad manus, quia eorum opera erant sancta; sed tamen quantum ad pedes, affectus aliquos terrenorum ex sensualitate habebant, et sordidi erant, et ideo quantum ad illos lotione indigebant. Unde Bernardus : « Qui lotus est, non indiget, nisi ut pedes lavet ; lotus enim est, qui gravia peccata non habet, cujus caput, id est intentio, et manus, id est operatio et conversatio, munda est ; sed pedes, qui sunt animae affectiones, dum in hoc pulvere gradimur ex toto mundi esse non possunt, quin aliquando vanitati, aliquando voluptati, aliquando curiositati plus quam oporteret cedat animus, vel ad horam : In multis enim offendimus omnes. Verumtamen haec nemo contemnat aut parvipendat. Impossibile est enim cum eis salvari, et impossibile est ea dilui, nisi per Christum, et a Ghristo, quia si nonlaverit ea Christus, non habebimus partem cum eo. Nemo tamen pro eis desperet, quoniam si viderit nos Dominus humiliter pro eis esse sollicitos, ignoscet faciie, imo et libenter. De minoribus enim istis peccatis pia dispensatione nobiscum agitur : ut non penitus auferantur, sed in illis nos erudiat Deus ; ut cum minora cavere non possumus, certi simus quod non nostris viribus majora superemus, semperque timorati et omnino solliciti simus, quomodo ejus gratiam non amittamus, quam nobismetipsistantopere, et tam multifarie necessariam esse sentimus : » liaec Bernardus. Deinde Dominus subjungit : Et vos, discipuli mei scilicet, mundi estis; quia a me mundati . Secundum Augustinum , erant mundi, quantum ad manus et ad caput ; non quantum ad pedes.
Et sequitur : Sed non omnes. Duo enim sunt praecipua, quibus homo a peccatis mundatur, scilicet eleemosyna, et caritas; atqui contra primum, Judas Iscariotes fur erat; contra secundum, Christi proditor ; et ideo non mundus erat. Sic ergo perpedum ablutionem designavit Dominus Jesus munditiam spiritualium pedum, quse maxime requiritur, in Eucharistise perceptione. Et ideo voluit lavare pedes discipuiorum suorum, antequam daret eis sui Corporis sacramentum, ad designandum quod spiritualis munditia requiritur ad ipsum percipiendum. Unde ait Ansclmus : « Corpus et Sanguinem suum discipulis suis, in coena mystica tradens, eorum pedes humiliter lavit, docens sacrosancta mysteria mundis operibus, et pia mentis humilitate celebranda. » Mystice etiam significatur ejus sanguinis effusio, per hoc quod misit aquam in pelvim ; et peccatorum nostrorum ablutio, per hoc quod coepit lavare pedes discipulorum ; ac poenarum nostrarum in seipso susceptio, per hoc quod tersit pedes linteo, scilicet corporis sui, quia peccata nostra pertulit in corpore suo, super lignum.
Alii autem discipuli ; audita reprehensione Petri, de hoc quod recusaverat hujuscemodi lotionem, non fuerunt ausi ultra aliquahter recusare eam. Considera nunc bene singulos actus, in hac benignissima lotione pedum, omni dilectione et humilitate plena, et cum admiratione conspice quge geruntur, quia sunt devota. Inchnat se summa majestas, et humihtatis Magister, usque ad piscatorum pedes. Stat incurvatus et genibus flexis coram ipsis sedentibus, lavat propriis manibus et abstergit, ac deosculatur pedes omnium. Sic ergo usque ad pedes discipulorum Dominus omnium semetipsum humiliat, et supplex humilitatis ministerium exhibet, propterhumilitatisformam,nonsolum verbo, sed exemplo commendandam et docendam. Sed etilludsuperexallat humilitateni, et ad maximum cumulum humilitatis accedit, quod et ipsi proditori suo eademobsequiapraebet, et illi non dedignatus est pedes lavare, cujus manus jam praevidebat polluendas in scelere ; in quo Dominus infirmitatem nostram consolatur, ut si quando contingat nos ab amicis prodi, vel a famulis aut aliquibus vilioribus malum ahquod pati, ideo non scandalizemur, respicientes Judae exemplum,qui infinitis potitus bonis, in contrarium rjemuneravit benefactorem, ac Dominum et Magistrum. Sed, 0 cor nequam, et ipsa duritia durius, si sic ad tantam humilitatem non molliris, si sic Dominum majestatis non vereris, si sic usque ad ipsius sempertibi lienefici, semperqueinnocentis interitum saivis I Sed vae tibi, miser 1 Tu quidem obduratus, quod concepisti parturies ; non tamen ipse, sed tu peribis. Admiranda cst igitur tanta humilitatis et benignitatis profunditasDomini Jesu.
Unde Anselmus : « Et te quidem perditissimi proditoris tui perfidia non latebat, quando in hac coena ablutionis, etiam coram ipso genu flexo procumbens, maledictos pedes ejus veloces ad effundendum sanguinem tuum, sanctissimis manibus tuis attrectare, lavare, et extergere dignatus es. Et tu adhuc extento collo ambulas ! 0 terra et cinis, adhuc superbia te elevat, adhuc impatientia te exagitat! Intuere humilitatis et mansuetudinisspeculum,uni« versse facturae Creatorem, et tremebundum Judicem vivorum et mortuorum, ante pedes hominis, etiam traditoris sui, genuacurvantem, disce ab eo, quia mitis est, et humilis corde. Confundere in superbia tua, erubesce in impatientiatua. » Etiterum : « Gum autem surgeas a coena linteo se pra3cinxerit, miseritque aquam in pelvim cogita quae majestas, et quae potestas hominum pedes lavit et extcrsit, qucE benignitas proditoris vestigia sacris manibus tangit. Specta et exspecta et ultimo oninium tuos ei prjebc pedes abluendos, quoniam quem non laverit, non habebit partcm cum eo : » haec Anselmus.
Huc autem expleto ministerio, quod ad humilitatem pertinebat obsequii , et ad purificationem coenae Corporis sui, reaccepit vestimenta sua et rediit ad locum coenge. Postquam ergo lavit pedes eorum, et accepit vestimenta sua : quia mutat officium, mutat et habitum ; ad serviendum vestimenta deposuit, ad docendum resumit et sedet; ut cnim dicitur in Ecclesiastico : Amictus homims, enuntiat de illo. Per hoc autem ostendit, quod superior post actum humilitatis debet resumere debitum officium auctoritatis. Mystice autem secundum Alcuinum, impJeta redemptionis nostrae purgatione, per sanguinis sui effusionem, accepit vestimenla sua, tertia die de sepuichro resurgens, et eodem corpore jam immortali vestitus ascenditin coelum, et in dextera paternae divinitatis recumbit, inde venturus ad judicandum.
Et, cum recubuisset iterum ad coenam Corporis sui faciendam, docuit eos quare hoc lecerit, in exemplum scihcet mutuo sibi serviendi. Unde dixit eis : Scitis quid fecerim vobis? id est quantam humilitatem exhibuerim vobis. Interrogat, ut eos attentos reddat. Deinde eos ad imitandum suum exemplum confortat, sic dicens : Vos vocatis me Magister et Domine, et bene dicitis, quia verum est quod dicitis, sum etemm, Magister et Dominus, quia Dei virtus, simui Dei et sapientia : Magister inquam, propter sapientiam, quam doceo vosipsos, etDominus, propter potentiam, quam ostendo miraculis. Quia vero dicit magna de se, non est arrogantia, sed veritas, qu« 1)E prodest auditoribus, sicut facit et Paulus. Unde Augustinus : a Vituperabile est quod quisque se commendet, propter periculum superbiendi. Nam periculosum est sibi plarere cui cavendum est superbire.
Ubi ergo non imminet periculum superbiendi, non est vitupcrium propria commendatio. In Cliristo autem hoc periculum non timebatur : ille enim qui super omnia est, quantumcumque se laudet, non se extollit exceJsus. Item quia aliquando laudabile est quod honio se commendet, quando scilicet cedit ad utilitatem fidiilium, et sic Apostolus commendavitse. Sed valde est nobis utile et necessarium ut co'^noscamus Deum, unde expedit nobis quod magnitudinem suam nobis revelet, et ideo oportet quod ipse se nobis laudet. Non est igitur veritas quandoque tacenda pro vitanda jactantia. » Unde et Gregorius : «Jncauii sunt humiles, qui se mendacio illaqueant, dum arrogantiam vitant • quoniam contra veritatem se eri^^unt' quam relinquunt. Qui enim, necessitate cogente, vera de se bona loquitur, tanto magis humilitati juniritur quanto veritati sociatur. » Tunc arguit Christus a minori: Si ergo eao lavi pedes vestros Dominus et Magister de quo minus videtur, et quod minus erat debitum ; et vos, scilicet mei discipuh multo fortius debetis hoc scilicet exemplo provocati alter alterius lavarepedes, et ad omne obsequium hunQihari : quia Magister sum, meam doctnnam recipite; et quia Dominus meum mandatum custodite.
Hic per unum obsequium accipiuntur svnecdochice omnia aJia obsequia fraterna. Quasi diceret : Debetis vobis mutua obsequia humiJitatis et caritatis exhibere, sciJicet invicem ministrare inviceminjuriasdimittere,proinvicem* orare Unde Chrysostomuf : « Non in avando pedes hanc legem scribit solummodo, sed et in aJiis omnibus qucecircanosmonstravit. » Exemplum enirn dedi vobis, ut quemadmodam eqo feci vobis, humiliando me sub vobisita et vos inferiores faciatis vobis inl viceni, et maxime in casu necessitatis. Quasi diceret : Non solum hoc feci proptcr pedum corporalium emunda tionem, sed propter humilitatis eruditionem, et ad hoc feci ut ostenderem vos ad hoc teneri. Secundum Chrysostomum, Christiana religio potius attendit modum, quam opus : quia Dominus non attendit quantum, sed ex quanto,id est potius hoc quam illud. Et bene docuit humilitatem exemplo ; nam in moralibus et in actibus hominum, plus movent exempla quam verba. Illud enim hoc agit, et elegit, quod sibi videtur bonum, unde magis ostendit quis illud esse bonum, quod ipsemet eligit, quam quod docet. Et inde est quod quando quis docet aliquid, et aliud facit, magis suadet aliis quod facit, quam id quod docet; et ideo maxime necessarium est exipso facto dare exemplum.
Sequitur ergo : Amen, amen dico vobis : Non estservus major Domino suo,neque Apostolus, id est missus seu nuntius, major eo qui misit illum^ et ideo sicut ego Dominus, et Magister et mittens mehumilio vobis ; ita et vos humiliare debetis, et facere sequalibus vestris, quod m. evobis minoribus facere vidistis. Quasi diceret, secundum Chrysostomum : Si a me haec facta sunt, multo magis a vobis oportet haec fieri ; debitores enim nos constituit Deus ipse incipiens. Qui sedet super Cherubim pedes lavit proditoris ; tu vero homo, terra et cinis existens, et pulvis et lutum, extollis teipsum, et magna sapis 1 Ecce quantum exemplo et verbo eos ad humilitatem invitavit, et doctrinae suse de humilitate factum et exemplum humilitatis prsemisit, et in hoc convenientem modum docendi ostendit, secundum illud : CcR^pit Jesus facere et docere. Hic etiam aperuit hoc quod Petro dixit : Scies autem postea. Unde ait Augustinus : « Hoc est, beate Petre, quod nesciebas, cum tibi lavare pedes non sinebas, hoc tibi postea sciendum promisit, quando ut sineres terruit te Magister tuus, et Dominus tuus lavans pedes tuos. Didicimus, fratres, humilitatem ab Excelso ; faciamusinvicem humiles, quodhumiliter fecit Excelsus :
Ad Utteram et ad mysticum sensum, hoc mandatum debet impleri. Ad litteram quidem, ut per caritatem serviamus invicem, non solum in lavando pedes fratrum, sed et in omnibus necessitatibus adjuvando, et opera misericordiae exercendo. Quod si non fiat ad litteram, scilicet manu, saltem faciamus corde, ut in illorum numero simus quibus diciturinPsalmo : Benedicite,sanctiethumiles corde^ Domino. UndeAugustinus : « Multo melius est et sine controversia verius, ut etiam manibus fiat, ne dedignetur quod fecit Christus facere Christianus. Cum enim ad pedes fratris inclinatur corpus, etiam in corde ipso vel excitatur, vel si jam inerat confirmatur ipsius humilitatis affectus : )) haec Augustinus. — Sed excepto isto morali intellectu, nihilominus hoc etiam ad mysticum intellectum, et spiritualiter facere debemus. In lotione enim pedum, datur intelligi ablutio macularum. Tunc ergo spiritualiter lavas pedes fratris tui, cum Christum imitando, abluis quantum in te est maculas ejus.
Hoc autem fit tripliciter : remittendo scihcet ei offensam, sicut ille nobis pcenitentibus peccata dimittit ; itemque orando pro peccatis ejus, sicut ille lavit nos a peccatis, interpellando Patrem pro nobis, et iste duplex lavandi modus communis est omnibus fidelibus ; tertius modus pertinet ad praelatos, qui lavare debent remittendo peccata auctoritate clavium. Nostrum est ergo, donante Domino, ministerium caritatis, et humilitatis adhibere ; iUius est exaudire, ac nos ab omni contaminatione peccatorum mundare. Deinde, quod dixit sequenti praemio confirmat, dicens : Si hdec scitis, quae feci et doceo, heati eritis, hic in spe, et in futuro in re, si feceritis ea, quia : Beati qui audiunt verbum Dei, et custodiunt illud ; et : Intellectus bonus facientibus ea. Scire enim bonum, et non facere, non perlinet ad beatitudinem, sed ad condemnationem, secundum illud : Scienti bonum et non facienti, peccatum est illi. Unde ait Chrysostomus : « Beatitudo non copulatur cum scientia, sed cum opere et lumine scientise : » hsec Chrysostomus 0 Jesu, mitis et verae humilitatis exemplum, qiii lavisti pedes discipulorum tuorum, peto et obsecro, Domine, piirga meos aflectus, iit utroque pede, gemina videlicet caritale piirgatus et accensus, ad te purificatoiem nKum acccdam securus. Purilica me in finem dicrum, et emuiida ab omiiibus maculis peccatorum, ut, dimissis negligentiis et peccatis meis, inimici dic mortisconfusi abscedant, qui meumcalcancum obscrvabunt. Dirige, Domine, pedes meos in viam pacis, ut de manibus omnium inimicorum liberatus, benedicam te cum electis tuis omnibus, in secula seculorum. Amen.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere