De Matutinis, in Passione Domini
The Interrogation and the Slap
Jesus is brought before Annas, questioned craftily, and struck by a minister, providing a model of patient endurance.
I. Christ’s Interrogation. In the morning, you'll wake up in tears, worn down by sorrow over what you pondered after Compline. Then you'll meditate, and in your spirit you'll see your Lord sitting among his enemies—despised, unhonored, abandoned by his own disciples and friends, and surrounded by so many wicked men. O Lord Jesus, how is it that you sit there so despised and desolate? Where are your disciples and friends? O my only Good! O my singular joy, what shall I do when I see you like this? Lord, I will certainly sit on the ground with you and keep you company, because I don't see anyone here who loves you—only your insane enemies and those who hate you. So, when Jesus was set and stood bound before Annas the High Priest, the High Priest questioned Jesus craftily about his disciples, perhaps asking where they were and why he had gathered them, to see if he could catch him in the fact that they had been seduced by him; and he questioned him about his doctrine, not out of a love for knowing the truth, but to see if he could find there some falsehood or slander, or something said against the Law, and thus have a cause by which he could accuse him and hand him over to the Roman Governor to be condemned. The Jews brought two charges against Christ: that his doctrine was false and novel, and that he was seducing people and drawing them to himself. And so the High Priest examined him on both counts—specifically, whether he was a seducer of the people and a teacher of false doctrine—first regarding his disciples, whom he seemed to have led astray, and second regarding his doctrine, as if to brand it false. Annas is called the High Priest, not because he was in office at that time, but because he had held the position before and would hold it again. Jesus, however, remained completely silent about his disciples because he couldn't say anything good about them at that moment, since they had already fled. He gives us an example that we shouldn't speak evil of others or spread the sins of another. But he did answer regarding his doctrine, showing that it wasn't evil or suspect, but good and sound—a fact he declares by pointing to the place and the testimony of those who heard him, saying: "I have spoken openly to the world," that is, in public and to many listeners; "I have always taught in the synagogue and in the temple of the Jews," in public places, "and with the Jews present, and I have spoken nothing in secret," that is, for the purpose of hiding it and keeping it from being known by many. Why do you ask me, when you don't desire to hear the truth from me? Ask those who heard me, whose words you don't view with envy or suspicion. It is as if he were saying: I am prepared to submit to their testimony, which you find more credible than my own word. That’s why Chrysostom says, "Why do you ask me about my disciples?" "Ask my enemies who lie in wait for me." This is a demonstration of unalterable truth, for when someone calls his very enemies to testify to what he says, the Lord has tempered his response so as to keep the truth silent, lest he seem to be defending himself, and to give us a model of how to respond temperately to our enemies, so that we neither hide the truth nor provoke them to strike us with their words. Then one of the High Priest’s ministers—said to be Malchus, whose ear he had healed—slapped Jesus, representing those perverse people who repay kindness with injury, and said, "Is this how you answer the High Priest?" That minister of wickedness took Jesus’ response as if he had criticized the High Priest for a foolish question, and by slapping him, he wanted to avenge the fact that he hadn’t answered the High Priest plainly—either by admitting or denying—because a slap is usually given to avenge verbal offenses. In this slap, that prophecy was fulfilled. "He will offer his cheek to the one who strikes him."✦ For a slap is an insult. A blow to the cheek is like a slap to the neck. But the Lord himself, long-suffering and patient, didn't return evil for evil; instead, he handled this insult just as he did the others that followed. He endured it all for us with patience. He endured it with gentleness and taught patience, responding modestly with a calm face and a quiet voice, while showing the truth to the minister. Though he could have punished him for any offense with a single command, he corrected him gently and with love: "If I have spoken evil and against the truth," he said, "and you have something to criticize in what I said, point it out and bear witness to the wrong, and prove me a liar; but if I have spoken well and you have nothing to criticize, why do you strike me unjustly?" What could be truer, gentler, and more just than that response? From this we gather that we may rebuke those who wrong us and argue our case, provided we do so with moderation and peace. For sometimes one must answer a fool according to his folly, so that he doesn't think himself wise. O patient and loving Jesus, what soul devoted to you could see and hear these things without being moved? How could anyone hold back their inner sorrow and tears? Hence Chrysostom says: 'One man struck Jesus with a slap, while he was saying these things.' Could this be anything other than sheer stupidity? What a madness, to suffer such an excess of mind, the long-suffering of the Lord, and the lack of devotion in his servants! As Augustine says: 'If you think about it...' He received the slap; but couldn't he have consumed the one who struck him with fire, or had the earth swallow him up, or punished him with some other penalty, or even a greater one? For what could he not have done by his power—he through whom the world was made—if he hadn't wished to teach us the patience by which the world is conquered? So says Augustine.
False Witnesses and the High Priest's Rage
Christ is accused by false witnesses and interrogated by Caiaphas, remaining steadfast in truth despite the high priest's fury.
However, Someone might ask: 'If Christ came to act and to teach, why didn't He do what He taught by offering His cheek?' It must be said that the sayings and commands of Holy Scripture should be interpreted in light of the life of Christ and the saints; therefore, Scripture must be interpreted in this way. that which Christ and the saints observed. Christ, however, who certainly fulfilled the commands He taught and gave us an example of how to live in the person He deigned to take on, did not offer His cheek; nor did Paul, as we read in the Acts, do this, showing that one should not literally offer the other cheek to the one striking, but rather keep the heart prepared to suffer if it should be necessary. After all, it's possible for a person to offer their other cheek visibly, yet still be angry. But blessed is the one who, in everything they suffer unjustly for the sake of justice, can truthfully say: 'My heart is ready, O God, my heart is ready.' Therefore, this command of Christ about offering the other cheek—and likewise about not resisting evil, along with many other things—is not to be understood absolutely and literally, but rather according to the preparation of the heart! This is so you can have a heart prepared to do these things whenever you see it's appropriate. Do it for the honor of God and the benefit of the Church; otherwise, don't. The Lord Himself followed this, for He was prepared to offer the other cheek. The second point. If it had been necessary, He would have offered His whole body to the one striking Him, because He offered it to the most bitter torments and to the occasion of suffering. Indeed, at times it is helpful to respond to those who inflict injury for the instruction of themselves and others, just as Christ did here, and as we read that Paul did in the Acts of the Apostles; at times, it is even necessary to resist by action, so that no occasion is given for doing evil. Thus, the Lord's defense, in which He answered in this way, was useful for instruction. And many other insults were perhaps inflicted upon Him there, about which the Evangelists remain silent. Three lessons from the striking: the act of conformity and prayer. Three lessons are drawn from this moment of the striking. The first is that Christ chose to be struck for our sake, so that we might restrain our own mouths and not speak anything against the honor of God; and furthermore, that we might be stirred to speak or do what is good, just as someone is sometimes struck to be awakened from their lethargy. The second is that we should learn to have patience when injuries and insults are brought against us, in imitation of the Lord, who deigned to provide us with a special example of great patience in this instance. Just as Christ patiently endured all the mockery and shame inflicted upon him by the wicked that night, so let a person patiently bear the insults, reproaches, and all the evils in word or deed brought upon them by difficult people, for the love of their Redeemer. —similar things, and much greater ones, for his sake. . The third is that the evangelical counsels do not always need to be kept to the letter, but sometimes according to the preparation of the soul, especially where we have information and authority for this from the deeds of Christ and the Saints. To conform oneself to this lesson, a person may give themselves a moderate slap to represent the slap Christ received for all their idle, or even wicked and sinful, words, and pray, saying: 'Jesus, who was struck by the minister of Annas, have mercy on me.' You have willed it; I ask you, give me your grace, that it may make me never cease from your praise and may restrain me from idle talk. When the wicked were brought against him, he was like a lion or a victor who had captured his prey. As Origen says, he knew well how the wicked received him and how they treated him without honor. But you can well consider how they received him, and how they made him sit in dishonor. Peter, however, also came as far as the courtyard—that is, until he reached the courtyard of the high priest—drawn by devotion and love, though from a distance, because of fear. Those whom love drew, fear held back. Truly, according to Bede, we should greatly admire that he didn't abandon the Lord, even though he was afraid. And having entered inside—that is, into the courtyard itself, led by the servants as mentioned above—he sat with the ministers by the fire, because it was cold, as it usually is in March after midnight, so that he might see the end of the matter and what the high priests would decide about the Lord. The chief priests and the whole council were in a panic because they couldn't find any true testimony, so they looked for false evidence, procuring and suborning it; yet they found none with which they could accuse Him before Pilate as someone worthy of death, even though many false witnesses had come forward to that end. Their testimonies were inconsistent, and so they failed in their scrutiny, for iniquity lied to itself—just as Potiphar's wife did against Joseph, and as it fails when the evidence is lacking. Origen says: "False testimonies only have a place when they are presented with some color of truth; but here, not even a color could be found that could help their lies against Jesus, which brings the greatest praise to Jesus, who spoke and acted so irreproachably that they could find no semblance of anything in Him to criticize," despite their malice and cunning. This is the testimony of those of whom it is added: "Finally, however, after the false testimonies of many, two false witnesses came forward and said, 'We heard Him say, "I can destroy this temple of God made by hands, and in three days build another not made by hands." '" By this they tried to prove that He was usurping divine power as if He were God; but they were false. They twisted Christ's words, to which Christ made no reply, because they were not speaking openly; for He was not talking about this temple of Solomon, but about His own body. Hence Jerome says: "He is a false listener who does not understand the words in the same sense in which they are spoken. The Lord had spoken of the temple of His body, but they slandered Him in their words, and by adding or changing a few things, they fabricated a false accusation." The Savior had said, 'Tear down this temple,' but they say, 'I can destroy the temple of God; you,' He says... '...tear it down,' not because it's lawful for us to lay hands on ourselves. Hence they overturn it, and after three days I will build it up, so that it might seem to have been spoken properly of the Jewish temple; but the Lord, to show the living and breathing temple. He had said: 'In three days I will raise it up.' It's one thing to raise up, another to build up: so says Jerome. But the Lord, in saying 'Tear it down,' wasn't speaking by way of command, but by way of predicting what they were about to do, foretelling His own death, in which His body, which was the temple of the Godhead, was destroyed. The meaning is this: 'Tear down'—that is, destroy my body through the death you are inflicting on me—'and in three days I will raise it up.' To raise up means to call back from the state of death, which properly applies to a spiritual temple, namely, the body; but to rebuild properly applies to a material temple. Yet it was no less a miracle to rebuild a man-made temple in three days than to raise himself up after death on the third day. Furthermore, they could be called false witnesses because of their false intent, since they were aiming to bring about the death of an innocent man. Three lessons can be drawn from this article regarding the bearing of false witness. The first is that we should deeply detest false witness, and indeed all falsity and lying, because it was through lies and deceit that Christ was condemned to death; and whenever we bring false witness or lies against our neighbor, we are, as much as it lies within us, condemning Christ to death. Isidore shows how detestable this crime is, saying: 'A false witness is liable to three persons: first, to God, whom he insults by perjury; next, to the judge, whom he deceives by lying; and finally, to the innocent person, whom he harms by his false testimony.' The second is that we should learn to endure accusations patiently for the love of God if they are brought against us, just as Christ for our sake remained silent in the face of all such accusations; for, according to Augustine, blatant lies aren't worthy of a response. The third is that we should strive, as much as we can with God's help, to avoid deceit; for the Lord endured false witnesses to rescue us from them, just as He also endured death to free us from death. To conform himself to this article, a person should give thanks to Christ for having allowed false witnesses against Himself, so that He might strengthen us with the truth, and should pray thus: 'Jesus, You who willed to be accused by the Jews with false testimony, grant that I may not bring false accusations against anyone, and that I may patiently endure those brought against me for Your honor.' But Caiaphas, the high priest, seeing that Jesus was silent and that the testimonies brought against him were not enough to condemn him, became troubled because he could find no grounds for a charge or any way to condemn Jesus justly; and so, moved by anger and driven by a frantic mind, he rose up in his impatience from the priestly throne and said to him, "Do you answer nothing to what these men are testifying against you?" His physical movements revealed his mental instability, for temperance and gravity in word, deed, and gesture are what become a judge and a prelate. According to Bede, he provoked him to answer so that he might find an opportunity to accuse him from his own words. Jesus, however, remained silent and answered nothing, to show: first, his own justice, because they were unworthy and what was being said against him was false and beneath a response; second, his mercy, so that they wouldn't sin further if they persisted in their malice; third, his wisdom, because he knew as God that whatever he answered would be twisted into a charge, and a response of defense would be useless with no one listening; and fourth, his patience, to give an example of how to disregard the voices of those who slander, and to choose to remain firmly silent rather than defend oneself to no purpose. From this we gather that we shouldn't answer pigs, dogs, slanderers, or anyone else when no benefit will follow, but rather only harm. But the more Jesus remained silent to those unworthy of an answer, the more the raging high priest provoked him to respond, hoping to catch him in a trap from his own words. For then the high priest, questioning him again, said to him, "I adjure you by the living God, that you tell us if you are the Christ, the Son of God?" He who had sent men to capture him like a thief now examines him regarding theft and the usurpation of divinity; yet he doesn't desire the truth of God, but rather prepares a trap. Jesus answered this, however, out of reverence for the divine name that had been invoked. And Jesus said to him, 'You have said it, because I am.' He answered them with the Truth, so that they would be without excuse, and so that the name of God might not seem to be spoken in vain. And the Lord Jesus added, 'Nevertheless, I tell you: from now on you will see, with your own eyes, the Son of Man—that is, me, whom you now despise and treat with such ignominy—sitting on the day of judgment as Judge at the right hand of power, that is, of the majesty of God the Father, which is to say, in equality and the fullest power of the Father. This is, according to Jerome, to reign in eternal life and divine virtue, and to come, that is, to judgment according to the form of humanity, in the clouds of heaven just as he ascended, where every eye will see him, even those who pierced him.' It is as if he were saying: 'You despise me as a mere man and condemn me as if I were wicked; yet, because of this, I am exalted above all the heavens, and you will see me as Judge.' Then the high priest, who had risen in a fury, grew even more unhinged and tore his own clothes, as if the same rage that had driven him from his priestly office now provoked him to tear his garments. And in this act, Caiaphas prophesied, even though he didn't realize it. For he prophesied twice without knowing it: once in word, when he said that it was better for one man to die for the people, and a second time in deed, as is clear in this place. Through this act, however, according to Jerome, he showed that the Jews had lost their priestly dignity; for as he tore his own garment, he tore the very thing that covered him. He cast off the veil of the Law. Hence Bede says: 'It happened by a higher mystery that in the Lord's Passion the high priest of the Jews tore his own garments—that is, the ephod—while the tunic of the Lord could not be torn, even by the soldiers who crucified Him.' For it was signified that the priesthood of the Jews was to be torn apart for the crimes of its high priests, and to be dissolved and taken away from its state of integrity; whereas the solidity of the Church, or of the faith—which is often called the garment of God—can never be torn or broken. This is something we can see now with our own eyes, because we see that the Jews have lost the glory of their priesthood and that their seat is empty of its ceremonies, while the Church and its foundation, because it is built upon the rock, remain in their own solidity: so says Bede. It was the custom among the Jews to tear their clothes as a sign of grief and detestation of a crime when they heard something blasphemous or seemingly against God, just as Paul and Barnabas tore their clothes when they saw themselves being honored with divine worship. The high priest accused Christ of this enormous sin, crying out, "He has blasphemed!"—meaning that by attributing to himself what belongs to God, he was blaspheming; for it is blasphemy to attribute to a creature what belongs to God alone, or to attribute to God what belongs only to a creature. "What further need do we have of witnesses?"—as if to say, "We are wasting our time looking for witnesses." "Behold, now you have heard the blasphemy, openly and in the presence of all." O miserable and wicked priest! Christ did not speak blasphemy, but the truth; you yourself are the one who blasphemes, for you do not attribute to God what is God's, but believe the Son of God to be a mere creature. Your blasphemy remains with you to your own destruction. Just as Christ, in the crisis of death before Caiaphas, did not abandon the truth but with all modesty confessed himself to be the Son of God, so his true servant ought not to abandon the truth for fear of any temporal danger, but should remain constant in it even unto death. A moral lesson from the charge of blasphemy, an act of confession, and prayer. From this charge of blasphemy, we are given the lesson that we ought to be pure and free from all blasphemy, both in our own regard and in regard to others. As for us, we must never commit or say anything by which the name of God might be blasphemed, which happens in many ways: whether someone explicitly curses God or the Saints, or blasphemes Baptism or other sacraments, or blasphemes the word of God by despising it, or blasphemes the Holy Spirit by disparaging the sacred canons. Christ, therefore, although He was most pure not only from blasphemy but from every sin, still endured having blasphemy charged against Him, so that we might keep ourselves from blasphemy. He did this for others as well, so that we wouldn't inflict blasphemy on anyone, and so that no word of blasphemy or cursing might ever pass our lips against anyone, even someone who deserves condemnation—just as Caiaphas was a blasphemer himself when he accused the Creator of blasphemy. Christ could have replied, 'It isn't I, but you who blaspheme,' yet the Lord refused to let a word of blasphemy pass His lips, leaving us an example. We have a beautiful teaching on this in the Epistle of Jude, where it says that Michael the Archangel, when arguing with the devil about the body of Moses, did not dare to bring a blasphemous judgment. He did not bring it against the devil, but said: 'The Lord rebuke you.' Regarding this, Jerome says: 'If Michael did not dare...' ...to bring a blasphemous judgment against the devil, who certainly deserved curses, how much more must we keep ourselves pure from every curse? The devil deserved a curse, but blasphemy was not to pass through the mouth of an Angel. Thus Jerome says: if the devil, though evil in will, is still good in substance, he is not blasphemed by an Angel, because that would be to speak against a good creature that is God's creation. How much more, then, should humans avoid blasphemy against any creature, and especially against the Creator? To align ourselves with this, let us bless God instead, saying: 'Blessed be the Name of the Lord, from this time forth and forever,' or something similar. Jesus, You who willed that the false charge of blasphemy be brought against You, guard me so that Your name is never blasphemed by me in word or deed, and so that no blasphemy or curse is uttered by my mouth.
The Mockery and the Denial of Peter
Christ is condemned and mocked by the guards, while Peter, in the courtyard, denies his Lord three times.
When the high priest said, "Look, now you've heard the blasphemy," he added, "What do you think now, according to the Law, about this?" Then they all condemned him, and in their response they said, "He is guilty of death," even though he had told them the truth. They were the accusers, and they were the judges. They themselves were the ones passing sentence. According to Bede, those who condemn him to death pass judgment on themselves, for they could have known by the testimony of his own words and works that he is God. And indeed, they would have answered correctly in this, assuming the truth of the fact—for everyone who blasphemes the Name of God is guilty of death according to the Law, because he ought to be stoned—but because the fact upon which the question was based was false, their answer was false, profane, and unjust. From this article of Christ's condemnation to death, we have two lessons. The first is that we must take care that the voice of the Jews—"He is guilty of death," which rang out innocently in Christ's ears—never rings out through us. May this ring in our minds and ears and truly find a place within us, for it is true to say of anyone living in mortal sin: He is guilty of death. The second point is that if we are ever condemned to death by persecutors for Christ's sake, we shouldn't be disturbed, but rather rejoice, looking toward our reward. To conform himself to this point, let a person reflect on how often he has deserved death for his own faults, yet has been preserved until now by God's mercy for his own amendment—or in some other way, as God may inspire him. Jesu, who did not shrink from the profane voice of the wicked—that is, that you were guilty of death—guard me, so that in your eyes I may not be guilty of eternal death. Then those who were standing around, almost all at once, rushed upon the Lord Jesus and mocked him. Some spat in his most benign face, as if at a vile and pestilent man worthy of death—one who confessed himself to be equal to God—so that what was written might be fulfilled: I did not turn my face from the shame of spitting. For it was the custom of the Jews, in contempt, insult, and disdain, to spit in the face of the one they rejected; and they spat in the face of the man. so that they might eventually suffocate them. What could be more shameful? What could be more contemptible, more shameful, or more disgraceful than to spit in His face? Isn't that the very face the angels long to look upon? How blind was the envy of those wretched, foolish men who didn't shrink from defiling and dishonoring such a lovely face with their own filthy spit—and not just with simple saliva, but with their own foul secretions! Instead, they spat as if they were excreting. Mark, however, notes that they spat, because it wasn't just one person, but many who did this all at once. See how that blessed face was made so abominable, as if it were leprous, from the spit and the blows they dealt Him; for it is added: 'Others struck Him in the face with their palms.' Let us be diligent in this matter, so that we don't also, like the Jews, spit in Christ's face, which happens in many ways. For first, according to Jerome, those who pollute their conscience with foul thoughts and actions spit in Christ's face. Because Christ dwells in the conscience, and in it the face of God—that is, His image—shines, it follows that whoever pollutes his conscience with sins throws spit, as it were, into Christ's face. This is why Jerome says that the Lord chose to be spat upon, so that this spittle might cleanse the face of our souls. Secondly, according to Rabanus, those who spit in Christ's face are the ones who reject the presence of His grace with words conceived from the inner darkness of their minds, and who deny that He came in the flesh. Third, according to Gregory, those who spit in Christ's face are those who refute the just and the holy in this present life, and who cast out loose words against them as if they were spitting. Fourth, it can be said that those who receive the Eucharist unworthily spit in Christ's face literally; for whoever receives the Body of Christ into their mouth with a polluted conscience touches, moistens, and swallows the Sacrament with their own saliva, which is infected by sin, and by this act they spit in the face of Christ. Fifth, those who despise their superiors spit in the face of Christ. Also, sixth, those who do not give thanks to God for every gift given to them spit in the face of Christ with contempt. The second lesson is that we should regard these most shameful acts of spitting and other such reproaches of Christ's Passion as a great glory for ourselves. Hence Chrysostom says: "Pay attention to how the Evangelist describes with the utmost diligence those things that seem most reproachful, hiding or omitting nothing, nor feeling ashamed, but considering it the greatest glory that the Ruler of the world should endure such things for our sake." Let us read these things continually, let us inscribe them upon our minds, and let us glory in them: so says Chrysostom. And although this lesson may be applied to every point of the Lord's Passion, it applies especially to this one, which was so profoundly reproachful. To conform yourself to this, picture Christ in your mind, his face horribly disfigured by spit, and give thanks to him for our great glory. Let them also reconsider how often they themselves pollute that most beautiful face in their own conscience; likewise, how often they have soiled Christ by the contact of their own spit while receiving Communion. Jesus, you willed that your most beautiful face be stained by the unclean spit of the Jews; grant me that the face of your image in me may never be defiled by filthy acts or thoughts. The veiling of Christ's face: two lessons from it, an act of conformity and prayer. They veiled his face, and that veil remains over their hearts to this day, because he hides his face from them. O insane blindness and blind insanity of the unhappy Jews, for they so shamefully veiled that desirable face which their fathers and the prophets had longed for with deep sighs, even when they had it present before them! They veiled him, as Bede says, not so that he would not see their crimes, but so that they might hide his face and the grace of knowing him from themselves. By this they showed, even unknowingly, that no one who is faithless and turned away from God can look upon the face of Christ, because it is veiled from them. The same logic applies to false Christians. But as the Apostle says, "Whenever anyone turns to the Lord, the veil is taken away." From this article about the veiling of the face, several lessons can be drawn. First, we must be extremely careful not to place a veil before the face of Christ; but, alas! Many Christians do place a veil before Christ’s face—such as those who sin shamelessly, as if God doesn't see them, and those who sin freely under the guise of a certain "liberty." Likewise, they place a veil before Christ’s face when they cover and obscure the image of God within themselves with the veil of guilt and ignorance. Jerome says that Christ chose to be veiled for our sake so that, by the veiling of His own face, He might remove the veil of guilt and ignorance from our hearts; furthermore, they veil the face of Christ when they hide the grace of knowing Him from themselves. Again, they veil the eyes of the Lord, who sees all things, when they give or sell evil in place of good. A second lesson is that we, too, must sometimes veil our own faces so that our eyes don't look upon vanity, or at least keep our eyes fixed on the ground. In this way, we keep our face as if veiled, so that it isn't captured by the sight and desire of external things. To conform oneself to this article, let a person reflect on how all things are naked and open to the eyes of God, so that from this they may be drawn away from sin. Also, remember how He Himself covered the luminous face of the image of God within Him and darkened it with sins. Jesus, You who willed that Your most gracious face be covered, I ask that You shine Your face upon Your unworthy servant, and do not let Your image in me be obscured; also, deign to remove the veil of sin and ignorance from my heart. They struck Him with their palms—that is, they hit Him on the neck. It's customary for fools and despicable people to be struck on the neck; therefore, in the fact that the Jews struck Christ, we should focus not so much on the injury of the blow as on the great insult of contempt that comes from it. From this point about the striking, we have this lesson: we must be careful not to strike Christ ourselves at any time. According to Bede, all false Christians strike Christ who confess Him with their mouths but deny Him with their deeds; for a blow is given from behind. They strike the Lord Christ because they flatter Him and confess Him with their mouths, but behind His back—where they ought to follow Him through a good life—they strike Him by contradicting Christ with evil works. Also, according to Augustine, those who prefer honors to Him strike Christ with blows. Likewise, whoever slanders his neighbor behind his back strikes Christ with blows from behind. The second lesson is that, just as Christ was struck for our sake, so we should bear His spiritual blows—which He often inflicts upon us—not only patiently but also prudently, just as the Apostle did, who said: 'A thorn was given to me in the flesh, a messenger of Satan to strike me,' etc. To conform oneself to this point, a person may give himself a blow in memory of the blows of Christ, and pray thus: 'Jesus, who willed to be struck by the Jews, grant that I may confess You with my mouth in such a way that I may in no way strike You with contrary works.' They struck him in the face with their palms and beat his face. According to Papias, a 'palm' is an open hand, whether extended or applied, while a 'fist' is a clenched hand. With hands extended and palms open, therefore, they struck him in the face; a person is more afflicted by a blow to the face than by a blow to the neck. All the senses are located in the face, and those parts are tender and easily injured. It's likely that blood flowed from his nose and mouth because of such a blow, even though the Evangelists don't explicitly mention it. Oh, what a horrific crime of those most wicked Jews, to have so cruelly beaten such a beautiful face with their blows! According to Jerome, he willed to be struck with palms so that we might applaud him with our own hands—that is, with our works and our lips—in his praise. Several lessons are drawn from this account of his face being struck. The first point is that we should learn from Christ’s example to endure patiently if anyone strikes us on the face, just as the Apostle commends to some regarding the Morning Hours. This shouldn't be taken only literally, as in the case where Christ was literally struck on the face; it must also be understood mystically, because, as the Gloss says on that same passage, one is struck on the face when an insult is directed at their mouth. For in that way, too, Christ was struck on the face, in that they cast many insults and reproaches at Him to His face. Just as our Lord never turned His face away from all such rebukes, blasphemies, blows, and spitting, but instead willingly offered His face to them for our sake, so we, too, should not refuse to endure similar things for Christ when the occasion arises. The second lesson is that we must be careful not to strike Christ on the face ourselves, because, according to Augustine, those who are blinded by faithlessness and claim He didn't come in the flesh—thereby rejecting and repelling His presence—strike Christ on the face; likewise, those priests who touch and handle the Body of Christ with unclean hands strike Him on the face; and again, anyone who wounds their neighbor in His presence strikes the face of Christ with blows. For reflection. Let a person reflect on this point as often as they have offended the image of God within themselves; and let them be prepared, in the disposition of their heart, to willingly accept being struck on the face for Christ, not only in words but also in reality when the opportunity arises. Likewise, let a priest reflect on how often he has cast his own unclean hands upon the face of Christ by handling the Body of the Lord unworthily. Jesus, you who willed to have your most beautiful face struck by the hands of the Jews, grant that I might always keep the face of your image within me unblemished and unstained, so that it may never be violated by the wicked hands of my own sins. The guards struck him with their palms—that is, they slapped him on the cheeks. You can meditate on this, just as was said above regarding the slapping before Annas. This happened before the High Priest. Those who struck him on the head questioned him, saying, "Prophesy to us, Christ! Who is it that struck you?" But as to what part of his head they struck when they said this, the Evangelists speak in various ways; so it can be said that once they had blindfolded him, each of them struck him wherever they pleased—some on the neck, some on the face, some on the cheeks—and in this way, those who struck him asked, "Prophesy to us, Christ! Who is it that struck you?" They said this in mockery, as if to insult him, since he wanted to be considered a prophet by the people and was regarded by them as a great prophet; for by this, they meant to show that he was a false prophet and that he did not know who had struck him. Hence Theophylact says that the Lord of the prophets is mocked as a false prophet. And because they were mocking him with those words and treating him as a laughingstock, he answered them nothing. As Jerome says, it was foolish to answer those who were beating him, or to prophesy to the one striking him, when the attacker’s madness was so plain to see. From this episode of the mocking demand for prophecy, we can draw four lessons. The first is that we must not judge Christ, thinking our own wickedness is hidden from him. For, according to Bede, whoever provokes him with wicked deeds doesn't think their dark thoughts and deeds are seen by him, and they mockingly say: "Who is it that struck you?" The second is that we should consider ourselves to see if we have ever struck Christ with the hand of a wicked deed; and if we don't know, we should wait in faithful hope for Christ to do what the Jews mockingly demanded of him—that he prophesy to us by teaching us to recognize our own faults. The third is that we must be careful not to temptingly ask Christ for prophecy or miracles. Hence Augustine says: "With how many schemes of suggestion does the enemy work on me, so that I might ask for some sign?" But I beg you, Lord, that just as this consent is far from me, so may the very thought of it always be far, and even further away. The fourth is that the gift of God should not be poured out on the unworthy; hence, although Christ was the true Prophet, he still refused to prophesy to those who mocked him, and in the same way, teachers should, at the right time and place, withhold the word of God from unworthy listeners. To prepare yourself for this moment, let a person reflect on how much mockery and foolishness our Lord endured in this event, and how the Jews treated him like a child's game; and let him pray, saying: "Jesus, you who were struck on the head and challenged to prophesy by the taunts of the Jews, I beg you, Christ, prophesy to me, so that I may know who and what kind of miserable person I am, who so often, by the work of my own hands—oh, the sorrow!" —struck by me. Meditation on the mockery of Christ. Furthermore, you can meditate on how some struck his sweet and honey-filled face with the backs of their hands, others beat him with their fists, others plucked out his holy beard, others dragged him by his venerable hair, and trampled him vilely under their feet, treating the Lord of the Angels cruelly and without any reverence or pity. And nonetheless, they said and did many blasphemous things against him. Because they were so cruel and lacked mercy, they inflicted every evil and insult they could upon him: some moved by their own wicked will, others to please their superiors, who were most savage. What, then, would you do if you saw this? Wouldn't you throw yourself upon the Lord himself, saying: "Stop now, stop doing such evil to my Lord; look at me, do it to me, look, strike me, and do not inflict such injuries upon my Lord"? Then you would fall to your knees to embrace your Lord and Master, willingly taking the blows upon yourself to protect him. Think about this, and imagine the whole scene as if you were actually there. Look at everything I have already described: how those cursed men harass the Lord, hire false witnesses, interrogate him, and condemn him as a blasphemer for confessing the truth—that he is the Son of God—and how he bears all these insults with patience. Have compassion for him, because he endures all this for your sake, shedding tears constantly. Wash his most beautiful face, which they impudently cover with their spit, with your own tears of reverence. For who could hear this, or ponder how the Lord himself—the glory of the angels and the Son of God the Father—became the scorn of men and the outcast of the people, and not be moved to tears? As Anselm says: "You were presented before the council of priests who were against you, and having confessed the truth as you ought, you were judged worthy of death as if for blasphemy." Most loving Lord Jesus, what indignities you suffered there at the hands of your own people! They defiled with filthy lips and spit that honorable face which the angels long to look upon, which fills all the heavens with joy, and which all the great ones of the people pray to; they struck it with sacrilegious hands and covered it with a veil in mockery; and all creatures struck you, the Lord, with blows as if you were a contemptible slave. But, as Bede says, since he who suffers is the one who ordains it, all things are for our sake; so that, as Peter urges, since Christ suffered in the flesh, we might be armed with the same mindset and be prepared to endure insults and mockery for his name. The Jews who mocked Christ were prefigured long ago by the Philistines, the enemies of Samson. There was a time when Samson voluntarily allowed himself to be bound. The Philistines blinded him once he was captured and mocked him in their derision; in the same way, Christ willingly chose to be bound, veiled, mocked, and ridiculed by the Jews. Yet there was a time when it pleased Samson to take terrible revenge on his enemies; so it will be at the end of the ages regarding the enemies of Christ, when He comes in majesty and power to judge. Look, then, at Jesus—who deserves honor above all others—being treated with such indignity and contempt; by imitating Him, learn to be humbled, to reject the allure of honor, and to despise the praise of human favor. When someone looking at you from the outside considers you worthless, consider yourself worthless in the eyes of God; don't murmur or grow indignant if you're thought of as worthless by others, but rather be humbled in the eyes of God, who knows all hidden things. And take care that, corrupted by the example of evil people, you do not seem to be exhorting the Lord rather than imitating Him; for He who was then exhorted by the blasphemies of the Jews and the faithless is still exhorted today by the insane insults of false Christians—those who are faithful in name only—just as was touched upon above in the sections regarding such illusions. Consider also how Peter and John grieved when they perceived or perhaps witnessed these things. Yet it's said of Peter that, already numbed by the chill of faithlessness, he sat warming himself on the outside while the warmth of charity and the true fire were being extinguished within him; and, terrified by fear, he denied his Lord three times. It's no wonder that temptation comes to the one who distances himself from Christ. At first, in the courtyard, he was challenged by a servant girl who kept the door, and he denied him. Hence Gregory says: "Struck by the voice of a single servant girl, while he feared death, he denied Life." But why was Peter betrayed by a servant girl before he was by men? One reason is to refute presumption: because he was overcome first by a woman, not a man; by a servant, not by someone free. A second reason is to show that every gender and condition sinned in the death of the Lord, and is redeemed by his Passion. Then, after the denial, Peter, fearing to stay among the Jews for long, went outside before the courtyard, and the rooster crowed. As he was leaving, another servant girl saw him; and while he was still outside, she said to those who were there warming themselves, "This man was with Jesus."
The Repentance of Peter
Peter realizes his betrayal upon Christ's look and weeps bitterly, finding the path to restoration through contrition.
But after he returned, what had been said—by one of those standing by, according to Luke, but by several of them, according to John—they said to him again, and he denied it with an oath. See the proof that from one sin, a person falls into another, more serious one. Hence Rabanus says: "Delay in sinning leads to an increase in crimes." And Gregory says: "A sin that penance doesn't wash away soon drags one down to another by its own weight." And Peter, afraid, went outside again. And after an interval of about an hour, he returned again and was challenged by many, according to Matthew and Mark, and by one, according to others, who was a relative of Malchus; and he denied it with an oath, and immediately the rooster crowed a second time. It may be that many people standing there in the crowd said this to Peter, or one of them spoke for all of them, and as if representing them all, said it to him more clearly and sharply. And so he denies it once before the first crowing of the rooster, and twice before the second. It's not just the person who claims Christ isn't Christ who denies Him; it's also the person who, while being His disciple or member, denies that they are, or denies that they are a Christian. The Lord didn't say to Peter, 'You will deny My disciple,' but rather, 'You will deny Me.' Peter therefore denied Christ when he denied being His disciple, and in that way, he also denied being a Christian. As Augustine says: 'Look, the physician's condition is confirmed, and the sick man's presumption is proven.' For it didn't happen as he had said—'I will lay down my life for you'—but it happened as He had predicted: 'You will deny Me three times.' Peter's guilt is aggravated and his crime magnified by the progression of his denials: first, he denied Him simply; second, he added perjury to his denial; third, he added to the perjury a detestation, and began to anathematize—that is, to curse himself and bind himself to a curse if he had known Jesus. An anathema signifies an oath made through execration and with the imprecation of a curse—that is, when someone calls down the evil of punishment upon themselves and binds themselves to a curse if things are not as they are being charged, or if what they are saying is not true. Some say the entire threefold denial took place in the courtyard of Annas, and that what is said about what happened after Jesus was sent to Caiaphas is just a recapitulation; others, however, say it all took place in the courtyard of Caiaphas, and that according to this, John anticipated the first one; but the more common opinion is that the threefold denial began in the courtyard of Annas and was completed in the courtyard of Caiaphas. This seems clear from John's account; since he mentions only Annas and not Caiaphas, he records the first denial, then recounts what Annas asked about Christ, and finally moves to the other two denials that happened later in Caiaphas's courtyard. It is possible that John was known to both High Priests, and in the same way, he brought Peter into... the house of both. This is shown above, where Annas sent Jesus to Caiaphas. At the look of Christ, Peter wept bitterly. Consider also how the Lord, a kind Master, turning from justice to mercy, looked divinely upon his beloved disciple for the third time with a look of compassion and grace; for mercy stirs us to repentance, and it is necessary for it. This conversion and look was truly interior, and spiritual. It wasn't exterior or physical; because. The Lord was inside the hall, higher up with the chief priests, while Peter was outside in the courtyard, and lower down. He was with the servants, and one could not see the other with physical eyes. Pope Leo says: "The Lord Jesus, however, who was held physically within the pontifical council, saw with divine insight the trepidation of the disciple positioned outside; and as soon as He looked at him, He raised up the spirit of the one who was trembling, and stirred him to tears of repentance." Therefore, according to Augustine, this divine looking upon Peter was nothing other than... except for a bringing to mind, in his heart, of how often he had already denied the Lord, and of what the Lord had predicted to him; and as the Lord looked upon him so mercifully, he felt repentance and became like the one who says: "Lord, look upon me." And the Lord looked upon him, and he was delivered without danger by divine mercy. This remembrance, however, was the beginning of his repentance, because, according to Chrysostom, nothing heals sin as much as the constant memory of the Lord. Hence Bede also says: "With the Lord looking upon him, Peter returned to his heart and washed away the stain of his denial with tears of repentance; because divine mercy is necessary not only when repentance is being performed, but also so that it may be performed. Hence the Psalmist: 'How long will my enemy be exalted over me? Look upon me and hear me, O Lord my God,' that is, have mercy and help me." This is from Bede.✦ Peter, however, recognizing that the Lord. Having heard and seen Him, and being moved by this look and provoked to bitter tears, he immediately went out from the midst of the wicked among whom he had denied Him, and fleeing into the cave or pit that is now called the cock's crow, he wept bitterly—that is, with the bitterness of heart and the tears of compunction, which is bitter. Yet the tears of devotion are so sweet that they are considered as food, according to that word of the Psalmist: 'My tears have been my bread day and night.' In that very place where he wept after his denial and did penance, the church of Saint Peter was built in memory of his bitter weeping and penance; this place is between Mount Zion and the city of Jerusalem. From then on, Peter made it a custom to rise every night at the first cock's crow and stand in prayer until the morning hour, weeping for that denial. His face appeared scorched from the flow of his tears, and he always carried a cloth in his bosom with which he frequently wiped away his flowing tears; for whenever he heard a cock crowing, and whenever he recalled his denial of Christ, he became most bitter, both for the sin of his denial and for the sweetness of the Lord's love. Thus, according to Chrysostom, Peter wept not because of the punishment, but because he had denied the One he loved, which was more painful to him than any torture. Consider now where Peter denied Him, and flee every place that leads to an occasion of sin. Hence Ambrose says: 'Where, then, did Peter deny Him?' Not on the mountain, not in the temple, not in his own home; but in the praetorium of the Jews, in the house of the high priest. He denies Him there, where Jesus is bound, where the Truth is not. As Jerome says: "He warms himself by the fire in the courtyard with the servants: the courtyard of the high priest is the circle of the world; the servants are the demons; the fire is the desire of the flesh. Whoever stays among these cannot weep for their sins." From this, note that it's harmful to spend time in the courts of the powerful; for Peter entered the court once, and there he lost his strength of spirit and denied Christ. What if he had stayed there longer? Therefore, he didn't find repentance there, but outside. In the same way, the star disappeared from the Magi while they were in Herod's court, but it reappeared once they had left. Peter left the high priest's courtyard so he could have a private place to weep, because he couldn't practice repentance among the wicked. He went outside because he wanted to weep; he didn't dare to weep openly, for fear that he would be seen by others and caught in his tears. In this, we too are instructed that when we wish to devote ourselves to tears, we should seek a private place. Hence Bede says: "How harmful, indeed, is the company of the faithless!" Among the Jews, Peter denied even knowing the man he had previously confessed to his fellow disciples as the Son of God. But he couldn't practice repentance while held in the courtyard of Caiaphas; he went outside so that, separated from the council of the wicked, he might wash away the filth of his fearful denial with free-flowing tears. It's the same today: many are brought into the courts of the powerful and deny Christ through their evil deeds, and while they remain there, they rarely or never repent, because in the houses of the powerful there is no suitable place for repentance. Therefore, anyone who wants to avoid sin and amend the evil they have done must leave that evil company. Hence Bernard says: "It is very dangerous if anyone wishes to practice repentance among the crowds of the world, where some entice you to sin with the poisonous persuasions of enemies, others with bad examples on every side, others draw you into vainglory with flattery, and others cast you into impatience with their disparagement." Imitate Peter, then, you who have stubbornly denied Christ—who suffered for you—by your will, your words, or your actions. Peter recognizes his guilt, feels sorrow, and repents; he goes outside, leaves the council of the wicked, seeks a place of solitude friendly to tears and penance, and weeps bitterly, knowing for certain that a troubled spirit is a sacrifice to God, and that God does not despise a contrite and humbled heart. You, too, remembering the Passion of your most beloved Master and your own guilt, go outside with Peter so that you may weep for yourself most bitterly, in case He who looked upon the weeping Peter should look upon you. This is the way of penance. You have sinned: be still, feel sorrow, and weep; learn with Peter to weep bitterly, and if you wish to earn forgiveness, wash away your fault with tears. May you also be drenched in the bitterness of a double sorrow—namely, contrition for yourself and compassion for Christ—so that, cleansed with Peter from the guilt of your sin, you may be filled with Peter with the Spirit of holiness. Regarding this, Ambrose says: 'I don't find what Peter said; I find that he wept. I read of his tears, but I don't read of any satisfaction. From this it seems that his contrition was so great that it sufficed for his satisfaction.' Hence Pope Leo also says: 'Blessed are your tears, O Apostle, which had the power of holy Baptism to wash away the guilt of your denial.' This proves that contrition can be so profound that it removes all punishment. Notice the sequence of Peter’s repentance: first, the rooster crowed; then, the Lord looked at Peter; third, Peter began to weep; and finally, he went outside and wept bitterly. It happens the same way today. According to Gregory, the rooster crows for us whenever a preacher stirs our hearts to compunction. But the rooster’s song isn't enough unless the Lord looks upon the sinner with an eye of mercy, because it's necessary for the miserable person to remain in darkness as long as the Light of the world does not illuminate him. Then, however, in the third place, we begin to weep when we are ignited within by the spark of conscience, and we go outside when we depart from who we once were. Hence Bede says: “Peter, who denied Him in the middle of the night, repented at the crowing of the rooster; and he corrected the fact that he had wandered in the darkness of forgetfulness by the remembrance of the light he had hoped for.” I believe this rooster should be understood as a teacher who stirs us up while we are lying down and rebukes the sleepy, saying: “Wake up, you righteous, and do not sin.” So says Bede. Think now about how Peter wept for his Lord and for his own sin; and how he recalled the good things the Lord had done for him, and how he himself had denied Him. The Lord truly provoked Peter to tears by His spiritual gaze. It’s no wonder, for the eyes of the Lord are like a flame of fire, while Peter’s eyes were like ice; therefore, by His gaze, He melted them just as fire melts ice, and he whom the Light of the world looked upon could not remain in the darkness of denial. O blessed eyes of yours, Lord Jesus, which so warm a cold heart, kindle it into your love, and enlighten it so that a person may see their Creator and their own error! O how quickly they melt the frost of the heart, turning it into waters of bitterness and devotion! Hence Anselm says: 'Observe with what holy eyes, how mercifully, and how effectively he looked upon Peter when he denied him for the third time, when he turned and, coming to himself, wept bitterly.' If only, good Jesus, your sweet eye would look upon me, for I have denied you so often at the voice of a brazen maid—my own flesh, that is—through my wicked deeds and desires! So says Anselm. In a moral sense, the first servant girl at the door, who forces Peter to deny Christ, represents greed; the second represents fleshly pleasure; and the one or more who stood by represent the demons, for it is by these that people are drawn into denying Christ. The first servant, greed—which today acts as the doorkeeper in the homes of so many leaders—makes everyone enter, in a way; just as a doorkeeper lets in whoever he wants, so greed does the same, as Proverbs says: "A man's gift makes room for him and brings him before the great." We must fear that once charity has been driven out of the homes of leaders, this servant girl will begin to rule as mistress; for charity is cast out the moment greed enters, since greed is the poison of charity. Fleshly pleasure and the demons, who persuade people to deny Christ, cling to this. By Peter, however—which is interpreted as 'one who acknowledges'—we can understand the cleric who follows the Lord from a distance, perhaps not for the Lord's sake but for his own, and who is often overcome by greed and denies Christ. Oh, how many miserable people there are today following the courts of princes who barely, if ever, repent while they are there! Many lessons can be drawn from this episode of Peter's denial. The first is that a leader of the Church must be someone who knows how to sympathize with the weaknesses of those under his care; for, according to Gregory, the Lord allowed Peter to fall so that he might rise more strongly after his fall, and so that he, who was to be the future shepherd of the Church, might learn through his own guilt how he ought to show mercy to others, and through his own weakness, recognize how mercifully he should tolerate the weaknesses of others. And, according to Chrysostom, Christ allowed Peter to slip so that he could provide leaders with an example of how to better sympathize with the frailty of those under them. According to the same author, the power of the priesthood wasn't entrusted to angels, lest they presume upon their own innocence—since they don't sin—and judge others without mercy. Instead, it was bestowed upon a frail and sinful human being, so that he might show himself gentle and kind regarding the falls of others. The second lesson is that no one should boast, exalt himself, or presume upon his own virtue and strength. Hence Pope Leo says: Peter was allowed to waver for this reason, so that a remedy of penance might be established in the very prince of the Church, and so that no one would dare to trust in his own virtue, since even that great man could not escape the danger of instability. Chrysostom adds: The Evangelists wrote this to teach us what a great evil it is not to attribute everything to God, but instead to trust in oneself. Ambrose also says: These things were written so that we might know that no one ought to boast. For if Peter fell because he said, "Even if others are scandalized by you, I will never be scandalized," who else can rightly presume anything about themselves? Finally, David, who had said, "In my prosperity, I will never be moved," admits that this boasting was his undoing, saying, "You turned your face from me, and I was troubled." Third, we must resist sins at the start, because one always drags another, graver one along with it. As in this case, the first step was a simple denial; second, perjury was added to the denial; third, a curse was added to the perjury. Or, as Jerome says: the first maid is hesitation; the second is consent; the third man is the act itself. This is the threefold denial, which the remembrance of Christ's word washes away. Fourth, if we ever sin out of weakness, we must by no means persist in that sin; because, according to the Gloss, persisting in sin increases wickedness, and whoever despises small things falls into greater ones. And, according to Gregory, a sin that isn't washed away by repentance soon drags one toward another. For see how only one maid drove blessed Peter to his first denial; to the second, two—namely, the maid and a man; to the third, more. Fifth, no sinner should despair, however grave their sins may be; rather, they should weep for their sins, following the example of blessed Peter, who washed away the guilt of his denial with the tears of repentance. For in this we are shown a remedy of penance, and it is granted to us to hope for forgiveness even in the greatest excesses, since Peter, after such a great sin, became the gatekeeper of heaven and a standard and rule of repentance for everyone. The sixth point is that we must be careful never to deny Christ. For a person denies Christ in every mortal sin, because by consenting to the devil, we disown Christ and turn away from him. In conforming yourself to this point, consider how mercifully God will look upon you; like blessed Peter, recall your sins briefly and summarily, and lament them as much as you can, at least with the tears of your heart. Jesus, you who endured being denied three times by blessed Peter, the prince of your apostles, and who, looking upon him with mercy, made him bitterly weep for his guilt, look upon me, I pray, with the eye of your clemency, and grant that I may never deny you in word or deed, and that I may worthily lament my sins.
The Night of Suffering and Final Prayer
Christ is imprisoned and tormented through the night, leading to a final devotional meditation and prayer for mercy.
At last, the exhausted leaders of the Jews, the ministers of iniquity, and the rest of the Jews withdrew to sleep, sending the Lord Jesus into a certain prison beneath the hall, the traces of which can still be seen; they bound Him there to a stone pillar, a part of which was moved from that place, and it is said that it still appears there. Nevertheless, they left some armed men with Him for a safer guard, who tormented Him throughout the rest of the night, as if the day were not enough to complete their malice; they spent the time mocking and cursing Him, saying: 'You thought You were wiser than the leaders and the Pharisees; now Your foolishness is plain, now You stand as is fitting, and You will soon die a most cruel death.' Observe, then, how those bold and wicked men insult and mock Him; one after another, they rise up against Him with words and perhaps even with deeds. For these base mercenaries say and do the most irreverent things they possibly can to Him. Hence Anselm says: "The night was spent without sleep; no rest at all was granted to Jesus. The impious crowd of ministers insulted Him with blows and..." Observe the Lord now in His shame. He is truly patient in His torments, always keeping His face toward the ground, silent in all things, as if He were truly caught in guilt and with a wondrous contrition of heart. Have compassion on your Creator. And so the Lord stands, bound upright to that pillar, saturated with insults, afflicted by the biting cold and the labor, for it was winter and the nights were long. You will go to him, and feeling deep compassion for him, you will say to him: "O Lord, for whose sake have you come to this?" How great is your patience! Truly, this is the hour of darkness. Then, with great devotion, you will kiss his venerable hands and feet and those harsh chains; you will sit at his feet, grieving and mourning, and say: "O Lord Jesus, let your head at least rest upon my shoulder, since I cannot free you." Then you will entrust yourself and all your friends to him, and he will undoubtedly grant you everything you have asked and begged of him. You will say to him: "O Lord, what shall I say tomorrow to your most worthy Mother?" And so you will sleep and rest a little at his most blessed feet—if, however, you can sleep while seeing your Lord in such a state. PRAYER: Lord Jesus Christ, who in the morning hour received a blow from a servant before Annas, allowed yourself to be led bound to Caiaphas, and endured many insults and hardships throughout the night, grant, I pray, to me a sinner, that I may rejoice to suffer a thousand things for the glory of your name, and deserve to enjoy eternal joys. With those same eyes of your mercy with which you once looked upon Peter, look often upon me, a miserable man, who have so often denied you through wicked thoughts, words, deeds, and negligence, so that I may be able to recognize my failings and repent of them, and deserve to find pardon and grace in your sight. Amen.
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I Prdia Christi interrogatio. - Hora matutinali excitaberis a lomno tuo, plenus lacrymis, et dolore confectus, propter ea quse post oompletorium cogistati ; et tunc meditaberis, et in spiritu tuo vi> debis qualiter Dominus tuus sedet mter inimicos despectus et inhoaoratus, et a suis discipulis, et amicis derelictus, et tot malis ho> minibus sociatus. O Domine Jesu, quomodo ita sedes tam contemptus et desolatus? Ubi sunt discipuli tui, et amici? O unicum bonum mewn ! O singulare gaudium meum I Qjiid faciam cum te sic vi" deam ? Certe, Domine, sedebo in lerra tecum, et associabo te, quia non video hic qui diligat te, sed fotius inimicos tuos insanos et de^ tnentes, qui odiunt te. Jesu ergo statuto et stante ligato ante Annam Pontificem, interrogavit dolose Jesum Ponti/ex de discipulis suis, fortas£s ubi essent, et cujus gratia eos collegit, ut videret si posset eum deprehendere, quod ab eo se* ducci fiiissent ; et de doctrina ejus, oon cognoscendae veritatis amore, sed ad videndum si posset ibi falsitatem, vel calumniam, et aliquid dictum contra Legem invenire, et sic causam haberet, qua posset •ccusare eum, et tradere Romano Praesidi ad damnandum.
Duo enim imponebantur Christo a Judaeis , scilicet : falsa doctrina et nova, ac seductio et attractio hominum ad se. Et ideo Pontifex examinat eum de utroque, videlicet si esset seductor hominum, et doctor falsae doctrinae : et primo de discipulis ejuSj quos videbatur seduxisse; secundo, de doctrina ejus, quasi notans eam falsam esse. Dicitur autem Annas Pontifex, non quia tunc actu esset, sed quia ante fuerat, et post esse debebat. Jesus vero de discipulis omnino tacuit, quia tunc de ipsis nihil boni dicere potuit, qui jam fiigerunt, dans nobis exemplum quod malum de aliis non debemus dicere, nec peccatum altcrius propalare. Sed de doctrina sua respondit, ostendens quod non mala vel suspecta, sed bona et sana erat, quod declarat ex loco , et auditorum testimonio, dicens : Ego palam locutus sum mundo , id est in publico et multis audientibus, ego semper docui in synagoga et in templo Judaeorum, locis publicis, et Judseis praesentibus, et in occulto locutus sum nihil, scilicet ideo ut occultaretur et non innotesceret multis. Qjiid me interrogas, a quo veritatem audire non desideras? Interroga eos qui audierunt, de quorum dictis non habeas invidiam vel suspicionem. Quasi diceret : Paratus sum testimonium eorum subire, quod tibi magis quam dictum meum ctt credibile.
Unde Chrysostomus : « Quid, ait, me de discipulis meis, interrogas? Interroga inimicos meos, qui insidiantur mihi, hi dkanc Hsec enim est veritatis inaltercabilis demonstratio, cum inimicos quis eorum quae dicit invocat testes ipsos ; ita Dominus responsionem temperavit, ut veritatem taceret, ne sc defendere videretur, dans nobis formam temperate respondendi Hofttibus, ita ut nec veritatem cefemus, nec eoa contra nofr dictis proYocemus» » i Alapizatur Dominus. — Tunc unus minisirorum PontificiSr 4^^ dicitur fuisse Maldius, cujus sasLtverat auriculam ,, ingratufi acecpti beneficii, dedit alapam Jesu, repraesentana pervertos qui beneficiis impensis raakla lependant, et dixit : Sic respomtes Pontifici? Ille entm ministei sceleris accepit responsionem Jesu, quasi notasset PontiAcem de stulta interrogatione , et dan& sibi alapam , ad improperium, voluit vindicare qood pkKiabiliter noa responderat Poiiti£d, plane coofilteado, vel negando ^ quia alapa ut plurimum pro vindicandis ofiTensionibus verborum solet 4ari. In hac alapa. impleta est prophetia illa. : Dabit percuthenii se majcillam. Elat enim alapa,.
percussio in maxillam^ sicut coiaphus est percussio in coUum. Ipse vero Dominus longanimis et patixsns, malumpro maio non reddidit, sedhanc contumeliam , sicut muitasi alias, quse sequuntur,. pro nobis cniaomni patientia. et mansuetudine tclertvit, et patientiam docuit, humiliter, vultu placido, et submisso sermone modeste lespondendov et ve»ritatcfa ofitendeado ; ac ministruni. cui quamlibet poenam solo jussu irrogare potcrat, blande ct caritative corripiendo : Si, inquit, male et contfa veritatem, locutus sum, et habes reprehendere quae dixi, demonstra, ct iestimonium perhibe de malo, et proba me mcndacem; si autem bene, et non habes reprehendere, quid me ccedis injuste? Quid ista responsione verius, mansuetius et justius. ^ Hinc colligimus nos posse increparc nobis injuriantes, et arguere , ita tamen quod moderate et pacate. Respondendum est enim , quandoque stulto juxta stultitiam suam, ne sibi sapiens videator.
O inerax et pie JesUy quaenam anima tibi deyota hsec cernens et audiensy vvtett te continere s. lacrymis^ et dofo^ rem occultare internas ptftsioBM? Unde Ckrysostomus : « Unus dndit alapam Jesu, hsec dicenti. Qoriit boc fiet mique stultitM? HorMs codMm, excessum mentis patiaris ferrs, Dominatoris longanRiMtftte, et serrorum indevotione! » Unde ct Auffustiims : a Si cogitenm qms. acccpit akipam, nonne ^lkh mnt eum qui percnssft aut coefeiti tgne consumi, aut tcrra dchittcciite absorberi, aut correptum dienioiifo yottttan;, aut aiiqua hn^usmodi qoifibet poena, vel etiianv gravione pitniri > Quid enim honim per paUMr tiaitt jixbere non potuisset, ptr quem i^ctis» est mimduB, sisi p«timtiam nos maluissetdecere^qOEi vindtur mundus? » haec AugmstirtfMj.
Scd,. secunduis etsndcm AMr gustinmn, dicer forte aisquis ; C^ifti cotpU Jesus facere et docrre, cm non fecit quod docuirt, prsebendo ajUerai» maxillam? Dicendum^qiKld dicta et prae&ipta sacrse Scriptune ex lactis Christi et Sanctoruni dsh bent interpretari ;■ sic ergo- aacr& Scriptura interpretanda est, seccr. dam q«od Christus et SanctS eani scrvafverunt. ChriAtus autem-, qoi -W7 utique praccepta quae docuit priu6 implevit, et in hominc quem suscipere dignatus est, vivendi Aobis oemplum tribuit, non- pnebnit tsti dfln maxill^m; ncc Paulus, ut in ^bus legitur, hoc fecit, ostendens percutienti maxillam non actu ipco prebendanL esse alteram, sed animo paratam esse ad patiendum, si opus sit. Fieri enim potcst, ut alteram maxillam visibiliter homo pnebeat et iratus. Sed bcatus est qui in omnibus qu^e injuste pro jastitia patitur, potest veraciter dicere : Paratwn cor meum, DeuSj paratum cor meum. Unde istud Christi praeceptum, de prxbendo maxillam aliam, et similitcr de non resistendo malo, et plura alia, non duitur et intelliguntur ahaolute et ad litteram, sed magis secuodum animi praeparationem!
: ut homo habeat animum praeparatum ad hcc fiiaenda, ubi viderit expedire ad. Dei honorem et Ecclesiae utilitatem; allas autem non. Et hoc Dominus servavit, qui paratus erat dare aliam maju. IIam,. si opus fuisset, percutienEi ; quia totum corpus nmm pcenis acerbissimis praebuit et occiaionL Imo aliquando experdit iniuriantibus respondere, ad ipsoram et aliorum instructionom, ncut fecit hic Christus, et ut in Actibus legitur Paulus; ei aliquan> da etiam facto resistere, ne detur occaaio agpndi male. Sic crgQ excusatio Dominiy qua sic respondit, utilis ad instructionem fuit. £t molti&aliis convitiis ibidem forte eam affecerunt, de quibus Evangdfistae tacent. 3 Tria documenta ex alapizaTIONB Dq3UMI,' ACTUS CONFORSiATIO* ns ET ORATio.
— Ex hoc articulo sbipizationis habentur tria documenta. Primum est, quia Christua pro nobis aiapizari voiuit, ut nos ora nostra compescamus, ne quid CQntia divinum honorem loqua» mur; et ctiam ut ad bonum lo-^ quendum vci agendum excitemur, slcut aiiquando aliquis percutitur, ut a torpore excitctur. — Secundum est, ut et nos discamus in inrjuriis ct coaturaeiiis nobis illatis patientiam habere, imitatione Demini, qui in hoc spccialiter cxeia> plum magnae patientioe dignatuG est nobis praebere. Et sicut Christus eadem nocte omnes illusiones et verecundias, ab iniquis sibi factaa, pattenter sustinuit; sic homo contumclias et opprobria, ac cuncisi mala in verblsv scu factis, ab imvportunis hominibus sibi illata pa-* tienter ferat amore sui Redempto» ris,. similia et multo majora proptex ipsum patientis. . — Tertium est, quod consilia cvangclica non semper oportet servare ad litteram, sed aJiq^uando secundum animi preeparationem, ct maxime ubi de hoc ex factis Christi et Sanctorum informationem habemus et auctoritatem. Ad conformandum se hulc articulo, poterit homo sibiipsi dare alapam moderatam ad repraesentan dum alapam Christi, pro omnibus verbls: suis otiosis, vel etiam pravis et mendosi», et orare, dicens : Je^ su^ qui ab Amias ministro casdi alay pa.
voluisti, da tnihi, quofso^ gra* tiam iuam, quce me a tua laud^ nunquam cessara faciai, et ab otioso sermone compescat, 4 Falsa tshstimonia contka Do*MINUM coaAM Caipha prolata» <— Et misit j£sum Annas ligatumf quasi reum et morte dignum^ et jam coram se condemnatum, aA Caipham Pontificem, quia Christi examinatio principaliter pertinebai ad ipsum, ubi convenej^ant omnea aacerdotes, id est principes sacerdotum, et Scribai, id est Legisperiti, et semores, id est judices ordi>narii, ad examinandum Cliristura, et judicandum, et ad tractandum de ipsius condcmaatlone et morte. r^ SECl Cum autem praesenlati malignaniium adversus quasi leo vel victor, exi pta prteda. Beue pQt< quam mali: eum recc, quomodo sinc honore f Origeiies. Sed de illi \Uant, Beiie potes cogiiare reccperunt , et honore forte in tersedere fecerunt. Petrus autem, et hic vsque in atrium, id est usquequo pervenit ad airium principii sacerdotum, Kquebattir eum , ex dcvolione el ■more ; quaravis a longe, propter limorem. Quem caritas trahebat, timor reirahebat. Verum, secundum Bedam, in hoc maxima nobis ett admiratione venerBndus, quod Dominum non reliquii, etiam cura limeret. Et iitgressus inlro, scilicet in ipaum atrium , deduclus per oaliariara airaililer ut supra, sedebal cum ministris ad prunas, quia frigus erat, sicut solet ease in martio, post mediam noctem ; til finem negotii videret, et quid Pontifes de Domino judicarel.
Priit~ eipes autem sacerdotum ei omr\e concilium, quia verum testtmonium invenlre non paleranl, falsum queerebant, procurando et suboraando', et non invenerunt, undeeum tanquam morie dignum corara Pilato accuBsre possent, cum multi falsi testes ad id procurandum accessissent; quorum testimonia non erant convenientia, ct aic defeceruni scruianles scrutinio, mentita est enim iniquitas sibi : ul mulier Pulipharis adversus Joseph, ei sc■ine materia deiicit, Ubi Origenes : « Falsa enim leatimonia lunc locum habent, quando cum colore ■liquo proferuntur; aed nec color inveniebatur , qui posset conira Jesum ndjuvare mcndacia , quod maximam laudem exhibei Jetu, qui lic omnia irrcprehensibiliter dixit et fecit, ut nultam \erisimititudinem invenlrent in eo reprehensioni» mali ct multi aatuti ; » hasc iluorum teslimonium eiprimilur , de quibus subjungitur : Novissime aulem, scilicet po»l multorum falsa teatimonia , venerunt duo falsi tesies, el dixerunl: Nos audivimus eum dicentem ; Possum deslruere templum Dei hot manufactum, et posi Iriduum aliui nan manufactum adificare. Ex hoe autcm conabantur probare , quod ipse divinam potentiam quasi Deus sibi UEurparel ; sed falsi : Christi mutabant, ad quod Christus nihil respondii, quia n bantur aperte, non enim dii hoc templo Salomonis, sed proprii eorporis. Unde Hieronymus ; » F ' aus lcaiis eat, qui non eodem Si su dicta intclligit quo dicuntu Dorainus enim dixcrat de templa corporia sui, sed in verbis calumniantur, et paucis addiiis, vei mutatis, quasi tustam calumniam faciunt. Salvalor dixerat i Solvite koc iemptum , illi commu aiunt : Possum destruere tempium Dei; vos, inquit. solvite, ni quia illicitum est ul ipai nobii manus inferamus. Heinde illi evertunt, elpost triduum cedificabo iliud, ut proprie de lemplo JudalcQ dixiase vidcatur; Dominua aulem, ul osienderct animale ct spirani lempIum. diKeral : Etegoin trtduo suscitabo illud, aliud est suscilare, aliud est iedilicare : ii hjec Hieronymus. Dicens autem Dominus : Soluile, non dicii prascipiendo, scd prtedicendo eis quid essent facturl, prsdicens mortem suam , in qua corpus ejui quod eral templuin deilalis, solulum est.
Unde eensus est : Sol^iile, id esi solveiis corpuB meura per mortem, quam mihi in- ' fcretis, el in tribus diebus excital)ai\ illud, Eicitare enim est a so mortis revocare, quod proprie i pelit lemplo spirituali, scilicet si corpori; sed resedificare proprie competit templo materiali. Non ma|us tamen miraculum erat, templum manufactum in tribus diebus reaedificare , quam seipsum post mortem die tertia resuscitare. Item, possent dici falsi testes ex folsa intentione, quia intendebant mortem innocentis procurare.
Ex hoc articulo, scilicet delatione falsi testimonii, sumuntur tria documenta. Primum est, quod nos falsum testimonium, imo omnem falsitatem et mendacium summe detestemur, quia mendaciis et fallaciis Christus morti est addictus, et nos quotiescunque falsum testimonium et mendacium contra proximum proferimus, Christum, quantum in nobis est, morti addicimus. Unde quam detestabile sit istud crimen , ostendit IsidoruSy dicens : a Testis falsidicus tribus personis est obnoxius : primum Deo, quem perjurando contemnit ; consequenter judici, quem mentiendo fallit; postremum innocenti, qu^n falso testimpnio laedit. » — Secundum est, quod nos discamus incriminationes, si nobis inferantur, amore Dei patienter sustinere, sicut Christus pro nobis ad omnes £ysas incriminationes simpliciter tacuit, quia, secundum Augustinum, aperta mendacia non sunt responsione digna. — Tertium est, ut nos fEdlacias studeamus, quantum cum Deo possumus, declinare; ad hoc enim Dominus falsos testes sustinuit, ut nos ab eis eriperet, •cut etiam mortem sustinuit, ut nos a mbrte liberaret. Ad conformandum se isti articulo, gratias homo referat Christo quod falsos testes contra se admisit, ut nos veritate fulciret, et sic oret : Jesu , qui a Judceis falsis testimoniis ac^ cusari voluisti, da mihi neminifaU sas calumnias inferre, et illatas pro tuo honore patienter suffeiTe.
Videns autem Caiphas princeps sacerdotum, quod Jesus tacebat, et quod testimonia contra eum producta ad ejus condemnationem non sufficiebant, perturbatus, quia non inveniebat locum calumniae, et unde posset Jesum juste condemnare , sicque ira commotus, et vesania mentis agitatus, surgens ex impatientia, in medium, de solio sacerdotali, ait ilii : Nihil respondes ad ea, quce isti adversus te testificantur? Motu corporis insaniam mentis demonstrat, cum temperantia et gravitas in verbo, opere et gestu judicem ct praelatum deceat. Secundum Bedam, ad responsum provocat, ut ex occasione sermonis locum accusandi inveniat. Jesus autem tacebat, et nihil respondit ut ostenderet : primo, suam justitiam, quia et illi indigni erant, et ea quae contra ipsum dicebantur erant falsa, et responsione indigna; sccundo, suam misericordiam, ne ilii amplius peccarent, si in malitia perdurarent ; tertio, suam sapientiam, quia sciebat, ut Deus, quod quid- , quid respondisset , traxissent in calumniam, et responsio cxcusationis, nuUo audiente, fuisset inutilis; quarto suam patientiam, ut exemplum daret contemnere calumniantium voces, et potius fortiter silere, quam sine uilo profectu defendere. Hinc colligimus, porcis, et canibus, et detractoribus , vel quibuslibet, non esse respondendum, cum nuUa secutura sit utilitas, sed potius incommoditas. Quanto autem magis Jesus ad indignos responsione ejus acebat, tanto magis Pontifex furens eum ad respondendum provocabat, ut ex verbis ejus occasionem calumniandi captaret. Tunc enim, princeps sacerdotum, rursus inlerrogans, art illi : Adjitro ie per Deum p4vum , ut dicas nobh si iu esChristus Filius, sciHcet naturalis, Deihetvedicti? Qui ad euin capiendum quasi latronem miserat, nuiK: de furto et usurpatione deitatts ezaminat; norn tamen veritatem Dei desiderat, sed magis calumniam parat.
Ad hoc autem Jesus respondit, propter reverentiam diWni nominiB invocati. Et dicii iUi Jesms : Tu dixisti, quia ego sum, Veritatem eis respondit, ut ineicusabiies essent, et ne nomen Det speoiere videretur. Et adjecit DominuB Jesus : Verumtamen dico voHs : Amodo videbitis, oculis corpQfreis , Filium hominis , scilicet me, quem modo c-OBtemnitis , ct ignominiose tractatrs, in die Tudicil, sedeniem, ut Judicem, a dextris virtutis, id est majestatis, Dei Potris, kl est «1 cquali-tate et plenissima potestatc Patris : hoc est, socuad\xm JlieroHymvm, in vita regnantem BeBnpitcrna et "virtute diTina, et yenie^vteni, sciHcet ad judicium secundum formam humanaim, in mibibus coeHj «icut ascendit , ubi videfeit •eum 'onnis oculus, et qui •eum pupugerunt. Quasi dicat : Vos me Tit purum hominem contemnitis, et quasi impivm condemn«tis; sod tamen -propter hoc nxe exaltatum super "omnes coek>s, et ludicem videbrtis.
Tunc princ^s saeerdotum, qui surrexerat in fur«re, magis insaniens, soidU vesiimenta sua, in Tabie, qu-ra, «ecoMl-um Bedam, quem de Bolio sacerdotaH furor escuaserat, cumdem rabies ad scindendas vestes provocat. Et iai hoc fEicto Caiphas prophetavit, quamvis rpsc nesciverit. Bis entm nesciens prophetavit , semel vcrbo , qtiando dixit : Expedit ut unus 'komo moriatttr pro populo; ahera vice, facto, ut patct in hoc loco. Per hod autem, secundum Hieronymum ^ ostendit Judseos sacerdotaiem |^ riam perdidisse; dum enim vestem sibi discidit, ijTSum quo tegebatur. velamentum Legis abjccit. Unde et Beda : u Altiori autem niysterl» factum est, ut in Passione Dominl Pontifex Judaeorum vestimenta sua scinderct, hoc est Ephod; cmn tuna^a Domini nec ab ipsis qui eum crucifixcrc militibus scandi / potuerit. Figurabatur enim quod sacerdotium Judaeorum, projsceleribus pontificum essct scindenduis, et a statu suae intcgritatis solvcndum et auferendum; cum soliditas Ecclesiae, scu fidei, quae vestis Dei solct appcllari, nimquam valeat scindi, vel disrumpi. Hoc est jam oculrs cemere, quia videmus Juda^os sacerdotii gloriam perdidisse, et "sedem a cercmoniis vacuam essc; Ecclesiam vcro et iidem ejus^ quia supra petram fundata est, in sua soliditate pcrmanere : » "haec Beda.
Mos quippc erat Judaeis scindere vestimenta, in signum dolorif et detestationis criminis, cum aliquid -Masphemis, et quasi contra Deum audiebant, sicut Paidus et Bamabas scidcrunt vestes cirai cultu drvino se honorari videbant. Hoc autem tam enorme peccatum, princeps sacerdotum imponetoat Christo, dicens exclamando : Blasphemavit, Bcilicet attribuendo siiji quod Dei est, blasphemia enim est, attribuere creaturae quod solius Dei est, vel Deo quod sdliuB creaturae est. Quid adhuc egemus lestibusT Quasi diceret : Pro nihilo laboramus quaerendo testes. Ecce nunc, id est aperto ct coram omnibus, audistis blasphemiam. O miser et princeps nequam! Non dixit Christus blaspheraiam, sed veritatem; tu ipse blasphemas, qui guod Dti est, Deo non attribuis, sed Fiiium' Dei puram creaturam credis; ert DE MiVTUTlNIS, Soi \dtf) blagphcmia tua tecum est in Tpetditiottcm, Sicux «r^ CbxietuB ia iQortis diecrimioe ad Caipham duiitijs veritaiem non deseruit, sed caastantex se Dci Filium cum omni modestia coofessus fuit, fiic verug ipiius servus, propter nuUum temPpnJe pericuium debet veritatem de«ei:ere, sed usque in mortem constans perseverare. 8 D^OCUiiENTUX MORALE £X IMPOSITIOVE BLASPHJEliliE , ACTUS COIf ~ FQUIATiOHXS GT ORATIO. -^ Ex hoC artioiJo impositionis blasphemtaey svffiitur documentum , quod nos debeniiis esse ab omni blasphetnia puri et immunes, tam quoad nos, quam quoad alios.
Quoad nos quidem, vt nihii unquam committamu«p vel dicamus quo nomen Dei bla«pkcnaetur, quod fit multiplici* ter : ut sive quis expresse jcoaledicat Deo, vel Sanctis; sive quis blasphemet Baptismum , vel alia Erftoiac sacramenta ; blasphemat etlam verbum Dei, qui contemnit; et Spiritiun Sanctum biasphemat, qui sacris canonibus derogat. Christus igitur, licet non solum a bla«spbemia, sed etiam ab omai peccato purissimus fuerit, blasphemiaxa tamea sibi imponi pertuHt, ut nos punMS a blasphemia custodiamus. Quood aiios etiam, ut nos aliis blasphemiam non inferamus, ita quod per os nostrum nunquam verbum aliquod blasphemiae, vel maledicti cxeat contra aliquem etiam male* dktioae dignum, sicuti iste Caipbas eo ipso blaspliemus fuit, quo btaspbemiam Creatori imposuit; et potuisset Christus respondere ; Non ego sed tu blasphemas; sed noluit DoouAus per os suum exire ali* quod blasphemise verbum, nobis in escmplum. De quo etiam pulchram doctrinam habemus in epistola JudflBy ubi dicitur quod, Michael Ar^ diangelus cum altercareiur cum (UaJ^lo, de Moysis corpore, noit est ausus judicium hlasphemio! ihferre diaiQlo; sed dixit : Imperet tibi Dominus; super quo yerbo dicit Hieronymus : a Si Michael non fuit. ausus dtabolo certe maledictio*nis dignissimo, judicium inferre blasphemtae, quanto magis nos abomni maledicto puri esse debemusr Merebaturdiabolus maledictum, sed per os Angeli blasphemia exire non debuit : » heec Mieroitymus, S\ igitur diabolus, Itcet voluntate malus, in substantia tamen bonus, ab Angelo non blasphematur, quia aliquid proferret adversus bonam fla-7 turam, que Dei est creatura; quanto magis ab hominibus blasphemia est cavenda in quamcunque creaturam, ct maxime in Crcatorem? Ad conformandum se isti arttcuk) per contrarium benedicat homo Deo, dicens illud : Sit Nomen Domini benedictum, ex hoc nunc et usque in seculum, vel aliquid hujusmodi. Jesu, qui Haspheinice crimenfalso tibi imponi voluisti, custodi me, ne unquam per me nomen tuum uerbo, velfacto blasphemetttr ; nec per os meum blatphimia, vel maledictum proferatur, 9 CONDEMNATIO ChRISTI AD MORTEM, T> OaKATIONIS ET ORATIO.
— Cum autem princeps sacerdotum dixisset : Ecce nunc audistis blasphe" miam, adjecit : Quid vobis, nunc secundum Legem de hoc videtur ? Tunc mi omncs oondemnavenmt cum, et respondenies, dixeruni ; Reus est mortis, cum tamen veritatem dixisset eis. Ipsi erant accusantcfi, ipsi discuticntes . , ipsl sententiam profercntcs. Secundum Bedam, sententia sua se condem* nant, qui eum morti adjudicant, quem et oris, et opcris sui testimonio Deum esse cognoscerc posrsunt. Et quidem in hoc vere respondissent, supposita veritate facti^ 1 omnis enim qui biasphemat nomCB Dei aecundum Lcgem reus est mortia, quia debct lapiJari; sed quia factum Buper quo fundabalur quoiGtio fuit folsum, ideo respon&io fuil fnlsa, ac profana et iniqua. Ex hoc articulo condemnationis Christi ad mortem, habemus duo documenta. Primum est, ut caveamuB ne unquam iUa vox JudKorum : Reus tst mortis, qus Christi auribus innocenter insonuit.
nostris mentalibuB auHbus insonet, et in nobis looum veraciter babeat, nam de quocunque existente in mortali peccato vecum est dicere : Reus esl mortis. — Secundura esl, ut si quando nos propter Christum a peraecutoribus condemnemur ad n)orteni,non perturberaur, sed polius gaudeamua respicientes ad mercedem. Ad conformandum se isii articulo, recogitet homo qualiter ipse stepe propter demerita sua reura merlis ae fecerit, scd Dci miscricordia sit hactenus conservatus pro sua emendatione; vel alias, prout Deus inspiraverit. Jesu, qui profanam impiorum vocem, scilicet reum te esse mortis, minime iimuisli, custadi me, iie i» oeulis tuis, xlernx morlis 10 CoNBPuiruK DoHiNus. — Tune qui circumstabant oranes, fere iosimul irruerunt super Dominum Je»um, et illudebani ei. Alii spuebant in faciem ejus benignisaimam, tanquam in hominem vilem el pestiferum, et morte dignum, scilicet confeasum se esse Deo xquatem , ut compleretur quod dictum est : Faciem meam nan averti a confu' siune sputorum. Proprium enim Judsorum eral, in contemptum ac viluperium et deapectum, spuere in faciera ejus quem abjiciebant; et ftcies hominum spuebant. ut quandoque eoB suffocarent, Quid turpius?
Quid despGciiuE ~r Quid igno:t vituperiosiuB, quam Jn n il. faciem exspuere, e lnm faciem speciosi desiderant Angeii prospicere? C quam ca:ca zmulatio infelicium Jtl dicorum, qui non eihorruerunl tat pissimia spulis suis maculare ei dd lurpare fdciem tam amabilem ; d non tantum simpliJbus salivK sptt tionibus suis foMidisaimis 1 Uiidl Matthxus non dicit : spuenint! sed, exapuerunt, quasi cxcreandj spuerunt. Marcua autem dicit, coH, spuerunt, quia non tantum unua sed plures siraul hoc fecerunt. B slc illa facles benedicta facta ef ita abominabilis, quasi esset leproi sa, ex spulis et vcrberibus, q(ue C dederunt; subdiiur enim : Alii m lem palmas in faciem ejus dederwti Hoc t illos Ei: hoc artifulo c diligenier caveamus ne et nos i quam, cum Juda:is, Chrisd faciefl conspuamus , quod modis pluii bus est. Primo namque, secuik dum Hieranymum, faciem ChriBt conspuunt, qui conscientiam suat ficdis cogitaiionibus et actionibu polluunt. Quia enim Christus c Bcientiam sanclam inhabitat, in i_ Dei facies, id esl imago relucet liinc est, quod qui conscientian suam peccalis polluit, quasi spi: lum in Chrisli faciem projicit.
I ideo dicit Hieroiymus, quod Do spui voluil, ut sputarainil ptia faciem aniras nostn Secundo, secundum Rabanum, iU in faciem Christi cxspuunt , prsesentiam graticc ejus cxsecra verbis ex interna ctecic mentis iti' aania conceptis, respuunt, ( in carne venisse negant. Tertio , secundum Gregoriim , in faciem Christi conspuunt, qui justos et sanctos in praesenti vita confutant, et in eonim contumelias fluxa verba, quasi fluentes salivas mittunt. Quarto potest dici, quod ad litteram Christum in faciem conspuunt, qui Eucharistiam indigne sumunt; quicunque enim polluta conscientia Corpus Christi in os suum accipiunt, hi saliva sua peccato infecta, sacramentum contingunt, madefaciunt et deglutiunt, ac per hoc in faciem Christi conspuunt. Quinto in fociem Christi conspuunt, qui praelatos suos contemnunt. Item , sexto in faciem Christi despective conspuunt, qui gratias Deo de quolibet sibi dato munere non agunt. -- Secundum documentum est, ut nos ista sputa turpissima, et aiia fsicta exprobrabilia Passionis Christi^ nobis ad magnam gloriam reputemus. Unde Chrysostomus : « Attende quod Evangelista, cum summa diligentia ea quae videntur esse exprobratissima exponit, nihil occultans yel omittens, aut verecundans, sed gloriam existimans maximam Dominatorem orbis terrarum pro nobis talia sustinere. Haec autem legamus continue, haec nostrae menti inscribamus, et in his gloriemur : » haec Chrysostomus, Et si quidem istud documentum possit referri ad singula puncta Dominics Passionis, praecipue tamen ad istud quod sic exprobratissimum fiiit.
Ad conformandum se huic articulo, formet homo in mente sua Christum, tam horribiliter sputis in facie deturpatum, et regratietur sibi pro magna gloria nostra. Recogitet etiam quoties ipse faciem illun speciosissimam in conscientia sua polluit; item, quoties in(Hgne communicando sputi sui contractu Christum sordidaverit. Jesu, pd immundis Judceorum spuiis puU cherrimam faciem tuam maculari voluisti, da mihi tuce imaginis fa~ ciem in me nunquam jneis sordidis actibus, aut cogitationibus inquinari, 12 Velatio faciei Christi, duo documenta ex ea, actus conformaTioNis ET ORATio. — AIH vclabant ' faciem ejus, quod velamen manet usque hodie super corda eorum , quia ab eis facicm suam abscondit. O insana caecitas, et caeca insania infelicium Judaeorum , quia illam desiderabilem faciem, quam adventuram Patres eorum et Prophetae cum longo suspirio desideraverunt,' ipsi infelices cum praesentem habuerunt, tam ignominiose velaverunt! Velaverunt, inquam, ut ait Beda, non ut ipse illorum scelera non videat; sed ut a seipsis faciem et gratiam cognitionis ejus absconderent. Ostenderunt per hoc etiam nescienter, quod in faciem Christi nullus infidelis et aversus a Deo intueri potest; quia est ab eis velata. Etsimilis ratio est de falsisChristianis.
Sed, sicut dicit Apostolus : Cum quis conversus fuerit ad Deum , tunc auferetur velamen. Ex hoc articulo velationis faciei habentur plura documenta. Primum, quod nos summe caveamus, ne velamen ante Christi faciem ponamus; sed, heu! multi Chrisliani velamen ante Christi faciem ponunt, quales sunt qui infronite peccant, quasi Deus eos non videat; quales etiam sunt qui sub velamine cujusdam libertatis libere peccant. Item, velamen ante Christi faciem ponunt, qui imaginem Dei in se velamine culpae et ignoranlije obtegunt et obscurant; dicit enim Hieronymus, quod ideo Christus pro nobis velari voluit, ut velamine faciei suae velamen culpae et ignorantiae a cordibus nostris auferret insuper, faciem Christi velant, qui a seipsis gratiam cognitionis ejus abscondunt. Item, DO^ oculos Domini omnia videntis velant, qui malum pro bono dant vel vendunt. — Secundum documentum est, quod' et nos debemus interdum facies nostras velare , ne oculi nostri videant vanitatem, vel saltem oculos habere defixos in terram, et sic faciem quasi habere velatam , ne capiatur in exteriorum aspectu et concupiscentia. Ad conformandum se huic articulo, recogitet homo, quomodo omnia nuda et aperta sunt oculis Dei, ut ex hoc trahatur a peccaodo.
Item, memoretur, quomodo ipse luminosam faciem imaginis Dei in se obtexit, et obscuravit peccatis. Jesu, qui faciem tuam gratissimam velari vo~ luisti, illitstra, quceso, faciem tuam super indignum servum tuum, el imaginem tuam in me non sinas obscurari ; velamen quoque culpce et ignorantice a corde meo digneris aitf rre, 1 3 COLAPHIZATIO ChRISTI , TioNis ET ORATio. — AIH colapJiis eum ceciderunt, id est in collo percusserunt. Solent in collo percuti fatui, et despectibiles personae; unde in hoc quod Judaei Cliristum colaphizabant , non tam attenditur laesio percussionis, quam maxima contumelia despectionis ab ipsa proveniente. Ex hoc articulo colaphizationis tale habetur documentum , quod caveamus ne et nos aliquando Christum colaphizemus. Secundum Beddm, omnes falsi Christiani Christum colaphizant, qui ore confitentur Christum, factis autem negant; colaphus enim datur a retro; illi ergo colaphizant Dominum Christum, quia ei blandiuntur, ore eum confitentur, sed retro, quo deberent eum sequi per bonam vitam, colaphizant eum, malis operibus Christo contradLcendo. Item, secundum Augustinum , colaphis Christum csdunt^ qui ei honores praeferunt, Item, a tergo Christum coiaphis verberat, qui proximum post tergum suum infamat. — Secundum documentum est, quod sicut Christus pro nobis est colaphizatus; sic et nos colaphizatlones suas spirituales, quas pierumque nobis infiigit, non solum patienter, sed et prudenter portemus i aicut fecit Apostolus, qui dicebat : Datus est mihi stimulus carnis mece, angelus Satance qui me colaphi^et, etc Ad conformandum sese huic articulo, poterit homo sibiipsi darecolaphum, in memoriam colaphonim Christi, et sic orare : Jesu, qui a Judceis colaphi:{ari voluisti, da mihi sic te ore confiteri, ut contrariis operibus nullatenus colaphi:(em» 14 Percussio in faciem Chrjsti, duo documenta ex ea, actus conformationis et oratio.
— alh palmas in faciem ei dederunt, et faciem ejus percusserunt. Dicituf autem palma, secundum Papiam, manus extensa, vel applicata; sicut pugnus dicitur manus oomplosa. Manibus ergo extensis et palmis, eum in faciem percusserunt, ex qua percussione plus affligi* tur homo, quam de percussione in collo. In facie enim sunt omnes sensus, et sunt ibi membra tenera, facile laesibilia. Unde verisimile est, quod ex tali percussione fluxerit sanguis per nares et os, licet hoc ab Evangelistis non exprimatur. O quam horrendum scelus impiissimorum Judaeorum, quod faciem tam formosam, tam crudcliter verberibus aftecerunt! Voluit, secundum Hieronymum, alapis expalmari ; ut nos ei in laudem nostris manibus, scilicet operibus et labiis applauderemus. Elx hoc articulo percussionis in facie haben* tur plura documenta.
Primum est, quod nos exemplo Christi discamus patienter sustinere, si quis nos in fadem caedat , sicut Apostolus DE MATUTiNIS, <)uosdam in hoc commeadat. Quod nori solum accipiendum est ad lit' teram, sicut in proposito Christus ad litteram caesus fuit in ^ciem ; ■scd etiam mystice, quia, sicut dicit Glossa ibidem, in faciem c^itur, in cujus os injuria irrogatur. Nam et iato modo Christus in faciem caesus fuit, pro quanto multas in~ jurias, et improperia ei in faciem objecerunt. Sdcut ergo Dominus noster ab omnibus talibus increpationibus, blasphemiis, percussionibus et sputis, £aciem nunquam avertit, quinimo voluntarie ad omnia illa faciem suam eis pro nobis obtulit; sic et nos, casu ingruente, sustinere similia pro Christo non recusemus. — Secundum do* cumentum est, ut caveamus ne et nos demus palmas in faciem Christi, quia, secundum AugustiHum, illi palmas in faciem Christi dant, qui perfLdia cscati eum in caroem non venisse afiirmant, tan^ quam praesentiam e)us exterminantes et repellentes ; item, in faci-em Christi illi sacerdotes paLmas dant, qui poUutis manibus Corpus Chrisd langunt et contrcctaat; item, laciem Christi alapis contundit, qui proximum in pra&sentia sua confixndit. Ad confor. mandum se huic articulo, recogitet homo quoties ipse imaginem Dei in se offenderit; et paratus sit secundum praeparationem animi, pro Christo libenter velle in faciem csdi, non solum verbaliter^ sed etiam realiter casu opportuao. Item^ recogitet sacecdoa, quoties manus suas pollutas in faciem Christi injecerit, Corpus sumn indigne tractando.
Jesu^ qui JudcBorum mambus faeiem tuam speciosissimam teedi voluisii, da mihi imaginis ium fakciem in km semper iUibatamj ilUBsamque cott^ servare y ne quando iniquitatum mearum seeleraiiis manibus violetur.
Et mi" nistri alapis eum ccedebant, hoc est in maxillas eum percutiebant. De quo poteris meditari, sicut dictum est supra de alapizatione coram Xnna. Pontifice facta. PercutientCB autem eum in capite, interrogabant eum, dicentes : Prnpheii^a nobis, Christe, quis est qui te percussit ? Sed m quanam parte capitis percusserint eum, tunc quando hoc dicebant, de hoc Evangelistae dX'* versimode loquuntur ; unde potest dici, quod cum velassent faciem ejus, quilibet eorum percussit eum ubi voluit : aliqui in collo, aiii in faciem, aHi in maxiilas; et sic per'cutientes interrogaverunt eum, di* centes : Pi-opheti^a nobis, Christe, quis est qui ie percussit? Et hoc derisorte dicebant^ quasi in contu-> meliam ejus, qui se Prophetam a populo haberi volebat, et quem {X»* pulus magnum Prophetam reputabat ; per hoc enim designabant quod falsus Propheta esset et quod ignoraret quis eum percussisset. Unde Theopkiltts dicit, quod Dominus Prophetarum, ut pseudopropheta diluditur. £t quoniam ipsi eum illis verbis irridebant, et quasi ludibrium de eo faciebant, idcirco eis nihil respondebat.
Ut enim dicit Hieronymus, stultum erat verberantibus respondere, et prophetare caedentem, cum palam percutientis insania videretur. £x hoc articulo ludibrtosae expetitionis prophetandi habentur quatuor documenta. Primum e&t, quod non iUiudamus Chrisfio, putantes maki Dostra non videri ab eo. Nam, se^ cundum Bedam, quicunque reprobis adibus eoiii exacerbant, duBi cogitationes et o^era tenebrarum ab eo vidert non piutaDt, quasi illudentesy dicunt : Quis est qui tt petatssU? — Secuodum est, quod 5oG consideremus nosmetipsos, si unquam manu pravi operis Christum percusserimus ; quod si nescimus, exspectamus pia fide a Christo quod Judaei irrisorie ab eo exegerunt, ut prophetizet nobis, docendo nos cognoscere culpas nostras. — Tertium est, quod nos cavere debemus, ne a Christo prophetiam, vel miraculum tentative expetamus. Unde Augustinus : « Quantis mecum suggestionum machinationibus agit inimicus, ut signum aliquod petam? Sed obsecro te, Domine, ut quemadmodum a me longe est ista consensio, ita sit semper longe, atque longius ipsa cogitatio, » — Quartum est, quod indignis non est effundendum donum Dei ; unde licet Christus esset verus Propheta, noluit tamen prophetizare irrisoribus suis, sic et doctores pro tempore et loco debent verbum Dei subtrahere auditoribus indignis.
Ad conformandum se huic articulo, recogitet homo quantam irrisionem et infatuationem Dominus noster in hoc facto est passus, et quomodo Judaei ludum quasi puerorum fecerunt de eo ; et oret, dicendo : Jesu, qui lu^ dibriis Judceorum percussus in capite, propheti^are exactus fuisti , propheti^a tu mihi, obsecro, Chrisie, ut cognoscam quis et qualis ego miser sum, qui toties manu pravi operis, proh dolor! tf percussi. i6 Meditatio super ludibria Chiiisti. — Insuper potes etiam meditari, quod : alii manu reversa dulcissimum et mellifiuum os ejus percutiebant, alii pugnis eum caedebant, alii sanctissimam barbam ejus evellebant, alii per suos venerabiles capillos ipsum trabebant, et viliter inter pedes conculcabant, ac sine reverentia et pietate aliqua Dominum Angelorum male tractabant. Et nihilominus alic^ tnulta blasphemantes dicebant in eum, et faciebant. Cum enim crudelissimi et sine misericordia essent, omnia mala et vituperia, quae poterant, ei faciebant : alii ex sua mala voluntate ad hoc moti, alii ut placerent majoribus, qui erant immanissimi. Quid ergo tu faceres si haec vid^rcs ? Numquid non te projiceres super ipsum Dominum, dicens : Nolite jam, nolite facere tantum malum Domino meo ; ecce me, facite mihi, ecce percutite me, et Domino meo tantas injurias irrogare nolite ?
£t tunc amplexareris flexis genibus Dominum et Magistrum tuum ; et sic susciperes libenter super te percussiones, ad tuendum ipsum. Quod ita mente facere recogites, et totum sicut si praesens esses te facturum aestimes. Conspice igitur omnia et singula jam superius enarrata : quomodo illi maledicti Dominum vexant , falsos testes procurant, ipsum examinant, et veritatem, scilicet se Filium Dei esse confessum, quast blasphemum condemnant, et quomodo opprobriis vexatus in omnibujs patienter se habet ; et compatere sibi , quia pro te omnia sustinet, jugiterque lacrymas fundens, speciosissimam faciem ejus, quam illi impudenter suis illiniunt sputis, tu reverenter tuis lava lacrymis. Quis enim audiens, vel mente pertractans, quomodo fuit factus opprobrium hominum, ipse Dominus et gloria Angelorum, et abjectio plebis Filius Dei Patris, poterit se continere a lacrymis "r Unde Anselmus : « Concilio malignantium adversum te pontificum praesentatus es, et veritatem prout oportuit confessus, quasi de blasphemia adjudicatus es morti. Amantissime Domine Jesu, quanta illic indigna a propria gente pertulisti ! Vultum^uum honorabilem in quem desiderants Angeli prospicere, | qui omnes coelos adimplet laetitia; quem deprecantur omnes divites plebis, poUutis labiis et sputis inquinaverunt, sacrilegis manibus caeciderunt, veio operuerunt in derisionem; et te Dominum universa: creaturae, tanquam servum contemptibiiem colaphizaverunt. » Sed, ut ait Beda, ipso dispensante qui patitur, omnia pro nobis sunt ; ut, sicut Petrus hortatur Christo in carne passo, nos eadem cogitatione armemur, atque ad toleranda pro nomine ejus irrisionum opprobria prscparemur. Judxi qui Christum deluserunt, olim in Philistaeis hostibus Samsonis praefigurati fuenint.
Samson enim quadam vice •voluntarie se ligari fecit, quem . Philistaei captum excaecaverunt, et ei illudentes in derisionem ipsum habuerunt; sic Christus sponte a Judaeis ligari, velari, illudi voluit ct derideri. Quadam autem vice, dum Samsoni placuit^ tunc se de inimicis horribiliter vindicavit; sic in fine seculorum de inimicis Chri8ti erit, cum ipse in majestate et potestate ad judicium venerit. Conspice igitur Jesum prae cunctis merito honorandum, indigne et viliter tractari ; et eum imitando disce humiiiari, gratiamque honoris spernere, et laudem humani favoris contemnere. Cum ergo homo foris videns reputat te vilem in oculis suis, tu vilem te reputa in oculis Dei ; nec murmures vel indigneris si coram hominibus vilis reputaris, sed magis in oculis Dei, qui omnia novit occulta, confundaris. Et cave ne malorum exemplo corruptus, Dominum potius exhortari videaris, quam imitari, qui enim tunc exhortatus est blasphemiis Judaeorum et infidelium, etiam nunc exhortatur vesanis opprobriis falsorum Christianorum, et nomine tenus fidelium, prout supra in articulis illusionum hujusmodi est tactum. Cogita etiam quaiiter do* lebant Petrus et Joannes, haec percipientes, vel forte videntes.
Sed tamen de Petro dicitur quod jam torpens frigore infideliiatis, sedet calefaciens se exterius, cui calor caritatis et verus ignis exstinguebatur interius ; et negat ter Dominum suum, timore perterritus. Nec mirum si accedit ad eum tentatio, qui se elongat a Christo. Primo quidem in atrio ab ancilla ostiaria compellatur, et negat. Unde Gregorius : « Unius ancillae voce percussus, dum mortem timuit, vitam negavit. » Sed cur ab ancilla prius prodatur Petrus, quam a virisl' Una ratio est ad confutationem praesum* ptionis : quia a muliere, non a viro ; ab ancilla, non a libera primo victus est. Secunda ratio est, ut ostendatur omnis sexus et conditio in Domini peccasse nece, et redimi per ejus Passionem. Deinde post negationem, timens Petrus inter Judaeos diu stare^ exivitforas, ante atrium, et gallus cantavit. Exeundo autem vidit eum alia ancilla; et dum adhuc foris esset dixit his qui erant ibi se calefacientes : Et hic cum Jesu erat.
Sed postquam rediit, quod dictum fuerat,* unus de circumstantibus, secundum Lucam, sed plures de eis, secundum Joannem, ei idem dixerunt, Et negavit cum juramento. Ecce argumentum quod ex uno peccato homo ruit in aliud gravius. Unde Rabanus : « Mora in peccato, dat incrementum scelerum. » Et Gregorius : « Peccatum quod poenitentia non diluit, mox suo pondere ad aliud trahit. » Et timens Petrus, iterum foras exivit. Et intervallo facto, quasi horce unius, reversus iterum, a multis, secundum Matthaeum et Marcum, et ab uno, secundum alios, qui cognatus Malciii erat compellatur, et negat cum ^uram^^lo ^t dft,5oa tc&tatioae, et coniinuo gallus secundo cantayil. Potost esse quod multi tumultuantes, ibi stantes Petro hoc dixerunt, vel unus eorum pro omnibus, et quasi in persona omnium expressius, et acrius dixit ei. £t sic semel negat ante prioium galli cantum; bis ante secundum.
Noa enim solum negat Chri&tum, qui dicit eum non esse Christum; sed etiam qui cum sit, negat se ejus discipulum, vel membrum , vel qui negat se osse ChristiaAum. Dominus enim non ait Petro : Discipulum meum 'te negabis; sed : Me negabis. Nagavit ergo Petrus et Christum, cum se negavit ejus discipulum, et isto modo se etiam negavit Christianum. Ubi Augustirms : u Ecce medici compkta est con4itio, aegroti convicta est praaumptio. n Non enim factClm quod iste diserat : Animam xxkeam pro te ponam; sed factum est quod ille predixerat : Ter me negabis. Et gravatur in Petro culpa, et exaggerator crimen, secundum processum negationum, quia ; primo simpliciter negavit , secundo negat>oni perjurium addidit, sed tertio adjecit perjurio detestationem, et ccepit anathemati^are, id est maledicere sibiipsi, et malediaioni se obiigare, si cognovisaet Jesum. Anathematizatio enim significat jurationem, quse est per exsecrationem, et cum imprecatione maiedictionis, scilicet quando aiiquis imprecatur sibiipsi malum peenae, et obligat se maledicto, si ita sit sicut imponitur ei, vel nisi illud quod dlcit sit yerum. Quidamdicunt totam trinarm negationem factam in atrio Annse, ct que dicta sunt inde, post missuia Jesum ad Caipham, recapitulando dicta; alii vero dicunt in atrio Caiphae totam factam, et secundum hoc Joannes anticipaWt primam ; sed communior opinio est, quod trina ncgatio incepit in atrio Annae, et completa est in atrio Caiphae.
Ef hoc videtur patere ex textu JoanniSp, qui cum non faciat mentionem de Caipha, sed solum de Anaa, ponit priuM unam negationem ; deinde ea quae Annas interrogavit de Christo, et tandem prosequitur alias duas oegationes, quae factae fuerunt postea in atrio Caiphae. Et potuit esse quod Joannes esset notus utrique Pontifici, et similiter introduxit Petrum in. domum utriusque,. prout supra patuit, ubi Annas Je— sum ad Caipham misit. i8 Kespicibnte euu Christo, PeTRUs FLET AMARC. — Cogita etiam quomodo Dominus benignus Ma— gister, conversus a justitia ad misericprdiam, respexit divinitus iV-trum dilectum disdpuium, in tertiavice, respactu miserationis et gratiae ; quia misericordia proi^ocat ad poenitentiam, et est necessaria ad eam. Conversio quidem ista et re"-spectus fuit interior,. et spiritualis,.
non exterior, et corporalis; quia. Dominus erat intus in auditorio, et superius cum principibus, Petrus autem forts in atrio, et in£erius. cum ministris : et unus alium vide< re non poterat oculis corporalibusv Unde ait Leo Papa : « Dominus autem Jesus, qui intra pontifical« concilium corpore tenebatur, trepidationem discipuli foris positi sok> divtno intuitu vidit, pavcntisqoe animum mox ut respexit erexit, ec in fletura pcenitudinis concitavit. »* Unde, secundum AugTtstinumy divina Petri respectio nihil aiiud fLrirt,. nisi traditio in mente ejus, quoties jam Dominum negasset, et hoc quod Dominus ei praedixisGef; atque ita miserlcorditer DominoL^ eum respiciente , poeniteret et fieret, sicut so4emus dicere : Do— mine, respicc me; et respexit eum Dominus, qui absque periculo divina misericordia libcratus est. Hsec autem recordatio fuit initium poeni-DE MATUTINrS, teBtiK ejus, quia, secundum CJtrysffstomum, nihil ita curat delictirm, ut memoria Domini' continua. Unde et Beda : « Respiciente cum Domino, Petrus ad cor reversus maculam negationis pcenitentiae laaymis tergit ; quia non solum cum agituT poenitentia, verumetiam ut agatur Dei misericordia necessaria est; unde Psalmista : Usquequa txaltabitur inimicus meus super me, respice et exaudi me, Domine Deus meus, id est miserere et adyuva : » haec Beda. Petrus autem, cognoscens quod Dominus.
eum audierat et respexerat, et hoc respectu commonitus, et ad amaras lacrymas provocatus, statim exivit foras, de medio malorum, inter quos eum negaverat, et fugiens in caveam, seu in foveam, quae modo galli cantus appellatur, flevit amare, id est cordis amaritudine, et fletu contritionis, qui amarus est. Fletus autem devotionis est suavissimus in tantum ut pro cibo reputetur, secundum illud Psalmistae : Fuerunt mihi lacryma^ mece panes die ac nocte, In ipso autem loco ubi post negationem flevit, et pcenitentiam fecit, in memoriam amari fletus et poenitentiae ejus, aedificata est ecclesia sancti Petri, qui locus est inter montem Sion et civitatem Jerusalem. Exinde tunc Petrus traxit in consuetudinem, ut singulis noctibus surgens a primo gallorum cantu, usque ad horam matutinam staret in oratione, flens pro ista negatione : ita quod facies cjus videbatur adusta ex fluxu lacry*marum, et semper in sinu suo sudarium portabat, quo crebro fluentes lacrymas tergebat ; quia quandocunque gallum cantantem audiebat, et quandocunque denegationem Christi recolebat, amarisume fiebat tam pro peccato negationis, quam pro dulcedine amoris Domini. Unde, secundum Chrysostomum, flebat Petrus non propter poenam, sed quia dilectum negaverat, quod ei quolibet supplicio molestius erat. Attende nunc ubi Petrus negavit, et fuge omnem locum qui occasionem peccandi inducit. l»nde Ambrosius : a Ubi tamen negavit Petrus? Non in monte, non in templo, non in sua domo; sed in praetorio Judasorum, in domo priacipis sacerdotum. Ibi negat , ubi Jesus ligatus est, ubi veritas non est.
» Unde et Hieronymus ; « fn atrio cum ministris calefacit se ad ignem : atrium sacerdotis, circuitus est secularis ; ministri , daemonia sunt; ignis, desiderium camale, cum quibus qui manet, flere peccata non potest : » haec Hieronymus. Hinc nota quod malum est conversari in curiis magnatum, Petrus enim semel curiam intravit, et ibi animi vigorem perdidit, et Christum negavit. Quid si diu ibi mansisset ? Unde non ibi, sed foris poenituit. Sic stella a Magis in curia Herodis disparuit, quibus inde egressis reapparuit. Exivit itaque Petrus de atrio principis, ut liberum locum flendi haberet, quia inter impios poenitentiam agere non valebat, et cum vellet flere egressus est foras : palam enim flere non audebat, ne scilicet ab aliis videretur, et a lacrymis deprehenderetur. In quo et nos instruimuc, ut volentes insistere lacrymis,, secretum locum quaeramus. Unde Beda : a Quam nociva sane alioquia perfidorum!
Petrus inter Judseos, vel hominem se nosse negavir, quem inter condiscipulos Dei Filium confessus erat. Sed nec in atrio Caiphae retentus poterat agere poenitentiam, egreditur foras, ut ab impiorura concilio secretus, pavidae negationis sordes liberis fletibus abluat : » hsec Beda, Sic hodie multi in atrio magnorum introducti, Christum malis operibus negant, et vix aut nunquam dum ibi sunt poenitent, quia in magnatum domibus non est congruus poenitentiae locus, et ideo qui vult peccata vitare, et mala quae fecit emendare, debet egredi de mala societate. Unde Bernardus : « Periculosum est vaide si quis velit inter turbas seculi poenitentiam agere, ubi : inimicorum alii venenatispersuasionibus, alii undique exemplis pejoribus ad peccandum alliciunt, alii adulationibus in vanam gloriam trahunt, alii detractionibus in impatientiam dejiciunt : » hsc Bernardus.
Imitare ergo Petrum, qui voluntate, verbo vel facto procaciter negasti Christum pro te passum. Cognoscit Petrus reatum suum, dolet et poenitet, egreditur foras , relinquit concilium malignantium , locum petit secretum lacrymfe et poenitentiae amicum, flet amare, certissime intelligens, quia, sacrificium Deo est spiritus contribulatus, et quod cor contritum et humiliatum Deus non despicit. Tu quoque rememorans Passionem dilectissimi Magistri, tuumque reatum, foras cum Petro egredere, ut teipsum defleas amarissime, si quando te respiciat, qui Petrum lacrymantem respexit. Hic est poenitentiae modus. Peccasti : quiesce, doie, et lacrymare, et disce cum Petro flere amare,'et si vis mereri veniam, dilue lacrymis culpam tuam. Geminae quoque amarificationis, scilicet contritionis pro te, et compassionis ad Christum, inebrieris absinthio, ut expiatus cum Petro a reatu sceleris, replearis cum Petro Spiritu sanctitatis. Circa hoc aulem sic dicit Ambrosius : « De Petro non invenio quid dixerit ; invenio quod flevit, ejus lacrymas lego, satisfactionem non lego : ex quo videtur, quod tanta fuit ejus contritio, quod sufficiebat pro ejus satisfactione. » Unde et Leo Papa : a Felices, o Apostole, lacrymae tuae, quae ad diluendam culpam negationis, virtutem sacri habuere Baptismatis.
» Inde est argumentum quod contritio potest esse tanta , quod tollat omnem poenam. Et nota ordinem poenitentiae Petri : primo gallus cantavit ; deinde Dominus Petrum respexit, tertio , Petrus flere coepit; et tunc egressus foras, flevit amare. Sic hodie fit, nam, se cundum Gregorium , tunc nobis gallus cantat, quando praedicator quisque corda nostra ad compunctionem excitat; sed cantus galli non suflicit, nisi Dominus oculo pietatis peccatorem respiciat, quia oportet ut miser in tenebris permaneat, quandiu eum lux mundi non illuminat; tunc autem tertio, secundum Gregorium, incipimus flere, quando ignimur intus per scintillam conscientiae, et tunc foris eximus, cum extra quod fuimus egredimur. Unde et Beda : a Petrus qui media nocte negavit, ad galli cantum poenituit; et quod in tenebris oblivibnis erravit, speratae jam lucis rememoratione correxit. Hunc opinor gallum aliquem doctorem intelligendum, qui nos jacentes excitat, et somnolentos increpat, dicens : Evigilate justi, et nolite peccare : » haec Beda. Cogita nunc qualiter Petrus pro Domino suo, et pro peccato suo plangebat; et quomodo recogitabat bona quae sibi Dominus fecerat, et qualiter ipse eum negaverat. Dominus quidem intuitu suo spirituali provocavit Petrum ad lacrymas. Nec mirum, oculi enim Domini velut flamma ignis; Petri vero oculi ut glacies erant : et ideo intuitu suo resolverunt illos sicut ignis glaciem resolvere solet, nec poterat in negationis tenebris, permanere, quem lux mundi respexit.
O beati oculi tui> Domine Jesu, qui ita calefaciunt cor frigidum, et accendunt in amorem tuum, et illuminant, ut videat homo Creatorem et errorem suum ! O quam cito gelicidium pectoris liquefaciunt, et in aquas amaritudinis et devotionis convertunt! Unde ait Anselmus : u Intuere quam piis oculis, quam misericorditer , quam efficaciter tertio negantem respexit Petrum, quando ille conversus, et in se reversus, flevit amare, Utinam, bone Jesu, tuus me dulcis respiciat oculus, qui toties ad vocem ancillae procacis , camis scilicet meae, pravis operibus affectibusque negavi ! » haec Anselmus.
Moraliter, per primam ancillam ostiariam, quae Petrum negare cogit, designatur cupiditas; per secundam , cdrnaiis voluptas ; per unum seu plures qui adstabant intelliguntur dsemones : his enim ad Christi negationem trahuntur homines. Prima ancilla, scilicet avaritia, quae hodie in domibus multorum principum est ostiaria, quasi omnes intrare facit : quia sicut ostiarius intromittit quos vult; sic et avaritia idem facit, unde in Proverbiis : Donum hominis dilatat viam ejus, ei ante principes spaiium ei facit. Timendum est ne expulsa caritate a domibus praelatorum, tanquam domina incipiat principari ancilla ; quia caritas expellitur , dum cupiditas ingreditur, nam venenum caritatis est cupiditas. Huic camalis delectatio et daemones adhaerent , qui Christum negare suadent. Per Petrum autem, qui interpretatur agnoscens , intelligi potest cleritus, qui a longe sequitur Dominum, quia forte non propter se, sed propter sua, qui multoties cupiditate devictus negat Christum. O quot sunt hodie miseri curias principum sequentes, qui vix aut nunquam poenitent dum sunt ibi !
Ex hoc articulo negationis Petri plura habentur documenta. Primum est, quod praelatus Ecclesiae deb^t esse talis, qui infirmitatibus subditorum compati sciat : quia, secundum Gregorium, ideo Dominus Petrum cadere permisit , ut et fortius post casum resurgeret, et ut is qui futurus pastor Ecclesiae erat, in sua culpa disceret qualiter aliis misereri deberet, et ex tua infirmitate cognosceret, quam misericorditer aliena infirma toleraret. Et, secundum Chrysostomum , Christus permisit Petrum labi, ut praelatis exemplum praeberet fragilitati subditorum melius compatiendi. Nam, secundivn eumdem, ideo Angelis non est commissa sacerdotis potestas, ne cum ipsi minime peccarent, de sua innocentia praesumentes , alios sine misericordia judicarent; sed potius est collata homini fragili et peccanti, ut circa aliorum lapsum se mitem praebeat et benignum. — Secundum est, quod nullus debet se jactare et extollere, aut de sua virtute et viribus praesumere. Unde Leo Papa : a Ob hoc Petrus haesitare permissus est, ut in ipso Ewclesiae principe conderetur remedium poenitentiae ; et nemo auderet de sua virtute confidere, quando mutabilitatis periculum nec ille tantus potuisset evadere. » Unde ct Chrysostomus : a Quod Evangelistae scripserunt, nos erudire voientes, quantum malum sit non Deo totum concedere, sed in seipso confidere. » Unde eliam Ambrosius : ii Haec autem ideo scripta sunt, ut sciamus neminem se jactare debere.
Nam si Petrus lapsus est, quia dixit : Etsi alii scandali:(ati fuerint in ie, ego nunquam scandatii^abor, quis alius jure de se praesumat? Denique et David qui dixerat : Ego dixi in abundantia mea, non movebor in cetemum, cam 81 bi jactantiam obfuisse profitetur, dicens : Avertisti faciem tnam a me ; et factus sum conturbatus. r> — Tertium est, quod in principio obstandum est peccatis, quia unum semper trahit ad se aiiud grayius ; sicut in proposito primo fuit nuda negatio, secundo, negationi accessit perjuria, tertio, perjurio accessit maledictio ; vel, sicut dicit Hieronymus : prima anciila , titubatio ; secunda , consensio ; tertius vir, actus est. Haec est trina negatio, quam abluit per iietUA verbi Christi recordatio. — Quartum est, quod si nos quandoque ex fragiiitBte peccemus, nuUo modo in peccato perseveremus : quia, secundum Giossam, perseverare in peccato , dat incrementa scelerum; et qui spemit minima, cadit in ma)ora. £t, secundum Gregorium, peccatum quod pcemitentia non diluit, mox ad aliud trahit. Ecce enim beatum Petrum ad primam negationem impulit una tantum anciila; ad seamdam, duo, scilicet ancilia et vir; ad tertiam, piures. — Quintum cst, quod nullus peccator debet desperare, quantumcunque peccata sintgravia; sed debet pro peccatis suis flere, exemplo beati Petri, qui cuipam negationis abluit lacrymis poenitentiae.
In hoc enim remedium nobis poenitentiae ostenditur, et in maximis excessibus veniam sperare conceditur , cum Petrus post tantum peccatum factus sit janitor cceh*, ac omnibus norma et regula poenitendi. — Sextum est, quod m» caveamus ne Unquam Christum negemus. Christum namque negat quis in omni mortali peccato, quia consentiendo diabolo, abnegamus Christum, et recedimus ab eo. In conformando se huic articulo, cogitet homo quam pie ipsum Deus respiciet, et tnsc instar beati Petri rememoretur pec- ' cata sua breviter et summarie, et ea quantum potest lacrymis saltem cordis defleat. Jesu, qui a beaio Petro Apostoiorum tuorum prindpe ter negari te pertulisti, quique eum misericorditer respiciens reatum suum amare Jlere fecisti, respice, quceso, me oculo clementice tiue, et concede me verbis vel facHs te nunquam negare, et peccata mea • digne deflere.
Taudem filtigati principcs Judaeorum, et ministri iniquitatis, et ceteri Judaei recesserunt euntes ad dormiendum, et mittentes Dominum Jesum in quemdam carcerem ibi subtus solarium, cujus adhuc videri potest vestigium ; ligaverunt cum ibi ad quamdam columnam lapideam, cu*jus pars ibidem mutata fuit, et adhoc ut dicitur apparct. Dimiserunt nihi'lominus cum eo aliquos armatos ad tutiorem custodiam, qui eum vextverunt per totam noctem re* siduam, quasi non sufficeret dics ad complendum raalitiam suam, derisionibusquc et maledictionibus vacantes convitiabantw, ei diccntes : Putabas esse prudentior principibus , et Pharisaeis , nunc tut stultitia apparet, modo stas ut convenit, et morte crudelissima cito morieris. Intuere igitur qualiter ilii audaces et pessimi conviliantur eidem cl insuhant : et modo unus^ modo alius verbis et forte etiam factis contra eum insurgunt. Tantti enim dicunt et faciunt ei irreverenter, hujusmodi mercenarii «l vilissimi quanta possunt. Unde Anselmus : « Nox insomnis tota ducebatur, nuUa prorsus requies Jesu praestabatur ; ministrorum impia plebs injuriatur, alapis et coD£ I>RIMiA, UpiuB uinoceas floactatur. Intuere nuBC opprobriis Domtnum. veret cunduoa, in tormentis vero patien^ tem^ et vuhum semper ad terram •; babeatem, et silentem ad omnia, t tuiqiiam vere esset deprehensus '- in cuipa ^ et mira cordis contri-[. tioiie compateFe Creatori : y> haec l AnsehmMS* Et sic stat Dominus ^ rectus ad istam columnam ligatus, I ctsaturattts opprobriis usque mal ne, afflictus nirais frigore et la•boce, qiua hiems erat et noctes loo^B.
Tu ergo ibis ad eum, et vebemeater sibi compatiens, dices ad ipsum ; O Domine, ad quorum wiaim penisti? (^utnta est paiientia tm? Vere ista est hora tenokrarum. Et tunc devodssime osculaberis manus et pedes ejus venerabiles, et vincuia illa durissimay et sedebis ibi ad pedes illius •dolens et lugens et dices : O Domine Jesu, saltem requiescat caput tuum super hume^ rum meumy ex quo te liberoi^e non possum. £t tunc recommendabis te ei, et omnes amicos tuos, et totum absque dubio concedet tibi quidquid rogaveris et peti^is ab eo. Et dices ei : O Domine, quid dioam in crastinum dignissimat Matri tuce? £t sic ad pedes beatissimos aliquantulum dormitabis et quiesces» si tamen dormire potes, in tali statu Dominum tuum videns. ORATIO Dosnine Jesu Girisfe, qui bora matutina coram Anna a ministro alapam SHScepisti, et te ligatum ad Caipham duci permisisti, et tota nocte multa opprobria et incommoda pertulisti, tribue, quaeso, mihi peccatori ut si~ milia pati gaudeam pro gloria tui nominis, et gaudiis perfrui merear aetemis.
Illis quoque tuae pietatis oculis, quibus tunc Petrum respexisti, me miserum frequenter respicias, qui te toties pravis cogitationibus, locutionibus, operibus, negligentiisque negavi, ut valeam defectus meos cognoscere et inde poenitere,, ac veniam et gratiaoi merear apud te invenile. Amen.
Scripture echoes
- ↩Lam.3.30 — Let him give his cheek to the one who strikes him; let him be filled with reproach.
- ↩Ps.12.3-Ps.12.4 — They speak falsehood, each one with his neighbor; with flattering lips and a double heart they speak. Ps.12.4 — May the LORD cut off all flattering lips, the tongue that speaks great things.
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