De Prima, in Passione Domini
The Council of the Wicked
Jesus is brought before the council of chief priests and elders, who seek a death sentence against Him.
At the first hour, with a sorrowful and mournful heart, you will meditate on how, in the morning—that is, as soon as it was day—the chief priests, meaning the other high priests who excelled in rank, gathered at the house of Caiaphas the High Priest. tvt. They gathered with the reverence of their dignity, along with the elders of the people who excelled in the reverence of age, and the scribes who excelled in the reverence of legal doctrine, to hold a council against Jesus so they could hand him over to death; and they had your Lord, the gentle Jesus, brought there in a state of great affliction. This is the assembly of the wicked, whose leader or head was Caiaphas, who was the High Priest that year. But when they want to lead him from the house, they say to him: 'Jesus, what are you doing? Are we going or not?' Come, because the chief priests and elders are ordering that you be led to the council, where they are waiting for you with the people, wanting to hand you over to Pilate so that you may die. But if you still imagine yourself to be with him, you will say with great compassion: 'Alas, my Lord!' 'Alas, good Master!' For they already want to destroy you; they already want to hand you over to death. O Lord, what am I, a miserable person, to do? O how cruel they are, and how painful these rumors! O Lord, what a mournful sight. Your most sweet Mother will have to endure this; how bitter the rumors she will hear, as will everyone who loves you along with her! O Lord, what am I, a miserable person, to do? I will go with you, Lord, or I will go to announce and tell your kind Mother, my Lady, so that she may come to you. Afterward, you will see how they lead him like a gentle lamb being brought to the slaughter, and how he enters bound and afflicted, and everyone looks at him, and insulting him, they say: "O good Jesus, is it you?"✦ If you were a prophet, how could you not have foreseen this? Those cursed men could have said this and many similar things to him. Consider now how much the Jews thirsted for the blood of Jesus Christ, as they were already seeking a death sentence against him at the crack of dawn. Their wickedness was so great that they wouldn't allow any delay, but handed him over to Pilate to be killed. And so, the council of the wicked met twice against Jesus: first, before the rooster crowed, as noted above; and second, in the morning, when it was fully day. For they had nothing from the previous testimonies by which he could be accused before Pilate as one deserving of death; therefore, they consulted further on how they might accuse him as worthy of death.
The Interrogation of the King
Jesus is questioned about His identity as the Son of God and is subsequently led to Pilate.
Then they said to him, "If you are Christ"—that is, the King and Anointed One—"tell us." Regarding this, Bede says: "They weren't seeking the truth, but setting a trap." Since they hoped Christ would come merely as a man from the line of David, they asked him this so that, if he said, "I am Christ," they could accuse him of seizing royal power for himself, and for that reason, he would have to be punished by the king. He said to them, "If I tell you that I am Christ, you won't believe me, just as you haven't believed me before, neither in my words nor in my deeds; but if I question you, you won't answer me, just as you didn't answer before when I asked how Christ could be the son of David; and you won't let me go, even though I am innocent." From this time on, however—that is, after the time of the Passion and Ascension—the Son of Man will be sitting at the right hand of the power of God, which means he will be in the greater goods of the Father according to his humanity, but in equality with the Father according to his divinity. He rightly said, "The Son of Man," because as the Son of God he was always equal to the Father, and sitting at the right hand of the Father. It is as if he were saying, "I will be reigning in eternal life and by divine power, even though I appear here before you as weak." Theophilus says: "It is as if he were saying, 'For you, there is no longer a time for words and teaching, but from now on it will be a time of judgment, when you will see the Son of Man.'" "...you will see me, the Son of Man, sitting at the right hand of the power of God." Then they all asked, "Are you, then, the Son of God—that is, by nature?" He replied, "You say that I am," as if to say, "I don't state it or deny it; but you say it, even though you don't believe it." By their own statement, therefore, they are condemned. As Bede says, he tempers his response so that he speaks the truth, yet his words provide no opening for slander. For he preferred to prove himself the Christ, the Son of God, rather than to say it, so that the grounds for condemning him might be taken away from those who themselves confess what they are accusing him of. Yet they considered this response blasphemy and said, "What further testimony do we need, since we have to prove that he calls himself the Christ and the Son of God?" They weighed these two things more heavily: that he called himself the Christ and the Son of God; for the one seemed to be against God, and the other against the Roman Empire. "We have heard it ourselves from his own mouth." You senseless people, your own malice has blinded you! You heard from his own lips the truth for which he should have been honored, not the blasphemy for which he was to be crucified. Therefore, as Bede says, those who hand him over to death condemn themselves by their own judgment, for they know from his own words and works that he is God. Christ is led to Pilate. After many things they did against him—as I suspect, just as they had done during the night—they brought him bound from the house of Caiaphas the High Priest to the house of Pilate, the Roman governor, to whom the judgment in cases of blood belonged, so that the whole matter would be laid upon Pilate and they themselves would be considered innocent. They brought him, I say, bound with his hands tied behind his back, amidst many insults and humiliations; a chain was placed around his neck, which was later shown to pilgrims in Jerusalem with great devotion, and they would bow their own necks to it. Consider now the disgrace with which he is led through the middle of Jerusalem, while the chief priests and Pharisees jeer at him, saying, 'Come with us, you thief and deceiver of the people; your evil deeds will soon come to an end.' It is truly a horrific wickedness that could not be satisfied with such injuries, but rather, raging with a feral madness, handed over the soul of the Just One to be devoured by an impious judge, as if by a rabid dog.
The Despair of the Traitor
Judas repents of his betrayal but falls into despair, while the priests use the blood money to purchase a field.
Then, seeing that Jesus had been condemned by the council of the priests and elders—that is, sentenced to death—Judas brought back the money, for it was the custom of the Jews to hand over to the Governor anyone they had judged worthy of death, so that by the Governor holding the prisoner, they might understand him to be condemned to death; led by a compunction that was nonetheless fruitless because it was without hope of mercy, he returned the price, namely the thirty pieces of silver, to the chief priests and elders of the people from whom he had received them, as if it were in his power to change the sentence of his persecutors, and as if he could redeem Christ the Lord with the same price for which he had sold him. For many can persuade someone to do evil things, which, even when led by compunction later, they could not dissuade them from, or turn to good. If, therefore, Judas returned money that was ill-gotten, how can a usurer keep usury, or a simoniac keep a benefice, or anyone else keep what belongs to another? It is credible that after that sentence against Christ, those who were the principals in the death of Christ returned to the temple; and then Judas came, led by compunction—that is, touched by a certain anguish and sadness—which, however, was of no avail, because he was sad not out of love for God, but out of the enormity of the deed; and he returned the silver, saying: "I have sinned by betraying innocent blood." This confession of Judas was of no avail, because he lacked the hope of mercy and salvation. Chrysostom says, "See the truth shining from every side; the traitor gives testimony about himself and stops the mouths of those who condemned him." But they mocked him, saying, "What is that to us?"—meaning, regarding your sin—"We are not guilty in this matter." "You will see, and you will feel that you have sinned; but it is nothing to us, and we have no concern about this." This profession is bold and blind. They hear him admit to the blood of the innocent, and yet... They believe him to be guilty and blame the crime on the one who sold him. Therefore, according to Chrysostom, the priests stand accused because they didn't repent, even though Judas did. Seeing that they mocked him, Judas fell into despair; he threw the silver coins into the temple where they had been received, left, and went off to hang himself in his despair—which shows that his greed was of no use to him. He feared losing the coins more than he feared losing himself: he gave the coins to the temple, but he handed himself over to the devil and the noose. Here we have two examples: first, that greed is nothing but a snare of the devil, by which he hangs the greedy; second, that the cruelty of those in authority is an occasion for the sinner's despair. For Judas brought back the money, moved by repentance, and confessed his sin; but because the leaders answered him harshly, saying, 'What is that to us?' 'That is your business,' and in his despair, he went off and hanged himself; this is what frequently happens to the sinner. Judas hanged himself with a noose in the middle of the earth, unworthy of the company of men and angels: unworthy to be gathered among the angels who are in heaven; unworthy even to be gathered among the men who are on earth; he became a companion of demons, to whom he was consigned in this dark air as a prison until the judgment. There are three reasons why it was fitting for the traitor to perish by such a death: first, that by being lifted up in the air, he might show himself a companion of the demons who dwell in this dark air; second, because he had spoken by making a pact, he is punished in the throat, so that the arteries that had uttered the voice of betrayal are punished, for a person is tormented by the very things through which he sins; third, that he might be shown to be hateful to heaven and earth, because he was not only unable to make amends for the guilt of his betrayal, but also added the crime of his own murder. The hardness of the Jews is astonishing; neither his confession of sin, nor the return of the money, nor the act of his hanging could soften them. They did not believe Judas when he repented, nor when he threw down the money, nor when he was hanging. Indeed, those who do not wish to seek forgiveness and intend to make satisfaction hang themselves along with Judas. And he is thought to have fallen and burst in the middle, his bowels poured out, for the noose having broken, and in this way it was in a sense brought to the mouth with which he had kissed the Lord, so that the damned soul might not depart through the mouth; for it ought not to have been defiled in such a way, since it had touched the most glorious mouth of Christ. It was fitting that the bowels which had conceived the betrayal should fall out, broken, and that the throat through which the voice of betrayal had passed should be constricted by a noose. Often, the manner of the punishment reflects the manner of the sin. Woe to Judas, because he did not return to the fountain of mercy through the hope of forgiveness, but instead despaired, terrified by the inhumanity of his own crime! That’s why Jerome says that Judas offended God more by hanging himself than he did by betraying Him. But the chief priests took the silver and said, "It isn't lawful to put this into the treasury—the temple chest—since it's the price of blood and death." They refused to put it there, careful, of course, not to defile the sacred coffers with blood money. As Jerome truly says, they strain out a gnat and swallow a camel. For if they do not put the money into the treasury—that is, into the temple chest—and among the gifts of God because it is the price of blood, why do they shed the blood itself? Hence Augustine also says: 'What kind of pretense of innocence was that, to put the blood money into the chest, and yet put the blood itself into one's conscience?' After consulting together, they used the money to buy a potter's field to bury the dead—specifically strangers who had no burial place of their own. It was called Haceldama, or the field of blood, in detestation of the traitor Judas and in memory of the Passion of Jesus Christ. Because the coins were the price of death, they handed them over for the use of the dead, specifically for the use of strangers. What they did wasn't out of mercy, but to the infamy of the Savior. They were feigning piety while intending iniquity, so that the purchase would be talked about far and wide, and for this reason, the name of Christ was attached to it. Descending from the side of Mount Zion into the valley of Josaphat, near the pool of Siloam toward the south, a stone's throw beyond the valley, lies the field of Haceldama, where the burial place of strangers is located and where the monastery or church of All Saints stands. The fact that they bought a field with the price of blood to bury pilgrims mystically signifies that Christ, through His own blood, bought eternal rest and the joy of paradise for us pilgrims. Hence the Gloss: "A great Sacrament lies hidden in iniquity." God is the Potter, in whose hand it lies to make one vessel for honor and another for contempt out of the same clay; His field is the world, which is entirely bought with the price of His blood, so that those who have died with Him may be buried there as pilgrims—not, indeed, the Israelite, but the stranger who, buried in the price of His blood, will attain eternal rest. Hence also Jerome: "We, therefore, who were pilgrims from the Law and the Prophets, have accepted the perverse pursuits of the Jews for our salvation, and we rest in the price of Christ's blood." Hence also Augustine: "For pilgrims, I say, who were cast out as exiles without home or country and across the whole world, rest is provided by the blood of Christ." But we call these pilgrims the most devout Christians, who, renouncing the world and possessing nothing in it, rest in the blood of Christ:
The Sorrow of the Mother
The Mother of Jesus and her companions witness His suffering with profound grief and compassion.
When it was being said throughout all the streets of Jerusalem that the Lord Jesus had been captured, and how the Jews wanted to crucify him, his sorrowful Mother—who, as it is said, had already grasped this in her spirit when he was first taken—heard these terrible rumors and was led away by her sisters and others, as if dead, with inestimable lamentation, weeping, and wailing. She came to see her beloved Son, weeping incessantly as she moved through the city of Jerusalem, crying out, 'Woe is me!' 'Where is my most beloved Son now?' 'Where are you, sweetest Son?' 'Where shall I find you?' 'Who has taken you, my dearest? Why have they taken you from me, my most benign one?' She could say these things and others like them, which were far more moving to the minds of those who heard—even to the hearts of unbelievers—stirring them to devotion and compassion. I believe that everyone who saw her said, 'Oh, how great is the suffering of this good woman!' Have you ever seen a sorrow equal to this? When she, along with her sisters and the others who had come with her, saw him bound like that—afflicted, spat upon, despised by everyone, abandoned by his disciples, and stripped of all comfort and help—not speaking, not defending himself, and being led in such a shameful and monstrous way by a great crowd of cruel armed men to stand before the tribunal of an unjust judge and be condemned to death, it's impossible to say or even put into words how filled with grief and bitterness they were. I believe they collapsed to the ground before him as if they were dead. The Lord, too, seeing his Mother and the others in such great pain, suffered deeply himself. He was, in fact, greatly afflicted by the compassion he felt for his own, and especially for his Mother, for he knew they were suffering for his sake to the point of having their souls torn from their bodies. And so, the Lord’s pain was multiplied everywhere and always, for he considered the pain of his Mother and his own to be his own; in that mutual gaze, therefore, there was great pain on both sides. They followed from a distance, because they couldn't get any closer. Consider and look upon these things carefully, one by one, because they are deeply moving. Think about such bitterness if you can, provided you have a devout soul, for it is a long meditation for a soul that has devotion. Just as his most sweet Mother, seeing her Son in such distress, grieved deeply and felt for him from the depths of her soul and wept most bitterly, so too the Lord, feeling for his Mother and the others, also grieved greatly, just as a faithful friend ought to feel for and sympathize with a friend or neighbor who is suffering.
Before the Roman Governor
Jesus is brought before Pilate, who attempts to navigate the accusations of the Jews.
They brought Jesus in chains and handed him over to Pilate—that uncircumcised dog of a governor—to be devoured, leading him into the praetorium, which was a place in Pilate's house where he sat in judgment and held the seat and office of the praetor or judge. Bede says, "The praetorium is so called because it is the seat of the praetor." Praetors are called prefects, or instructors, because they give instructions to the citizens. They handed him over to Roman authority so they could appear innocent of his execution—a move that demonstrates not their innocence, but their insanity. Those who led him did not enter the praetorium, so that they would not be defiled by entering the house of a Gentile, but rather so they could eat the Passover—that is, the unleavened bread, which only those who were ritually clean were permitted to eat. For they had begun to observe the days of unleavened bread, during which it was a defilement for them to enter the dwelling of a foreigner. They were afraid of being defiled by entering the house of a Gentile, yet they were not afraid of being defiled by orchestrating the death of the innocent Christ; from this, their vain superstition is evident, just as it is in many other things. Augustine says, "O, what impious blindness!" To be defiled by a foreign dwelling, and yet not be defiled by their own wickedness? They were afraid of being contaminated by the judge's praetorium, yet they weren't afraid to shed the blood of an innocent brother? That’s what Augustine says. People like this are similar: they make a big deal out of minor things, yet commit much graver sins. So, when Jesus was in the praetorium, Pilate, out of respect for the customs of the Jews—who didn't dare enter his house—went outside to them from the praetorium. He was, in effect, running back and forth between them, trying to find out what accusation they were bringing to the trial against the man they had already judged worthy of death. He saw him bound as a sign of condemnation and led by so many to be condemned; therefore, he questioned them about the case, wanting to follow the Roman procedure under which he had been sent—a custom where they would not condemn anyone without first hearing the accusation and allowing the person a chance to defend himself. They answered him, "If this man weren't a criminal, whom God in the Law commanded not to be allowed to live, we wouldn't have handed him over to you—we, who are of such religious standing and authority." It was as if they were saying: "We are people of such truth and justice that you should take us at our word, without any further questioning. We've already examined the facts carefully and found him deserving of death. We've already condemned him and are handing him over to you for punishment, so there's no need for another trial." This is how malicious people justify themselves before judges, so they can do even more harm to the innocent. The wretched Jews call him a criminal, even though he went about doing good and healing all who were oppressed by the devil; they are acting just as he himself had already predicted about them through the Prophet: "They repaid me evil for good."✦ Pilate, seemingly indignant at their response—knowing they had handed him over out of envy—said to them, "Take him yourselves and judge him according to your law." It was as if he were saying, "If your examination is enough, let your verdict be enough; I won't be made that kind of judge." By this response, he was blocking them from bringing death upon Christ, because the Romans had left lesser matters for the Jews to judge, but had kept the case of blood and high justice for themselves. Hence the Jews said, "It is not lawful for us to put anyone to death," meaning that the authority had been transferred to others. Yet they were speaking against themselves, because they were killing the one they were demanding be killed unjustly, and they were shedding innocent blood, which they were handing over to another to be shed. This is an argument against those who feel, procure, or simulate fraud to be brought upon their neighbor when they could prevent the evil; for such people are like the Jews who said these things and who defend their own wickedness under the pretext of justice or any other cause. Many wicked clerics also say this: "It is not lawful for us to put anyone to death," understanding it as bodily death, yet they think little of killing many by their own evil example with a spiritual death, which is worse than bodily killing. Alternatively, the Jews said it was not lawful for them on those days because of the solemnity and holiness of the feast they had already begun to celebrate, and because of this, they were afraid of being defiled by even entering the praetorium. So Augustine asks: "If he is a wrongdoer, why isn't it permitted to put him to death?" If it wasn't permitted to put him to death because of the festival, why did you shout, 'Crucify him, crucify him'? Alternatively, they said this because they wanted him crucified so he would be disgraced by that specific manner of death. While this wasn't permitted to them under the Law, they could have put blasphemers to death in another way—as they considered Christ to be—which was evident in the case of Stephen, whom they stoned. This happened, however, so that the word of Jesus might be fulfilled, which he spoke to signify by what death he was to die—that is, at whose hands. He doesn't mean the death of the cross here, but rather that he was to die at the hands of the Gentiles, and that the Jews would hand him over to the Gentiles to be mocked, scourged, and crucified; for the Lord suffered these three things at the hands of the Gentiles. Because they didn't want to put him to death with their own hands, so that those who were most guilty might seem as if they were strangers to the crime, the word of Jesus which he foretold concerning his death was fulfilled: that he would be handed over by the Jews to be killed by the Gentiles.
The King of Truth
Jesus testifies to His kingdom of truth before Pilate, who finds no fault in Him.
They began to accuse him falsely of many things, of which only three are expressed, which Luke sets down, saying: "We found this man subverting our nation, that is, the Jews, from the worship of the Law, by sowing false doctrine; and forbidding tribute to be given to Caesar, and thus, as it were, stirring up sedition against him; and saying that he is Christ the King, as if wishing to usurp the kingdom of the Jews for himself." They were called kings of the Jews by the name of Christ because of the anointing, but they added 'King,' saying 'Christ the King,' for the sake of explanation; because Pilate was a Gentile, and Gentile kings were not anointed as the Jews were, and therefore if they had not added 'King' to what is 'Christ'—that is, 'anointed'—Pilate would not have understood. But these accusations were false. Therefore, they were not right to say 'we found,' because what they were imposing on him was not the truth of the matter, but their own invention. It was their own action and invention. He did not subvert the nation from the Law, because he didn't come to abolish the Law, but to fulfill it; nor did he subvert anyone, but rather converted those he taught in the truth. Nor did he forbid tribute to be given to Caesar, but said: "Render to Caesar the things that are Caesar's, and to God the things that are God's." Even though he was exempt from the tax, he paid it for himself and Peter so as not to cause a scandal. In saying that he was Christ the King, he spoke the truth, even though he did not want to have a kingdom in this world; for when they wanted to make him king, he fled, and he rejected the kingdom. He rejected it. Therefore, as Bede says, the Jews are convicted of impiety for accusing the Savior. — And they find nothing plausible to charge him with, though they do so falsely. Regarding the first accusation, therefore, as something frivolous and... Pilate did not care much, because he did not see it as relevant, for he was a man. As a Gentile, he didn't care about the observance or... a violation of the Mosaic Law; and the second as false. and a lie. He didn't think much of it, perhaps because he had heard through revelation that Jesus once said, 'Give to Caesar what is Caesar's, and to God what is God's.' From there, he moved to the third point, which touched him more deeply and concerned the Roman Empire, and which seemed to go against the Emperor's honor—namely, that he claimed to be Christ, that is, the Anointed, or King. It was a direct affront to the Emperor for anyone to call himself King of the Jews, since they served the Roman Emperor under tribute as a sign of their subjection. The Romans had stripped them of their royal power to break their pride and remove any excuse for rebellion. Pilate went into the praetorium so he could examine Christ there more peacefully and carefully, away from the tumult and noise of the Jews, who didn't dare to enter the praetorium. He questioned him, saying, 'Are you the King of the Jews?' It was as if to say, 'Is it true what they're charging you with—that you wish to usurp the kingdom, or that you are the King of the Jews, as they accuse you?' He was asking whether he was king by right, because it was clear in fact that he was not. And, according to the philosopher, Pilate asked this, mocking the contempt of the crime charged and the accusation of the Jews. It was as if to say, 'You, poor, humble, and stripped of everything, with no one to help you, are accused of ambition for a kingdom—something that requires many helpers and great expense.' And Jesus answered: 'Do you say this from yourself, that is, what you think, since you have never seen me intend such things; or have others told you about me?' And then recognize the root of the statement, from which you have never seen any sign of such an accusation in me. Pilate replied, "Am I a Jew?" As if to say, I am not. He meant: I am not a Jew, and therefore... I don't bring up these questions on my own, nor do I see how to know them by myself; but your own people and the chief priests, who ought to defend you from outsiders, have handed you over to me as a criminal. So tell me: what have you done? When Jesus was questioned about his kingdom, he answered Pilate, raising him to higher things: "My kingdom," he said, "is not of this world." According to Chrysostom, this means that my power and authority, by which I am King, do not have their origin or beginning in worldly causes or the election of men, but from elsewhere—namely, from the Father. As if to say: I am a King, though not the kind you suspect, but one much greater and more glorious. For I have avoided a temporal kingdom, and I have shown no sign of one. Hence Chrysostom says: "In the end, he showed nothing of that sort; he had no soldiers, no princes, no horses, no yoke of mules, nor anything of that kind around him. Instead, he walked through this humble and needy life, carrying twelve lowly men with him." So says Chrysostom. In his divinity, all things are subject to Christ; yet in his humanity, he did not come in his first advent to rule and reign temporally, but rather to serve and to suffer. Thus, he doesn't deny that he is King, but rather concedes it, because in truth he was the King of kings. Nevertheless, to remove any occasion for evasion, he tempers his response by saying that he doesn't seek the temporal rule of this world, because his kingdom is not of this world, as far as those worldly things to be sought and possessed are concerned. And so, his kingdom was not against the Jews or the Romans, nor did it hinder their rule, because they cared only for an earthly kingdom, which is of this world. It is as if he were saying to them: "You are deceived; I do not hinder your rule in this world, so do not be afraid or act out in vain. Instead, come by faith to the heavenly kingdom, which is not of this world, to which I invite you through my preaching." Christ said, "My kingdom is not of this world," yet many prelates who are his vicars seem to say the opposite by their pride, equating themselves with earthly princes or even surpassing them. And he adds: "If my kingdom were of this world, then the ministers of my earthly kingdom—from which even a temporal kingdom derives its strength after the king—would certainly fight against my adversaries so that I would not be handed over to the Jews." By this, it is clear that my kingdom is not worldly. Hence it follows: "But now my kingdom is not from here," that is, not of this world; yet it is here, because it reaches everywhere from one end to the other. Hence Augustine says: "He does not say, 'It is not here'; for his kingdom is here until the end of the age, having weeds mixed within it until the harvest. But yet it is not from here, because it is a pilgrim in this world." And so, Theophilus says: "He doesn't say, 'It is not here,' but rather, 'It is not from here,' for He reigns in the world, uses its provision, and has arranged all things according to His will." His kingdom isn't established from below, but from heaven and before the ages. And so Chrysostom also says: "But when He said, 'My kingdom is not from here,' He doesn't deprive the world of His providence and rule, but shows that His kingdom isn't human or corruptible, since it has its authority from above, which is not..." ...human, but much greater and more glorious." Pilate therefore said to Him, "So, are You a King, since Your kingdom is elsewhere?" Jesus answered, "You say that I am a King." It's as if He were saying, "I neither deny nor affirm it, but you're the one saying it—not, however, by asserting it, but by asking." He answered the Governor with the same words He used for the chief priests, so that they might be condemned by their own judgment. He refused to say, "I am not," so he wouldn't be lying, and he also refused to say, "I am," so he wouldn't give them an opening for slander. In this way, he tempered his response so that he spoke the truth, his words weren't open to slander, and no fault at all could be found in him. Then He defined the nature of His kingdom, saying: "I was born for this, in time, and for this I came into the world, by taking on flesh, so that I might bear witness to the truth, by speaking and rooting the truth of divine things in the hearts of the faithful." And so, everyone who is from the primal truth, which is God—not only through creation, but also through imitation and submission—listens to My words by believing and fulfilling them in action; and consequently, in such people, I reign spiritually. Pilate asked Him, "What is truth?" He didn't wait for an answer to this question because he perceived the malice of the Jews and the innocence of Christ, and he hurried to set Him free; or... ...he was able to ask the question about truth, but he didn't deserve to hear the final answer, because he began his judgment apart from the truth, and he finished it not in the truth, but in perversity. It is read, however, in the Gospel of the Nazarenes, and Augustine also seems to say, that Christ replied that truth is from heaven and was not on earth; but Pilate didn't hear it, either because he went out to the Jews, or because of the uproar of those shouting. Pilate asked the question about truth, but he didn't care about the answer. For truth is like holy water, to which everyone comes, yet they put their hands to their faces so that the water does not fall upon their faces. Many people ask about the truth, yet they don't want the truth spoken to them about their own faults, even for the sake of their own salvation. And when he had said this, asking what truth is, he went out again to the Jews to speak for the Lord’s innocence, and said to them: “I find no case against him, that is, nothing worthy of death.” Because Pilate and his master, the Emperor, cared only about an earthly kingdom, Pilate excused Jesus, saying he found no crime in him. The Jews, therefore, were stirred up by envy, and they labored to condemn the just man with lies. But this is the way of the wicked: they seek the condemnation of the just through lies. From this it is also clear that sometimes justice is better served in a secular court than in a clerical one; for the chief priests condemned Christ as guilty of death, while Pilate declared him innocent and just. And so it happens even today in many places, that evildoers who should be punished by secular judges are protected by churchmen, to the great scandal of the people. The Jews, however, when their slanders achieved nothing else, resorted to the aid of shouting. And so, because they lacked arguments, they grew loud with their voices, saying: “He has stirred up the people, teaching throughout all Judea, and beginning from Galilee even to this place,” as if to say: “He has perverted the people and disturbed the common peace, and not in one place only, but he began in Galilee and has reached even here.” According to Bede, this speech of the accusers serves more to show that the one being accused is innocent, and that those who are accusing him are perverse; for it is clear that having taught the people is a sign not of a crime, but of virtue, and he did not stir up the people, for he is the one who established the covenant of peace. In a mystical sense, he stirred up the people with a healthy agitation by teaching the way of truth, an agitation spoken of in the Psalm: "You shook the earth and troubled it; heal its fractures, for it has been shaken." Those who lacked the truth of the matter therefore grew loud with shouting, so that the accusation might be clamorous rather than just, because they wanted to obtain through shouting what they could not gain through reason.✦ The wicked do the same, seeking to obtain through words and contention what they cannot achieve through justice and truth. Now consider how deeply the Judge of all creation, appointed by the Father, humbled himself to agree to stand before a judge of the land of Judea. Just as Christ, when brought before the Governor and falsely pressed by wicked accusations, showed every gentleness and patience, so the true imitator of Christ should not murmur, complain, or contradict when he is unjustly harmed or attacked by rivals. This account of Christ being falsely accused teaches us a lesson: we must be careful not to accuse Christ ourselves, whether falsely or in a false way. For those who attribute falsehood to Him are accusing Christ—people like the Jews, pagans, heretics, and others like them who think about Christ in ways they shouldn't. There are others, too, who accuse Him of truth but do so falsely—like bad Christians who shift the blame for their own sins onto God, saying, "God wanted this," or "The stars made me sin." But God made the stars, and God certainly didn't make me sin. You are falsely laying your sin at God's door. It's true that God created both you and the stars, and that all these things are good; but the fact that God created you doesn't force you to sin—your own wicked will does. Therefore, by blaming your sin on God, you are accusing God falsely. Furthermore, there is another way some people falsely accuse God: bad Christians who have a true faith, yet one that is unformed; they know Christ through faith, but they don't glorify Him through their lives. To conform yourself to this truth, reflect on how He who is Truth itself deigned to be slandered by falsehoods for our sake, so that He might ground us in the truth. Pray like this: "Jesus, who chose to be accused of many false things before Pilate, teach me to avoid the deceits of the wicked and to truly profess the Christian faith through good works."
Mockery Before Herod
Jesus is sent to Herod, who mocks Him as a fool and returns Him to Pilate, solidifying their alliance.
When Pilate heard that Jesus was a Galilean and under the authority of Herod the Tetrarch—because he had been raised in Galilee and spent much of his time there—he saw an opportunity to dismiss him, so he sent him to Herod, the governor of Galilee, who happened to be in Jerusalem at that time for the Passover festival, since he was born a Jew. For his father, out of love for his wife who was a Jew, had converted to the Jewish rite and had himself circumcised. I say he sent him, wishing to show honor to Herod, so that he, as the lord of Galilee, might either acquit or condemn the Galilean man; he was setting an example that no one should put their sickle into another’s harvest or authority, even an enemy’s, and because he believed that Herod would gladly free a man from his own land, especially an innocent one, and so that he would not have to pass judgment against someone he knew to be guiltless and handed over out of envy. —he was forced to give. As he was being led away, a great crowd gathered to follow him. A large crowd of people followed him. O Lady, how you walked, or who helped you to keep going under such pressure! Certainly, you were an example of sorrow for everyone who has love for Christ. But you, my dearest, think of how gladly you would have helped her and stood by her in her sadness and grief. And when Herod saw Jesus, he was glad, for he had long wanted to see him—ever since the beheading of John the Baptist—because he had heard so much about his miracles and his teaching, and he hoped to see some miracle from him and hear something unusual. But he questioned him at length—not like a student, but like a busybody; not like a lover of truth, but like a tempter; not as one expecting to gain any benefit, but as one craving something new. Because of this, Jesus answered nothing, nor did he perform any sign before him. Jesus stood there like a most gentle lamb, bound before him; he remained silent when questioned, and he refused to perform the miracles expected of him, because Herod’s unbelief and curiosity did not deserve to hear or see anything divine. He avoided all boasting and show, and he refused to hinder his own Passion. Therefore, according to the Gloss, because Herod did not regard Christ as the Savior, but as a sorcerer, he wasn't worthy of Christ’s words or his miracles. And according to Ambrose, Herod asked for miracles out of a certain curiosity, which Christ refused, teaching us by this to avoid vanity. By this—that Christ refused to perform miracles before Herod, that incestuous murderer, or to answer his questions—he signified that such people, and all the wicked, aren't worthy of divine works or of hearing his answers. From this episode of mockery, we take a lesson, as Gregory suggests: whenever our listeners want to hear our words as if they were something to be praised, but have no intention of changing their own perverse ways, we should remain silent altogether. Otherwise, if we speak the word of God out of a desire for show, we fail to stop the fault that was theirs, and we create a new one that wasn't ours. Many things reveal the state of a listener's soul, especially if they are always offering praise. They praise what they hear, but they never follow what they praise. To align yourself with this, remember the event and pray: "Jesus, since You were willing to be questioned by Herod with mocking words and did not care to answer him a single word, give me the grace of Your love so that, when necessary, I may patiently listen to mocking words and, with silence, decline to show off my own pride." The chief priests and the scribes stood there, constantly accusing Him before Herod. The Evangelists don't specify what they accused Him of there, but perhaps it was the same three things they had accused Him of before Pilate, though they made them more severe before Herod—specifically, how He had stirred up the whole population, starting in Galilee, which was Herod's domain, to gain more influence for Himself. They claimed He had incited a disturbance in his domain; yet to these accusations, Christ gave no answer, not even to Herod. He didn't remain silent because He was unable to address their accusations, but by despising them as unworthy of a response, He showed His resolve. He remained silent in patience and answered nothing, just as Isaiah said: "Like a lamb before its shearer, he will be silent." From this accusation, we learn a lesson: that it isn't for every place, time, or person. Truth must be made known, but silence is often divine. To conform yourself to this point, let a person remember the gravity of the situation and pray, saying: "Jesus, who when placed before Herod did not deign to refute the false accusations with a single word." Grant that I may not be broken by the injuries of the wicked, nor cast sacred mysteries before the unworthy, for the contemplation of Christ is a lesson in itself. Herod saw that Christ was worthless. Because he wouldn't perform a sign, answer any question, or defend himself against his accusers with any response, Herod judged him to be an idiot, a fool, and not of sound mind, and for this reason, he despised him. And... His soldiers did the same, so that everyone might be shown to share equally in the same guilt. So today, those who follow Christ are despised by wicked people and... they are considered fools. Jesus. Today, many hope just as Herod did. These are the people who want signs performed, complaining that they don't see miracles from Him now, even though this isn't the time for signs, but for works. The Lord says: 'They have Moses and the prophets; let them listen to them.' But now, besides these, we have the Gospel and the Apostle, yet we still look for signs; we don't fulfill the Gospel, but despise it. From this, a lesson in contempt is drawn. We should learn to prefer being despised by the wicked over being praised by flatterers, just as our Lord did. As Gregory says, He chose to be openly despised by the proud rather than to be praised by the hollow words of those who didn't believe in Him. Jesus, You who were despised by Herod and his army, grant me the strength to despise pride and not to care about the scorn of the wicked when it is endured for the sake of justice. Herod didn't just despise Him; he mocked Him by dressing Him in a white robe, turning it into a source of ridicule and a sign of mockery, much like fools are often dressed in ridiculous clothing so others might recognize them. It’s possible that at the time, wearing a white robe was a way to mock someone, since that’s how a fool would be made a laughingstock. This robe, as they say, was shaped like a religious scapular, without a hood, hanging down in front and back. They quickly took a piece of white cloth, cut a hole in the middle, and placed it over His neck in that way. Yet, however much Herod intended this as a mockery, it was not... It isn't without mystery, just like everything else done during Christ’s Passion. For the white robe signifies the innocence and purity of His assumed humanity, as well as the glory of the immortal kingdom He received through His Passion; it also signifies that the immaculate Lamb suffered in pure and innocent flesh for the sins of the whole world. You, too, should be mocked and scorned only when you are in a white robe—that is, without stain or cause for it—otherwise, the mockery will be a punishment for your sin. It’s better to grieve over the cause and substance of the mockery than over the mockery itself. Herod, therefore, by his action—perhaps without knowing what he was doing—signified that Christ was clothed in the whiteness of purity and innocence. Hence, as Ambrose says, it's not without meaning that He was clothed in a white garment by Herod, for the Immaculate One was being given the signs of His Passion. . The Lamb of God without blemish took the sins of the world upon Himself with glory. The white alb worn by the priest today represents this white garment. It's worth noting mystically that our Pontiff possessed all the pontifical insignia during His Passion. He received the amice when He was veiled by the Jews before Caiaphas. He had the alb when He was clothed in the white garment by Herod. He received the chasuble when the soldiers wrapped Him in a purple garment before Pilate. And so that nothing would be missing, he had a belt when he was bound to the pillar. He had a stole when he was bound by the neck. He had a maniple when they bound his hands with a rope; but they untied it when they placed the reed in his right hand, and the rope remained hanging from his left, which is why the maniple is placed on the left arm. He wore a crown of thorns on his head instead of a pontifical miter, and a reed in his hand instead of a pastoral staff. He also had gloves and sandals, since his hands and feet were entirely reddened with blood; to signify this, the sandals must have an opening with some red silk cloth. The gloves also have a round ornament on top, which must likewise have something red on it to signify the stigmata of Christ. All these are pontifical insignia that the bishop wears in memory of the Passion of Christ during the consecration of a church or altar; in memory of which the Sacrament of the altar is also celebrated. It's clear, then, from what has been said, that the Lord was mocked in every vestment and ornament, both priestly and pontifical; and what's worse, he is mocked today in all the aforementioned vestments, no less than he was then—by a greater multitude, for a longer time, and in a more deceitful way, because those people were only doing it figuratively, while these do it in truth. That manifold mockery which was done to Him then was a sign and a foreshadowing of the mockery to come, which is now being fulfilled by many. It should also be noted that anyone who uses these things must hold them in their intellect through meditation, in their memory through recollection, and in their heart through compassion, and must conform themselves to the Lord in their outward appearance as much as they are able. For when someone receives any of these things, they are declaring nothing else by their action than if they were to say in words: 'I believe that our Lord was clothed and mocked in such things, and in sign and memory of this, I clothe myself in this way; and I do so that I may feel in myself what was also in Christ Jesus Himself.' Those, therefore, who wear such things outwardly while feeling nothing or having no compassion inwardly, are truly mocking Christ; for they act as if they were saying: 'We sympathize with you in sign, and we show your mockery in ourselves, but we have no compassion for you in our hearts.' In a moral sense, the head covering signifies hope, which the Apostle Paul calls the helmet of salvation; and the hope of eternal things brings about a contempt for earthly things. When, therefore, a priest covers himself with the amice, he shows that he despises earthly things; and if this isn't the case, he is mocking Christ. The long and wide alb of mind and body signifies chastity; the cincture, the stole, the maniple, and such bindings signify the precepts, the counsels, and the religious life to which one binds oneself when taking on such orders; for those who put on such things show that they are bound. The chasuble, covering everything from above and standing out above all other ornaments, signifies charity, which the Apostle calls the more excellent way; and therefore, whoever does not love God more than their own possessions, or their own people, or themselves, is not worthy of such an office. The bishop’s miter signifies that he possesses knowledge of both Testaments, represented by its two points; he must hold this knowledge not only in his heart through inner conviction, but also in his speech and actions through his daily life. The two ribbons hanging from the miter over his shoulders signify that the bishop must possess a twofold teaching: that of the word and that of his own example. The pastoral staff in his hand signifies the execution of his pastoral office, which consists of three things represented by the three parts of the staff: first, calling sinners; second, guiding those called; and third, exhorting the faithful. Hence the verse: 'Draw in by the first, rule by the middle, prick by the lowest.' So you see how our Lord was considered not only a wrongdoer, but even a fool. Yet He endured everything with the greatest patience. Therefore, you too should have patience if you're unjustly considered a wrongdoer or a fool. For just as divine Wisdom was scorned and mocked as a fool by Herod and his soldiers, so all the mockery that the vain people of this world—who don't keep God before their eyes—are accustomed to inflict upon a spiritual person must be borne patiently. Three lessons are drawn from this episode of mockery. The first is that anyone who wants to live a godly and innocent life according to the new man will be mocked by those living according to the old man, and will be considered a fool by them. Yet spiritual men shouldn't be troubled by this; in fact, they should rejoice, because our Savior, the new man Christ, was mocked and ridiculed by the children of this world while wearing the white robe that signifies innocence. A white robe is something to be mocked. But just as the cross was something to be mocked before Christ’s Passion, yet later became honorable—so much so that it is even worn on the brows of kings—so too the white robe became highly honorable after Christ’s Passion, and a sign of innocence. This is why anyone renewed after Baptism is clothed in a white robe as a sign of the innocence that Baptism confers; and as a further sign of this, angels appeared in white garments to Christ during his Passion, at his Resurrection, and likewise at his Ascension. The second lesson is that it is sometimes appropriate to feign foolishness, depending on the time and place. The fact that the Lord himself, the fountain of wisdom, deigned to be considered a fool before Herod proceeded from his incomprehensible wisdom; for if he had shown his wisdom in words or deeds, Herod would certainly have prevented his Passion. The third lesson is that a person should seek nothing in clothing—not finery, not preciousness, but only necessity—because our Savior was mocked as a fool in his clothing.
The Final Submission
Jesus is returned to Pilate, and the author offers final devotional reflections on the Passion.
To align yourself with this point, let a person give thanks to God that He has deigned to bestow upon us the robe of innocence, even through the mockery He endured; furthermore, let him reflect on how he has stained the white robe of his own baptismal innocence, and let him pray, saying: "Jesus, who chose to be clothed in a white robe and mocked as a fool by Herod, grant that I may more cautiously turn away from the wisdom of this world, which is foolishness in Your sight, and reach You, who are the true Wisdom." In this, He is shown to have consented to the Lord's death; for since the Lord was sent to him as a man under his own jurisdiction, he ought to have acquitted Him when he found no cause for death in Him, rather than sending Him off to a foreign judge. Herod therefore sent Him back to Pilate, as if to say, "Do with Him whatever you wish." And perhaps he sent back similar words to him. And so the Lord returned, bearing the mark of mockery in the white robe, and He carried back with Him Herod's consent to His death. This consensus, however, appeared through a sign and an act: through a sign, in the mockery of the white robe; through an act, in the alliance of friendship, for Herod and Pilate became friends that very day because of the mutual respect they showed one another. Previously, they had been enemies because of the slaughter of the Galileans who were under Herod's jurisdiction and rule, whom Pilate had killed, mingling their blood with the sacrifices they were offering; but now, regarding this matter... Pilate was reconciled to Herod, because Herod considered it a good thing that Pilate had deferred to him by sending him the man whom he himself had long desired to see. . In this way, many people often become friends and find common ground in condemning or harming the innocent, even if they were previously at odds. The friendship between Pilate and Herod was a sign that Jews and Gentiles would eventually unite in the persecution of Christians. Bede says: 'This most wicked alliance of Herod and Pilate, which they struck in the killing of Christ, their successors keep even now as if by hereditary right; for when Gentiles and Jews, though divided by race and religion, are yet in agreement on persecuting Christians and destroying Christ within them, they consent to it.' This may be understood as a good, and through the concord of Herod and Pilate, the concord of the Jewish and Gentile people is signified. For just as Pilate first sent Jesus to Herod, and Herod later sent Him back, so too... ...he first received the word of salvation. The Gentile people announced it to the Jews; but at the end of the world, the Jew will send back to the Gentile when they are converted to the Lord through Elijah and Enoch. Before Christ's death, these two peoples were enemies and at odds with one another. But after Christ's death, they became friends and were in harmony through faith in Him, because He is our peace, who has made both one. As Ambrose says: 'In the type of Herod and Pilate, because they became friends from being enemies through Jesus Christ, the figure of the people of Israel and the Gentile people is preserved, showing that through the Lord's Passion there will be harmony between both, yet in such a way that the Gentile people first receive the word of God and transmit the devotion of their faith to the people of the Jews.'1 Oh, the humility and patience of the Lord Jesus, who allowed Himself to be led and sent back and forth by wicked men as if He were a fool, and allowed them to do whatever they wanted! The Lord Himself wanted this mission to happen for the greater and clearer demonstration of His innocence. Look at Him now, carefully, as He is led and brought back, walking with downcast eyes and in shame, amidst the shouting, insults, and mockery of everyone. He is listening, and perhaps even enduring the pelting of stones and filth. And consider how He had those most holy feet of His bruised, because they dragged Him back and forth with great violence while He walked barefoot. Look also at His Mother and His own, following from a distance with unspeakable grief as they see these things, and consider how willingly you would help and join those who are so sad and suffering. From this point, we learn that the nature of goodness has such power that, in its regard, it even unites those who are evil. For in the face of goodness, enmity is overcome. It brings about friendship among the wicked. Therefore, a righteous person should not be afraid if they see the wicked banding together against them; for this testifies that there is something of goodness in them, and through this, they are conformed to Christ, against whom even enemies once gathered as one. To conform yourself to this, consider whether you hold enmity toward anyone, and dismiss it from your heart for the love of Christ, who in His Passion reconciled even the wicked to Himself. Jesus, You who willed that friendship be made between Herod and Pilate against Yourself, grant me not to fear the conspiracy of the wicked against me, but rather to profit from their harassment, so that I may deserve to be conformed to You. Consider now what great weariness it was for Christ to be led back and forth from judge to judge, for it is a great burden for anyone to be sent from one judge to another: He was first presented to Annas, second to Caiaphas, and third led to Pilate. Fourth, He was sent to Herod; fifth, sent back to Pilate; all of which can be reduced to one point from which many lessons are drawn. The first is that we shouldn't fear being presented to temporal power or being dragged before wicked judges for Christ's sake, because the more wicked the power and the more corrupt the judges, the more glorious they make the martyrs. Second, we must submit all our actions, intentions, and desires to the test of sound reason—acting as our judge—before we carry them out, ensuring we do nothing rashly. We must also bring all the wrong we have done before the eyes of our conscience, setting it there to be examined before Christ, the Judge. Third, religious who are specifically called to be imitators of Christ should not be troubled if they are sometimes sent from place to place or from one superior to another under obedience, because Christ, for our sake, humbled Himself to be sent from judge to judge under the obedience of the Father. Fourth, just as Christ stood before His judges without speaking a word of disrespect, we too must stand with reverence before our superiors and judges, even when they are difficult. To conform yourself to this point, let a person form an image of Christ in their mind, setting their own conscience before Him to be examined with mercy, because Christ was maliciously examined before judges. Reflect on the fact that we must all appear before the judgment seat of Christ. For this reason, He, in His holiness, chose to appear before the judgment seat of an unjust judge for us, the unholy, so that we, the unjust, might confidently appear before the judgment seat of the just Judge. Jesus, You chose to be sent from judge to judge and to be examined before them. Grant that for the love of Your name I may not fear the schemes of wicked judges, and that I may appear before You with a clear conscience. Grant that I may submit to the commands of my superiors with a good heart and run to obedience with a ready spirit, without delay. PRAYER: Lord Jesus Christ, who at the first hour of the day allowed Yourself to be led in bonds into the council of the Jews, and after many insults and taunts from Caiaphas were led to Pilate, where You were judged by the Jews as guilty of death and a criminal, and were falsely accused of many things; and then were sent by Pilate to Herod, where You were accused, considered a fool, mocked, and ridiculed in a white robe; and finally, having been mocked and dressed in a white robe, were sent back to Pilate—I ask that You help me to endure insults and taunts patiently and joyfully for the glory of Your name, to appear before You with joy, and to always look upon Your desirable face. Amen.
Read the original Latin
Hora prima corde doloroso ft moesto meditaberis , qualiter , mane, scilicet ut factus est dies, convenerunt, apnd Caipham Pontificem : principes sacerdotum, id est alii pontifices, qui pr8ecelleba. tvt. tcverentia dignitatis; ac seniores populi, qui praeceliebant reverentia xtatis ; et Scribce, qui praecellebant reverentia doctrinas legalis, ad concilium adversus Jesum, ut morti eum traderent; et fecerunt Dominum tuum duicem Jesum nimis afHictum ibi adduci. Hic est conventus malignantium , cujus prior sive abbas erat Caiphas, qui erat Pontifex anni illius. Cum autem voJunt eum de domo ducere, dicunt ei : Jesu, quid facis, ibimus an non? Veni, quia principes et sacerdotes mandant, quod ducaris ad concilium , ubi te exspectant cum populo, volentes te tradere Pilato ut moriaris. Tu autem, si adhuc cogites te cum ipso esse, dices cum magna compassione : HeUj Domine mi! heu, Magister bone!
quia jam te volunt perdere jam volunt te morti tradere. O Domine, quid ego miser faciam? O quam crudeles ei quam dolorosi rumores? O Domine, quam lugu^ brem visionem. habebii tua Mater dulcissima, quam amaros rumores audiet tam isia, quam omnes qui te diligunt cum ea! O Domine, quid ego miser faciam ? Ibo tecum, Domine, vel ibo nuntiare et dicere Domince mece benignce Matri tuce, ut veniat ad te. Postea videbis quomodo ducunt eum tanquam agnum mansuetum, qui portatur ad victimam, et quomodo intrat ligatus et afflictus, et omnes in eum respiciunt, et insultantes ei dicunt : O bone Jesu, hic es?
Quomodo si Propheta eras, istud non praevidebas ? Taiia et multa similia poterant ei dicere illi maledicti. Considera modo quantum Judaei sitiebant sanguinem Jesu Christi, qui summo mane quxrebant sententiam de morte ejus dari. Nam tanta erat eorum nequitia, ut nulla mora interponeretur, quin occidendus Pilato traderetur. Et sic bis fuit concilium impionim adversw Jesum : primo, ante galli cantum, ut visum est superius; secundo,' mane, quando dies est factus. Qmt enim ex testimoniis praehabitis non habebant aliquid , unde coram Pilato sicut reus mortis accusari posset; ideo ulterius consuleban^ qualiter eum morte dignum sc^ cusarent.
Et tunc dixerunt ei : Si tu es Chri' stus, id est rex et unctus, dic noMs, Ubi Beda : a Non veritatem desi* derabant, sed calumniam praeparabant. Siquidem Christum hominem tantummodo de stirpe David vcnturum sperantes, hoc ab eo qua^ rebant, ut si diceret : Ego sum Christus, calumniarentur quod sibi regiam potestatem arrogaret, et ob hoc a rege puniendus esset. » Et ait illis : Si vobis dixero, scilicet quod sim Christus , non credeti$ mihi, sicut et alias non credidistis nec verbis meis, nec factis ; ^i outem interrogavero vos, non respoH' debitis mihi, sicut nec alias respondistis, cum interrogarem, quomodo Christus filius David esset; neque dimittetis, scilicet me, qui tamen sum innocens. Ex hoc autem, sci* licet tempore, id est post tempus Passionis et Ascensionis, erit Filius hominis sedens a dexiris viriuHs Dei, id est in potioribus bonis Piatris, secundum humanitatem, sed in aequalitate Patris secundum divinitatem. Unde bene dixit : Filius hominis, quia in quantum Filius Dei semper fuit aequalis Patri, et sedens ad dexteram Patris. Quasi diceret : Ero in vita regnans sempiterna et virtute divina, cum hic infirmus coram vobis appaream. Ubi Theophilus : « Quasi diceret : Non est vobis de cetero tempus sermonum et doctrinae, sed deinceps judicii tempus erit, cum videDE Nfi DOMINI. bitis me Filium hominis sedentem a dextris virtutis Dei.
» Tunc, dixermt omnes : Tu et^go es Filius Dei, scilicet naturalis. Qui ait : Vos iicitis, quia ego sum, Quasi diceict : Ego nec dico, nec nego ; sed ▼06 dicitis, quamvis non credatis. Sua ergo sententia condemnantur. Ubi Beda : a Ita responsionem suam temperat, ut et verum dicat, et sermo ejus calumniae non pateat. Maluit enim se Christum Filium Dei probare, quam dicere, ut condemnandi causa tolieretur his, qui quod objiciunt hoc ipsi fatentur. Quam tamen responsionem ipsi blasphemiam reputantes, dixerunt : Qfdd adhuc de^ideramus testimomum, scilicet ad probandum quod se Christum dicat et Dei Filium ? Haec duo gravius ponderabant, scilicet quod se Christum et Dei Fiiium dicebat : eo quod unum videbatur esse contra Deum, reliquum conti^ Romanum imperium. Ipsi eaim audivimus de ore ejus.
O insensati, excaecavit vos maiitia ve8tra ! Audistis ex ore ejus Dei revcteatiam qua erat colendus et non blasphemiam qua esset crucifigendus. » Ergo, ut ait Beda, sua se sententia condemnant, qui eum morti tradunt, quem oris, et operis testimoaip Deum esse cognoscunt. 3 Christus ad Pilatum ducitur. " Et post multa quae contra eum fecerunt, ut sestimo, sicut in notte fecerant, adduxerunt eum vinctum, a domo Caiphae Pontificis, ad domnm Pilati Praesidis Romanae potestatis, ad quem pertinebat judidum in causa sanguinis, ut sciiicet Pilato totum imponeretur, et ipsi immunes reputarentur. Adduxenmt, inquam, eum vinctum, maniIms post tergum ligatis, et cum naltis convitiis ac contumeliis; et didtur catena in coUo ejus posita, qos postea ostendebatur in Jerusakm peregrinis pro devotione magna, qui et ipsi submittebant in ea colla sua. Cogita nunc, cum quanto opprobrio ducitur per medium civitatis Jerusalem , convitiantibus principibus sacerdotum et Pharisaeis, atque dicentibus : Veni nobiscum latro, et deceptor populi, nunc tua maleficia finem habebunt in brevi. Horrenda prorsus impietas, quae tantis injuriis satiari non potuit, quin potius ferali rabie fremens, impio judici, tanquam rabido cani, animam justi deglutiendam exposuit.
Tunc videns Judas quod Jesus damnatus esset, concilio sacerdotum et seniorum, id est damnationi et morti adjudicatus; consuetudo enim erat Judaeorum, ut quem reum mortis judicassent, vinctum Praesidi traderent, ut dum praeses vinctum teneret, morti addictum intelligeret ; poenitentia ductuSj infructuosa tamen, quia sine spe veniae erat, retulit pretium, scilicet triginta argenteos, principibus sacerdotum et senioribus populi , a quibus male acceperat, quasi in sua potestate esset persecutorum sententiam mutare, et qiiasi eodem pretio quo Christum Dominum vendidit posset eum redimere. Multi enim possunt alicui mala persuadere, quae tamen poenitentia ducti post non potuerunt dissuadere, vel in bonum convertere. Si ergo Judas restituit pecuniam male acquisitam, quomodo usurarius tenet usuram, et simoniacus praebendam, vel quicunque rem alienami: Credibile est quod iata sententia contra Christum, illi qui principales fuerunt in morte Christi, redierunt ad templum; et tunc venit Judas, poenitentia ductus, id est angustia quadam et tristitia tactus, qus tamen non valuit, quia non propter amorem Dei, sed propter enormitatem rei tristis fuit ; et retulit argen\ biG teos, dicens : Peccavi iradens sa»" guinem justum. Non valuit Judae ista confessio, quia deerat spes veniae et salutis. Ubi Chrysosiomus : ii Vide veritatem undique fulgentcm, proditor de seipso dat testimonium, et eorum qui condemnaverunt oppilat ora. » At illi dcridentes eum, dixerunt : quid ad nos, scilicet de peccato tuo, qui non sumus rei in hoc facto':! 7*11 videris, et senties te peccasse ; aed nihil ad nos pertinet, ct nobis de hoc non est cura. Professio haec audax est, atque caeca.
£misse se justi sanguinem audiunt, et tamen e. \tra reatum se esse credunt, et in vondente scelus constituunt. Unde, secundum Chtysostoinum^ accusatio sacerdotum est, quia non egerunt poenitentiam, etiam Juda poenitente. Et videns Judas quod eum dcridebant, lapsus in desperationcm, projectis argenteis in templo, unde recepti erant , recessit, et abiens laqueo se, ex desperatione, suspendit; ex quo patet quod cupiditas sua nihil sibi vaiuit. Mtluit se quam denarios perdere : denarios templo, seipsum diaboio tradidit et laqueo. Hic habemus duo excmpla : primum est, quod avaritia non est aliud quam quidam laqueus diaboli, per quem suspeivdit avaros; secundum exemplum cst, quod crudelitas praesidentis est occasio desperationis peccatoris. Judas enim retulit pecuniam pcenitentia ductus, et peccatum suum est confessus; sed quia principes dure respondenint sibi, dicentes : Quid ad nos? Tu videris, desperatus, abiens, laqueo se smpendit, Sic frequenter circa pcccatorem accidit.
Judas laqueo se suspendit in terrae medituUio, indignus homimim et Angelorum consortio : indignus coUigi inter Angelos, qui in coelis sunt; indignus etiam coUigi inter homines qui in terra; sociuB factus daemonum, quibus deputatus <xx aer iste caliginosus in carcerem usque ad judicium. Sunt autem tres rationes quare taii morte decuit proditorem interire : priaaa, ot elevatus in aere, socium se ostenderct dsmonum, in hoc aere cali§i* noso habitantium; secunda, quii paciscendo iocutus fuerat, m gvtture punitur, ut arterise qusB vocem proditionis emiserant puniTenfur, quia per quce peccat quis, per kme et torquetur; tertia» ut ooelo et terrae exosus ostenderetur, quia noa solum proditionis culpam emendare nequivit, sed etiam homiddii proprii scelus addidit. Mirabilis dnritia Judaeorum, quos nec confafesio peccati, nec restitutio predi, nec operatio proprii suspendii emoliiviti quia nec poenitenti, nec pro}icienti, nec suspendenti Judae credidemnt. Cum Juda quippe seipsos suspen* dunt, qui veniam petere et sctisfe* ctioni intendere nolunt. Et crepmi medtus , effusis visceribus, rupto enim laqueo putatur cecidiflse et crepuisse, et in hoc quodammodo delatum est ori, quo osculatus Dominum fuerat, ne per os damnnta anima exiret; non enim tam 'nliter inquinari debuit, quod tam glorkHsum sciiicet os Christi contigent. Dignum enim erat ut v^cera qiue proditioncm conceperant rupta caderent, et guttur quo vox proditionis exierat, laqueo arctaretur. Ssepe enim modus poenae exprimit modum culpac. Vee Judae, quia nd fon* tem misericordis per spem venie non rediit, sed proprii scelerislmmanitate perterritus desperavit!
£t ideo dicit Hieronymus, quod m^gis Judas affendit Deum quando iC suspcndit, quam in lioc quod flnin prodidit.
Princtpei auiem sacerdotunt, acceptis ar^g^r teis, dixerttnt : Nou lic^ eas mtlDE tere, id cst remittere, in corbonam, id est im gazophylacium, unde eos tulerant, quia pretium sanguinis et mortis est; quod ibi mittere noluerunt, caventes scUicet ne sacros loculos pecunia cruenta poUuerent. Vere, secundum Hieronjrmum, culicem excolantes, et camelitm glutie^tes. Si enim ideo pecuniam , quia pretium sanguinis est, in corbonamy hoc est in gazophylacium, et inter dona Dei nun mrttunt, cur ipsunl sanguinem fundunt? Unde et Augustinus : « Qualis iila innocentiie simulatio fuit, pecuniam sanguinis Bon mittere in arcam, et ipsum sanguinem mittere in conscientiam? V Et concilio inter se inita, emeruni ex eis agrum, cujusdam Jiguli, in sepulturam mortuorum, soiicet peregrinorum, qui non habebant sepulchrum proprium, qui dictus est Haceldama, hoc est ager sanguinis, in detestationem proditoris Jiidae et memoriam Passionis Jesu Christi : quia enim pretium mortis fuerant, in usum mortuorum , et hoc peregrinomm eos tradiderunt. Quod £ecerunt, non in misericordiam, sed in Salvatoris infamiam , . simulando pietatem, et intendendo iniquitatem, ut longe iateque diffamaretur emptio, et propter hoc addita est impositio nominis Christi. A parte montis Sion in yallem Josapfaat descendendo, juxta natatoriam Siloe contra Austrum, ad jactum lapidis ultra vallera, est ager Haceldama, ubi est aepultura peregrinonun, ubi 6iit monasteriuni seu ecdesia omnium Sanctorum.
In hoc quod de pretio sanguinis emerunt agrum in sepulturam peregrinorum, mystioe datur inielligi quod Christos per suum sanguinean nobis peregrinis emit quietem perpetuam et gaudium paradisi. Unde Glossa : « Magnum sacramentum latet in iniqmtatia. Figulus est Deus, in cujus manu et ex eodem luto facere aliud vas in honorem, aliud in contumeliam ; ager ejus est seculum, quod universum pretio sanguinis ejus emitur, ut ei commortui sepeliantur peregrini , non utique Israel, sed alieni qui in pretio san* guinis ejussepulti aeternam requiem sortientur. » Unde et Hieronymus : u Nos ergo qui peregrini eramus a Lege et Prophetis, prava Judaeorum studia in saiutem suscepimus, et in pretio sanguinis Christi requiescimus. » Unde etiam Augusti^ nus : « Peregrinis, inquam, qui sine domo et patria et toto orbe exsules jactabantur, requies Christi sanguine providetur. Istos autem peregrinos dicimus esse devotissimos Christianos, qui renuntiantes seculo et nihil possidentes in mundo, in Christi sanguioe requiescunt :
Cum autem per omnes plateas Jerusalem diceretur quod , Dominus Jesus captus esset, et quomodo Judaei eum crucifigere vellent, percipiens hos rumores terribiles doiorosa Mater ejus , qu£e tamen cum primo caperetur, hoc in spiritu, ut dicitur, cognoverat, ducta est cum incstimabili lamento, et fletu, et planctu a sororibus suis et aliis, quasi mortua. £t venit ad videndum Filium suum dilectum, plorans incessanter per civitatem Jerusalem, et dicens : Heu me ! ubi est nunc amantissimus Filius meus? Ubi es, dulcissime Fili. Ubi te inveniam ? Quis te oepit, carissime i Quare te mihi abstulerunt» benignissime 'i Haec et his similia poterat dicere et multo magis moventia mentes audientium^ etiam infideliuro, ad devotionem et compassionem. jEstimo quod omnes qui viderunt eam dicerent : O quam raale est isti bonae mulieri-! Si vicllstis parem dolorem ?
Elt cum ipsa ac sorores ejus et alii qui secum venerant, viderent eum sic ligatum, afHictum, consputum, ab omnibus despectum, a discipulis derelictum, ac omni solatio et auxilio destitutum, non loquentem, non se excusantem, sic vituperabiliter et sic enormiter a tanta muititudine armatorum crudelium duci, ad sistendum tribunali judicis iniqui , et condemnandum eum morti; quanto sunt dolore et amaritudine repleti non posset dici, vel sermone explicari. Credo quod quasi mortui in terram prosternebantur coram eo. Dominus etiam videns Matrem et alios in tanto dolore, valde dolebat et ipse. Multum enim affligebatur ex compassione quam ad suos et maxime ad Matrem habebat, sciebat enim quod pro ipso usque ad evulsionem animae a corpore dolebant. Et sic Domino ubique et semper dolor multiplicabatur non modicum, dolorem enim Matris et suorum reputabat suum : in illo ergo mutuo conspectu magnus valdc dolor fuit utrinque. Sequuntur vero a longe, quia non possunt appropinquare. Considera et intuere ista diligenter per singula, quia multum sunt compassiva. Cogita, si potes, tantam amaritudinem, si piam habes animam, quia longum est cogitare animae habenti devotionem.
Sicut ergo dulcissima Mater, Filio suo sic angustiato viso, valde doluit, ac ei ex intimis compassa fuit, et amarissime flevit ; similiter et Dominus Matri et aliis compassus etiam multum doluit, sicut fidelis" amicus suo amico et proximo mala patienti compati et condolere debet.
Adducunt ergo Jesum vinctum, et eum Pilato Praesidi incircumciso cani glutiendum tradiderunt, in prcetorium, quod erat in domo Pilati locus quidam ubi judicabat, et praetoris seu judicis sedem et locum tenebat. Unde Beda : u Prsetorium enim dicitur sedes praetoris. Praetores autem dicuntur praefecti, sive praeceptorcs, eo quod civibus praecepta doncnt. » Tradiderunt eum potestati Romanae, ut eo modo alienos se ostenderent ab ejus interfectione, in quo non eorum innocentia, sed magis demonstratur insania. Et, ipsi qui ducebant eum, non introierunt in prcetorium, ut non contaminarentur, intrando domum Gentilis, sed ut manducarent Pascha, id est azymos panes, quos non licebat comedere nisi personis mundis ; dies enim agere coeperunt azymorum, quibus diebus contaminatio illis erat in alienigenae intrare habitaculum. Timebant contaminari ex ingressu domus hominis Gentilis, et non timuerunt inquinari ex procuratione mortis Christi innocentis, ex quo patet superstitio eorum vana, sicut in multis aliis. Unde Augustinus : « O impia caccitas ! Habitaculo videlicet contaminarentur alieno, et non contaminarentur scelere proprio ?
Alienigenae judicis praetorio contaminari timebant, et fratris innocentis sanguinem effundere non timebant ? » haec Augustinus. Istis sunt similes qui conscientiam magnam de minimis faciunt, et multo graviora committunt. Cum ergo Jesus esset in praetorio,. Pilatus, observantiis Judaeorum, qui domum ejus ingredi non audebant deferens, exivit ad eos foras, de praetorio. Ipsc enim erat quasi medius hinc inde discurrens, et quaerebat quam accusationem adversus eum in judicio afferrent, quem reum mortis judicabant. Videbat enim eum in signum damnationis ligatum, et a tot ductum ad damnandum, et ideo de causa ab eis quaerebat, volens modum tenere Romanorum a quibu^ missus erat, quibus consuetudo erat nullum condemnare nisi prius accusationem suam audirent, et ille ^locum defendendi haberet. Responderunt et dixerunt ei : Si non esset hic malefactor, quem Deus in Legc praecepit non pati vivere, non tibi tradidissemus eitm, nos qui sumus tantoe religionis et auctoritatis.
Quasi dicerent : Nos sumus tantae veritatis et justitiae, quod nobis deberet credi simplici verbo, sine aliqua disquisitione, nos enim factum diligenter examinavimus, et eum dignum morte invenimus; et ideo jam condemnatum tradimus eum tibi puniendum, nec oportet aliam facere examinationem. Sic homines malitiosi coram judicibus se justificant, ut innocenti magis nocere valeant. Miseri Judaei dicunt eum esse malefactorem, qui pertransiii benefaciendo et sanando omnes oppressos a diabolo ; et faciunt secundum illud quod de eis per Prophetam jam ipse praedixerat : Retribuebant mihi mala pro bonis.
Et PHatus, quasi indignatus ex eorum responsione, quia sciebat eos per invidiam ipsum tradidisse^ dixit eis : Accipite eum vos, et secundum legem vesiram judicate eum. Quasi diceret : Si sufficit vestra examinatio, sufficiat vestra sententia : ego nequaquam talis judex efficiar. Per quam responsionem mortem Christo inferre inhibebat, quia Romani aliqua minora judicanda Judaeis dimiserant; sed causam sanguinis et altam justitiam sibi retinuerant. Unde dixerunt Judcei : Nobis non licet interficere quemquam, scilicet propter potestatem ad alios translatam. Tamen contra seipsos dicebant , quia interficiebant , quem injuste interficiendum ofiTerebant, et sanguinem innocentem fundebant, ^ quem fundendum alteri tradebant. Argumentum contra sentientes, vel procurantes, aut simulantes fraudem inferendam proximo, cum possint obviare malo ; quia tales similes sunt Judaeis hxc dicentibus, et sub praetextu justitise vel cujuscunque causae suam nequitiam defendentibus. Multi etiam mali clei*ici sic dicunt, scilicet : Nobis non licet interficere quemquam, intelligentes de morte corporali, qui tamen pro modico habent multos interficere suo malo exemplo, morte spirituali, quae pejor est interfectione corporali. Vel, dixerunt Judaei, sibi non licere illis diebus, propter festi solemnitatem et sanctitatem, quod celebrare jam coeperant, propter quod de ingressu etiam praetorii contaminari metuebant.
Unde Augustinus: « Si malefactor est, cur non licet interficere ? Si propter festum non licuit interficere, cur crucifige, crucifige eum, clamastis? » Vel, hoc dixerunt, quia crucifigi eum, ut etiam modo mortis infamaretur, cupiebant; et hoc eis secundum Legem non licebat, licet alio modo possent blasphemos interficere, qualem Christum reputabant, ut patuit in Stephano ab eis lapidato. Hoc autem factum est, ut sermo Jesu impleretur quem dixit, significans qua morie esset moriturus, id est a quibus, non enim mortem crucis hic ^significat ; sed quia a Gentibus esset moriturus, et quod Judaei eum fuissent Gentibus tradituri ad illudendum , et flagellandum, et crucifigendum : haec enim tria Dominus a Gentibus est passus. Quia enim propriis manibus noluerunt eum interficere, ut sic qui magis peccabant quasi alieni essent a scelere ; impletus est sermo Jesu quem de sua morte praedixit, ut a Judaeis traditus occideretur a Genti» bus.
Et, copperunt accusare eum false in- multis, de quibus solum tria exprimuntur, quae Lucas ponit, dicens : Htinc invenimus subvertentem gottem nostram, scilicet Judeeonim, a cultu Legis, falsffm doctrinara seminando ; et prohibentem dari tributum Ccesari, et sic quasi contra ipsum seditionem faciendo ; etdicentem se Christum Regem esse, quasi volens sibi regnum Judaeorum usurpare. Nomine Christi reges Judaeorum appellabantur, propterunctionem, sed addebant Regem, dicendo Christum Regem, gratia cxplanationis ; quia Pilatus Gentilis erat, Gentiles vero reges saios n©n iuigebant six:ut Judaei faciebant, et ideo si ei quod est Chrtstum, id est unctum, non addidissent Regem^ Pilatus non intellexisset. Sed faieae erant accusationes. Unde non bene dicebant invenimus, quia quod ei iimponcbant oon erat rei- veritas, sed h'j. mana: hctio et adi^nventio. Non enim subvertit gentem a Lege, 4juia non venii solvere Legem, sed adimplere; nec subvertit, sed convertit, quos docuit in veritate. Nec prohibuit tributa Cssari dari, sed dixit :. Reddite quce sunt Caesaris CcKsari, et quoe sunt Dei Deo ; et liber a tributo, ne scandalizaret, solvittributum pro se et Petro.
Dicens quoque se Christum Regem esae, verum dixit, licet regnum in hioc mundo habere nollet ; qui* cum ipsi vellent eum regem fecere, fiigit, et regnum. reapuit. Igitur, ut ait Beda, arguuntur impietatis Judaei, quod accusantes Salvatorem. ,. et falso quidem, Qiec aliquid verisimile quod ei ohjicere possint inveniunt. De yrima igitur accusatione, tanquam firivola et ad euna. non spectante Piiatus parum curabat, quia enim ecat homo. GentiJis, noft curabat de Qbaervatione seu.
violatione raosaicae Legis; et secundam tanquam faisam. et mendoaam; parvipendens nullam reputabat, quia forte per reveiationem audierat Jesum dixisae aliquando : Reddite quce sunt Ca^ saris Ccesari, et quce sunt Dm Deo; unde transit ad tertiaor, qiue magis tangebat eum, et Romanuiii imperium, et videbatur contra Im^peratoris- honorem , scilicet qnod dicebat se esse Christum, id est unctum, sive Regem, nam difecte contra Imperatorem erat quod»«l^ quis se esse regem JudaeonmL di^ ceretf qui Imperatori Romano sab tributo in signum subj^ctionis serviebant. Propter quod Romani* itqh men regium ab ei» abstuierant, ut eorum superbiam- frangerent, cT rebellandi occasionem tolierent; lo Quo sEifsn RE6NU» Gh&ibti — Et II»trans Pilatus in prcetorium, ut ibi Christum magis pacifice et exquisite examinaret extra tumultum et strepitum Judaeorum, qui noa audebant intrare praetorium-,. interrya^ gavit eum, dicen^s : Tu es^ Rex Judceoruift? Quasi diceret : Estne hoc verum quod tibi imponitur, scilicet quod veli& tibi uaurpare regpum, vel quod sis Rex Judseorum, secundum quod accuseuit te t Quaerebat utrum esset rex de jure, quia de facto constabat ipsum legem non esse. Et, secundum ZtoH philum, hoc interrogavit Pilatus, contemptum objecti criminis et accusationem Judaeorum subsannando. Quasi diceret : Tu pauper, humilis, nudus, cui nulltis- adjutor, accusaris de regni ambitione, ad quod- opus est multorum adjutorum et sumptuum. £t, respondii Jesus r A temetipso hoc cUcis, hoc est quod tu aestimes, qui nunquam mc vidisti talibus intendere ; an alii tibi dixerunt de me9 Et tun« cognosce radicem dicti , e^ quo nullum: signum talis a<xusationis in me onquam vidisti.
Respondit Pikttms : Numquid ego Judosus sum ? Quasi SrONE DOMINI. <iiceret : Non sum Judaeus, et ideo de feti? quaestionibus a meipso non loquor, et per meipsum Iwec scire non vfideo ; sed gens tua et pontiflcesj qui te ab alienrgenis deberent defendere, tradiderunt te mihi pro mal'eiactore. Tu ergo dic : Quidfecisti? Interrogatus itaque Jesus de regnOy respondit Pilato eum eru^nS) et ad altiora reducens : Re^ gnum, inquit, meum non est de hoc mundo, id est, secundum Chrysostomum, potestas mea, et auctoritas mea qua sum Rex, non habet originem et principium ex causis mundanis et hominum electione; sed aliunde, scilicet a Patre. Q.uasi diceret : Rex sum non quidem taiis- qualiem suspicaps, sed multo majoret clarior. Temporale quippe regnum fugi, et nullum de hoc signum: ostendi.
Unde idem Chrxsostomus : « Nihil denique monstrarvft talie : neque enim milites , neque principes, neque equos, neque mulorum jugum, neque aliud qutd tale habebat circa semetipsum ; sed humilem hanc et inopem vilam pertransibat, duodecim viles homines secum circumferens : » haec Chrysostomus, Secundum divinitatem omnia sunt subjecta Ghri«to; tamen quantum ad humanitatem in primo adventu suo non venit ad dominandum temporalitcr et regnandum ; sed magis ad serviendum et patiendum. Unde non negat se esse Regem , sed magis concedit, quia secundum veritatem ipse erat Rex regura; verumtamen ad tollendum oocasioiiem evadendi , temperat suam responsionem, dicens, quod non quaerit hujus mundi temporalem dominationem, quia re^um suum non est de hoc mundo, quantum ad temporalia ista quaelenda et habenda. Et ergo regnum ejus neque Judaeis, neque Romanrs «iversum erat, nec dominationem eorum impediebat; quia ipsi tan*tum de regno terreno, quod de hoc mundo est, curabant. Quasi diceret eis : Decepti estis, non impedio dominationem vestram in hoc mundo , ne vano timeatis et saeviatis ; sed ad regnum coeleste quod non est de hoc mundo , venite credendo, ad quod vos invito praadicando. Christus dixit : Regnum meum non est de hoc mundo; sed tamen multi praelati qui sunt ejus vicarii contrarium videntur dicere iacto, in pompis se principibus terrenis aequantes, vel etiam eos excedentes. Et subjungit : Si ex hoc mundo esset regnum meum, tunc, ministri regni mei terreni, unde post regem etiam regnum temporale habet firmitatem , utique decertarent, contra adversarios, ut non traderer Judceis, per quod patet quod non est mundanum regnum meum. Unde sequitur : Nunc autem regnum meum non est hinc, id est de hoc mundo; esl tamen hic, quia ubique attingit a fine usque ad finem. Unde Augiistinus : a Non dicit : Non est hic, hic est enim regnum ejus usque in finem seculi, habens in se commixta zizania usque ad messem ; sed tamen non est hinc, quia peregrinatur in hoc mundo.
i> Unde et Theophilus : « Non dicit : Non est hic ; sed : Non est hinc, Nam regnat In mundo, et utitur illius provisione, et juxta votum cuncta disposuit. Non est autem ab infimis constitutum regnum ejus, sed coelitus et ante secula. » Unde etiam Chrysosto^ mus : <c Sed cum dixit : Regnum meum non est hinc, non privat mundum de sua providentia et praelatione, sed ostendit regnum suum non esse humanum neque corruptibile , quoniam desuper habet principatum, qui non est. humanus, sed multo major et clarior. » Dixit itaque ei Pilatus : Ergo Rex es tu, ex quo alibi est regnum tuum? Respondit Jesus : Tu dicis quia Rex sum ego. Quasi diceret : Ego nec nego, nec affirmo, sed tu dicis, non tamen asserendo, sed interrogando. Eodem verbo Praesidi quo et principibus sacerdotum respondit, ut propria sententia condemnentur.
Noiuit dicere : Non sum , ne falsum diceret , noluit etiam dicere : Ego sum, ne calumniae occasionem daret. Unde sic temperavit responsionem, ut et verum diceret, et sermo ejus calumnia: non pateret, et penitus nuila culpa in eo cognoscerctur.
Deinde determinatsui regni conditionem,dicens: Ego in hoc natus sum, temporaliter, et ad hoc veni in mundum, per carnis assumptionem, ut testimonium perhibeam veritati, dicendo et radicando veritatem de divinis in cordibus fidelium. Et ideo, omnis qui est cx veritate prima , quae Deus est, non soium per creationem, sed etiam per imitationem et subjectionem, audit verba mea credendo, et opere adimplendo ; et per consequens in talibus spiritualiter regno. Dixit ei Pilatus : Quid est veritas? Et hujus quaestionis responsum non exspectavit , quia Judaeorum maiitiam, et Christi innocentiam percipiens, ad ejus liberationem festinavit ; vel. quaestionem de veritate tantum facere potuit, sed responsum iinale audire non meruit, quia judicium suum a veritate inchoavit , et non in veritate, sed in perversitate finivit. Legitur tamen in Evangelio Nazaraeorum, et etiam videtur dicere Augustinus, quod Christus respondit, quod veritas est de coelo, et non erat in terra; sed Pilatus non audivit : vei quia exivit ad Judaeos, vel propter tumultum damantium. Pilatus quaestionem de veritate fecit, sed de responsione non curavit. Veritas enim est sicut aqua benedicta, ad quam omnes cumint , tamen manus faciei apponunty ne super faciem aqua cadat.
Sic multi quaerunt de veritate, nolunt tamen quod eis veritas de suis defectibus dicatur, etiam pro eorum salute.
Et cum hoic dixisset, quaerendo quid est veritas, iterum exivit ad Judceos, ut pro innocentia Domini loqueretur, et dixit ad eos : Ego nullam in eo invenio causam, scilicet morte dignam. Quia enim Pilatus, et Imperator dominus suus, non curabant nisi de regno terreno, ideo Pilatus habuit Jesum cxcusatum, dicens se nihil criminis invenire in eo. Judaei ergo invidia stimulati sunt , qui justum mendaciter damnare laboraverunt. Sed liic est modus malorum, quod per mendacia quaerunt condemnationem justorum. Ex hoc etiam patet quod aliquando justius agitur in curia laicali, quam clericali ; principes enim sacerdotum Christum condemnaverunt tanquam mortis reum, quem Pilatus pronuntiat innocentem et justum. Sic et hodie fit in pluribus iocis, quod malefactores qui per seculares judices punirentur, per ecclesiasticos viros, in magnum scandalum populi, tuentur. Judaei vero cum nihil aliud facerent caiumniae eorum, recurrebant ad subsidia clamorum. Unde quia deficiebant rationibus, invalescebant vocibus, dicentes : Commovit populum , docens per universam Judceam, et incipiens a Galilcea usque huc, Quasi dicerent: Pervertit populum, et turbavit pacem communem , nec in una parte tantum, sed a Galilaea incepit et huc usque pervenit.
Hic accusantium sermo , secundum Bedam , magis et eum qui accusatur docet i innoxium , et eos qui accusant docet esse perversos : docuisse enim populum, non criminis, sed virtutis constat esse indicium ; nec commovit popuium, qui pacis condidit testamentum. Mystice, commovit popuium salubri commotione viam veritatis docendo , de qua commotione dicitur in Psalmo : Commovisti ierram et conturbasti eam, sana contritiones ejus , quia commota est, Clamoribus igitur invalescebant , qui in rei veritate deficiebant, ut sit clamorosa, non justa accusatio , quia per clamorem voiuerunt obtinere, quod non poterant per rationem habere. Sic faciunt maligni, qusrentes obtinere per verba et contentionem , quod non possunt per justltiam et veritatem. Nunc considera in quantum se humiliavit Judex totius creaturae constitutus a Patre , ut acquiesceret stare ante judicem terrae Judaeae. Et sicut Christus cum ante Praesidem statueretur, et iniquis accusationibus false urgeretur , omnem mansuetudinem et patientiam ostendit ; sic verus Christi imitator non murmuret, aut reclamet, nec coniradicat, cum indebite ab aemulis laeditur, aut impugnatur.
Ex isto articulo, accusationis Christi de falsis, datur documentum, quod caveamus ne et nos de faiso vel faise accusemus Christum. Isti enim accusant Christum de falso, qui sibi falsum imponunt, sicut Judaei, pagani, haeretici , ac consimiles qui de ipso Christo aliter quam debent, sentiunt. Sunt et alii qui accusant euoi de vero , sed false, sicut mali Christiani, qui retorquent peccata sua in Deum, dicentes : Deus hoc voluit , vel stellae fecerunt me peccare; Deus autem fecit stellas, et nc Deus fecit me peccare. False imponis peccatum tuum Deo. Verum quidem est quod Deus fecit et te et stellas, et haec omnia bona ; sed quod Deus creavit non te cogit ad peccandum, sed malitia voluntatis tuae ; ergo imputando Deo pec* catum tuum , tu accusas Deum false. Item, alio modo quidam accusant Deum false , mali scilicet Christiani, habentes quidem fidem veram, sed informem, qui cognoscunt Christum per fidcm, sed non glorificant eum per vitam. Ad conformandum se huic articulo, recogitet homo, quomodo ille qui est ipsa Veritas, propter nos falsitatibus calumniari dignatus cst, ut nos in veritate fundaret, et sic oret : Jesu, qui coram Pilato de multis falsis accusari voluisii , doce me iniquorum fallacias evitare , et fi^ dem Chrisiianam bonis operibus veratiter profiteri.
Cum autem Pilatus audisset, quod Jesus homo Galilceus, et de Hero^ dis Tetrarchae potestate esset, quia in Galilaea nutritus et multum conversatus fuit, habens occasionem dimittendi eum, remisit eum ad Herodem, praepositum Galilaeae, qui et ipse Jerosolymis erat illis diebus, propter solemnitatem paschalem, quia Judaeus natus erat. Pater enim suus amore uxoris suae, quae Judaea erat, transiens ad ritum Judaismi, se circumcidi fecerat. Misit, inquam, eum volens Herodi honorem deferre , ut ipse dominus Galilaeae, hominem Galilaeum, vel absolveret, vel damnaret : dans exemplum ne quis falcem in messem et potestatem alterius, etiam inimici, immittat, et quia credebat quod libenter hominem de terra sua et maxime innocentem liberaret, et ne contra eum, quem insontem et per invidiam traditum cognoverat, senten. / tiom dare coactus esset. £t dum mittitur , fit concursus . magnus populorum eum sequentium. O Domina quatiter ibas, vel quis te juvabat ut ires in tanta pressura ! Certe exemplum doloris eras omnibus Christum amantibus.
Tu autem, carissime, cogita quam libenter juvares eam et associares «ic tristem et moestam. Et viso Jesu, gavisus est Herodes, ex multoenim tempore, scilicet ex tempore decollationis Joannis Baptistas, Jesum videre cupiebat, qma inulta, de miraculis et doctrina ejus, audierat, et sperabat aliquid, de suis miraculis^ videre, et ab eo quaedam insolita audire. InterrogcU>at autem illiim midiis sermonibus : non sicut studio8US, sed sicut curiosus; non sicut veritatis amator, sed sicut tentator; non tanquam lucraturus aliquam utilitatem , sed patiens novorum cupidinem : et propter hoc, nihil respondit, nec etiam «lignum aliquod coram eo fecit. Stans quidem Jesus sicut agnus mansuetissimus iigatus coram eo, inquisitus tacuit, et exspectatus miracula adhibere contempsit , quia Herodis incredulitas et curiositas divina non merebatur audire vel videre, et V. ominus suam jactantiam et ostentationem declinabat, suamque noiebat Passionem impcdire. Unde, secundum Glossam, quia Herodes non reputabat Christum Salvatorem, -sed incantatotem, ideo non erat dignus nec verbis, ncc miraculis Christi. £t, secundum Ambrosium, Herodes QX quadam curiositate 'miracula fieri petiit, quod Christus xenuit, docenB nos per hoc jactantiam dcciinare. Per hoc etiam quod Christus coram Herode inceBtiiOso et homicida noluit miracuia facere, nec suis interrogationibus respondere, significavit quod tales et omnes impii non sunt xiigni opeca divina ▼icbstie, nec ejus responsa hahere.
£x hoc articulo derisionis habetur documentum, secundum Gregorium, ut quoties auditores nostri nostra volunt quasi laudanda cognoscere, non autem sua perversa mutare, omnino taceamus, ne si ostentationts studio verbum -Dei loquimur : et eorum quae erat culpa esse non de^ sinat, £t nostra quae non erat fiiat. Multa autem sunt quae audientis animum produnt, maxime -si auditores nostri et :semper laudant . quod audiunt, et nnnquam quod laudant sequuntur. Ad conformandum se huic articulo, rememoretur homo factum articuli, et oret dicendo : JesM, qm ab Herode derisoriemul^ tis intei^rogari sermonibus voluisti, nec ei ad ullwn verbum respoudere curasti, da mibi amore tuo, quando oportet, sermonBs derisorios :patienter audire, meamque jactmttizim cumsileniio declinare, 1 5 AccusiVTUR Christus apud HeRODEM, 9IL£ Tio. — Stabant atetem et principes sacerdotum et Scriba^ constanter ^ccusantes eum , coram Herod^. De quibus vero ibi cum accusaverunt, E^vangelistae non exprimunt , sed forte de eisdem tribus, de quibus coram Pilato eum accusaverant , maxime hoc coram Herode aggravaittes, quomodo conimoviaset univexsum populum, incipiansa Galilcea, sciiicet dominio Herodis, ut ex hoc magis sibi animo assumeret, quia in . suo dominio commotionem suscitasset,; unde ad istas accusationes Christus nihil re%pondU, nec Herodi. , nec accusatoribus , sed tacuit : non comiedendo icorum accusationes taciturnitate, sed despiciendo tanquam indignas responsione, ad commendandam .
quippe patientiam tacuit, ^et nlhil jnespondit> secundum illud Isaiae : Quasi agnus coram tondente se obmutescet. Ex hoc articulo accusationis trahitur documentunL, quod non omni loco, et tempore, et coram quibuBli. hfit, vecitas ^st manifestanckL, sed pierumque silentium divinum est. Ad CQnfQrmandum se :iftti articulo , memoretur homo gravitatem articuli, et £>ret, dicens : Jesu, qtd coram Herode constiiutus falsas incnminationes, nec verbo refellere vobdsti. , da mihi iniquorum non frangi i^juriis, nec sacra mysteria profualare indignis, i6 i>£SPECTio Ghristi, docuuenTUM £X . — VideilS auism Herodes, quod Christus auilum . signum faceret , nec verbum aliquod ad interrogata responderet, oecicontra accusatores suos aliquibus jre^ponsionlbus se defenderet, repntavit eum idiotam ac fatuum^ et noa sanae mentis, ac per hoc sprepit eum, ^ipse . et .
simiiiter exerdtus e}us, ut omnes in eadem culpa mon&trarentur esse pares. Sic hodie secta&ores Cliristi a malis hominibus jspernuntur, >et ab eis . fatui reputantur. Jesum . liodie multi cum Herode sperAunt. , qui signa £eri quiBrunt, conquerentes quod modo miranttki ab eo non Bunt , cum modo non sit tempus signorum, sed £iperum. Unde Dominus : Hakfint Moysen -etJ^rophetas, audiant ipsos ; modo autem praster haec habeaaus et Evangeliunx, ^et Apostolum, etadhuc signa quaerimus, noa Evan^lium tmplemus, sed spermnms. £x hoc xuticulo d^pectionis trahitur .
documentum^ quod nos potius veile debemus a inalis despid, quam ab adulatoribus laudarl, sicnt Bominus noster; qui, ut aiit Gregorius, magis eligebat aperte a saperbientibus despici, quam ainon CDedfiBtibus vacua voce iaudaii. ietu, qui ab Herode etexerdtu suo speminon sprevisti, damihi munitmum fastum despicere, et iniquonum despectus pro justiiia non curare.
Non solum autem Herodes eum sprevit, sed etiam illusit, induendo veste alba, et hoc in derisionem et signum illusionis, sicut fatui solent aliqua veste ludicra indui, qua cognoscantur ab aliis ; et forte tunc temporis derisorium fuit portare desuper vestem albam, eo quod sic illuderetur tunc fiatuus. Haec autem vestiserat, ut dichur, ad modum scapularis religiosorum, sine capufin, dependensa collo ante et retio. Fjar^ te subito peciam panni albi accipientes foramen in medio ejus feceruni , et sic collo suo imposuerunt. Seti quanturacunque Herodes hoc in illusionibus fecerit, non tamen m. mysterio vacat, sicut et omnia alki circa Christi Passionem gesta. In veste enim alba, innocentia et castitas assumptae humanitatis et gioria regni immortalis , quam per Passionem accepit designatur; ^et quod pro peccatis totius mundi in carne casta et innocente immaculatus Agnus est passus. Tu quoqus non nisi in veste alba, scilicet sme macula et causa illudaris et spernaris, alioquin illusio ecit tibi posna peccati; et magis doiendum de causa et materia irrisionis , quam de irrisione ipsa. Designavit ergo Herodes suo facto, nesciens forte quid agebat, quod Christiis albedine puriiatis et innocentiaejmdutus erat.
Unde Ambrosiaa r a Non otiosum quod veste alba induitur a[b Herode , ImmaculatrTc tribuens indicia Passionis , qu. . :i Agnus Dei sine macula cum gioria peccata mundi susciperet. » Hanc autem vestem albam repr»sentat hodie alba sacerdot^Ufi. Unde mystice notanduni , quAd Pontifex noster in sua Passiane habuit omnia pontificalia. Amictum suscepit, cum velatus est coram Caipha a Judaeis. Albam hsrbuit, cum veste alba indutus est ab Herode. Casulam accepit, cum milites circumdederunt ei purpureum vestimentum, coram Pilato.
Et ne • quid sibi desit, cingulum habuit, cum ad columnam ligatus est. Stolam habuit, quando ad colium ligatur. Manipulum habuit, quando cum fune manus ejus iigaverunt; sed hunc solverunt , quando ei arundinem in dextera manu dederunt, et funis mansit pendens in sinistra, ad quod designandum manipuius ponitur in brachio sinistro. Coronam spineam super caput habuit pro mitra pontificali, et arundinem in manu pro baculo pastorali. Chirothecas autem habuit et sandalia, cum manus ejus, et pedes toti fuerunt sanguine rubriQati ; ad quod designandum sandalia debent habere aperturam, cum aliquo rubro sericeo panno. Chirothecae etiam habent desuper aiiquod mqnile rotundum, quod debet similiter habere aliquid de rubro, ad designandum stigmata Christi. Haec omnia sunt insignia pontificalia , quae in memoriam Passionis Christi gestat pontifex, in consecratione ecclesiae vel altaris; in cujus ctiam memoriale conficitur sacramentum altaris. Patet ergo ex dictis, quod illusus fuit Dominus in omni veste et ornamento, tam sacerdotali, quam pontificali ; et quod pejus est, hodie illuditur ei in omnibus vestibus prsedictis, non minus quam tunc : a majori nempe muititudine, et longiori tempore, et modo frauduientiori, quia isti vere, illi quasi figuratc.
Illa enim multiplex illusio quae facta fuit ei tunc, ligura erat et signum illusionis futurae, quae a multis impletur nunc. Notandum etiam, quod ille qui eis utitur, debet ea habere : in intellectu, per meditationem ; in memoria, per recordationem ; in affectu, per compassionem, et se Domino pro posse in apparatu conformare. Cum enim aliquid talium accipit, nihil aliud protestatur facto suo, quam si verbo diceret : Ita credo Dominum nostrum fuisse indutum, et in talibus illusum, in cujus signum et memoriam sic induo meipsum; et ut in me sentiam quod et in ipso Christo Jesu. Qui ergo talia ferunt exterius nihil sentientes vel compatientes interius, profecto Christo illudunt; faciunt enim ac si dicerent : Signo tibi compatknur, et tuas illusiones in nobis ostendimus, sed in nuUo tibi compatimur. Moraliter, amictus capitis significat spem, quam Paulus Apostolus vocat galeam salutis; spes autem aeternorum facit contcmptum terrenorum. Cum ergo sacerdos se velat amictu, ostendit se terrena contemnere ; et si ita non est, Christo illudit. Aiba autem longa et lata mentis et corporis significat castitatem; cinguium vero, et stola, et manipulus, et hujusmodi ligamenta, praecepta et consilia, et religionem cui se obligat, qui tales ordines assumit ; obligatos enim se ostendunt, qui talia induunt. Casula desuper tegens per totum, et ceteris supereminens ornamentis , caritatem significat , quam Apostolus supereminentiorem viam vocat; et ideo qui non diligit Deum plus quam sua, vel suos, vel se, non est dignus tali officio.
Mitra vero Episcopi significat ipsum habere scientiam duorum Testamentorum, propter duo cornua; quam, inquam, scientiam debet habere, non tantum in corde per habitum, sed etiam in ore et manu per usum ; unde duae linguae dependentes a mitra super humeros significant ipsum Episcopum debere habere duplex documentum, scilicet verbi et exempli. Baculus vero pastoralis in manu significat exsecutionem officii pastoDE ralis; quod coasistit intribus, quae significantur per triplicem partem baculi : primum est vocatio peccatorum ; secundum, directio vocatorum ; tertium est exhortatio dire- . ctorum, unde est versus : Attrahe per primum, medio rege, \punge per imum. Sic itaque vides, qualiter Dominu8 non solum malefactor, sed etiam stultus est reputatus. Ipse autem omnia patientissime tolerabat. Patientiam ergo habeas et tu si malefactor vel stuitus injuste fiieris reputatus. Nam sicut divina Sapientia, tanquam fatuus spernitur et irridetur ab Herode et exercitu suo; sic omnes irrisiones quae solent a vanis mundi hujus hominibus Deum prae ocuiis non habentibus, homini spirituali irrogari, de- ' bent patienter sufFerri.
Ex hoc articuio illusionis sumuntur tria documenta. Primum est, quod omnes qui pie et innocenter volunt vivere , secundum novum hominem, ab his qui vivunt secundum hominem veterem iliuduntur, et ab eis pro fatuis habentur. Sed propter hoc non debent turbari viri spirituales, imo potius gaudere; quia novus homo Salvator noster Christus indutus aiba veste, quae innocentiam significat, illusus et derisus est a filiis hujus secuii, apud quos. alba vestis exprobrabilis est. Sed sicut crux ante Passionem Cliristi exprobrabilis fiierat, quae postea facta est honorabilis, ita ut etiam portetur in frontibus regum; sic alba vestis post Christi Passionem facta est valde honorabiiis, et innocentiae signum. Unde quilibet post Baptismum renovatus induitur veste alba, in signum innocentiae quam confert Baptismus, in cujus etiam signum Christo passo Angeli in vestimentis albis apparuerunt in ejus Resurrectione et similiter in ejus Ascensione. — Secundum documentum est, quod pro tempore et loco expedit stultitiam simuiare; unde quod Dominus ipse fons sapientiae coram Herode pro stulto haberi dignatus est, ex incomprehensibili sapientia sua processit , quia si sapientiam verbis vel factis se ostendisset, Herodes utique Passionem ejus impedivisset. — Tertium est, quod homo nihii quaerat in vestibus, non ornatum, non pretiositatem , sed solum necessitatem, quia Salvator noster in veste velut fatuus est illusus.
Ad conformandum se huic articulo, regratietur homo Deo, quod ipse nobis cum sua illusione vestem innocentiae conferre dignatus est; item, recogitet qualiter ipse candidam vestem innocentiae baptismalis denigravit, et oret, dicens : Jesu, qui veste alba indui, et ut stultus ab Herode illudi voluisti, da mihi mundi hujus prudentiam, quce stuU iitia est apud te, cautius declinare, et ad te qui vera es sapientia pervenire, 19 AMICITIiE confcederatio inter PlLATUM ET HeRODEM QUID SIGNAT t — Herodes autem cum non inveniret in Christo causam mortis, illusum et indutum veste alba remisit ad Pilatum, ut eum honoraret, sicut Pilatus sibi detulerat. In quo ipse probatur in necem Domini consensisse; quia enim fuit sibi missus tanquam homo suae ditionis, cum non invenit in eo causam, debuisset eum absolvere, et non alieno judici remittere. Remisit ergo eum Herodes Pilato, quasi diceret : Fac de eo quidquid volueris. Et forte similia verba sibi remandavit. Et sic Dominus cum nota illusionis portando vestem albam rediit, et Herodis consensum de sua necc secum detulit. Hic autem consensus apparuit signo ett facto : signo quidem, in vestis albae iUusione; facto, in amicitiae confoederatione, nam et facti sunt amici Herodes ei Pilatus in ipsa die , propter mutuam reverentiam sibi invicem factam. Antea quippe inimici erant ad invicem^ propter necem Galilaeorum, qui de "Herodis praepositura et dominio erant , quos Pilatus occiderat miscens^ngiiinem eorum cum sacrificiis quse offerebant ; sed nunc super hoc. r£concihatus est Pilatus Herodi, quia pro bono habuit Herodes quod Pilatus sibi detulerat, mittendo sibi hominem, quem ipse videre diu desideraverat.
. Sic multi frequenter aniici et concordes in condemnatione vel nocumento innocentium fiunt, qui antea sibiiinvicem contrarii fuerunt. Haec autem amicitia Pilaii et Herodis fuit signum quod Judaei et Gentiles convenirent in persecutione Chri^tianorum. Unde "Beda : wHoc nefandissimum HeTodis et Pilati foedus, quod in occidendo Christo pepigerunt, hactenus eorum velut hereditario jaire successorescustodiunt, quandoGentiles et Jifdaei sicut ^enere etxeligione, ita etiam mente dissidentes, in Christianis tamen persequendis, Christique in eis iide perimenda, consentiunt : » haec Beda, Poteat etiam haec amicitia in . boiio accipi, et per concordiam Herodis et Hlati, concordia ^papuli Judaici et Gentilis significari. Sicut enimxPilatus primo misit Jesum ad Herodem, et Herodes postea ei remisit; isic ver. bum salutis primo recepit . populus Gentilis, et annuntiavit Judaeis ; in tine autem mundi iterum Judaeus remittet ad Gentilem, quando per Eiiam et Henoch muhi convertentur.
Isti duo populi antc mortem Christi erant inimici sibi invicem et discordes. , sed post moitem Christi facti sunt amici et concoordes in fide ejus; quia ipse est jpax I nosira^ qui Jecit utraque unvm, *Unde Ambrosius : a In typo eliam Herodis atque Pilati, quia amici cx inimicis per Jesum Christum fiicti sunt, plebis Israel et populi Gentilis figura servatur, quod per Domini Passionem utriusque sit futuoa concordia, ita tamen ut prius popuius nationum capiat Dei verbum, et ad popuium Judaeorum fidei suse devotionem transmittat : » hsc Ambrosius. O quanta humiilitas et patientia Domini Jesu, qui de ae quasi de fatuo permittebat malos hidere, mlttere se et remitter^, et quod volebant facere ! Hanc autem missionem ipse Dominus fieri yoluit ad majorem et evideotiorem suae innocentiae . ostensionem, Intuere eum nunc bene, dum ducltur et reducitur, demisso vultu et ^erecunde incedentem ,, et omnium clamores, coavitia et aubsannationes . audientem , -et forte lapidum persecutiones et immunditiarum suscipientem. £t cogita quomodo habebat illos pedes ^&anctissimoft confractos, quia cum 'magnafeBttnatione duxerunt et reduxflrimt eum, nudis pedibus incedentem. Intuere etiam Matrem et suos cum indicibili moerore a longe sequentes et ista videntes, etcogitaquam iibenter tu juvares et associares {fiic tristes et doientes.
£x hoc articulohahetur documentum, quod tantam vimJiabet natura boni, quod respectu -aui confoederat etiam malos. Inimioitia enim respectu boni, . iMXdt amicitiam inter malos. Non timcat ergo justus si'viderit malos contsa se colligari; quia hoc testatur in eo aliquid esse boni, et per hoc ipse conforixiatiir Chrtsto, contFa qoem omnes conveneruiit in -unoim etiam intmici. Ad conformandum sehuic articulo, recogitet homo si habeat inimicitiam cum aHquo ; et dimittat eam de corde amore Christi, qui pro nobis in sua Passione etiam malos adversum se concordavit. Jesu, qui contra te inter Herodem et Pilatum amicitiam fieri voluisti, da mihi iniquorum adversum me colligantiam non timerc; sed eorum potius exercitatione me prqficere , quatenus tibi merear conformari, ' 21 Fatigatio et documenta quaTUOR — Considera nunc quanta fatigatio fuerit Christo sic duci cft reduci de jUfdice ad judicem, quia magna poena est cuiiibet homini mitti de uno }udice ad alium : fuit enim primo praesentatus Annae; secundo, Caiphas; tertio, ductus adPiJatum. ; quarto, missus ad Herodem; quinto, remissus ad Pilatum; quas omma ad unum possunt reduci articolum ex quo plura sumuntur documenta. Primum est, quod non debemus formidare praesentari potestati temporali, vel ad malos judices trahi propter Christum, quia quanto potestas iniquior, et judices nequiores, ' tanto faciunt Martyxes gloriosiores.
— Secundum ett, ^uod nos omnes actus, voluntBtes jet dcsideria nostra antequam perficiamus, debemus ad cxamen nctae rationis, quae per judicem intelligitur, praesentare, et nihil praedpitanter ager«; omnia quoque mala quae fecimus debemus conspectui conscientiae nostrse praesentare, et slc eam coram Christo judice examinandam statuere. — Tertium est, quod religiosi, qui specialiter debent esse imiiatores Christi, non debent turbari si interdum sub obedientia mittantur de loco ad locum, de praelato ad praelatum, quia Christus propter nos sub obedientia Patris dignatus est mitti de judice ad judicem. — Quartum documentum est, quod sicut Christus stabat ante judiccs, et nuiium irreverentiae verbum est iocutus; sic et nos cum reverentia stare debemus coram prailatis nostris et judicibus, etiam malis. Ad conformandum se isti articulo, formet sibi homo imaginem Christi in mente sua, statuens coram eo conscientiam suam misericorditer examinandam, pro eo quod Chri stus coram judicibus malitiose fuit examiinatus. Recogitet etiam homo quomodo oportet nos omnes exhiberi ante tribunal Christi, et idciro ipse pius pro nobie impiis exhiberi voluit ante tribunai iniqui judicis, ut nos injusti ante tribunal justi Judicis fiducialiter comparere poasemus. Jesu, qui de judice ad judicem mitti, et coram eis examinari yoluisti, da mihi amore tid nominis , malorum judicum versutias non metuere, et in conspectu tuo me tuta conscientia qpmparere; ac bono animo majorum imperiis me subdere, -et alacri corde ad obedientiam sine mora concurrere. ORATIO Domine Jesu Cbriste, qui hora diei prima, permisisti te ligatum adiuci in concilium Judaeorum, ac post muitas injurias et convitia de Caipha duci ad Pilatum, ubi a Judaeis reus mortis et malefactor fuisti judicatus, et in multis false accusatus; ac deinde a Pilato ad Herodem et xnitti, et ibidem accusari et fatuus reputari, ac sperni, et in veste albt iliudi pertuiisti, tandemque sic illusus et in veste alba indutus, ad Pilatum es remissus, fac me, quaeso, injurias et convitia patienter et gaudenter pro tui nominis gloria tolerare, et in conspectu tuo cum gaudio apparcrc, ac vultum tuum desiderabilem semper respicere. Amen.
Scripture echoes
- ↩Isa.53.7 — He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb led to slaughter, and like a sheep silent before its shearers, so he did not open his mouth.
- ↩Ps.34.12 — Come, children, listen to me; I will teach you the fear of the LORD.
- ↩Ps.59.4;Ps.60.4 — For behold, they lie in wait for my life; the fierce gather against me — not because of my transgression, nor because of my sin, O LORD. Ps.60.4 — You have shaken the earth, You have split it open; heal its fractures, for it totters.
Notes
- 1 ↩The Latin text here contains some corruptions (e.g., 'jpax I nosira', 'futuoa', 'suse'). I have translated based on the clear intended sense of the passage.
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