De Sexta, in Passione Domini
The Shame of the Cross
Christ is led to the shameful place of Calvary, signifying his universal sacrifice and the necessity of detachment from the world.
To whom was the death of Christ most shameful, and what did it want? At the sixth hour, reflect with sorrow and sadness on how the Lord Jesus, with a herald crying out, was led in disgrace outside the gates of Jerusalem to Calvary—a foul place, indeed, called Golgotha in Hebrew and translated as 'place of a skull' in Latin, where criminals were punished and the public gallows stood. A calvaria is a skull, stripped of hair and skin; because criminals were beheaded and hung there, and the bones of many bodies—especially skulls—were scattered about, it was called the place of Calvary, or the place of the skulls. For this reason, Jesus suffered in the place of sinners for the salvation of all: to show that he suffered for sinners, so that where the chest of the damned once stood, the banners of the martyrs might be raised, and where sin abounded, the grace of God might superabound; in this, it was shown that through the endurance of punishment, one arrives at the crown of martyrdom. There Christ is 'de-skulled'—that is, he is separated from his flesh, namely, the carnal Judea. And the shame of Christ's death is evident: from the condition of the place, because it was in the place where criminals and the guilty were punished; and from the manner of death, because crucifixion was the most shameful kind of death; and by reason of the company, because he was between two criminals, as it were. He was crucified as a criminal, by which the Jews intended to cast suspicion on the people that Jesus was a participant and a principal in their crimes; they intended to vilify him in every way. The Cross, however, which was then the punishment of thieves and a source of great shame, has now made the transition from places of execution to the brows of Emperors, and it is a source of immense glory. The time of Christ's Passion was a solemn season, and therefore a time of joy and mercy; consequently, it was a greater sorrow to endure such cruelty and affliction at such a moment. He suffered outside the city for two reasons. First, to show that the power of His Passion was not to be confined within the borders of the Jewish people. Hence Chrysostom says: The Lord didn't want to suffer under a roof, nor in the Jewish temple, so that you wouldn't think He was offered only for that one people; and therefore He suffered outside the city, outside the walls, so that you might know the sacrifice is universal—that it is an offering for the whole world, and a common purification. Second, to show that whoever wishes to follow the fruit of the Passion must leave the world, at least in their heart's desire. Since Christ therefore suffered outside the gate, let us follow Him and go out to Him, outside the camp and worldly conversation, bearing His reproach and His pain. Hence Bernard says: 'Christ suffered outside the gate; let us go out to Him, despising worldly conversation, which is to go out from the city of this world. We do this in three ways: by affection, so that we do not love the world; by effect, so that we abandon it completely in mind and body; and by progress, so that we long to become one spirit with the Lord.' For, as Gregory says: 'A person is as close to God as they are a stranger to the world.'
Mount Calvary and the Holy Sites
A description of the topography of Mount Calvary and Jerusalem, emphasizing the power of these sites to stir compunction.
2. Mount Calvary and the church.1 Built. This place, as the holy Mount Calvary, holds great dignity among holy places and, because of the memory of the Lord's Passion, possesses the greatest power of compunction; for in it our Lord deigned to work great and stupendous things.2 When these things are brought to mind, the contrite and humbled heart is pierced with compunction, and as if by the winepress of the Passion, tears of compassion are pressed out. Therefore, you should often remember this mount or place and the events that happened there—especially during times of temptation. And when the fire of devotion has gone out in you, go there and gather from the wood of the Cross, and through this, you'll stir up that fire once again. Mount Calvary, however, where the Lord was crucified—and near which, about fifty paces away, is His sepulcher—was outside the city to the north. For the Lord suffered and was buried outside the gate; the Emperor Hadrian later enclosed this mount and the place of the Lord's burial within the city, expanding it toward the North and surrounding it with a wall from head to foot. Later, Christians built two churches under one roof here, enclosing the Mount of Calvary, the burial site, and several other holy places within them. Descending from the Mount of Calvary toward the west, about two rods away, is Golgotha or Calvary, where there is an oblong church. In it appears that rock where the holy cross was fixed while it bore the Lord, with the hole still visible in the rock itself; this place of the cross is about three rods—or sixteen steps—from the surface, that is, from the floor of the church. There is also a large fissure running through the entire rock, which by its very nature bears witness to the blood of its Creator. The rock rises above the surrounding floor. About fifty paces away is the Lord’s tomb, where the Church of the Holy Sepulchre stands, marking the site of the Lord's Resurrection. The choir and sanctuary extend there, featuring an altar supported by columns. Both of these sites—this one and Golgotha—are covered by a single roof. For this reason, some say the two are one, calling it the Church of the Holy Sepulchre or the Church of the Lord's Resurrection. The site of the cross is situated at the center of the earth so that the knowledge of God might be equally accessible to all nations. Therefore, it is written over this place in Greek: 'God our King before the ages has worked salvation in the midst of the earth.' As Jerome notes, the Jews claim that the ram was sacrificed for Isaac in this very place. Augustine writes that Jerome the priest recorded from the ancients and the elders of the Jews that they knew for certain Isaac was sacrificed where Christ was later crucified.✦ Below this is the spot of Christ's suffering, where He stood while being prepared for the cross on which He was to be fixed. Note that Jerusalem—the city of the most high God and mistress of the world, of which such glorious things are said—is situated on the slope of a mountain, facing both south and west.✦ It is situated on the slope of Mount Zion to the south, and from there its length descends toward the north; it has Mount Zion to the west, and its width slopes down from there toward the east, as far as the Kidron Brook, or the Valley of Josaphat. The city is therefore elevated on the south and along its entire western side, but it lies quite low on the east, so that when it rains, the city's waste drains through the Dung Gate into the Kidron Brook.
The Bitter Drink and the Stripping of Christ
Christ is offered gall and vinegar and is stripped of his garments, inviting the believer to share in his suffering and detachment.
Now, therefore, look at the wicked workers who are everywhere acting so maliciously. Look carefully at everything that is done against your Lord, and what is said; and what is done by Him and through Him, and present yourself fully to these things in your mind's eye. See, then, with the eyes of your mind how they, when they saw Him exhausted, wanted to give Him wine mixed with myrrh or gall, in this way even embittering the interior of the sweetest Lord and showing their own bitterness; for, according to Matthew, when He had tasted it, He would not drink it, because, as Chrysostom says, there is no difference between simply tasting and not drinking; they mean one and the same thing. And, according to Mark, He did not accept it—that is, He did not drink it, or at least not fully, so that He might drink it; for what we taste, we do not accept, because we do not take it into our body, but immediately reject it. He accepted a little to taste, therefore, so that what was written might be fulfilled, namely: 'They gave me gall for my food, and in my thirst they gave me vinegar to drink'; and because that which is small is considered as nothing, it is said that He did not accept it—that is, to drink it fully—because the bitter gall is sweet and right to men. The Lord never accepted it. Or, when He had tasted it—bringing it to His lips—He would not drink it for two reasons: first, to show the wickedness of those offering it; and second, to signify the speed of His Resurrection. Hence Gregory says: 'He tasted the wine but would not drink it, because He was signifying the bitterness of death, which He was about to taste only momentarily and which would soon be converted into sweetness; for on the third day He was to rise again.' As Jerome says: "With this vinegar, the juice of the apple from the tree of knowledge is wiped away; and He did not accept that for which He suffers, which is why it is said of Him: 'What I did not steal, I then paid back.'" Anyone who teaches heresies under the guise of truth offers the Lord wine mixed with myrrh. Anyone who offers the Lord a sacrifice acquired through evil means offers Him vinegar mixed with gall. The same is true of anyone who afflicts His members with bitterness. In a general sense, wine mixed with myrrh or gall represents a good work done with a flaw; just as a little myrrh or gall spoils good wine, so a little mortal sin destroys an entire good work. The stripping of Christ at the cross, the teaching from it, the act of conformity, and prayer. You might see some preparing what is necessary for this work, while others are busy stripping Him. He is stripped, therefore, of His garments, and because of the tumult of shame even... He is stripped of his clothes, leaving him exposed, naked to the wind and cold. He is stripped with the greatest pain, and his wounds are reopened, because the inner garment was stuck fast to his body due to the blood from the scourging. Then his body, so elegantly formed, appeared completely bloodied and covered in bruises. In this, the shame of his Passion was also evident, as he was crucified naked; for this is done only to those who are cast off and vile. O what great sorrow was yours, most holy Mother, when you looked upon these things with your own eyes! Seeing her Son so wounded and exposed for the first time, his Mother is now afflicted with immense sorrow of heart. She is saddened beyond measure to see him stripped in this way. The Mother hastens to her Son, approaching him to wrap and cover him with the veil from her own head. Oh, what bitterness his soul is in now! I don't believe he could have spoken a word. This moment of being stripped differs from the time he was undressed during the scourging; there, he was undressed in the praetorium before the Governor and his ministers, but here, it was in public before all the people. Furthermore, there he was undressed only to be dressed again, but here, he was never to be dressed again. That’s why it’s significantly said there that they 'undressed' him, but here it’s said that they 'stripped' him, as if he would never again wear clothes. Lessons can be learned from this moment, just as from the other. Also, there is the lesson that we must be stripped of all worldly things and activities that are contrary to our salvation, so that, according to Jerome, we may follow the naked Cross, naked ourselves. Again, there is the lesson that if it happens that any Christian is stripped of his clothes by robbers, he should remember that Christ was also stripped by his crucifiers; and this will be a source of patience for him. To conform himself to this moment, a person should remember the substance of the act and pray: 'Jesus, who before the Cross willed to be stripped of your clothes and made naked, make me free from all worldly things.' Help me to be stripped of whatever is against my salvation, so that I may follow the naked Crucified and the naked Cross, naked myself.
The Stretching and Piercing of the Lord
Christ is stretched and nailed to the cross, a moment of intense pain that calls the believer to offer their own members to God's service.
Then the Son is violently torn from the hands of His sorrowful Mother, not without great pain, groans, and sighs. And He is led to the death of the cross. Naked upon the wood of the cross, which had been laid on the ground, He is cast down harshly, stretched out, pulled cruelly, and tightened in every direction like a skin. It is said that they had made the holes in the cross beforehand, and because Christ’s arms and feet could not reach them, they pulled Him with ropes tied to His arms and feet, and stretched His sweet hands and feet so brutally that all the joints of His bones could be counted, according to the words of the Psalmist: "They have counted all my bones," which means they made them countable. According to Augustine, this describes the literal stretching of Christ’s body on the wood, and His stretching could not be described any better. This stretching was agonizing and caused Christ the greatest suffering. It is recorded that when a certain devout person asked the Lord in a revelation what He had suffered most in all that He endured for us, He replied: "That I was stretched out on the cross, so that all My bones could be counted; and whoever gives Me thanks for that pain will offer Me a service as pleasing as if they were to soothe all My wounds with the most fragrant ointment." From this article of the stretching on the cross, two lessons are drawn. The first is that we, too, must stretch all the members and organs of our body in the service of Christ: namely, our hands and arms in the Passion of the Lord. Offer your hands for work, your feet for walking, your knees for adoration, and all your senses for the holy and pure exercise of their functions, so that you may say with the Psalmist: "All my bones shall say: Lord, who is like you?" Cassian teaches in the Conferences of the Fathers that religious and devout people ought to offer the first fruits of all their members to the Lord. As soon as they rise from sleep and leave their beds, they should first offer praises to God through the movement of their mouth and tongue in prayer. Before their bodies perform any duty regarding household affairs, they should dedicate them to divine service: lifting their head and face with all their senses toward heaven, raising their hands to God in prayer, spreading their arms in the shape of a cross, bending their knees for prayer, and offering their whole body—standing or prostrating on the ground to ask for mercy—with reverent and honest devotion. This is done by extending all the members and powers of the body, and by focusing your spiritual powers, offering them to God as a sacrifice of righteousness. A second lesson is that we should look with the eyes of the heart upon our Savior extended on the cross with hands spread wide, as if ready to receive us into his loving embrace. Hence Augustine says: "Christ extended his arms on the cross and spread his hands, ready for the embrace of sinners." "Between the arms of my Savior I desire both to live and to die; there, secure, I will sing: I will exalt you, O Lord, for you have taken me up." To conform yourself to this mystery, you may extend your arms and all your members—whether standing or prostrating in the shape of a cross, both physically and with the intention of your spiritual powers—to the praise of God, remembering those loving embraces of Christ's extension with Augustine: "Jesus, who on the cross willed to be extended so cruelly that all your bones could be counted, make me extend all the members and powers of my body and soul to your praise, and sweetly aspire to your loving embraces, O Crucifixion of Christ." Our Lord himself, however, did not only deign to be extended on the cross, but also willed to be fastened to it, that he might commend to us his indissoluble love by which he secured our salvation. With nerves and veins stretched, and bones and joints pulled by violent extension, he was fastened to the cross, his hands and feet pierced most harshly and wounded with thick and very hard nails, which tore through skin and flesh, nerves and veins, and the very joints of his bones; by these goads, stir up your own hands and feet to every good work. Because the first man had created a written bond of our damnation for the devil by reaching out his hands and walking toward the tree of transgression, our Savior, in order to erase that bond, chose to be fastened to the wood of the life-giving cross with his hands and feet by the nails of most invincible love—blotting out the written bond of the decree that was against us, and taking it out of the way by nailing it to the cross. Oh, how willingly he climbed the cross, and with what love he endured everything for us! Oh, with what patience he obeyed, and how much the Father delighted in his obedience! Oh, what voices, sad wailing, and groaning are heard there from his friends—especially from his most sorrowful Mother—as he is so cruelly stretched out, nailed, and pierced, and his whole body is torn apart! O wonder, O abyss of mercy, O fire of love, O marvelous condescension of your mercy toward us, O inestimable love! But take care that you don't forge the nails of Christ's cross, or wound or pierce the hands or feet of the Lord with them. For anyone who sows discord among neighbors is forging the nails of Christ's cross. And anyone who refuses to give alms from the goods God has given them is seen to be wounding and piercing the hands of the Lord with nails. Furthermore, anyone who visits theaters, spectacles, or taverns more than churches is piercing the feet of Christ with iron nails. From this article of the crucifixion, we draw the lesson that we, too, must crucify our flesh with its vices and desires, so that we may be fixed with nails—that is, with the precepts of justice—just as Christ was fixed with nails upon the cross. The Apostle himself did this when he said, 'I have been crucified with Christ,' meaning that the cross of Christ has extinguished the heat of sin in me, holding my flesh fast as if by nails through the fear of God. This is what the Prophet prays for: 'Pierce my flesh with the fear of you,' according to the translation used by Augustine. To conform himself to this article, a person should remember His restraint and pray in this way: 'Jesus, who willed to be fixed to the cross with the harshest nails, and by this act nailed the record of our sins and death to that same cross, pierce my flesh, I pray, with your fear, so that, clinging firmly to your precepts, I may always be crucified to the cross with you.' When the crucifixion was finished, with the cross lying on the ground, they then lifted up Christ, who was fixed to it, along with the cross. Jerome seems to hold this view, and Pope Innocent III states it explicitly in a certain prayer. Perhaps the Church represents this in the fact that on Good Friday, the cross lies propped against the ground to be kissed. This lifting was undoubtedly a source of the greatest pain, because the wounds in his hands and feet were torn by the weight of his body, and copious streams of blood flowed from those great gashes and fountains of the Savior. The Lord willed to suffer in the open air, not under a roof, so that the very nature of the air might be purified—namely, from demons and the infection of sins—and the earth likewise be cleansed by the flowing blood. According to Theophilus, he did this to sanctify the air, which he had already sanctified by walking upon the earth; and according to Chrysostom, to purify the air from demons and prepare for us an ascent into heaven.
The Lifting of the Cross and the Title of the King
The cross is lifted up, and the title 'King of the Jews' is inscribed, signifying Christ's triumph and his role as mediator.
He also chose to be lifted up for this reason: so that, hanging in the air on the cross, He might show Himself as the mediator between God and humanity, and through the Passion of the cross—one part of which, when lifted up, points toward heaven, while the other points toward the earth—He might call human nature back to the fellowship of the angels. Hence Anselm says: 'The Mediator of God and men, hanging in the middle between heaven and earth, unites the lowest with the highest, and joins the earthly to the heavenly.' We can learn a lesson from this lifting up on the cross. It is that as we reflect on the Lord's Passion, we must be lifted up from the earth—that is, from earthly attachments or even from earthly conversation, at least in terms of mental detachment—so that we may be drawn upward from the earth to Christ hanging on the cross, becoming part of the number of those to whom He promised: 'And I, when I am lifted up from the earth, will draw all things to myself.'✦ To conform oneself to this article, a person may, out of their own devotion, lift their mind upward as if Christ were hanging on the cross before them; and they may also represent this with some gesture of the body, and pray thus: 'Jesus, who willed to be lifted up on the cross and thus exalted from the earth, I beg you, make me to be lifted up from earthly attachments, and to converse in mind with heavenly things.' Oh, how poorly provided for Jesus was in his own 'diminution'; he was, indeed, heated to the point of sweat in his diminution, firmly bound, and deeply wounded; but he was poorly provided for. For there are three ways to provide for the 'diminished': through the refreshment of food, through quiet rest, and through the shielding from light. But sweet Jesus had gall and vinegar for refreshment; for rest, he had the vexation of the body and the affliction of the soul; for the tempering of the heat, he had the meridian splendor. Stop here, my soul, stop here—you who have been redeemed by the blood of Christ. Look: Abel, killed by his brother; look: Isaac, bound by his father; look: the bronze serpent, lifted up in the desert by Moses; look: the Lamb, sacrificed under the Law; look: God, killed by man; look: Jesus, crucified in the flesh; look: your King, hanging on the cross; look: your Lord, condemned to death; look: the man, gentle and innocent, wrapped in blood; look: the Ecce Homo, your own, as if hanging before you. Fix your eyes on those wounds, and with inward devotion, consider that tender body, that innocent body, that immaculate body, so cruelly and severely torn by the stretching of the cross. Pay attention and see if there is any sorrow like His sorrow. Even though you know what good this Passion brings to the world, if you have any sense of pity in you, if you have any love, if you have any bowels of compassion, then with a heart full of devotion, share in His suffering and let your tears flow; cry out and say: 'Bend your branches, O high tree; loosen your tension, O bowels; let that coldness melt, which birth gave you, so that you may stretch the limbs of the gentle King upon the wood.' For the Lord Jesus was crucified and stretched out on the cross in such a way that all His bones could be counted, and He was so constrained on every side that He could not move, except for His head. In that hour, and at that sorrowful time, the vast breadth of the earth had failed Him, so that He had nowhere to rest His head, weary from His miseries, but hung there with it bowed down. Iron nails support the entire weight of His whole body; He endures the sharpest pains, and suffers more than can be said or even imagined. See with what labor and pain the Lord stands on the cross, and don't let it weary you to stand in His service; for, as Peter Damian says, the more laboriously one stands in the sight of the heavenly Majesty, the more sweetly one acquires the sweetness of inward rest; and the more difficultly one endures the heaviness of one's own body, the more copiously it lifts one toward the merit of God. The Lord stands there with his body naked, exposed to the wind and the cold; yet he is clothed in love, and inflamed with the heat of love from the soles of his feet to the top of his head. The cross is named for 'torment' because it involves suffering both inside and out—where the sharpest pains agitate the body, where life drags on, and death itself is drawn out so that the pain won't end too quickly; that is the kind of death it is. It was considered so harsh and shameful among the Jews that not only was the person who happened to be crucified disgraced, but his entire household was called the 'household of the crucified.' So, in order to rescue us from a most shameful and bitter death, the Lord allowed Himself to be condemned to a death that was not only most harsh, but most shameful as well; and to bear the curse we had incurred, He took upon Himself a cursed death—that is, the cross—according to the saying: 'Cursed is everyone who hangs on a tree,' from which the Apostle says: 'He became a curse for us, and redeemed us from the curse of the Law.' Augustine says of this: 'There was nothing worse than that death.' He chose the most extreme and worst kind of death, and by that worst death, He killed all death, which had been the ruin of all; this is Augustine. Isaiah foreshadowed this crucifixion of Christ, whom the Jewish people sawed in half with a wooden saw. The Jews sawed Christ! They divided Him through the middle, and by the cross, they separated His body. The Lord chose a Passion that could absolve the guilt of the first transgression, so that we who lay dead through the forbidden tree might rise again through the tree of the holy cross; and we who lay dead through the tree of transgression might be called back to life through the tree of reconciliation. Christ chose to die on the cross to save the human race, so that the remedy might fittingly correspond to the disease: where death arose, there life might rise again, and the devil, who conquered by the tree, might also be conquered by the tree through Christ. For it was through a tree that our transgression occurred; it was through the tree of the Passion that He suffered, and by the wood of the cross and its torments, the tree of concupiscence was cast out, so that, passing through the sorrows of the tree, He might, as the Unconquered One, crush the delights that came from the tree. He therefore stretched out His immaculate hands upon the cross, for the hands that were stretched out in incontinence; for the sweet food of the forbidden tree, He accepted the bitter food, and taking our mortality upon Himself, He took it away. Hence Bernard says: 'What have I committed, most sweet child? What have you done, most loving youth? What is your fault, what is the cause of your damnation?' I am certainly the cause of your pain: what I, the servant, committed, the Lord paid for; what the unjust one committed, the Just One suffered. O Son of God, how your humility descends, you who were made obedient for me to God even to death, even the death of the cross. I was led to desire and accepted the fruit; you were nailed to the cross. I took the sweetness of the fruit, while you took the bitterness of the gall. For my sake, Eve rejoices. To you, the crucified one, Mary suffers with you. Who will grant that I might be entirely transformed in body and spirit, and be fastened to the cross with my Beloved, so that I might feel nothing but Jesus and the Crucified, and cry out entirely: Who will grant that I might die for you, my God, and that this wood of the cross might be so sweet to me, Lord, that I might die before you, so that I may rest in you more sweetly? The nails that made me are the sharp points of your nails; grant that I may not reach out any further to the things that came from the wounds of your hands, but purify me. My heart, so that I may come to you without anger and impurity, and to your holy works. Heal, Lord, the wounds made by my own hands in my works. Blessed are your feet, whose footstool is the earth; you suffered them to be fastened to the wood of the cross with nails. Through this, I beg you, Lord, blot out the errors of my feet, and direct my steps in your paths so that my footsteps may not waver, but always remain stable in your work. You placed a tablet above the cross so that it would appear in the title what your cause was: Jesus, in whom your proper name is expressed, Nazarene as to your homeland, because you were raised there, King of the Jews, in which the cause of your death is expressed. It was as if to say: He was crucified for this reason, because he was King of the Jews. For it was the custom of the Romans to place the cause of death of those crucified above the wood of the cross. He, however, had been accused of trying to usurp the kingdom of the Jews for himself. For this reason, the Jews had handed Him over to Pilate, and Pilate had condemned Him to death. And because the Jews demanded that Christ be crucified against Pilate's will, he chose to take revenge on them, writing the title in such a way that it would reflect back on their own shame. Hence Chrysostom says: 'Just as letters are placed on a trophy to show victory, so Pilate inscribed the title on Christ's cross; he was responding on Christ's behalf, to distinguish Him from the company of the thieves, but at the same time he was taking revenge on the Jews, clearly showing their malice in rising up against their own King.' According to Theophilus, the Jews arranged for the title to be written, intending to mockingly disparage the reputation of the One who claimed to be King, so that passersby wouldn't pity Him, but rather reproach Him as a tyrant; but Pilate didn't write it as they wanted. Hence Jerome also says: 'The Jews did this in mockery and derision; but in Pilate's intention, it was something else.' For, according to the Gloss, divine power was at work in the conscience of the one who knew. For, according to Remigius, this was brought about divinely so that such a title would be placed above His head, so that through it the Jews might recognize that, even by killing Him, they still had a King. Hence Bede also says: 'In this, His kingdom was already being shown, not restricted as they thought, but universal.' increased. The title placed above His cross shows this: that even by killing Him, they couldn't prevent Him from being their King, the One who is going to repay them according to their works. These three words—Jesus of Nazareth, King of the Jews—fit the mystery of the cross quite well. For what is said, 'Jesus,' which is interpreted as 'Savior,' relates to the power of the cross, through which salvation was made for us. What is said, 'Nazarene,' which is interpreted as 'flowering,' relates to the innocence of the One suffering, who is the flower that grew from the root of Jesse. But what is said, 'King of the Jews,' relates to the authority and dominion of the One suffering, which He earned through His Passion, because for this reason God exalted Him. Yet, although He is King not only of the Jews but also of the Gentiles through the cross, it was written only 'King of the Jews' because those Gentiles who are converted to the faith are called Jews spiritually—that is, those who confess, not by the circumcision of the body, but of Christ. And therefore, by the phrase 'King of the Jews,' the converted Gentiles are also understood. As Bede says, the title that testifies that Christ is King is placed beautifully not below, but above the cross; for although He suffered in the infirmity of human nature on the cross, He shone with the majesty of a King above the cross. Hence Ambrose also says: 'The title is placed above the cross with good reason, because the kingdom that Christ possesses is not of a human body, but of divine power.' He wrote the title not in just one language, but in three major ones—Hebrew, Greek, and Latin—and wrote it out fully in each, so that people of different languages gathered for the feast could read and understand the reason for his death. He did this so that every tongue might confess that the Lord Jesus Christ is King of kings and Lord of lords in the glory of God the Father, so that every tongue might commemorate the treachery of the Jews, and to show that he suffered for people of every tongue and reigns forever. A sign of this is that Pilate refused to delete or change the title, even though the Jews asked him to, because they saw that the way he had written it reflected poorly on them. So the chief priests of the Jews, wanting to correct the title, said to Pilate, "Don't write 'King of the Jews,'" but he replied, "What I have written, I have written." For in the phrase 'King of the Jews,' Christ’s proclamation is shown, along with the Jews' disgrace, because it was shameful for the Jews that they had caused their own King to be crucified. But if it had been written, 'Because he said: I am King of the Jews,' this would have reflected poorly on Christ and indicated his guilt. This is what they intended—to take away the reputation of the one they had crucified, having already taken his life while he was alive. Pilate, however, confirming it all the more, replied, 'What I have written, I have written,' meaning he had written it immovably and indelibly. It was as if he were saying, "What I have written is true." "Therefore I will not change it; I won't corrupt the truth, even if you love falsehood." The repetition of the word confirms the title and Christ’s kingdom. The immobility of the title signifies the immovable kingdom of Christ. According to Augustine, this title was unchangeable—not because Pilate wrote it, but because Truth itself said, "I am the King of the Jews." Hence, the same Augustine exclaims: "O the ineffable power of divine action, even in the hearts of the ignorant!" Was there not a hidden voice echoing within Pilate—if you can put it that way—a loud silence, whispering what had been prophesied long before in the Psalms: "Do not corrupt the inscription of the title"? For this reason, Pilate wrote what he wrote, because the Lord said what he said—so says Augustine. Pilate, though unknowingly, commended Him in this title through three things: the death of Christ was the cause of the remission of guilt, because He is Jesus; the cause of the bestowal of grace, because He is the Nazarene; and the cause of the attainment of glory, because He is the King of the Jews, in whom we shall all be kings. These three languages were consecrated to preeminence in the title of the cross because they stood out above the rest and were the principal ones: Hebrew, because of religion and the Jews who boasted in the Law of God; Greek, because of wisdom and the philosophers of the Gentiles; and Latin, because of power and the Romans, who at that time ruled over many and almost all nations. It is as if it were said: "This is the King of all religion, of all wisdom, and of all power." These three peoples, therefore, as Augustine says, claim for themselves dignity in the cross of Christ; in this it is signified that through the cross of Christ, they ought to be subdued and converted: the devout and religious, who are signified by the Hebrew language; the wise, by the Greek; and the powerful, by the Latin. Whether they like it or not, then, the Jews must submit.3 Diverse languages, every kingdom of the world, all worldly wisdom, and all the sacraments of the divine Law bear witness that Jesus is the King of the Jews—that is, the Emperor of those who believe in and confess God. Through the title on the cross, Christ's triumph is shown—a lesson from it, and a prayer. It should also be noted, according to Jerome, that a title is distinguished in three ways: a memorial title, when something is written to the memory of someone, especially the dead, as is done with inscriptions on their tombs; and a proclamatory title, which is written to announce and praise the living. It's placed on the gates of houses or cities when an event is described in action; and a triumphal title, which contains the cause and order of some triumph, such as this title we're now discussing. For after the devil was defeated, it was written above His head: 'Jesus the King of the Jews'—that is, of those circumcised in heart, by spirit, not by the letter. By the fact that He's called 'King of the Jews' even in death, it's shown that He didn't lose the kingdom of the Jews in death, but rather acquired the true Jews—those who confess Him in heart, mouth, and deed. From this article of the title's inscription, we have a lesson: whenever we're attacked by the devil, we should oppose him with this title: 'Jesus of Nazareth, King of the Jews.' It's called a triumphal title because it clearly expresses Christ's triumph over the devil. Sensing this, the devil soon urged the Jews to ask Pilate for a change to the title, but Pilate, moved by divine instinct in this matter, asserted that the title was immutable. In every demonic attack, therefore, the Christian should carry this title in their heart and on their lips, or even in writing; for among all the weapons of the Lord's Passion, the devil fears this triumphal title the most, just as the devil himself asserted when compelled in a certain vision to some devout persons. To conform themselves to this article, which was illusory from the intention of the Jews, let a person heed this lesson and pray thus: 'Jesus, who willed to be mocked by this triumphal inscription, grant that I may struggle so strenuously under this same title of Yours that, terrified by Your trophy, the enemy may not dare to approach me.' Note literally that the cross had nothing above the crossbar; it had three arms in the shape of the letter T, but in place of a fourth arm, Pilate placed a small board and a tablet, affixed to it in the manner of a Tau, and on the tablet the title was written. It is believed, however, that the Lord's cross was fifteen feet high, and the added tablet a foot and a half. It is also said that there were four different types of wood in the Lord's cross: the upright post or trunk sunk into the rock, to which the cross was fixed, made of cedar; the stake or upright beam, made of cypress; the crossbar or transverse beam, made of palm; and the added tablet, made of olive. Hence this verse: 'The woods of the cross are palm, cedar, cypress, olive.' The cedar signifies the height of contemplation; the cypress, the fame of a good reputation; the palm, the fruit of justice; the olive, the gentleness of mercy. The cross, however, is four-parted and signifies the four parts of the world; for if it were laid flat on the ground, one part of it would point to the East, another to the West, another to the South, and another to the North. When, therefore, the Lord willed to endure this kind of death, He showed that He was about to save the four-parted world and was about to gather the elect from the four parts of the world into His faith; and that the power of His Passion and crucifixion was to be spread to these regions of the world through the cross. He also willed to endure such a death to show for whom He was suffering: to replenish the ruins of the angels above, to lead the just out of limbo, to gather and unite friends, and to reconcile enemies. The first is signified by the upper arm; the second, by the lower; the third, by the right; the fourth, by the left.
The Division of the Garments and the Mockery
The soldiers divide Christ's garments, and he is mocked by those around him, yet he remains patient and silent.
And, as Chrysostom says, He dies on the cross with His hands outstretched so that with one hand He might draw in the people of the old covenant, and with the other those from the Gentiles, joining both to Himself. The Apostle describes the moral figure of the holy cross when he says: "Rooted and grounded in love, that you may be able to comprehend with all the saints what is the length and breadth, height and depth; and to know the love of Christ which surpasses knowledge." Here it is shown that those who crucify their flesh with its vices and desires must have breadth in good works, length in good perseverance, height in the hope of heavenly rewards, and depth in the caution of God's inscrutable judgments. According to Augustine, the breadth of the cross signifies good works done in the breadth of charity, because the works of charity are to be extended generally. This is represented by the crossbeam, where the hands are stretched out to signify works—for by hands we understand works—while the breadth signifies the cheerfulness of the one working, because sadness creates narrowness. In the length, we find the perseverance of good work and holy conduct, which must be maintained throughout the entire length of time until the end. This is represented by the wood extending from the crossbeam down to the ground, where the crucified body appears to stand, which signifies persisting—that is, remaining with long-suffering. In the height, we find the hope of heavenly rewards and the right intention by which all good works are directed to God as the ultimate end. This rises from the crossbeam itself, upward toward the head, because of the expectation of things above; it means that good works and perseverance in them shouldn't be done for the sake of temporal benefits from God, but rather for the sake of the eternal things to be hoped for. In the depth, we find the inscrutable judgments of God, from which this grace of God comes to men. This is in the part of the wood that lies hidden, fixed in the earth; yet from there rises that which is visible, because all things that appear to them and their prominence arise from there, just as our good works proceed from the depth of God's grace, which cannot be comprehended or judged. All things proceed from the hidden will of God, which calls one man to the participation of such great grace in one way, and another man in another. He surely calls the love of Christ that surpasses knowledge the place where that peace is found, by which... ...it surpasses all understanding. Explaining this mystery, Bernard says: "Christ on the cross shows patience, fulfills obedience, commends humility, and perfects love." With these four gems of virtue, therefore, the four arms of the cross are adorned. Charity is supereminent; on the right is obedience, on the left is patience, and in the depths is humility, the root of all virtues—so says Bernard. In the four arms of the cross, four of the cross's chief benefits are also noted: the upper part signifies the opening of the gate of heaven; the lower, the destruction of hell; the right, the bestowal of grace; and the left, the remission of sins. The crucifixion of the thieves is a lesson: two thieves were fixed to the cross with Jesus, condemned for their crimes; one on the right, who repented at the end, and one on the left, who remained in his stubbornness, with Jesus in the middle as the mediator for reconciliation. But as far as the intentions of the Jews were concerned, this was done to Him for ignominy and reproach, so that the cause of His death would be judged similar to the cause of the thieves' death, and He would appear as a participant in their crimes and be defamed by their association. But if one looks to the mystery, this... ...pertains to the glory of Christ, for through this it is shown that by His Passion He merited judicial power. For holding the middle position properly belongs to the judge. Hence Chrysostom says: They crucify the thieves together, not as enemies of the thieves—for they were participants in their crime—but to defame their Lord, so that He would not seem to have been crucified without cause, but as one found to be a criminal. Hence also Ambrose: How execrable in its deed was the iniquity of the Jews, to crucify the Redeemer of all as if He were a thief! He himself allowed this, and chose to be crucified with sinners, to show that he suffers and dies for sinners, and so that the Scripture of Isaiah might be fulfilled, which had said long before: "And he was counted among the wicked." "He was counted among the wicked in his death, so that he might bring the wicked to life in his resurrection." Ambrose says this. The Lord hangs, therefore, between two thieves, placed in the middle as if he were the leader and master of their crimes. In this, however, the mystery of the final judgment is signified, when the Son of Man will come and set those to be judged: the sheep on his right, and the goats on his left. Hence Jerome says: "Truth, counted among the wicked, left one on the left and took the other to the right, just as he will do on the day of judgment." A brief confession gained a long life, while blasphemy, once finished, is punished with eternal suffering. Hence Augustine also says: "The cross itself, if you consider it, was a tribunal." For with the Judge set in the middle, one thief who believed was set free; the one who insulted him was condemned. He was already signifying what he is to do regarding the living and the dead: he will place some on his right and others on his left. “He was judged, and he threatened judgment.” Augustine says this. From this detail of the thieves’ crucifixion with Christ, we draw the lesson that we, too, must be crucified with Christ in the midst of thieves. For just as there were three crucified there—two thieves, and Jesus in the middle—so in us, three things must be crucified in a moral sense: the flesh and the world, which are represented by the two thieves, and our spirit, which is represented by Jesus. The flesh must be crucified like the thief on the right, so that it may be subject to the spirit and agree with it, as the Apostle says: "Those who belong to Christ have crucified their flesh with its passions and desires." The world must be crucified like the thief on the left, so that it is left behind, mocking the good, as the same Apostle says: "The world has been crucified to me, and I to the world." With these thieves crucified within us, let the spirit be crucified in the middle with Christ, so that we may say with the Apostle: "I have been crucified with Christ; it is no longer I who live, but Christ who lives in me." Note, however, that while the thief on the left was indeed crucified, he was not saved, but remained in his perfidy; so the world, even if it is crucified, still remains in its impurity.✦✦✦ The flesh, however, when crucified, is saved with the spirit because it will be glorified in its resurrection; this is why Jesus said to the thief on the right: "Today you will be with me in Paradise."✦ For a clearer understanding, know that the cross of the flesh is the rigor of discipline, which has four arms: vigils, abstinence, the roughness of clothing, and the discipline of the lash. The cross by which the world is crucified is poverty of spirit, which also has four arms: contempt for glory, money, country, and kin. The cross of the spirit is the fervor of devotion, which likewise has four arms: love, hope, fear, and sorrow; hope upward, fear downward, love to the right, and sorrow to the left. The root from which all these things spring is charity; hence the Apostle says: "Rooted in love, so that you may be able to comprehend, with all the saints, what is the breadth, length, height, and depth." In this, the Apostle, following Augustine and the Gloss, most aptly expresses the figure of the cross and its mystery.✦ To conform yourself to this mystery, let a person reflect on how Christ hung in the midst of thieves, and let him turn over in his mind this lesson and pray: "Jesus, who chose to be crucified between two thieves and to be counted among the wicked, grant that my spirit may be crucified in the midst of the flesh and the world, so that, with these outer things crucified in me, I may find rest in you, the center—both literally and mystically." Yet even in such agony, they didn't spare Christ from their insults; and, what is worse than the pain itself, they mocked his suffering. Pain on every side; disgrace on every side; insults on every side. Certain men—specifically the four soldiers who crucified him—took his garments, except for the tunic, and according to the number of persons, they divided them among themselves into four parts in his presence. They also took the upper tunic, which they couldn't divide without tearing; but it couldn't be torn usefully or conveniently because it was seamless—that is, without a seam—and made with a woven design. The poor in Palestine were accustomed to using such garments; and therefore, so that it would not be torn, they preferred to cast lots for it so that it might come to one person whole. It is said, however, that it was in the manner of gloves or a cap, and so on. It was made of a certain woven haircloth; the blessed Virgin made it with her own hands, and as Jesus grew little by little, it grew as well. It was woven from the top throughout, and as they say, it was reinforced and preserved on the outside by an additional layer of some kind of cloth. According to Chrysostom, the Evangelist implies the simplicity of the garment by saying this; for in Palestine, there is a type of clothing made for the poor from many pieces of cloth, where one piece is layered over another. This was done so that it might be fulfilled consecutively—that is, to this end—and thus the Prophet’s words in the person of Christ were fulfilled: 'They divided my garments among them,' meaning those other than the tunic, 'and for my vesture,' meaning the seamless tunic, 'they cast lots.' According to Augustine, the four-part garment of the Lord Jesus Christ signified His Church, which consists of four parts throughout the whole world and is distributed equally—that is, harmoniously—in all those same parts, to which the power of the Crucified is extended through the four parts of the cross. But that tunic, which was won by lot, signifies the unity that is held together by the bond of love. For if love excels and is above all commandments, then the garment by which it is signified is deservedly said to be woven from the top. And he added: throughout, because no one is excluded from it who is found to belong to the whole, from which whole the Church is called Catholic. It is called seamless so that it might never be torn; it comes to one person because it gathers everyone into one; and in the casting of lots, God's grace is commended, because when the lot is cast, it is not the person who is chosen, but the hidden judgment of God in the Passion of the Lord. It is granted not by merit, but by the hidden judgment of God in the unity of faith. According to Jerome, the garments of Christ are those by which His body is covered—namely, the Church; the four parts into which they are divided are the four types of people to whom the commandments are given: the married, the widowed, the prelates, and the religious or the continent. All these are called soldiers because they ought to serve Christ through the perfection of obedience, not the world through the love of temporal things, nor the devil through the commission of sins. The seamless and undivided tunic is the ecclesiastical unity that will endure until the end. The lot that assigns this tunic to one and not another—that is, to the faithful and not the unfaithful—is the grace of God, which also preserves the integrity of this unity. Christ's tunic, therefore, was not divided; but alas, today, because of our sins, Christ's seamless tunic—namely, the Church militant—is being wickedly torn, ripped apart, and parceled out. What the Gentiles refused to do, this, oh the sorrow! Christians do not hesitate to do it. Heretics tear it by introducing various opinions against it; the laity tear it by their actions; and the clergy parcel it out among themselves, and they divide it with deceit and fraud, each saying, 'It is here,' or 'It is there.' O tunic of Christ, how terrible is your division! He also divides the garments of Christ who presumes to plunder churches or to steal the property of his neighbor. See, then, how Christ's garments are given as plunder to the soldiers, just as the clothes of the executed are usually given to their executioners. From this we learn two things: first, the shame of Christ's Passion. And second, the fact that they crucified him naked. This is something only the vilest people would do, driven by the greed of those who crucify; for even though Christ's garments were worth very little, they all snatched them for themselves anyway. Hence Chrysostom says: 'They divide his garments, which is what happens with the most vile and wretched condemned men, who have nothing else to their name.' They dared to do this as if he were someone dishonored, rejected, and the most worthless of all; they certainly didn't do such a thing to the thieves, but they dared to do everything to Christ. Theophilus also says that perhaps many of them were in need, or perhaps they did it more out of mockery and a certain wantonness. It was as if they were saying in mockery: 'Since this man claimed to be a king, let us each have something of his royal garments.' The patience and the merciful plan of the Savior are truly wonderful; just as a lamb clothes those who shear and slaughter it with its own fleece, so He clothed those who were stripping and killing Him with His own garments, showing that unless they were clothed in His examples, their shameful nakedness would be exposed before the eyes of God and the angels. From this point about the division of Christ's garments, we can draw several lessons. The first is that we should willingly share in the examples of the saints, which are signified by the Lord's garments. Another lesson, according to Jerome, is that the observance of God's commandments—which are also signified by the garments—should be shared among Christians according to each person's different state of life. A further lesson is to divide the relics of the saints out of devotion, in order to increase their honor. What those pagan soldiers did to Christ in mockery and derision, good Christians ought to turn toward the praise and honor of Christ and the saints, just as Christians convert many pagan rites to the worship of God. Another lesson is that charity, which according to Augustine is signified by the seamless tunic, cannot be divided, since it connects all other virtues. Finally, no one should tear apart the one, holy, catholic, and apostolic Church through schism, for it gathers everyone into one, and it too is signified by the seamless tunic. For this reason, as Chrysostom says, Christ’s head wasn't severed like John’s, nor was his body cut apart like Isaiah’s, so that he might keep his body whole and indivisible for death, and not give an excuse to those who want to divide the Church. To conform oneself to this mystery, let a person imagine the examples of Christ and the Saints as precious garments, which we should strive to share in as much as we can, and pray in this way: 'Jesus, you who willed that your garments be divided among those who crucified you, but that lots be cast for your seamless tunic, grant me to share in the examples of your Saints along with the observance of your commandments, and to keep charity always whole and intact.' Those standing near the cross watched him to see when he would die, and to ensure he didn't escape, or that no one would take him down from the cross while he was still alive. They wanted to show their own powerlessness, as if he were being held back by guards and couldn't help himself. Jerome says: "The diligence of the soldiers and priests serves us well, so that the power of the One rising again might appear greater and more clearly." Indeed, he was mocked and ridiculed on the cross by many people, on several different occasions. Note in the sequence of the text the four different groups who mocked Christ on the cross: the first are those sitting, who were watching him; the second are those passing by, who were blaspheming him; the third are the standing priests and elders; the fourth are the thieves hanging there. These represent four types of people who deny his power: among those sitting, the self-indulgent and the slothful, who focus on the pleasures of the flesh; among those passing by, the greedy and the covetous, who pursue passing things and turn away from the path of justice; among those standing, the proud and the arrogant, who stand firm through their desire for excellence; among those hanging, the impatient and those who complain about adversity. While some were sitting and watching him, others were passing by along the road—ordinary people walking near the cross—and as they gathered, they blasphemed him, shaking their heads in mockery and saying, "Vah!" (an interjection used to insult, ridicule, or jeer), "You who destroy the temple of God, as you claimed, and rebuild it in three days by your own power, which now appears so weak." They repeat the words of the false witnesses and agree with those who claimed he had said this, but it was false. Save yourself, using the power you claimed to have to rebuild the temple, and come down from the cross—you who promised you could rebuild the temple in three days. And they said again, "If you are the Son of God, come down from the cross"—meaning, if you can, take away the pain you're suffering. It was as if they were saying: "You can't, which shows your falsehood." But wickedness lied to itself; for it was a greater thing to rise from the grave than it would have been to come down from the cross. Hence Gregory says, "If he had come down from the cross then, he would surely have yielded to those who were insulting him, and he would not have shown us the virtue of patience." But he waited a little while, endured the insults, bore the mockery, kept his patience, and delayed the wonder. And he who would not come down from the cross rose again from the grave. It was, therefore, a greater thing to rise from the grave than to come down from the cross; it was a greater thing to destroy death by rising than to preserve life by coming down. See also, according to Chrysostom, the voice of the children of the devil in these words, and how they imitate their father's voice. The devil said, "If you are the Son of God, throw yourself down"; and the Jews say, "If you are the Son of God, come down from the cross." Likewise, the chief priests, mocking him along with the scribes (that is, the experts in the law) and the elders (that is, the ordinary judges), said to one another in derision: "He saved others, and surely, whether spiritually or physically, he should save himself—that is, deliver himself from the torture of the cross; this is Christ, that is, the King or Messiah, the chosen of God, that is, the Son of God." Bede says, "In fact, he refused to save himself by coming down from the cross, because he is the Christ, the chosen of God." For he who came for the very purpose of being crucified for us neglected to save himself by coming down from the cross; because, along with other sinners, he took care to save even those who crucified him by dying. And again they said, "He saved others; he cannot save himself." Jerome says, "Even against their will, the scribes and Pharisees confess that he saved others." Therefore, your own judgment condemns you. For he who saved others could certainly have saved himself, if he had wanted to. And again they said, "If he is the King of Israel—not just anyone, but the Messiah promised in the Law, as he himself claimed—let him come down now from the cross so that we may see his power, since other kings cannot do such things; and we will believe him." But they were lying when they said, "We believe." The same Jerome says, "A fraudulent promise." For what is greater: to come down from the cross while alive, or to rise from the grave while dead? He has risen, yet you don't believe him; therefore, even if he were to come down from the cross, you still wouldn't believe him. But it seems to me that it's the demons putting this idea forward. For as soon as the Lord was crucified, they felt the power of the cross and understood that their own strength was broken; and so they act to make him come down from the cross, so that he wouldn't complete the salvation he had begun. But the Lord, knowing the traps of his adversaries, remains on the cross to destroy the devil. However, the Book of Tobit writes that a demon stood on the arm of the cross, considering whether Christ had any stain of sin. This is why He told His disciples at the Last Supper, 'The prince of this world is coming'—meaning the prince of those who love the world—'and he has nothing in Me that belongs to him.' Although He was sinless and therefore not subject to death, He still chose to die because the Father commanded it. That is why He added, 'But so that the world may know that I love the Father, and just as the Father gave Me the commandment, so I do'—that is, by dying for humanity. Consider now what the demon does at the passing of others, he who presumed to come against the Savior and Lord of the world Himself. Hence Gregory says, 'We must be careful, and we must reflect daily with great tears on how savage and terrible the prince of this world will be when he comes on the day of our passing, seeking his own works in us, if he even came to God dying in the flesh and sought something in Him in whom he could find nothing.' Previously, he had recognized Him as God through His miracles, but he fell into doubt regarding his own knowledge when he saw Him as capable of suffering. So, on the cross, as if in a trap, he was caught and defeated. Augustine says, 'By the very death of Christ, the devil was defeated; he took the bait in the trap.' The trap of the devil is the death of Christ; the bait by which he was caught is the death of the Lord. The Passion of Christ is a trial and an objection. They kept saying, "He trusted in God; let Him deliver Him now if He wants Him." He said, 'For I am the Son of God.' It was as if they were saying: "If He truly says this, He will easily be set free by God, because the Father gladly delivers His sons." Likewise, the soldiers mocked Him, approaching Him physically but remaining far away in their minds, and offering Him vinegar—specifically later, when He said, 'I thirst'—saying, 'If you are the King of the Jews, as you said, save yourself by freeing yourself from the cross.' O miserable ones! The King of the Jews—that is, of those who believe and confess Him to be God—could have saved Himself by coming down from the cross, if He had wanted to. Miserable and blind ones! They should have prayed, 'Save us, who are in need, not save yourself,' and yet, while he was there, he was both saved and saving. But the Lord Jesus didn't give in, teaching us to persevere in our trials. See how he did not judge them, and others as well. They didn't just crucify Christ; they also mocked the Crucified One in various ways. For many, it isn't enough to crucify Christ by sinning; they go on to mock the Crucified One by repeating their sins or boasting about them. They also mock and ridicule the Lord when they perform good works—like praying or giving alms—simply for the sake of human praise. From this instance of the mockery of the Crucified One, we learn a lesson: when we are in the heights of contemplation, we must not turn to empty words. We shouldn't descend to idle occupations, but rather endure the mockery of the perverse, just as Christ refused to descend from the cross despite the insults and taunts of the Jews, but persevered there until death. That is why he said, "They are worthless; I can do nothing." Why abandon the path that sanctifies both God and men, and among other things, binds me? The olive and the fig tree said the same; it's the same with our purpose. Yet all time is a time of the cross, when the outer self is corrupted so that the inner self may be renewed and the body of sin emptied. Some, however, descend from the cross of patience for the sake of a small insult; others descend from the cross of self-denial and penance. Some descend for a bowl of lentils or delicious food; others descend from the cross of compassion for the sake of greed, abandoning their inner life when they see the blood of the cross and the Master, yet we do not descend. Because we wish to ascend from this flesh. But this is a fiction. The devil often feigns pity for penance, specifically to make one descend from the cross, because he knows that one falls more easily by descending. Therefore, the devil tries to make one descend from the cross of penance by abandoning it. Hence, a certain novice, when his mother wanted to pull him out of religious life, is said to have replied: "Christ did not descend from the cross for the sake of his Mother; so I will not descend from the cross of penance for your sake." To strengthen yourself in this, let a person remember this lesson and pray: "Jesus, who on the cross endured the insults and mockery of the Jews, grant that I may never, for any diabolical temptation or human distress, descend from the heights of a holy religious life and conversion; but may I remain fixed and steady in the embrace of your love."
The Thief on the Cross and the Mother of Mercy
Christ promises paradise to the repentant thief and entrusts his Mother to John, demonstrating his mercy and filial love.
Furthermore, the thieves crucified with him mocked him in the same way, hurling the same insults or abusive words at him, and blasphemed as they reviled him. According to Augustine, the plural is used for the singular; or, according to Jerome, both initially blasphemed, but after seeing the signs in the elements and in inanimate things, one believed in Christ and corrected his earlier denial with a subsequent confession. So, when one of them—representing the Jews who reject the faith—was blaspheming... ...he said: 'If you are the Christ, that is, the King or Messiah, save yourself and us'—meaning, by delivering us from physical death. He didn't care about spiritual salvation or the good of his soul. The other, representing the Gentiles who follow the faith, rebuked him, saying: 'Do you not fear God, since you are under the same condemnation—that is, of death and similar punishment?' It's as if he were saying: 'Even if you don't fear men, you ought to fear God, especially at this hour of death in which you now find yourself.' 'And we, indeed, are justly in this condemnation, for we are receiving the punishment our deeds deserve and according to the demands of our actions.' See, he confesses his guilt, so that he may say: 'I acknowledge my iniquity,' and for this reason he merits mercy. He also confesses Christ's innocence, saying: 'This man, however, has done nothing wrong,' because he committed no sin, nor was he conceived in sin. Augustine asks, "Who taught him, if not the one hanging right next to him?" For he was fixed to him on the side, but he clung to him in his heart. So, turning to Jesus, who knows the heart, he said, "Remember me, Lord, when you come into your kingdom."✦ It’s clear he wasn’t speaking of a temporal kingdom, but an eternal one; not of the present, but of the future. Great was the faith of this thief: for he was not held back from the confession of truth, or of true faith, by the fear of the Jews standing by, nor by the bitterness of his own pain, nor by the blasphemy of his companion, nor by the apparent weakness of Christ's flesh, nor by the flight and denial of the Apostles; and so, he received the remission of his guilt and of all his punishment. His conversion is clearly evident here in several respects. First, regarding the progress of charity, which he held onto vividly even in his own death, by rebuking his brother and fellow thief—who was dying for a similar crime—for his iniquity, and by preaching to him the life he had come to know. Second, regarding the sincerity of his faith and true confession, by believing that the one he saw dying alongside him was God and Lord who would reign, and by publicly proclaiming it. Third, regarding the humble and sincere confession of his guilt; for anyone who confesses falsely or lies in confession seems to mock the Lord, just like the thief on the left. Fourth, regarding the firmness of his hope, as he asks for entry into God's kingdom and for companionship, not despairing because of the magnitude or the number of his sins. This thief could help himself with nothing but his heart and his tongue, which he took care to offer entirely to God: his heart, through compunction and deep compassion—for, according to the Gloss, he seemed more afflicted by Christ's suffering than by his own, indeed, lamenting Christ's torment more than his own—and his tongue, as has been said, in the confession of truth. Hence Gregory says: "On the cross, nails bound his hands and feet, and nothing was left free for him from his torments except his heart and his tongue." Inspired by God, he offered Him everything he found free within himself, so that, according to what is written, he might believe with his heart unto justice, and confess with his mouth unto salvation. Hence Bede also asks: "Who would not marvel at the spirit of this thief?" Indeed, who could worthily marvel at the grace of the Lord who helps him, or honor it with worthy thanksgiving? Look at the one who came to the cross in such a state of guilt, and see how he leaves the cross in a state of grace. He confessed the Lord, whom he saw dying beside him in human weakness, at a time when the Apostles were denying the very One they had seen performing miracles by divine power. Bede says: 'I beg you, Lord, grant that I may first know you with this thief, and then, knowing you in this way, confess myself a true sinner and glorify you, who, though just, suffered without fault for the unjust.' Lord, I pray that I may desire this; may I ask for it and obtain it in the same words as he did: 'Remember me, Lord, when you come into your kingdom.' Through these two thieves, those are signified who are crucified with Christ to expiate their sins through the profession they have made in religious life. Yet some return in action, if not in habit, to a worldly life; of them the Apostle says: 'The name of God is blasphemed among the Gentiles because of you,' for they scandalize those in the world, and these are signified by the blaspheming thief. Others, however, having professed the cross, endure it devoutly through penance and patience, and these are signified by the thief who confessed Christ. Hence Beda says: 'Mystically, the thieves who were crucified on either side of the Lord signify those who, under the faith and confession of Christ, undergo either the struggle of martyrdom or any of the institutes of continence or stricter discipline.' But as many as do this solely for eternal and heavenly glory are surely represented by the merit and faith of the thief on the right. But those who renounce the world for the sake of human praise or any less worthy intention are, not undeservedly, imitating the mind and actions of the blasphemous thief on the left. Some adapt the two thieves crucified with the Lord to two types of the baptized: 'For as many of us as were baptized into Christ Jesus were baptized into his death.' For both were crucified in a similar way, but one was a blasphemer on the cross, while the other was made a martyr by his confession. Because we are washed through the Baptism in which we were cleansed even while we were sinners: some, while they praise God who suffered in the flesh with faith, hope, and love, are crowned; others, while they refuse to hold the faith or the works of Baptism, are deprived of the gift they received—so says Bede. The fact that one of the thieves grumbled while the other did not signifies that some endure tribulation patiently and earn a crown, while others don't endure it patiently and meet with condemnation. Regarding the impatient, Hugo says: "When people endure punishment, they say: 'If we had deserved this, we wouldn't be ashamed; but now, to suffer unjustly and without fault is humiliating for us.'" On the contrary, if you suffer for a fault, be ashamed; if you suffer without fault, rejoice. You seem to want to be a thief rather than Christ; and perhaps a thief on the left, a blasphemer, not a confessor. For you suffer for a fault and acknowledge the fault, yet you don't honor the Judge. Consider now how deeply contemptible the mockery of the thief on the left was, in that such a vile and wicked man, already condemned to death and soon to die from his own wounds, insulted the Author of life. From this account of the thief's mockery, we have a lesson that we should learn from Christ's example to endure insults patiently, even from lowly people. Furthermore, there is a lesson in the thief on the right: we must never tolerate insults against God, but should speak out against them, just as that thief did. Also, here is a lesson: no matter how wicked we may be as sinners, we should never despair of God's mercy, following the example of that sinner who, as Augustine says, became an heir to paradise through a single word. To align yourself with this, consider these lessons and pray: 'Jesus, you who chose to be mocked by one thief and reverently confessed by the other, help me to bear the insults of the wicked with a calm heart for the glory of your name, and with that venerable thief, to possess the joys of paradise.' The cursed ones who were there with the Lord Jesus were saying many other insults, and they kept at it. He, however, teaching us to have patience and perseverance in tribulation, nonetheless persevered and remained on the cross until the end, so that He might utterly destroy the devil and take away his spoils. All these things happened while His most sorrowful Mother was present. She stood by the cross with her sisters, Mary Magdalene, and John; the compassion of this Mother greatly increased the Son’s passion, and conversely, she hung on the cross with her Son in mental agony, and would have preferred to die with Him rather than live any longer. Hence Bernard says: 'O good Jesus, you suffer great things outwardly in your body, but much greater things inwardly in your heart, from the compassion of your Mother who shares everything with you!' Bernard continues: 'Everywhere there is anguish, everywhere there are torments and pains; they could be felt, but they cannot be described.' Mary stood with the others by the cross in body, but in her mind, she had entirely migrated onto the cross. She didn't turn her eyes away from her Son; she was in anguish just as He was, and with her whole heart she prayed to the Father for Him, and the Son likewise prayed for His Mother. As Ambrose says: "While the Apostles fled, Mary stood before the cross, watching the wounds of her Son with devout eyes; for she was waiting not for the death of her loved one, but for the salvation of the world—or perhaps, because she knew that through the death of her Son would come the redemption of the world, this royal hall thought that she and her own death would add something to the public offering." But Jesus didn't need a helper for the redemption of all. And so Chrysostom says: "In the Passion of Christ you will see two altars: one in the heart of Mary, the other in the flesh of Christ; Christ was offering his flesh, Mary was offering her soul." She did indeed desire to add the blood of her own flesh to the blood of her Son, and with the Lord Jesus to complete the mystery of our redemption through bodily death; but this was the privilege of the high priest alone, to enter into the holy of holies with blood. Therefore, neither the Virgin, nor an Angel, nor any human could have a shared authority in the reparation of man. In this, however, the devout Mother suffers most gravely, because what her Son endures in his body, she endures in her heart—as Chrysostom says. And because John stood by the crucifixion, the Passion is read according to him on that day, though he is also rightly read last because he wrote last. Everyone, therefore—and especially Magdalene, his beloved disciple—wept vehemently, and they couldn't be consoled for their beloved Lord and Master. They suffered with the Lord, and also with the Lady, and with themselves. Their sorrow was often renewed, because the Passion of their Lord was constantly increasing, whether through insults or through deeds. They stood watching from a distance, and no one comforted them. Oh, what voices and sad wailing were heard there from His friends! What John says about them standing 'near the cross,' while other Evangelists say the women stood 'at a distance,' should be understood—according to Augustine—as meaning they were at an interval where they could be called 'near' because they were present in His sight and close enough to hear the words of Christ; yet they were 'at a distance' compared to the pressing crowd that stood closer, along with the Centurion and the soldiers. Alternatively, they were 'at a distance' from the soldiers who were crucifying and guarding Christ, but 'near' to the others who were standing by and watching; so, they can be said to have stood both 'at a distance' and 'near' from different perspectives. Or, they were initially near the cross, and after the commendation of the Mother, they moved away to escape the density of the crowd and to observe the other events from further off, so that the Evangelists, who recorded these things after the Lord's death, could describe them as standing at a distance. The fact that the women stood near the cross while the disciples fled highlights the devout constancy of the women. Hence Chrysostom says: 'The women stood by the cross while the disciples fled, and the weaker sex appeared more manly then; therefore, just as they are not excluded or repelled from salvation, so neither are they from the mystery of the cross, nor from the knowledge of the Resurrection.' Note that the blessed Virgin didn't stand on the north side of the cross, as some imagine and as paintings show, but rather faced her Son, slightly to the west, while leaning toward the south. A specific spot near Mount Calvary is pointed out and venerated by the faithful, where she stood with other women near the cross of her Son, weeping and lamenting; there is a chapel at that location outside the Church of the Holy Sepulchre, attached to the wall of that same church. Stand with her by the cross and mourn the Lord who died for you. We ought to stand by the cross, more in mind than in body, keeping in memory the Savior according to the posture in which He hung upon the cross. For such a memory is of great value to us. There we find a refuge from the evils of sin and refreshment from the evils of punishment; there we are instructed in the goods of grace, and there the way to the goods of glory is shown to us. Good and desirable is the shadow under the wings of Jesus, where there is a safe refuge for those who flee and a welcome refreshment for the weary. One wing can be understood as protection in prosperity, the other as protection in adversity; one wing also against the evils of sin, the other against the evils of punishment. Hence Bernard, absorbed in this memory, says: 'O Lord, wherever I go, I always see You on the cross.' Consider now how He Himself was lifted up, just as He had foretold: 'As Moses lifted up the serpent in the desert, so must the Son of Man be lifted up,' namely on the cross; for that bronze serpent lifted up in the desert was a figure of this exaltation.✦ Just as that bronze serpent had the appearance of a serpent but lacked its venom because it was made of bronze, so Christ, when He was counted among the wicked and hung between thieves, had the appearance of sin, but He had no sin at all. And just as those who were bitten by serpents were healed by looking at the serpent raised on a pole, so there is no better medicine against the bite and temptation of the devil than the Savior who suffered for us on the cross. For if the sight of that bronze serpent saved them from physical death, the faith of Christ crucified saves us much more powerfully from spiritual death. Look also at your Lord standing upon a high throne, prepared to judge; for this reason, two men are placed on either side, one of whom is saved and the other condemned. See also Christ, the High Priest of good things to come, and how with arms outstretched and hands pierced He offers a pure sacrifice—His own precious flesh—for us upon the altar of the cross. Look also at your Master, how He stands on high and preaches. Even while hanging on the cross and right up to His final breath, the Lord wasn't idle; He was doing and saying things useful for us. As Augustine says, He acted like a teacher in a chair, and the wood of the cross became the Teacher's chair. Take note of the seven most sacred words He spoke while on the cross, and reflect on them frequently with devotion. Through these seven words, we can make our own exclamations: sometimes by keeping the Father of our Lord in mind and pleading against the Jews; sometimes by sympathizing with our Lord, or with His Mother, or with us poor sinners; and at the end of each word, offering a prayer. Some, however, distinguish eight words, dividing the third word into two: so that He said two for sinners—'Father, forgive them' and 'Today you will be with me in paradise'; two for the good—'Woman, behold your son' and 'Behold your mother'; two for the whole world—'I thirst' and 'It is finished'; and two for Himself—'My God, why have you forsaken me?' And the eighth word is: 'Father, into your hands I commend my spirit.' In the first word, He prays for those who crucified Him. The first word was in the very act of crucifixion, when He prayed for His most cruel enemies who were building the cross for Him, saying: 'Father, forgive them; for they do not know what they are doing'—that is, they do not know they are doing good for Me and evil for themselves. It is truly so: for whoever does evil to another doesn't know how much punishment and guilt he brings upon himself, nor how much grace and glory he acquires for the other. “They don't know what they're doing; they don't realize that I am your Son, whom they are crucifying.” Chrysostom says: “Because the Lord had said, ‘Pray for those who persecute you,’ he did this even as he ascended the cross, saying, ‘Father, forgive them.’ It wasn't that he couldn't forgive them himself, but that he wanted to teach us to pray for our persecutors—not just with words, but with our actions.” He adds: “He says, ‘Forgive them, if they repent.’ He favors those who repent, provided they are willing to wash away the guilt of such great wickedness through faith.” Since he said, “They don't know what they're doing,” it is clear, according to Bede, that he was not praying for those who, out of envy and pride, knew him to be the Son of God and yet crucified him in denial. Instead, he prayed for those who had a zeal for God, but not according to knowledge, and did not know what they were doing. For there were some simple, unlettered people there, deceived by the Jewish priests, who were persecuting Christ out of a zeal for the Law, and Christ prayed for them. Others, however, were learned; they knew, or should have known, that he was the Christ, but they were blinded by hatred and envy, and they pursued Christ even to his death; for them, he did not pray. And it was not in vain, according to the same Bede, that he prayed; he obtained grace for those who believed after his Passion. That is why it is said in the Acts that three thousand were converted on one day, and five thousand on another—and there is no doubt that this came from the power of this prayer of Christ. Many of the crowd of Jews standing by were pierced to the heart and repented at his voice, as is said in the Gospel of the Nazarenes and placed in the Gloss on Isaiah regarding that verse, “And he prayed for the transgressors.” Oh, how sweet was the melody in Christ's prayer as he was being nailed to the cross, by whose harmony so many thousands were converted! And no wonder; because by maintaining such gentleness in the face of insults, showing such patience in his torments, and displaying such marvelous kindness to those who crucified him, he declared more clearly that he was the Son of the Father to whom he was praying. What greater miracle could there be than this kind piety? This word was, in fact, one of great patience and gentleness, of great sweetness and forgiveness. In it, a threefold act of the greatest charity appeared: first, because he prayed most affectionately for his crucifiers; second, because he joined tears to his prayer; third, because he offered prayers for them with a loud cry and an outpouring of tears. Hence Bernard says: 'Christ, struck by lashes, crowned with thorns, pierced by nails, crucified, and filled with insults, forgetful of all his own pain, says: Father, forgive them.' From this come many miseries of the body; from this come many mercies of the heart. O how firmly your mercy is established over them, and how great is the multitude of the sweetness of your mercy! 'For you will give drink, Lord, to those who desire you, with the torrent of your pleasure.' So says Bernard. Therefore, let no one who is repentant for their sins despair from now on, when they consider the abundance of the Savior's grace. Hence Augustine says: 'What, however, is not forgiven to the one who turns back, if the shed blood of Christ is acknowledged?' How could any murderer ever despair if he has been brought back to hope by the very One he killed? Through this first word, we learn that He quickly hears those who ask Him. We are taught to forgive injuries, not to seek revenge, and even to intercede and pray for our enemies, and to love them. Therefore, at a word of such mercy, may our heart soften, just as it is said in the Psalm: "Today, if you hear His voice, do not harden your hearts," so that we may forgive the offenses of those who owe us and those who injure us; and not only should we forgive offenses, but we should also pray for them, in view of Him who prayed to the Father for His persecutors and those who crucified Him. Hence Augustine says: "See the abundance of His love and His marvelous patience; He makes a prayer for His enemies: He forgives, and does not seek revenge." Why, then, you ant, you straw, you ash, you dust and cinder, do you seek revenge and delay forgiveness, when you see the King of glory and Lord of hosts forgiving threats, insults, and blasphemies, and pardoning the torments of the cross and real injuries? Hence also Anselm says: "Led to the place of execution, He is given myrrh and gall to drink." Thus, He is lifted up on the cross and says: "Father, forgive them, for they do not know what they are doing." What kind of person is this, who in all His pressures did not once open His mouth to utter a word of complaint, excuse, threat, or curse against those cursed dogs; but instead, He poured out a word of blessing over His enemies, such as has not been heard since the beginning of time? What could be more gentle than this man? What have you seen, my soul, that is kinder? And again: In all these things, consider that most sweet heart, and what tranquility of devotion he maintained. He doesn't dwell on his own injury, he doesn't count it a punishment, and he doesn't feel the insults; rather, he feels compassion for those by whom he suffers, he heals those by whom he is wounded, and he secures life for those by whom he is killed. With what sweetness of mind, with what devotion of spirit, and in what fullness of love does he cry out: 'Father, forgive them'? Look at me, Lord: I am an adorer of your majesty, not a killer of your body; a venerator of your death, not a mocker of your Passion; a contemplator of your mercy, not a scorner of your weakness. Your sweet humanity intercedes for me; may your ineffable devotion commend me to your Father. Say, therefore, sweet Lord: 'Father, forgive him.' So says Anselm. O most merciful Lord, how great is your patience! They were always plotting against you, and they and theirs persecuted you; they treacherously seized you and maliciously crucified you, and yet you ask that they be forgiven! Lord Jesus, Father of mercies, I pray that just as you spared those who crucified you and prayed for them, you would help me to spare everyone who does me harm for the love of you. And you, Lord, deign to spare me all my sins, and to commend me, a wretched man, to your Father in the sight of your glory. For I often offend you, Lord, and as much as it lies in me, I crucify you with my sins; yet, Lord, you know that I believe in you and I confess you as my Lord and true God, from whom I ask that forgiveness for my sins be granted to me, wretched and unworthy as I am. In the second word, he promises paradise to the good thief. The second word was to the repentant and confessing thief, when he said: "Today you will be with me in paradise." Do not understand this as the earthly paradise or the garden of pleasure from which Adam was expelled, nor as the angelic paradise or the empyrean heaven, because no one ascended to that before Christ; rather, it refers to the limbo of the saints and the bosom of Abraham, to which the soul of Christ and the thief descended. Or, it means in paradise, that is, in the joy of fruition and the blessed enjoyment that the holy Fathers had in limbo when the soul of Christ descended to them; and on that same day, the soul of this thief descended there, having become a participant in that blessed fruition. Or, in paradise, that is, in rest, which is to be with Christ. Or, "Today you will be with me," which is to be in paradise, because where Christ is—who is paradise—there is also paradise; just as wherever the Pope is, the Roman Curia is said to be. Hence Anselm says: "I believe, Lord, I believe certainly that where you will, and where you are, there is paradise; and to be with you, this is to be in paradise; since that venerable confessor and glorious martyr was with you throughout that whole day, and afterwards for all time." O how blessed it is to be with you, and how blessed are those who are with you! They are truly in paradise, truly in rest, who are with you in faith and love. Anselm says this, and in saying it, he gave great consolation to those who repent and confess their sins; for in truth, it happens today and every day, because whoever devoutly and purely confesses their sins is immediately with the Lord in paradise through grace, and afterwards will be through glory. Or, it is in paradise—that is, in a certain rest and security of conscience; for a secure mind is like a constant feast. See how generous, or rather how lavish, Christ was today: he bestowed a kingdom on the thief, heaven on the crucified, and paradise on the condemned, all for a brief request! Mercy offered what misery had delayed. This second word was one of great love, grace, and consolation, in which Christ left us an example of perfect hope and trust. No one, therefore, should despair of forgiveness for their sins, no matter how enormous they are—not in this life, and certainly not at the point of death—since that thief, who had done nothing good but by his own admission was worthy of the punishment of death, obtained mercy. This makes sense, for he could only help himself with his heart and his tongue, both of which he offered to God most perfectly: his heart in perfect contrition, and his tongue in pure and true confession; so it's no wonder he obtained forgiveness. But by the example of this thief, no one should put off their repentance until death, because the privileges of a few do not make a common law; and there are few who truly repent at the hour of death. For just as it would be monstrous for a wolf to have the tail of a sheep, it seems just as monstrous for a bad life to be closed by a good end. This thief flies away by the merit of his faith and, in a way, by the martyrdom of the cross; he left us an example of conversion and repentance. Hence Jerome says: "Christ brought the thief from the cross into paradise; and so that no one might ever think a late conversion is impossible, he made the punishment of murder into martyrdom." Hence Ambrose also says: "A most beautiful example of the conversion we should seek is given, in that forgiveness is granted to the thief so quickly, and grace is more abundant than the prayer itself." For the merciful Lord always grants more than is asked of him. For the thief asked that the Lord would be mindful of him when He came into His kingdom; the Lord, however, said: 'Amen I say to you, today,' etc. For it is life to be with Christ, because where Christ is, there is the kingdom. The Lord forgives quickly, therefore, because the person turns to Him quickly. And so Augustine also says: 'You said to the thief: Today you will be with me in paradise, so that there might be no place for despair; You spare the thief to show the fruit of repentance, the fountain of mercy, and the swiftness of pardon.' For You save the thief who accuses himself, excuses himself, calls upon Your mercy, and rebukes his blaspheming companion. And so Chrysostom says: 'O wondrous thing!' The promise of paradise was not given to Abraham, nor to the Patriarchs, nor to the Prophets, but it is said first to the thief: 'Today you will be with me,' etc. Abraham believed God, though He was hidden under such a condition, but he believed Him speaking from heaven; Isaiah believed, but he believed Him sitting upon a throne high and lifted up; Ezekiel believed, but he believed Him above whom the Cherubim were contemplated; Moses believed, but he believed Him speaking from the midst of the fire. But this man sees the Savior not on a royal throne, but joined to thieves on the cross; he sees Him hanging on the cross and prays as if He were sitting in heaven; he sees Him condemned and calls upon Him as King. O wondrous conversion of the thief! The Jews crucify Him, who knew the Law and the Prophets; and you, thief, from where do you philosophize such things? Chrysostom says this. But your merciful eye, O Lord Jesus, looked upon him, and you called him by an interior calling to repentance. Who wouldn't hope in you, praise you, bless you, and love you, when you so easily spared him who had so badly wasted his life? Breathe now, therefore, into the hope of forgiveness, whatever sinful soul you may be, if only you don't fear to follow the footsteps of your Lord who suffers for you. But don't put off repenting and finding a place with the Lord until the hour of death, following the example of this thief. For although it is excellent and healthy advice to seek refuge in the mercy of God, it is most foolish for a person to rely entirely on that, because mercy and truth meet in Him. O most merciful Father, I, a wretch worthy of hellish punishment, beg you to be mindful of me in your kingdom; for I, Lord, am the thief. I am the worst, who killed myself and many others in my soul; but you, most merciful Lord, be mindful of me for good. Behold, I adore you whom the thief adored, and I pray as he prayed: 'Remember me, Lord, when you come into your kingdom.' Recognize in me, Lord, this prayer, just as you recognized it in the thief; accept this from your servant, just as you accepted it from your servant; remember me in your kingdom, just as you were mindful of him on the wood. Say, therefore, say, I beg you, Lord, say to your servant, speak to my heart; say to my soul: 'Today you will be with me in paradise,' so that I, comforted by your faithful promise, may remain in your faith and love. May I be one spirit with you in the splendor of faith and confession through your grace; and so I will be with you in paradise, if only I taste the delights of your love on earth, with which you refresh the spirits of the blessed in paradise. For truly, to taste of your love is to be with you. Grant at last, Lord, that I may live in such a way that, when it pleases your mercy, you may say to me: 'Today you will be with me in paradise.' In this third word, he commends his Mother to the disciple and the disciple to his Mother. The third word was spoken so that, by comforting his Mother and the disciple as they stood in the midst of their anguish, he might commend his Mother—forsaken, sorrowful, and as if dying—to the disciple, and the disciple to his Mother. For he says to his Mother, 'Woman, behold your son,' which is to say: 'Here is the one who, in my place, owes you service and must be joined to you in affection.' It was as if he were saying to her, 'Until now, I have been your support and have cared for you; but from now on, I leave this one to you, who will take my place.' Then he says to the disciple, 'Behold your Mother,' which is to say: 'Here is the one to whom you owe reverence and service, as a son to a mother.' It was as if he were saying to him, 'I appoint you to her service and care, in my place.' This third word of Christ was one of the greatest solicitude and piety, in that, while established in such great suffering, he took care of his sorrowful Mother and provided her with a guardian. In this, He taught us to sympathize with our afflicted parents and to help them in their needs; to provide them with care and the duty we owe them whenever they are in want; and in whatever state we may be, to honor our parents as much as can be done in a good way. What He commanded earlier, saying, "Honor your father and mother," He now taught and fulfilled by His own example, doing what He had admonished us to do. For in His own place, He provided for His Mother—whom He was leaving behind as He died—another son, in a sense, to take care of her and serve her. The fact that He entrusted His Mother to John shows the great dignity of John and the high honor He bestowed upon him. And, as Jerome says, the purity of the Virgin was entrusted to no one of the disciples more rightly than to a virgin. This was so that there might be a pleasant companionship between them, a bright appearance, and also a graceful and modest way of living together, adorned by the alternating splendor of their purity. From that hour, as long as Mary lived, John took her into his own care—some say as his mother, but it is more fittingly understood as into his care and concern, which he specifically exercised over her from then on, because whatever was necessary for her fell under his care. The Lord entrusts John to the Mother in place of Jesus: a servant in place of the Lord, a disciple in place of the Master, a man in place of the true God, the son of Zebedee in place of the Son of God, and a nephew in place of her own Son, who was her entire joy, her life, and her comfort. This change pierces her deep within, and for his Mother, it is more bitter than all the physical sufferings of the Passion, and it cuts through other human hearts, even those made of stone. Even if they are iron, it breaks them. For who could hear him speak these words without sobbing? He didn’t call her "Mother," but "Woman," so as not to stir up his Mother's grief any further. Hence Chrysostom, raising the question here, says: "O good Jesus, why do you address your most sweet Mother—who so diligently nurtured you, reverently tended you, and sweetly nursed you—so coldly?" But, as has been said, he didn’t call her Mother, but used a common name, so that the Virgin's soul wouldn’t be weighed down by the tenderness of the maternal name and of such intense love, if it were spoken; and so that, seeing the Son's Passion and hearing the name of Mother, she wouldn’t grieve even more. For it wasn’t the time to address her sweetly, nor to speak the name of Mother; because if Christ had spoken more tenderly to her, the Virgin's heart might perhaps have broken. The martyrdom of the Blessed Virgin Mary. The Lord, standing on the cross, faced west, while Mary and John stood facing east, looking toward the face of Christ and weeping constantly. You, too, should contemplate your Lord, so that you might be moved to compassion. Anselm says: 'But you, with his Mother and John, draw near to the cross and look closely at the face of Jesus, pale with suffering.' What then? Will you see the tears of our most loving Lady without weeping yourself? Can you remain dry-eyed while a sword of sorrow pierces her soul?✦ Will you hear him say to his Mother, 'Woman, behold your son,' and to John, 'Behold your mother,' without sobbing? And again he says, 'Woman, behold your son.'✦ Oh, what a change! For the eternal and unchanging God, He accepted a mere, corruptible man; for His natural and only Son, He accepted a servant as a son. O Lady, what thoughts, I ask, were passing through you when you heard such an inestimable exchange being made for you by the very One whom you loved above all things? Truly, a sword of sorrow pierced your soul, for it was more bitter to you than all the pains of any bodily suffering. For whatever cruelty was inflicted upon the bodies of the martyrs was light, or rather nothing, in comparison to your own passion, which, in its immensity, pierced the depths of your most kind heart—so says Anselm. And Augustine adds: 'The Lord, already in anguish on the cross, signaling with his eyes and face, said of John to his Mother: "Woman, behold your son." Behold John, who is your nephew; from now on he will be considered your son, and he will take care of you, and he will be a most faithful comfort to you.' Then, looking at John, He said: 'Behold your mother.' Serve her, and take care of her; I entrust her to you. Receive your mother—or rather, receive my Mother. While He was saying these few words, those two beloved ones didn't stop shedding tears. Both of those martyrs were silent, and because of their overwhelming grief, they couldn't speak. These two pure souls heard Christ speaking with such power, and they watched him dying little by little. They wept with love because they suffered with love, for the sword of Christ’s pain pierced the souls of both; and the more she loved, the more severely it pierced the Mother. And again: "Your mouth poured forth a good word when you said: Woman, behold your son." Your cross torments you, Lord Jesus, but your Mother’s cross torments her just as much; your pain torments you, but her pain torments her just as much. It’s no wonder that you grieve and share in that grief, that you suffer and share in that suffering, good Son, in the desolation of your Mother, in the separation from your Mother, and in the commendation of your Mother. For she never deserted you: not in your infancy, not in your adolescence, not in your youth, and not in your Passion. Her comfort never failed you, nor did her service. She nursed you as an infant, she heard and followed you as you preached, she saw and accompanied you as you suffered; she contemplated your insults, she gazed upon your wounds, and she heard your words. Yet you, good Jesus, even though your pain was unbearable, your wound incurable in the agony of death, and you were drawing your final breath, did not forget your Mother; you bowed your head, commended her to John as his mother, and adopted him as your son. What a blessed trust, what a unique privilege, what a remarkable comfort! For you were moved, Lord Jesus, by the commandment—since you yourself commanded: 'Honor your father and your mother'—by the service she had shown you, and by the example to be left for those who would follow. I want to consider, good Mother—both parent and nurse, and desolate daughter—what your pain and your anguish must be. For you see your only-begotten Son crucified; you see the Son changed: the Master into a disciple, the King into a soldier, the Lord into a servant, the Almighty into one who is failing. In truth, a sword pierces your soul, a lance and nail transfix it, the sting of thorns tears at your mind, and the bitter sight of your Son lacerates your heart; in your bitterness, tears fail you, words fail you, strength fails you, and your beauty withers. The wounds of your Son are your wounds; the cross of your Son is your cross; his death is your death. Nurse, how can you let go of your foster-child? Mother, your Son? Servant, your Lord? In one day you are bereaved of Father and Son—so says Augustine. The Son, therefore, felt with the Mother who felt with Him; for all His inner being was moved for His Mother. He Himself knew the anguish of her motherly heart; He knew the sorrow of her soul. And, as Damascene says, because the sorrows she did not feel at His birth were now doubled for her in His Passion, He Himself also suffered a double sorrow: that of the cross and that of His Mother. To conform ourselves to this point of compassion for her motherly grief, let us meditate on how great was the sorrow of the holy Mother—and such a Mother—for such a Son, whom she saw treated so cruelly and dying so miserably. Let us also consider how great was the Son’s compassionate sorrow for the Mother who felt with Him, and how great was the Son’s love for the Mother as He so tenderly entrusted her to the disciple. Let us consider, moreover, how her virginal heart was troubled in that entrustment, when a stranger was given to her in place of her Son, and a mere man in place of the God-man. Oh, what a miserable exchange! Who, therefore, reflecting on this in devout meditation, could keep from tears? Who doesn't feel with the Mother of all mercy? Who wouldn't feel pity for the Mother of mercy? If, therefore, we wish to conform ourselves to Christ in this, let us have compassion for his sorrowful Mother, because he himself had compassion for her. Jesus, you who on the cross took care to entrust your Mother to your beloved disciple, and the disciple to her, I entrust myself to you in that same faith and love with which you entrusted them to one another. I beg you, by the pledges of such great love, to help me truly reach your love and to entrust me to their care, so that amidst the dangers of this life they may guard my life from all adversity, and in all holiness, purity, and chastity of mind and body, and after the end of this life, lead me to you, by your mercy, Mary, into the Mother. This is a prayer, for there was a certain religious who had such great devotion to these words. Chapter 59 of the second part. Specifically: 'Behold your son,' which he continued to weep over for nearly twenty years, in such great abundance that he drank much of his own tears. Therefore, when he began to think about the whole Passion of the Lord and reached this point, he would dissolve entirely into lamentation and tears, and say to the Mother: 'O my Mother, behold how your Son hangs on the cross; see how your Son is abandoned and dies.' Likewise, he would say to the Son: 'Behold your Mother, tearful and sorrowful; see how your most beloved Mother stands abandoned.' Therefore, my dearest, think often on this and speak to the Son for the Mother, and to the Mother for the Son, so that you may obtain the grace of both. In this recommendation, we understand not only John, but the whole Church and every faithful soul to be commended in John to the blessed Virgin, and subjected to her service and obedience; and she, in turn, is left to the whole Christian people until the end of the world for counsel and aid, so that she may hold us as her children by loving us and seeking our good with maternal affection, and we may hold her as our most beloved Mother, always loving her and, after God, honoring her above all things. Hence Hugo of Saint Victor says: 'From this passage where it is said, "Behold your mother," it is understood that the blessed Virgin is entrusted as a mother not only to John, but is assigned as a mother to the whole Church and to all sinners, when it is said, "Behold your mother."' O desperate sinner, behold your mother! O sweet word, o comforting word, o joyful word: Behold your mother! For she is the Mother of God and of man, the mother of the accused and of the Judge; it isn't fitting that she should allow discord to exist among her children. For if, o sinner, Mary is your mother, then Jesus is your brother and the Father is your Father; therefore His kingdom and inheritance are yours, and the grace of Mary, which is before God, is your treasure. Therefore, love her and venerate her as if she were present with you everywhere, and delay no longer, but from this hour take her into your own, so that she may eventually receive you into her glory: thus Hugo. Just as the Lord’s Passion was necessary for our salvation, so this recommendation is necessary for our help and guidance. And for that reason, you should run to her with confidence for any need or benefit. For she is the Mother of mercy and is not accustomed to denying mercy to anyone. Hence Bernard says: "Let anyone who claims that you, blessed Virgin, have ever failed them in their needs, keep silent about your mercy." For this mercy is truly necessary for us, who are miserable. Hence the same Bernard says: "We indeed rejoice with you in your other virtues, but we rejoice in your mercy more for our own sake." We praise her virginity and admire her humility; but her mercy tastes sweeter to us, we embrace it more dearly, remember it more often, and call upon it more frequently. Don't be afraid to approach her, for she is very gentle and sweet. Hence Bernard says again: "Review the entire series of the Gospel, and if you find anything harsh or severe in Mary, then you may hold her in suspicion and be afraid to approach her." Let us, therefore, strive to have the blessed Virgin as our mother, following the example of John, if we wish to have her as our helper. For since there is a threefold state of our life—in life, in death, and after death—she helps her children who have her as their mother in this threefold state. Hence the Church sings: 'Mother of grace, Mother of mercy, protect us from the enemy and receive us at the hour of death.' She helps us in life, and in life some are just, and for them she obtains persevering grace; therefore she is called Mother of grace, that is, the giver and preserver of it. Others are sinners, and for them she obtains the forgiveness of sins and God's mercy; therefore she is called Mother of mercy. The second state, namely in death, is dangerous because the enemies—that is, the demons—approach the dying and seek what they have a right to. But the blessed Virgin protects souls in death and drives away the enemies; therefore it is sung: 'Protect us from the enemy.' The third state, after death and the soul's departure, is also dangerous because the demons are there, eager to devour the soul. But the blessed Virgin receives souls in death and leads them into heaven; therefore it is added: 'Receive us at the hour of death.' O Lord Jesus, Master, keep this recommendation that you made between us and your Mother forever, and give us grace so that we may serve in such a way that we deserve to be called her children, and that she may deign to be called our mother and Lady, as it is written: 'Darkness was made over the whole earth.' From the sixth hour, however, there was visible darkness over the whole earth until the ninth hour. For the innocent Lamb, and the true Sun of justice, suffered an eclipse; this visible sun, the brightest light of the world, sympathizing with its Creator, withdrew and hid its rays, unable to look upon the hanging Lord and the vileness and bitterness of his death. Hence Chrysostom says: 'The sun was darkened; for the creature could not bear the injury done to the Creator.'
The Darkness and the Final Words
Darkness covers the earth as Christ cries out, thirsts, and finally declares 'It is finished,' completing the work of redemption.
It withdrew its rays and hid its fiery brilliance, so that it might not look upon the crimes of the wicked—this is Chrysostom. This happened for three reasons: first, so the unfeeling natural world, in sympathy with Christ, might soften hearts of stone toward a true compassion for Christ; second, so the eclipse of the sun’s light might show the withdrawal of the true Light in the hearts of the Jews and the soldiers who crucified Christ; third, so it wouldn't permit the wicked to look with joy upon Christ’s body naked on the cross and his most shameful death, nor to enjoy its light. It's clear this eclipse wasn't natural: first, because of its duration, since it can never naturally occur for three hours; second, because of the timing, since it's impossible for an eclipse to happen except at the conjunction of the sun and moon, but at that time the moon was full and on the opposite side of the sun; third, because of its extent, for an eclipse can never occur over the whole earth, as is said here, because this was seen at Athens. Hence Dionysius, who was present at Heliopolis at the time, saw this happen through the moon moving between the earth and the sun, just as happens in a solar eclipse. He saw the moon rising from the East toward the south and placing itself before the sun; once the eclipse had passed, the moon returned to the East, so that in the evening it was in the East while the sun was in the West, and thus the spheres were restored to their original state. From this it's also clear that the defect and opposition of the sun began not from the same side, but from the opposite side along the diameter. Furthermore, those shadows were palpable, dark, and black, like the shadows of Egypt under Pharaoh; but the shadows from a natural solar eclipse are iron-colored, airy, and somewhat clear. It's clear, therefore, that that eclipse couldn't have been natural, but miraculous; and it was manifest only to Christ, who is the cause of all things. And because the darkness lasted for three hours, we represent these three hours with the darkness of three nights; or rather, we celebrate it for three nights in memory of the three-day burial, as if it were the three-day funeral rites for the dead Christ, because monks don't perform nine lessons anywhere else except here, and for the dead. And at that time, the primacy of darkness was also signified, because in those days the darkness began to precede the day. During these very hours, from the sixth until the ninth, people are even more darkened by their indulgence in feasting and drunkenness. Oh, how many religious—and what kind—plunge headlong into the darkness of worldly pleasures during these hours, because they think so little of what Christ suffered then, or pay it so little mind, like the ungrateful! Lord Jesus, the sun felt compassion for you as you died; therefore, I pray and beg that you, who deigned to create me as a rational being, would by your mercy make me feel compassion for you as you die, hanging in the squalor of the cross for us sinners. May I not rejoice in this life in the light of worldly glory, nor long for the day of men, but with all the ardor of my soul, may I long for your day.4 The fourth word was that, around the ninth hour, he cried out in a loud voice because of the overwhelming anguish of his pain, saying: "Eli, Eli, lamna sabacihani." The Evangelist explains what he said in Hebrew: "This means: My God, whose Son I am by nature as God; my God, whose Son I am by the grace of union as man." This repetition reveals the two natures in him: "Why have you forsaken me?"—that is, "Why have you exposed me to such suffering and death?" The divinity does not say this, for it did not suffer; the divinity remained forever unharmed in Christ's Passion, just as if the sun were shining on a piece of wood and an axe were to cut the wood, the sun itself would remain impassible. Much more so, the divinity of the Word, united to the flesh according to the hypostasis, remains impassible and unharmed while the flesh suffers. Rather, it is the humanity that speaks this, which seemed forsaken and endured the pain, because it was the humanity that was handed over to death and suffered. It is as if he were saying: "Father, you loved the world so much that you handed me over for its sake, and you have forsaken me to the Jews and to death." He withdrew his protection, but he did not break the union. He also said this to show the magnitude of his suffering. He suffered so gravely, it was as if he were not the Son of God, but an enemy. And so he seemed completely forsaken by God, receiving no comfort or help from him. He cries out that he is forsaken because, although many have suffered much for God's sake, God still provided some consolation and relief to them all; yet he had subjected Christ entirely to pain, so that he might suffer as much as he was capable of suffering. We shouldn't understand this to mean that His divinity abandoned His humanity or was separated from it; He always held the God He was calling upon inseparably with Him, because He never ceased to be God, whether His soul was joined to His body or separated from it. Even then, that soul was God, and the dead body was God; He was abandoned only in the sense that He was handed over to such calamities. In other words, He seemed abandoned by God. It is as if He were saying: "Why have You exposed Me to such immense and intolerable sorrows and punishments, as if You had abandoned Me?" He was held in the most intense pain in His most tender flesh, and His soul was tormented by the most bitter sorrow for the passion of His Mother and others. And yet, for our own good, He willed to pass through these things, enduring them so that we might sometimes suffer completely after His example, as if we seemed abandoned by God—whether when the Lord wishes to test us, or when we choose to bring some punishments upon ourselves, so that we may be conformed to our Lord in suffering and thus be conformed to Him in glory. Alternatively, He says He was abandoned by God the Father because at that time His Passion seemed almost useless; out of the whole human race, no one seemed to be redeemed except the thief, who almost alone believed in Him—with the exception of the blessed Virgin, who we don't doubt also believed at that time, as she is always excepted in such matters. O my Lady, with what sorrow you were held when you heard your Son crying out like this! Note that at this cry there was not yet darkness; therefore, what is said about the darkness must be taken as an anticipation. The sixth word. This word of Christ was one of great bitterness, for by crying out, He showed the magnitude of His pain, which was so great that, because of its bitterness, He cried out that He was forsaken by the Father, left in the bitterness of the Passion, stripped of all consolation. This bitterness of the Passion is evident from the fact that He suffered outwardly in His whole body, in every part of His senses, and from every kind of torment; inwardly, however, He suffered from maternal compassion, which fully transformed all of Christ’s bodily pains into herself through the compassion of her motherly heart. He also suffered from the fall and blindness of the disciples, who had all fallen away from faith at that time, and indeed from the manifold loss of His precious blood, for He considered that the price of His Redemption had to be brought to nothing in so many ungrateful people. According to Bernard, this caused Him greater pain than all the punishments He endured outwardly, which is why He repeats it twice: 'My God,' so that the immensity of His pain might be shown, both in flesh and in soul, as far as the lower powers attached to the body were concerned, for in the higher powers of the soul He was perfectly blessed, even though He was being tormented most bitterly in the lower ones. He also cried out with a loud voice, inclining toward the sin that had been the cause of such great death and misery, because, according to Ambrose, He wept for the misery of those whose nature He took on, and He did so to stir the hardness of the human heart to compassion for Him. We must know, however, that a person should reasonably be moved to sympathize with Christ for a threefold reason: first, from the movement of the insensible creation, which was entirely sympathetic to Christ as He died; second, from the condition of one's own nature—for nature has provided as many members to the human body as there are days in the year, as physicians say, to signify that there is no day or moment in which a person should not remember the benefit of Redemption with affection and thanksgiving; third, from the invocation of the divine voice, because the Bridegroom Himself commands that the bitterness of His Passion be impressed upon our minds without pause, saying, 'Set me as a seal upon your heart.' Obeying this voice, the devout soul responds, 'My beloved is a bundle of myrrh to me; he will lodge between my breasts.' Regarding this specific love, these words of blessed Augustine can be said: 'Being anxious and concerned for us in our tribulation, these are the words: words indeed of tenderness and sorrow, words of bitterness and pain.' For if anyone were to devoutly consider from what anxious groaning, from what high sobbing, from what deep mourning, and from what bitter lamentation this voice broke forth on the cross from the mouth of the Lord Jesus, there is no one who, if they had a heart of iron, would not be softened by compunction; if of stone, would not be broken by compassion; if of wood, would not be bent by shared love; if of bronze, would not be melted by contemplation. In this word, the twofold nature in the one person of Christ cried out to the two persons in the one essence of God; therefore, the person is doubled under the same act of the word: 'My God, my God, why have you forsaken me?' For in Christ, the rational affection of nature cried out because of the zeal of most ardent compassion; the sensory affliction cried out because of the loss, because of the dart of the most acute Passion. The rational affection cries out: 'My God, my God, why have you forsaken me?' in such a sigh and sorrow of the mind, for you do not forsake those who cry out to you; and the sensual affliction cries out: 'My God, my God, why have you forsaken me?' in such a torment and pain of the flesh, for you do not forsake those who presume upon you. He suffered great bitterness externally, but he was tormented far more internally because of ingratitude. Hence, Hugo introduces him speaking thus on the cross: 'See, man, what I suffer for you; see the pains with which I am afflicted; see the nails with which I am pierced; though the exterior pain is so great, the interior lament is even graver.' While I experience you to be so ungrateful, we must also cry out to God. Through this fourth word, we are taught to cry out to God in our needs and to run to prayer in our perils. Hence Augustine says: 'And you added further: My God, my God, why have you forsaken me?' This was to show the effect of prayer, which is to be taken up like a shield against the darts of temptation in times of tribulation. For the Lord Jesus had prayed in the garden, and he prays on the gibbet, because prayer is truly a support in peril. Ascend, therefore, my soul, the tower and fortress of prayer; for it is truly the ointment for the sick, the shield of the weak, and the fragrance of the citizens of heaven: this is the lesson from the abandonment of Christ. From this article of Christ's abandonment by God, we have the lesson that in our own tribulations we must run back to God and, in prayer, complain to Him of our desolation, so that He may deign to look upon our tribulation. Just as Christ, placed in the anguish of tribulation, cried out to God the Father, saying: "My God, my God, why have you abandoned me?" This, according to the Gloss, was not only a word of complaint, but also of prayer. This prayer is indeed implied here and is expressed in the Psalm from which Christ took these words, where it says: "My God, my God, look upon me; why have you abandoned me?" The phrase "Look upon me" is a prayer; it isn't in the Hebrew, but was added by the seventy translators, who followed the meaning rather than the literal words. However, what follows—"Why have you abandoned me"—is a complaint. In this word of Christ, therefore, there was an implied prayer and an explicit complaint. The Apostle seems to speak of this prayer when he says of Christ: "Who in the days of his flesh, with a loud cry and tears, offered up prayers and was heard for his reverence." Therefore, let us also, when complaining to God of our tribulation, always include prayer, so that He may look upon us and help us. In this, the Lord expresses the pattern for those who are tempted and those who are set free; for when a person is in tribulation, they think they've been abandoned by God, even though the Lord is actually near to the person in tribulation, according to the Psalm: "I am with him in tribulation." The Lord does indeed leave his friends for a time, exposing them to tribulations so that he may have mercy on them forever; he "leaves" them—that is, he acts as if he is leaving them—because he withdraws his protection. Just as God "repenting" means he acts in the manner of one who repents, so here, God "abandoning" someone means he acts in the manner of one who abandons. To strengthen themselves in this truth, let a person meditate on how terrible the sufferings were that Christ was exposed to when he cried out to the Father. Let them gather up all their own passions and tribulations and complain of them to God the Father in union with the Passion of Christ, crying out with their whole heart, together with Christ, these words: "My God, my God, look upon me; why have you abandoned me?" Don't let anyone be surprised or lose heart if they are permitted to suffer, because in this way they are being conformed to their Head. Lord Jesus, you who, while hanging on the cross, offered prayers to the Father with a loud cry and tears, grant that in all my tribulation and anguish I may cry out to you. Do not allow me to be rejected as if I were abandoned by your mercy, but hear my voice from heaven and bring about a breakthrough in my tribulation, so that, feeling myself saved by your mercy, I may be able to sing your glory and praise, saying: "I cried to the Lord with my voice, and with my voice I cried to God, and he heard me." Some, however, standing there and hearing this word of the Lord, said, "He is calling for Elijah." According to Jerome, these were the Roman soldiers on guard, who were Gentiles and did not understand Hebrew, and who thought, because of the sound and a certain similarity... ...to the word "Eli," that it meant the same as "Elijah" and that he was calling for Elijah. Alternatively, they were Jews defaming the Lord's weakness, claiming he was begging for Elijah's help and considering him lesser than Elijah. Or perhaps the Jews themselves could have said this, not understanding well what he was saying because of the clamor and noise all around. 43 sm. The fifth word came when Jesus, knowing that everything was finished—what the Law and the Prophets had predicted about him, what was written about the Christ who was to suffer, and what had to happen before he received the vinegar and gave up his spirit—said, "I thirst," so that what remained to be fulfilled in the aforementioned Scripture might also be completed: "In my thirst they gave me vinegar to drink." It was as if he were saying, "This alone remains to be fulfilled from the Scriptures; finish what was predicted." Therefore, when it is said that the Scripture might be fulfilled, the "that" is not meant as a cause, but as a consequence. Christ didn't do this because the Scripture had predicted it—for then it would follow that the New Testament exists for the sake of the Old and its fulfillment, when in fact it's the other way around—but it was predicted because it was to be accomplished through Christ. By this act, the Scripture of prophecy was fulfilled, and you should understand other things in the same way. He said, therefore, "I thirst," meaning the salvation of humanity, because he thirsted for this with a heartfelt desire—thirsting for a thirst, that is, desiring that we should thirst for the living fountain. This fifth word was most consoling to all the faithful of the entire Church, when he said, "I thirst," meaning human salvation, with the most fervent desire. In this, his ardent desire for the salvation of the human race is shown, for he wants all people to be saved; for we are accustomed to expressing a vehement desire through thirst. Hence the Psalmist says: "My soul has thirsted for the living, strong God." Hence Bernard says: "'I thirst,' says Christ, 'I do not suffer.'" O Lord, for what do you thirst? Your faith, your salvation, your joy; I am held more by the souls of you all than by the torments of my own body, and if you will not have mercy on me, have mercy at least on yourselves. And again: "O good Jesus, you endure the crown of thorns, you are silent about your cross and your wounds, and you cry out for thirst alone, saying, 'I thirst.' Why, then, do you thirst?" Certainly, for the redemption of man alone, and for the joy of human salvation. Through this fifth word, we are taught to desire our own salvation and to reach for eternal life. Augustine added: "You have also added, Lord Jesus Christ, 'I thirst.' What do you thirst for, Lord Jesus? Wine from the vine, or water from the stream?" Your thirst is my salvation; your food is my redemption. Thirst, therefore, my soul, and long for him, just as the deer longs for the fountains of water—long for the one who thirsted for you. Are you not weary, my soul, of the instability of the air, the burden of the flesh, the heart's struggle against vices, the variety of forms, the change and uncertainty of time, and the expectation and fear of death? Why, then, don't you long to be set free and to be with Christ? Why does this mortal life hold you back, and why doesn't that life of true vitality—that fountain of blessedness, that spiritual fellowship and joy—draw you to itself? Long for it, then, and consider how great is the abundance of your sweetness, and how glorious are the things said of the City of God, where the light of life is, the fountain of all sweetness, and the blessedness of both body and soul. So says Augustine. In this word of the Lord, there was great compassion from Martha and her companions, and from John. And it was a source of great joy to those wicked men. For although it can be explained that he was thirsting for our salvation, you may still understand it literally: that in truth he was very thirsty. Because of his extreme exhaustion and the loss of blood, he was completely dried out within, parched, and scorched; and because of this, he thirsted beyond measure, and such a thirst is a supreme torment. When those wicked men couldn't think of any other way to harm Him, they found a new source of torment: they took a sponge—which, because it was porous, had soaked up plenty of vinegar—fixed it to a reed so it would reach His mouth, and wrapped it in hyssop. They did this so that through the hyssop, a bitter herb, He would suck the vinegar or sour wine from the sponge, mixed with gall or myrrh, just as they had offered Him before He climbed the cross. So, He was given a drink twice: once before the crucifixion, and once during it. There is a reason for this drink, and a reason for it being repeated. Some say that those crucified die more quickly if they are given vinegar to drink, and that is why He was given it—and not the others—so that He would die sooner. This was either at the instigation of the Jews, who were desperate for Christ’s death, or out of the soldiers' weariness, so they could be finished with guarding Him sooner, because they were tired of staying there. Yet this double drink also fits the mystery, considering the first person who sinned by tasting the forbidden tree, which is where the fall of the human race began. In this bitter drink, they also showed the bitterness of their own perverse will, because they harmed Him as much as they possibly could. Regarding their malice, Chrysostom says: 'You, however, consider for me the cruelty of those who stood by.' Even if we had ten thousand enemies, and even if we were incurable, we are struck with grief when we see them being killed; yet these men did not become merciful even in these things, but rather raged all the more, intensifying their madness and bringing the sponge to give Him a drink—so says Chrysostom. Therefore, according to Remigius, if the Jews were vinegar—having degenerated from the wine of the patriarchs and prophets into vinegar, that is, into malice and cruelty—they had hearts as treacherous as a sponge, full of winding and twisted hiding places. For this reason, they pointedly offered Him gall mixed with vinegar, so that they might fill His every sense with bitterness: for His eyes had been veiled, against the bold gaze of the forbidden tree; His cheeks had been bruised by fists, against the chewing of the forbidden fruit; and His neck had been struck with slaps, against the swallowing of the forbidden food. It only remained to afflict His mouth and nostrils, and so they afflicted the nostrils of Christ with the stench of the dead and the odor of vinegar, and they afflicted His mouth with the bitterness of gall. Yet He did take the vinegar, not to drink it, but to taste it, so He might fulfill the Scripture, or what had been written. And because He had cried out 'Eli,' the others, offering Him a drink, said, 'Wait, let us see by this test if Elias comes to save Him.' Because they had misunderstood the voice of the Lord—for He wasn't speaking to Elias, but to God—they waited in vain and pointlessly for the coming of Elias. Behold what kind of supper was given to our Lord; for the hour of supper had come, but because of His labor and pain, He asked for nothing for supper except a drink, and the children of the devil gave Him gall for food and vinegar for drink. Oh, how miserable we are! What shall we do, we who wish to dine differently and drink differently, and who seek out luxuries? Certainly, if a person were to live for a thousand years and fast every day on bread and water, they still wouldn't be able to make sufficient amends for that one supper. However, let those who can accept this, accept it; for this teaching is harsh to worldly people, and so they don't taste or feel any relish for the things of God, and they lose out on interior consolations.✦ For if they brought to mind the vinegar offered to the Lord, they would find flavor in even the most meager food and drink. Hence Bernard says: "There is no food so dry that it cannot be made tasty if it is seasoned with the condiment of that vinegar which was offered to Him." If, therefore, your food is tasteless because it lacks salt or for some other reason, don't add salt or some other seasoning to it; instead, for the sake of Christ who was given gall and vinegar to drink, resist your own desires, thinking that you ought to abstain on bread and water for your sins, and that many poor people would consider such things a luxury. Then it will seem like a great grace to you to have added anything at all to that very meal. Several lessons can be drawn from this episode of the vinegar being offered to drink. First, if we take these events mystically in a good sense—just as the Jews and soldiers did many things with evil intent that nevertheless hold a mystery of goodness for us—we are taught here that we should offer Christ the wine of devotion, mixed with the myrrh of bodily mortification and the gall of bitter compunction. We must do this. For Christ thirsts for such wine from us—myrrh-infused and gall-bittered—and though He gladly tastes what is offered, He doesn't wish to drink it or take it into Himself, because He has no need of our evils. What, then, do our devotion, mortification, and compunction add to Christ? And yet, does it increase? But He leaves for us such things, tasted by Him with favor, through which all these things work together for our good; indeed, even bitter things become sweet to us through the merit of His Passion. Another lesson is found by taking these events in a negative sense: we must be careful not to offer Christ wine mixed with myrrh or gall to drink, because just as the Jews did then, so too do evil Christians give God a bitter drink, offering the bitterness of their sins to Christ, who thirsts for the salvation of souls. Anyone who believes correctly but lives poorly gives Christ wine mixed with myrrh and gall to drink; they mix the wine of their Christian profession or devotion with the myrrh and gall of a scandalous life, insofar as they scandalize the Church by living poorly—especially those who are wicked prelates, priests, monks, and other religious persons who put on a show of piety while having specifically vowed themselves to the worship of God. Those who, more than other Christians, ought to offer to God the wine of devotion that gladdens God and humanity, but instead mix their wine with the myrrh and gall of evil examples through their scandalous conduct and offer this to God—the Lord rebukes them, saying: 'I planted you as a choice vine; how have you turned into bitterness?' There are others who offer the Lord vinegar on a sponge with a reed, applying to Christ sentences from Scripture that are foreign and alien to the truth, as if He were saying them; such are those who strive to draw from Scripture singular meanings that are foreign to the common doctrine of the Church, and thus lead people into error. For these are the ones filling the sponge with vinegar. They place Scripture on a reed and offer it to His mouth, and such a drink is insipid to Christ, for when He tasted it, He refused to drink. From this, a lesson is also given to us: just as Christ did not disdain to taste the vinegar for our sake, but did not drink it, so we too should learn from His example to taste—that is, patiently endure—the aforementioned arid people who are as scandalous in life as they are superstitious in doctrine, but by no means to drink it or incorporate their life and examples into ourselves, just as our Lord did not drink the vinegar, because such people cannot be grafted into His body. Also, there is a lesson for religious and penitents: if at any time a penitential and less flavorful food or drink is set before them, they should remember Christ, who was given gall and vinegar to drink for our sake. Therefore, don't indulge your desires; rather, break them manfully, and then you'll drink the gall of bitterness with your Beloved. To align with this, consider how deeply our Savior desired our salvation; He didn't even disdain to accept vinegar mixed with myrrh and gall, showing that we cannot reach salvation—which is eternal life—without first tasting the bitterness of this present life. Jesus, You who, thirsting for our salvation, willed to be given vinegar and wine mixed with myrrh and gall to drink, save me by Your gratuitous grace among the number of those to be saved, and in return, grant me to thirst for You, the fountain of life and living water: thirsting with my heart in love, with my ears in praise and preaching, and by showing my love for You through my actions. Make me worthy to offer You the wine of devotion, with the myrrh of the mortification of the flesh and the gall of penitential compunction; and grant that I may not shrink from the bitterness of the cup, but embrace and drink it with joy for my salvation, so that for the love of You, bitter things may seem sweet to my soul as it thirsts for You. The sixth word, 'It is finished,' declares this. The sixth word was when He said, 'It is finished,' which means that everything in His work was completed, right down to the drink of vinegar. . Whatever the Law and the Prophets had predicted about Me, and whatever was written about Me, and the work of human redemption, and every work of Mine that I had to do in the world, is finished and perfected; and even every punishment and every struggle is finished and completed, and every labor and pain that I had come to take upon Myself is ended; the time, too, during which I had to be among men for the honor of God the Father and the benefit of the faithful, is completed. And I have perfectly completed the obedience that the Father gave Me; and whatever needed to be done before I died has been done; and nothing remains, nor does anything now stay that needs to be done before I die. And He Himself had even predicted this completion: 'They will finish,' He said, 'everything that is written by the Prophets about the Son of Man.' Once the cup of vinegar and gall had been offered, He added, 'It is finished,' as if the full measure of His most bitter Passion consisted in the taste of the vinegar and gall. Through this, that initial, ruinously delightful taste is washed away. Since Adam the transgressor became the cause of our entire ruin through the taste of the sweet and forbidden tree, it was fitting and appropriate to find a remedy for our salvation through the opposite path. And as the arrows of his most sharp passions multiplied in every limb, the indignation of which drank up his spirit, it was fitting that the vehicle of food and word should not remain untouched, so that the saying of the Prophet might be fulfilled: 'He has filled me with bitterness, he has intoxicated me with wormwood.' This sixth word was one of great perfection, for when he said, 'It is finished,' he was signaling that he had completed everything that Christ himself had to suffer or do for human salvation, and he did so as an example for us to follow in his footsteps. Just as a good doctor first prescribes a diet for the sick, second provides for sweating, third—if the aforementioned are not enough—orders bloodletting to correct the humors, and fourth administers a potion to evacuate bad matter, so Christ, to save us from the disease of sin, first fasted for us for forty days; second, sweated blood for us; third, performed a bloodletting throughout his whole body when he poured out all his blood for us most abundantly without number or measure, so that his body hanging on the cross withered like a dry twig; and fourth, finally, not content with the aforementioned antidotes, he took a most bitter potion when he allowed himself to be given gall and vinegar to drink to drive away our sickness. And therefore he reasonably said, 'It is finished,' finding in this that he had completed everything that had to be done for our salvation. Through this sixth word, we are taught to complete the repentance we have begun, to bring our life to a proper end, and to lead all our works to the perfection of virtue and the fulfillment that is due. Hence Augustine says: "You also said, 'It is finished.' For the prophecies of the prophets, the symbols of the sacrifices, the bitterness and variety of punishments, and the correction of faults were all finished." Blessed is the person who can say with Jesus, 'It is finished'—with Jesus who is the Alpha and the Omega, and the fulfillment of all words. The reward isn't in the beginning, but in the completion; the penny isn't given to those who start, but to those who finish; and the crown isn't for those who run, but for those who arrive. Begin your repentance, then, and complete it, so that you may run to the cross like Christ, and to repentance like the thief; don't come down from the cross, so that you may attain salvation through perseverance. These are the words of Augustine. It should be noted, however, that to 'complete' is the same as to 'sum up' together; hence, something is completed when all the things done or suffered individually are summed up together—that is, gathered into a total. This was the intention. For after Christ had endured all the pains of His Passion one by one, and nothing more remained to be suffered regarding death, then at last, remembering all that He had endured, He gathered them together into one total and offered them to God the Father, saying: 'It is finished.' It was as if He were saying: 'The work of obedience which I undertook is finished; the work of My entire Passion, which I offer to You, My God and Father, for the salvation of the human race, is finished.' Hence the Apostle says: 'He became the source of eternal salvation for all who obey Him.' And take note that this completion wasn't without significant pain; just as someone who has passed through many dangers or severe punishments cannot think of them without great horror, even though on the other hand he may rejoice that he has passed through them into the past, there is no doubt that Christ had such a painful horror in completing all that He suffered. It's no wonder, because such a consummation contained within itself, virtually or even integrally, all the parts of the Passion, which he signified together in summary when he said: "It is finished." Those who have experienced it testify that this word has great efficacy in times of danger. It is said to be especially effective for an immoderate nosebleed if this same word is written on the patient's forehead with the blood itself. And it's no wonder that this word, in which the entire sum of Christ's Passion is contained, should be of such great efficacy. From this point of completion, we have a lesson that at the end of any good work that has distinct parts, we ought to make a summary or epilogue, and in that way offer it to God in summary. If someone, for example, travels to Rome for God, upon reaching the destination, he should offer all his steps and every footprint to God and to blessed Peter, saying with Christ: "It is finished." Similarly, if someone reads the Psalter, at the end he should offer all the psalms, verses, and words of the entire Psalter in summary to God; and so on with similar things. We do the same thing in the ecclesiastical office, which always concludes at the end with a collect; it is called a "collect" for this reason, because in that prayer the entire force of the office is, as it were, gathered together in summary. In the same way, this word, "It is finished," was the collect of the entire Passion of Christ, short of his death. To conform himself to this point, let a person briefly gather together in summary all the aforementioned parts of the Passion, and give thanks for them to Christ and to God the Father, saying: "It is finished," or otherwise as devotion may suggest. Jesus, our Savior and finisher of the glorious work that you received from the Father to complete, you who began your work with many labors and finished it with the greatest sorrows; and finally, you offered the completion of your entire Passion in summary to God the Father, saying: "It is finished." Blessed be your holy name, Lord, for this, because you completed it to this end: that we might be completed in honor, and all our enemies destroyed. I ask you, give me the grace to fulfill your commands and to progress in your virtues; and to complete all things done and suffered by me—with you working in me—for your praise; to offer them completed to you and through you to God the Father, so that at the hour of death I may be able to say: "Behold, Lord, I have finished and completed the work that you gave me to do, and now I come to you, my Master and Lord Jesus Christ"; and then may I deserve to see you face to face, and the end of all completion. PRAYER: Lord Jesus Christ, who at the sixth hour of the day were before the cross, given wine mixed with myrrh or gall to drink, stripped naked, and despoiled of your garments, pierced in your hands and feet with the sharpest nails, and most harshly affixed to the cross; and having been placed upon the cross, were blasphemed and mocked by many, and again given vinegar or sour wine to drink—grant me, who have deserved the cross by my sins, that looking upon you, I may be entirely and totally transfigured in flesh and spirit, and having despised all injury, insult, and confusion, I may be affixed to the cross with you, so that I may feel nothing but you, Jesus—you, I say, the crucified. Amen.
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i Cuit MORS Christi turpissiua, Ti voLuiT ? — Hora sexta cogitabis dolens et tristis, quomodo Do> minus Jesus, prsecone clamahte, et vituperabiliter ductus extra portam Jerusalem, pervenit ad /ocum Calvarice, utique foetidum, Hebraice Golgoiha dictum, et Latine decollationis interpretatum ; ubi xnalefactores puniebantur, et publicum erat patibulum. Est autem calvaria testa capitis, pilis et pelle denudata, et quia ibi decollabantur et suspendebantur rei , et sparsa erant multa ossa corporum kumanonim, et maxime capitum ; ideo dicebatur locus Calvariae, seu Calvariarum. £t idcirco Jesus pro omnium salute in loco peccatorum est passus : ut ostenderetur pati pro peccatoribus, ut ubi prius erat arca damnatorum, ibi erigerentur vexilla Martyrum, et ubi abundavit peccatum , superabundaret gratia Dei; et in hoc ostenderetur, quod per tolerantiam supplicii pervenitur ad coronam martyrii. Ibi Christus decalvatur, id est a carne sua, sciUcet carnali Judsea, separatur. Et nc patet mortis Christi turpitudo : ex conditione ioci, quia in loco ubi paniebantur malefactores et rei ; et ex modo mortis, quia crucifixio erat turpissimum genus mortis; et ratione societatis, quia inter duos malefactores, quasi. noxius, crucifixus est, per quod Judaei intendebant inducere suspicionem populo, quod Jesus esset particeps, et principalis in eorum malefactis : vilificare enim eum intendebant in omnibus. Crux vero, quae tunc erat supplicium latronum et multae ignominiae, nunc a locis suppliciorum fecit transitum ad frontes Imperatorum, et est immensae gloriae.
Tempus etiam Passionis Christi erat tempus solemne, et ideo tempus gaudii et misericordiae ; et per consequens major fuit dolor tantam crudelitatem et afflictioncm tali tempore sustinere. Extra autem civitatem passus est propter duo. Primo, ut ostenderet virtutem Passionis suae non esse includendam intra terminos gentis Judaicae. Unde Chrysostomus : a Non autem voluit Dominus pati sub tecto, non in templo Judaico, ne putares pro illa tantum plebe oblatum ; et ideo foras civitatemy foras muros, ut scias sacrificium esse commune , quod totius terrae est obiatio, quod communis est purificatio. » — Secundo, ut ostendat, quod quicunque sequi volunt Passionis fructum, debent exire mundum, saltem per affectum. Quia ergo Christus exira portam passus est, sequamur eum , et exeamus ad etim, extra castra et mundanam conversationem, improperium ipsius et poonam portantes. Unde ait Bernardus : « Christus extra portam passus cst, ad quem egrediamur mundanae conversationis cbntemptii, quod est egredi de civitate hujus mundi, et hoc tribus modis : affectu, ut mundum non diligamus; effectu, ut eum mente et corpore funditus deseramus ; profectu, ut cum Domino spiritus unus fieri anhelemus. » Quia, ut ait Gregorius : a Tanto quis Deo est proximus, quaalo «b SLXBort mundi est alienus.
» 2. MONS' CALVARIiE ET ECGLESJLIl VUL . icDiFicATA. » Hic locus, spu mons Calvariae sanctus, magnam inter loca sancta obtinet dignitatem, et maximam ob iremoriam Dominicae Passionis habet compunctionis vir<tutem ; in quo Dominus noster magna et stupenda operari dignatus est,. quibus ad memoriam reductis, cor contritum et humiliatum compungitur, et quasi torculari passionis lacryms compassionis exprimuntur. De hoc ergo monte seu loco, et his quas ibi fiebant, debes saepe et maxime in tentatlonibus recordari; et quando tibi exstia* ctus est ignis devotionis , perge iiluc, et collige de lignis crucis, et per haec ignem hujusmodi iterum suscitabis. Mons autem CalvarisD, in quo cru£ifixus e&t Dominqs» prope quem, ad quinquagtnta passus, est sepulchrum e^us, erat extra civitatem ad Aquilonem. Dominus enim passus et sepultus est extra portam; quem montem et locum sepulturae Domini i£iius Imperator Adrianus inclusit intra urbem, am« plians eam versus Aquilonem et a capite usque ad pedes muro cingens eamdem.
In quo loco postea Christiani ecclesias duas> suh uno ta* men tecto, construxerunt ; montemque Calvariae et locum sepulturae, et multa sacra loca intra eas concluserunt. A monte enim Calvarifle yersus Occidentem descendendo , ad duas cannas est Golgotha sive Calvaria, ubi est ecclesia oblonga, in qua apparet rupis illa, in qua ciux sancta cum portaret Dominum erat fixa , patente adhuc foramine in rupe ipsa; qui locus crucis distat tribus cannis, vel circa, sciiicet sedecim gfadibus a superficie terT2tf hoc est a pavimento ecclesis. Est etiam ibi alia grandis scissura per totam petram, quae testimomupn perhibet per suam sci8Suarajn,^aaBguinem sui Fabricatoria. se, tystine^ rt nequaquam potuisse ; ipatL ycr* petra altior est quam pavigieniaBiv uBque '»i genua circumstantiiiaik Deinde ad quinquaginta passui, vtf circa, est sepukhrum Dobma^ «i» est ecclesia Sancti Sepulchri, aaii Resurrectioiii& Domuuev nrtunds; sed cborus protenditor ib looguw CQm sancttiario, in quo eai mum altare, et sustentatur ctm columnis : sed utraque i scilicet ista et Golgotha, uno tect» est tecta. Unde quidam kanc et illam unam dicunt esse, aomkiaBtBa eam ecclesiam Sancti St^wilclHn , seu Resurrectionis Dominic». Lo-> cus autem crucis praedictua taHaeat, ut positus >n medio terrae ad cBiptt^ sendam Dei cognitionem onmibuB Gentibus esset aequalis; unde supcr hunc locum scriptum est Grsece : Hic Deua noster ante secula opera* tus est salutem in medio temb Tradunt autem ludsei, ut Hieromy^ mus att, quod in hoc loco aKmtiB immolatus est aries pro isaac Un-> de Augnsiinus : «c HieronyBBi» pcesb^rter scripsit ab antiquia et aenioribus Judaeis se certissime ce§» novisse, quod ibi immolatus sit Isaac, uhi postea ChristuB cruc»fixus est. » Sub isto loco est tocua CaFoeri& Christi, ubt stetit Hgatus, qaando praepanbatur cmx» in qua debebat affigi. Et nota quod Jerusalem civitas Dei summi, domina mundi, de qua dtcta sunt et dicuntur gtoriosa, stta est in declivi latcre montis dupliciter r et ab Austro ^delicet et ab Occidente.
Ab Austro quidem sita est in latere roontis Sion, et inde descendit kingitudo cjus contra Aquilonem ; et ab Occidente habet montem Sion, et dependet ab ipso ejus latitudo contra Orientem, usque ad torrentem Cedron, sive vallem Josaphat. Situs ergo civitatis ab Austro est elevatos , similiter j^er totum lat^as Ocddentis; et in parte Orientis ofnnino est demissus, ita ut sordes dvitatis, tempore pluviae, descendant per portam sterquilinii in torrentem Cedron.
Nunc ergo conspice operarios malos undique nequiter opcFari. Intuere diiigenter singula, quae fiunt contra Dominum tuum, et qyat dicuntur; et quae fiunt ab ipso« et per ipsum , et his toto mends intuitui exhibe te prsesentem. Videas igitur ocuiis mentis afioa cum vidissent eum fatigatum, sil» dare vinum myrrhatum, sive atm feile mixtum, in hoc etiam interiora dulcissimi Domini amaricare volentes, et suam amaritudinem deciarantes; quod, secundum Matthaeum, cum gustasset, noluit bibere^ quia, ut dicit Ckrysostomus, nihii distat simpliciter gustare, et non bibere ; sed unum quidem et idem significant. Et, secundum Marcum, nort accepit, id est non bibit, vel non scilicet perfecte ut biberet; quod enim gustamus non acdpimus , quia non trajicimus iUud in corpus, sed statim rejicimu&. Aliquid ergo accepit ad gustandum modicum, ut quod scriptum erat impleretur, scilicet : Et dederunt in escam meam fel ; et in siti mea potaverunt me aceto; et quia Hlud quod modicimi est, quasi nihtl reputatur, ideo hoc dicitur quod fion accepit, scilicet ad perfectit bibendum, quia felleam amaritudinem hominibus dulcis et rectus. Dominus nunquam acceptavit. Vel, cum gustasset, id est ori apposuisset, noluit bibzre, propter duo : primo, ut ostenderetur iniquitas talem potum propinantium ; secundo, ut signifiicaretur velocitas Rcsurrectionis ipsius. Unde Gregorius : a Gustavit vinum, sed noluit bibere, quia mortis amaritudinem, quam gustaturus erat momentaneam et cito in dulcedinem convertandam significabat; tertia enim die resurrecturus erat.
» Unde et Hie~ ronymus : a Hoc aceto succus Itthalis pomi abstergitur; et non accepit id pro quo patitur, unde de eo dicitur : Quce non rapui, tunc exsolvebam. » Vinum myrrhatum Domino propinat, qui hsereses sub pallio veritatis docet. Acetum cura felle mixtum Domino propinat, qui de male acquisitis Domino sacrificat. Hoc etiam facit, qui membra ejus amaritudinibus affligit. Et universaliter vinum myrrhatum, vel cum felle mixtum, est bonum opus cum culpa factum, quia sicut modicum myrrhsB, vel fellis, bonum vinum corrumpit; sic modicum culpae mortalis totum bonum opus destruit. 4 Spoliatio Christi akte crucek, docincenta ex ea,actus conformaTioms ET ORATio. — Vidcas et alios quaeque ad hoc opus necessaria disponere, et alios ipsum spoliare. Spoliatur itaque suis vestibus, et ad pudoris tumultum etiam fa.
moralibus, ut ventis et frigori exponatur nudus. Spoliatur autem cum maximo dolore, et renovantur in eo fracturae; quia vestis iirterior, propter sanguinem fiagellationis fortiter corpori adhaerebat. Et tunc corpus ejus , tam eleganter formatum, apparuit totum cruentatum, et livoribus repletum. In hoc etiam apparuit Passionis ejus ignominia, quod nudus est crucifixus; quia hoc non fit nisi personis abjectis et vilibus. O quantus dolor erat tibi, Mater sanctissima, cum ocuiis tuis aspiceres ista ! Nunc enim primo conspiciens Mater sua Fiiium sic vulneratum et dispositum, doiore mentis nimio affligitur. Tristatur autem supra modum, quia eum videt sic nudatum. Accelerat igitur Mater, et Filio suo approximat, ac velo capitis sui eum cingit ct velat.
O in quanta amaritudine est nunc anima sua! Non credo quod verbum facere potuissct. Dififert autem iste articulus cxspoliationis ab articulo exutionis in tlagellatione ; quia ibi exuebatur in praetorio coram Praeside et suis ministris, hic autem in publico coram omni populo; item, ibi cxuebatur reinduendus, hic autem nunquam reinduendus; et ideo signanter ibi dictum est, quod exuerunt eum, hic autem dicitur quod exspoliaverunt eum, quasi nunquam ampliiis vestes rehabiturum. Ex hoc articulo documenta possunt accipi, sicut ex illo. Item, est documentum, quod nos debemus nudari ab omnibus rebus et actibus mundanis , saluti nostrae contrariis, ut, secundum Hieronymum , nudam crucem nudi sequamur. Item, est documentum, quod si quem Christianum contingat a praedonibus, vestibus suis spoliari, recordetur ct Ghristum a suis crucifixoribus spoliatum; et erit sibi materia patientiae. Ad conformandum se huic articuio, rememoretur homo substantiam actus articuli, et oret, dicendo : Jesu, qui ante crucem vestibus exspoliari et nudari voluisti, fac me ab omnibus mundanis rebus. in quantum contra salutem meam sunt, denudari, quatsnus nudum cruciflxum et nudam crucem nudvs sequar.
Dcinde eripitur furibunde Filius de manibus Matris dolorosae non sine magnis doloribus, gemitibus, et suspiriis; . et ducitur ad mortem crucis. Et nudus super lignum crucis, quae in terra erat posita, dire projectus, crudeliter expansus et tractus, strictissime in modum pellis hinc inde est extensus. Dicitur enim, quod foramina fecerunt prius in cruce, et quia brachia *et pedes Christi non poterant foramina attingere, ideo ligatis funibus in brachiis et pedibus tantum traxerunt, ac dulces manus et pedes ita atrociter extenderunt, quod omncs juncturae ossium dinumerari potuerunt, juxta illud Psaimistae : Dinumeraventni omnia ossa mea, id est dinumerabilia fecerunt, ubi, secundum Augustinumy ad iitteram describitur extensio corporis Christi in ligno, nec poterat mclius describi hujus cxtensio. Haec autem cxtensio multum poenosa fuit , et maximam poenam Christo intulit. Unde legitur , quod cum qusdam devota persona, in quadam revelatione interrogaret a Domino, quid in omnibus, quae pro nobis pertulit, maxime doluisset, respondit : Quod in cruce extensus fui, ita quod omnia ossa mea numerari poterant ; et quicunque pro iilo dolore mihi gratias egerit, ita gratum obsequium mihi praestabit, ac si omnia vulnera mea unguento suavissimo deliniret. Ex isto articulo extensionis in cruce sUmuntur duo documenta. Primum est , qi^od et nos omnia membra et organa corporis nostri extendere debemus in obsequium Christi : manus videlicet et brachia f ASSIONE DOMINI.
ad operationem, pedes ad ambulationem , genua ad adorationem, omnes quoque sensus ad suorum actuum sanctam et castam exercitationem, ut possimus dicere cum Psalmista : Omnia ossa mea dicent : Domine, quis similis tibi? Unde Cassianus in collationibus Patrum docet, quod reltgiosae et devotae personae debent omnium membrorum suorum primitias Domino ofFerre. Mox enim ut a sumno excitati de lectulo surrexerint, debent primo oris et linguae motu orando laudes Deo ofTerre; et priusquam membra aliquo suo fungantur officio, circa curam rei familiaris, debent ea ad divina obsequia extendere : caput et faciem cum omnibus sensibus ad cceium levando, manus ad Deum in oratione elevando, brachia in modum crucis expandendo, genua ad orationem incurvando , totum corpus nunc stando, nunc in terram ad veniam prosternendo, cum re> verenti et honesta omnium mem> . brorum, et virium totius corporis extensione, et spiritualium virium intentione in sacrificium justitiae Deo offerendo. — Secundum documentum est, quod cordis oculis aspiciamus Salvatorem nostrum in cnice expansis manibus extensum, quasi paratum nos recipere ad amorosum ampiexum suum. Unde AugusHnus : a Christus extendit brachia sua in cruce , et expandit manus suas paratas in amplexus peccatorum. » Inter brachia Salvatoris mei, et vivere volo et mori cupio ; ibi securus decantabo : Exaltabo te Domine, quoniam suscepisti me. Ad conformandum se huic articulo, poterit homo brachia et omnia membra sua, sive stando, sivc procumbendo in modum cruds, etiam corporaliter, et vires spirituales intentionaliter ad laudem Dei extendere, rememorando illos amorosos amplexus extensionis Christi cum Augustino : Jesu qui in cruce extendi vo uisti ita atro^ citer, ut omnia ossa tua possent numerari, fac me omnia membra viresque corporis et animce mece ad laudem tuam extendere, et ad amorosos ampiexus iuos dulciter aspirare, 6 Crucifixio Christi, documenTUM — Ipse autem Dominus noster non solum dignatus est in cruce extendi ; sed et voluit cruce affigi, ut commendaret nobis indissolubilem caritatem suam, qua salutem nostram firmavit, Extensis ergo nervis et venis, ac protensis ossibus et juncturis vioienta extensione, affixus est cruci, manibus et pedibus durissime perforatis, et sauciatis cum clavis grossis et durissimis, cutem et carnem , nervos et venas , atque compages ossium dissipantibus; quorum stimulis excita et tu manus et pedes tuos ad omne bonum opus.
Quia enim primus homo ad Ugnum praevaricationis manus extendendo, et pedibus accedendo, chirographum damnationis nostrae diabolo confecerat : ideo Salvator noster, ut chirographum illud deleret, manibus et pedibus ligno salutiferae crucis affigi voluit clavis invictissimae caritatis : Delens per hoc chirographum decreti qtiod erat contrarium nobis, et ipsum tulit de medio affigens illud cruci. O quam iibenter crucem ascendit, et quanto amore omnia pro nobis sustulit ! O quanta patientia obedivit, et quantum Pater in ipsius obedientia delectatus fuit ! O quantae voces ac tristes ululatus et gemitus ibi ab amicis suis, et praecipue a Matre sua moestissima audiuntur, cum sic crudeliter extenditur, clavatur, et foditur, et toto corpore dissipatur ! O stupor, o pietatis abyssus, o caritatis incendium, o mira circa nos tuae pietatis dignatio, o inaestimabilis dilectio caritatisl Scd cave ae tu clavos crucis Christi fabrices, vel manus aut pedes Domini eis vulneres, aut configas. Clavos enim crucis Christi fabricat, qui inter proximos discordias seminat. Manus vero Domini videtur clavis vulnerare et configere, qui de bonis a Deo datis non vult eleemosynas crogare. Pedes autem Christi clavis ferreis perferat, qui theatra seu spectacula et tabernas magis quam ecdesias visitat.
Ex hoc enim articulo crucifixionis trahitur documentum, quod et nos crucifigere debemus carnem nostram cum vitiis et concupiscentiis ; ut simus fixi ciavis, id est praeceptis justitiae, sicut Christus clavis coniixus fuit in cruce. Sic fecit ipse Apostolus qui dicebat : Christo confixus sum cruci, id est crux Christi exstinxit in me ardorem peccati, timore Dei, quasi clavis affixas habens carnes. £t hoc est quod orat Propheta : Confige -clavis a iimore tuo carnes ineas, secundum translationem qua utitur Augustinus. Ad conformandum se huic articulo, memoretur homo continentiam ejus, et sic oret : Jesu, qui durissimis clavis cruci affigi voluisti, acper hoc chirographum peceatorum nostrorum et mortis eidem cruci affixisti, conHge, quceso, timore tuo carnes meas, ut prcecepiis tuis firmiter inhcerens, semper tibi confixus sim cruci, 7 Levatio CRuas , documentum oRATio. — Cum ergo crucifixlo facta csset, cruce in terra )acente, postea Christum afQxum levaverunt cum cruce. Et hoc videtur sentire Hieronymus, et in quadam oratione expresse hoc dlcit InnocenUus Papa III. Et hoc forte reprssentat Ecclesia, in eo quod in die Parasceves crux deosculanda jacet ad terram appodiata. Ista autem levatio non dubium, quin maximi do> loris fuerit, eo quod tunc lacerabantur vulnera manum et pedum ex ponderositate corporis, profluxeruntque copiosi rivi sanguinis undique, ex illis magnis scissuris et fontibus Salvatoris, In alto m» teiDy secundum Augustinum^ dfrvari, et non sub tecto pati Dominus voluit, ut etiam ipsius aeris natura mundaretur, scilicet a 6»monibus et infectione peccatorum, sed et terra per sanguinem decurrentem similiter roundabatur; et, secundum Thophilum, ut «ancrificaret aerem, qui sanctificaverat XtX' ram ambulando in ea ; et, secundum Chrysostomum, ut a daemonibusexpiaret aerem, et ascensum nobis pararet in coelum.
Ideo etiam aic elevari voluit, ut in cruce penden» in aere, se inter Deum et hominem mediatorem ostenderet, et per Paasionem crucis, cujus cum elevasi fuerit una pars ad coelum, alterft vero in terram respicit, humanam naturam ad consortium Angelorum revocaret. Unde Anselmus : « Mediator Dei et hominum, intier cor lum et terram medius pendens, ima superis unit, coelestibus terrenaconjungit. » Ex hoc articulo levadonis in cruce habetur documentum,. quod nos Passionem Domini reoolentesdebemus exaltari a terra, id est a terrenis affectibus; vel etiama terrena conversatione, saltem quoad mentalem abstractionem : ut ac vel a terra sursum trahamur ad Christum in cruce pendentem, quatenus simus de illorum numero, de quibus ipse poUicens, dixerat z Om> nia iraham ad meipsum. Ad conformandum se huic articulo, poterit homo ex devotione sua, mentsm sursum erigere, quasi Christo coram eo pendente in cruce ; et poterit hoc etiam aliquo gestu corporis rcpTBesentare, et sic orare : Jesu, qm in cruce levari, et sic a terra exaltari voluisti, fac me, quceso, a terre^ niy -af^ctibus sttMe^ari, tt mente m oopiestibus conversari, 8 DoLOKEB Christi pendentts in CftUCB. — O quam male provismn fiiit Jesu in sua minutione ; fult eBnn in sua minutione usque ad sudorem calefactus, firmiter ligatus, profiinde vulneratus; sed male procoratas. In tribus namque providetur tniniitis, scilicet : in alimonise lecreatione, in quieta pausatione, et In luminis absconsione. Sed dulcis Jesus pro recreatione habuit fel et aoetam; pro quiete, vexationem corpoiis et afflictionem animae'; pro hmunis temperatione, splendorem meridiannm.
Hic siste, anima mea, luc siste, Christi sanguine redempta:ecce Abel occisus a fratre; ecce baac ligatus a patre ; ecce serpens aenens in deserto exaltatus a Mo}rse ; ecce agnus, immolatus in Lege ; ecce Deus, occisus ab homine ; ecce Jesus , cradfixus in carne ; ecce Rex tuus , suspensus in cruce ; ecoe Domiaus 'tuus, condemnatus m(»te; ecce homo mitis et innocens, involutus sanguine; eccehomo ^ta toa, qoasii pendens ante te. Fhds in iHa vulnera oculis, interna pietate considera illud corpns tenerum, corpus ilhid innocens, corpns immaculatum, gravi cruds extensione graviterlaceratum. Attendett vide, si est dolorsicut dotor ejuM. jBt licet non ignores quid <boni iUa Passio conferat mmrdo, si tamen qua sunt in te pietatis, si ^qoa caritads, si qua compassionis viscera, pietatis aSectu compatere ct emitte lacrymas, clama et dic : JPlecte ramas arhor alta Tensa laxa viscera Etrigor lentescal ille, Xh'^ dedit nativitas : Ut supierm nnembra Regis Miti tendas stipite. Sic etnm crudfixixs est Dominus Jesus, et in cruce extcnsus, quod dinumerari possent omnia ossa eijus, et sic angustiatus undique quod se movere non posset, nisi in capite. In hora enim -et ca tempore illo flebili spatiosa terrtt latitudo sibi defecerat, ita nt non haberet ubi caput miseriis fessom reclinaret, sed incLinatum dependebat. Clavi ferrei sustinent totsm pondus totius corporis ejus ; dokyres acerrimos tolerat, et ultra quam dici vel cogitari possit, affligitvr. Vide cum quanto labore, et dolore Dominus stat in cruce, et non tadeat te in servitio suo stare"; quta, ut ait Petrus Damianus, quo laboriosius in conspectu supernae majestatis se conspicientisquisassistit, eo suavius dulcedinem intimse quietis acquirit; quantoque difficilius sui-corporis gravedinem tolerat, tanto copiosius eum ad Dei meritum levat.
Stat etiam Dominus nudus corpore, ac vento et frigori expositus; sed est vestitus amore, et amoris calore inflammatus a planta pedis usque ad verticem. A heva, in dextram, intus etexterius cruciatos, crux qxrippe a cruciatu dicitar : ubi doloresacerrimi exagitant ; ubi diu vivitur, et mors ipsa protenditur, ne dolor citius finiatur; quod genus mortis tn. tantum durissimum atque turpissimum apud Judaeos erat, ut non solum ipse vituperabilis esset quem crucifigi contigisset, sed etiam, tota domus ejus, domus crucifixi appelhiretur.
Ut ergo Domimjs a turpissima et dOTissrma morte nos hbcraret, non solum durissima, sed eiiam tAxrpisstma morte se coadeonnari permisit ; et xn maleJictionem quam incurreraranis supporlRret, maledictam mortem, sdlt^ crods, suscepit, secundum illud : Matedictus quipendetin ligno, Unde A}»stoius ait : Factus mcdedictum, nos de Legis maUdicto redemit. Unde et Auguslinus : u llla maTle nihil pejusfuii. liiier oQinia gencra mortis, elegil eitrEmum el pessimum genus muriia; qui omniQm fueral abialurua maricm, de morte pesgjma occidit omnem mortem : n hxc Auguslinus. Hanc autem crucitiziDneni Chrisli Isaiaa prasliguravit, quem gens Judaica serra ligtica per medium Becavit. Judxi lifi , Chri! per medium divi; et corpuB ejus, per crucem, ab invicem separaverunt. Congnie autem Dominus tale genus Passionis elegit, quod priracc pnevaricalionis reaium absolvereC : ul qui per lignum vetitum Mciderttrou», pcr lignum sanctx crucis resurgeremus ; t:t qui per lignum prfeTarieationis mortui jacebamus, per Ugnum reconciliaiionis , ad vitam revocaremur. In cruac ergo Chrislus mori , et sic genus huroanum salvare voluit, ut morbo convenienter medela responderel : ut videlicet Uttde mors oriebatur, inde vita resurger€t ; et diabalus qui m ligjio vincebat, in ligno quoque vinceretur per Christum.
Per lignum enim prsevaricatiot ' " - - — ' ' ' ■ rat; : pcr lignum Passionis pcUeretur, et Hgno crucis et cruciatus, lignum concupiscentiiE excludcretur j ec ut Elominus per ligni dolores invictus transiens , delectationes ex ligno provenientes confularei. Eipcndit ergo in cruce iromaculatas manus, promanibusincontinenterextensis: pro auavi clbo arborls vetitK escam fetlis accepit; et in sc suscipiens moncm, noslram mortalilatem abstuUt. Unde Bernardus : u Quid commisiili, dulcissime puer : Quid fecisti, amantissime juvenisf Qua; tua noxa, quo: lua causa damnationis .' Ego certe lui suro causa doloris: quod perpelravii serTus, Dominus solvii ; quod commisit injusius, s vii jusius. O Nate Dei, quo tua di scendic huroilitas, quifactus oi ' diens pro me Deo usque ad moi martem autem crucis. Me ad il ipiscentia, CU c t ad ( pomum accepi, tu clavis kaniai Ego pomi dulcedinem, ti Gtasamaritudinem. Mihi r gaudct Eva. tibi crucihxo ploi compalilur Maria ; * htec Beriti dus.
Quis dcl mihi ut tolus total carne et spirilu Iransfigar, c affigar patibulo cum dilecto, u aliquid seniiam nisi Jesum el cruciliium et ctamabo tolo Quis mihi dtt, ut ego pro riar, Deus meus i Dulcis » cius sii illud lignum craa Domiue, ut ego pra te moi quo dulciler requiescam. tux, qucc me fecerunt, ej sunt clavorum aculeU; plac ut non extcttdam ullra ad (i d per S qui de manuum tuarvm j gis exivit, purifica n. mea, ut sine ira et immunditia 6 vem eas ad te, et ad opera pi tis. Sana, Domine, vulnera < manibus propriis, in operibus i luplalum. Beatos pedes tuos, rum scabellum terra est, l crucis passus es clavis affigidt simis ; per boc te obseero, Domim dele errata pedum meorum, et\ ~ Jice gressus meos in semitis t ut nan moveantur vestigia mea; i semper sint siabiles in opere « latus, in quadam charta tabt: aflixa titulum etposuit tabulam o CBvilla super crucem, ut e— ' — " appareret ; ei in tiiQlo cai lis ejus : Jesus, in quo eiprimitl pioprium nomen cjus, Na^an quoad patriam, quia ibi fuit nutritus, Rex Judceorum, in quo exprimitur causa mortis ipsius. Quasi dlceret : Ideo crucifixus est, quia erat Rex Judaeorum. Mos enim erat Romanorum, super lignum crucis ponere causam mortis crucifixorum. Ipse autem accusatus fuerat, quod sibi regnum Judaeorum usurpare Tolebat.
Pro hac ergo causa Judaei eum Pilato tradiderant; et Pilatus euih ad mortem condemnaverat. Et quia Judaei contra voluntatem Pilati petierunt Christum crucifigi, ideo Tolens sevindicare de eis, per talem modum scripsit titulum ut redundaret in verecundiam ipsorum. Unde Chvysostomus : « Sicut in trophseo litterae ponuntur victoriam ostendentes ; ita Pilatustitulum, cruci Christi inscripsit ; simul quidem pro Christo respondens, ut eum a communione latronum discerneret ; simul autem et de Judaeis ulciscens, ostendens scilicet ipsorum malitiam, dum in suum regem insurrexerunt. » SecunJum Theophilum, Judaei procurabant scribi titulum, et intsndebant per hunc illusorie vituperare opinionem ejus, qui regem fiticiebat seipsum, ut sic praetereuntes sui misereri non valerent, sed magis ei tanquam tyranno improperarent; sed Pilatus non scripsit Mcut volebant. Unde et Hieronymus : « Judaei illudentes, et irridentes hoc fecerunt ; sed in intentione Pilati aliud fuit. » Operabatur enim, secundum Glossam, divina vis in cordenescientis. Divinitus namque, secundum Remigium, hoc procuratum fuit, ut talis tituius super caput ejus poneretur, ut per hoc Judaei agnoscerent, quod eum occidendo nihilominus Regem haberent. Unde et Beda : a In quo monstrabatur jam nunc regnum Ipsius, non ut ipsi putabant dettnictum, sed yoti.
us augmentatum. Titulus enim positus super crucem ejus illud ostendit, quia nec etiam occidendo efficere potuerunt, ut eum Regem non haberent, qui eis secundum opera sua redditurus est. » Haec autem tria verba, scilicet : Jifsus Na:{arenus, Rex Judceorum, satis conveniunt ad crucis mysterium : nam hoc quod dicit Jesus^ quod interpretatur Salvator, convenit ad virtutem crucis, per quam facta est nobis salus ; hoc vero quod dicit Na^arenus, quod interpretstur floridus, pertinet ad patientis innocentiam, qui est flos qui de radice Jesse ascendit ; sed hoc quod dicit Rex Judceorum , pertinet ad patientis potestatem et dominium, quod ex Passione promeruit, quia propter hoc , Deus exaltavit illum, Sed iicet ipse per crucem sit non solum Rex Judaeorum, sed et Gentium ; scripsit tamen Rex Judceorum tantum, quia ipsi Gentiles conversi ad fidem spiritualiter Judaei dicuntur, id est confitentes, non circumcisione corporis, sed Christi ; et ideo per hoc quod dicit Rex Judceorum, inteliiguntur etiam Gentiles conversi. Ut autem dicit Beda, pulchre titulus, qui Christum Regem testetur, non infra, sed supra crucem ponitur; quia licet in cruce pro nobis hominis infirmitate dolebat, super crucem tamen Regis majesiate fulgebat. Unde et Ambrosius : a Merito autem supra crucem ponitur titu- ^ lus, quia non humani corporis, sed divinse potestatis est regnum, quod habet Christus.
Scripsit autem titulum illum non in una lingua, sed in tribus linguis famosis, scilicet : Hebraice, Grcece, et LA" tine, et in qualibet lingua integre; ut diversarum linguarum homines, qui ad diem festum convenerant, legere et intelligere possent causam mortis ipsius; et ut omnis lingua confiteretur, quia Dominus Jesus Christus est Rex regum, et Dominus dominantium, in gloria Dei Patris; et ut omni» lingua commemoret perfidiam Judaeorum; et ad ostendendum ipsum pati pro populo omnis Linguae, et ers dominari in perpetuum. Cujus signum est, quod Pilatus titulum delcre nokiit, Tel mutare, iicet Judaei hoc peterent ; quia videbant quod in verecundiam eorum redundebat, eo modo quo ipse scripsit. Unde Po«tifices Judceoruniy volentes titulum corrigere, dicebant Pilato : Noli scribere, Rex Judceorum; sed quia ifse dixit : Rex Judceorum. Nam in hoc quod ponit : Rex Judceo^ rum, ostenditurChrlsti praeconium, et Judaeorum opprobrium , quia contumeiiosum erat Judaeis quod crucifigi fccerunt regem suum ; sed si poneretur : Quia dixit : Rex sum Judceorum, hoc redundaret in Christi opprobrium , et indicaret ejus culpam ; et hoc ipsi intendebant, ut scilicet crucifixi famam auferrent, qui jam vivo vitam abstulerant, Pilatus vero magis confirmans, respondit : Quod scripsi, scripsi, id est immobiliter et indelebiliter scripsi. Q.uasi diceret : Hoc est verum quod scripsi,. ideo non mutabo; non corrumpo veritatem, etsi vos diligitis falsitatem. Iteratio verbi conrirmatio est tituli et regni Christi. Immobilitas tituli immobiie regnum significat Christi.
Fuit autem,secundum Au^ gustinum, titulus iste immutabilis : non quia Pilatus scripsit; sed quia Veritas ipsa dixit : Rex, inquit, sum Jttdceorum, Unde exclamat idem Augustinus : « O inefPabilem vim divinae operationis, etiam in cordibus ignorantium ! Nonne occuFta quaedam vox Pilato intus quodam, si dici potest, clamoso silentib personabat, quod tacito ante in Psalmorum litteris prophetatum est : Ne corrumpas tituli inscriptionem? Ideo enim Pilatus qnod scripsit , scripsit ; quia Dominus quod dixit, dixit : » haec Augustinus. Commendavit autem eum Pllatus, licet, nesciens, in hoc tituki a tribus : mors enim Christi, causa erat remissionis culpae quia Jesus; collationis gratiae, quia Nojj^are' nus ; adeptionis gloriae, quia R£x Judceorum, in quo omnes erimus reges. Tres vero linguae praedidx ad principatum in crucis titulo sunt consecratae , quia illae pce ceteris eminebant et princifMdes erant : Hebraea, propter reli^onem, et Judaeos in Lege Dei gloriantes; Graeca, propter sapientiflin et Gentium sapientes ; Latina veio^ propter potentiam , et Romanos multis ac pene omnibus, jam tunc gentibus imperantes. Ac si diceretur : Hic est Rex totius religionis, totius sapientiae, totiusque potentiae. Haec ergo tres gentes, ut ait Augustinus, sibi dignitatem in cnice Christi vendicant ; in quo signatur, quod per crucem Christi subjugari et converti deberent : devoti et religiosi, qui signantur per Enguam Hebraicam ; sapientes, qni per Graecam; et potentes, qui pcr Latinam. Velint nolint ergo Juiiz^y.
diversae linguae, omne mundi regnum, omnis mundana sapientia, omnia divinae Legis sacramenta testantur, quia Jesus Rex est Judm^ rum, hoc est Imperator credentiuBi et confitcntium Deum. 12 Per titulum crucis ostendiTUR ChriSTI TRIUHPHUS, DOCnMEVTUM Ex Eo £t oratio. — Est etiam notandum , secundum Hierony^ mum, quod triplex distinguitiir titulus : memorietlis, quando scilicet aliqua scribuntur ad memoriam hrCti , maxime mortuorum , sic fit inscriptio super sepulchra eorum ; praeconialis, qui sciiicet inscribitur in praeconium et laiidem vivorum,. sic lit m portis domorum vel civitatum, quando res actu describitur*, triumphalis, qui scilicet continet •causam et ordinem alicujus triumphl, et talis ut hic titulus, de quo nunc dicitur. Post victum enim diabolum , super caput ejus fuit scriptum : Hic est Rex Judceorum, scilicet corde circumcisorum, spiritu , non littera; et per hoc quod etiam in morte dicitur, Rex Judceorum, ostenditur quod nec in morte perdidit regnum Judaeorum, sed magis acquisivit verorum scilicet Judaeorum, ipsum corde, ore et opere confitentium. Ex isto articulo superscriptionis tituli, habetur documentum, quod quandocunque impu^amur a daemone, opponamus sibi titulum istum : Jesus Ncu^arenus Rex Judceorum. Qui ideo titulus triumphalis dicitur, quia triumphum Christi contra diabolum evidenter exprimit. Quod sentiens diabolus mox afhxo titulo cruciy Judsos instigavit, ut a Pilato tituli mutationem peterent ; sed Pilatus, divino instinctu in hoc facto rootus, immutabilem esse titulum asseruit.
In omni ergo impugnatiooe diaboiica, Christianus hunc titulum in corde et ore, vel etiam in scripto gerat ; quia inter omnia arma Passionis Dominicae, diabolus hunc titulum triumphalem maxime perhorrescit, prout ipsemet diabolus £uidam pcrsonas devotae in visiooe quadam exactus asseruit. Ad cooformandum se huic articulo , qui illusorius fuit ex intentione Judxorum , attendat homo documeotum, et sic oret : Jesu, qui iiUUi triumphcdis superscriptione lusorie diffamari voluistiy da mihi iub eodem titulo tuo sic strenue jtuUtare, ut trophceo tuo hostis perterritus miki non audeat propinquare, l3 FoftMA — Ad litteram nota, quod crux non habebat aliquid super lignum transversum, . habens tria brachia ad similitudinem litterae T; sed loco quarti brachii, Pilatus superposuit cavillam et tabulam, similiter ad modum Tau ei affixam, et in tabula scriptus erat titulus. Creditur autem crux Domini quindecim' pedes habuisse in altum et tabula superposita pedem et dimidium. Dicuntur quoque in cruce Domini fuisse quatuor ligna diversa, et generum diversorum, scilicet : stipes sive truncus in rupe defossus, cui crux erat infixa, de cedro; palus, sive lignum erectum, de cypresso ; transversale, sive lignum transversum, de palma; tabula superposita, de oliva, undc cst iste versus : Ligna crucis pdlma, cedrus, cy^ Ipressus, oliva, Signat autem cedrus altitudinem contemplationis; cypressus, famam bonae opinionis; palma, fructum justitiae ; oliva, lenitatem misericordiae. Crux vero quadripartita quadrifariam partem mundi designat ; nam si recte jacendo in terra projiciatur, alia pars ejus ad Orientem, alia ad Occidentem, alia ad Meridiemi, alia ad Septemtrionera respicit. Cum ergo Dominus hujus genus mortis susiinere voluit, ostendit quia quadrifidum mundum salvaturus erat, et ex quatuor mundi partibus electos ad suam fidem collecturus erat ; et quod virtus Passionis et crucifixionis suae ad has plagas mundi per crucem expandi debebat. Sive etiam tale genus mortis sustinere voluit, ut ostenderet pro quibus restaurandis patiebatur , sciiicet : pro supemis Angelorum ruinis replendis, pro justis de limbo educendis, pro amicis colligendis et adunandis, pro inimicis reconciliandis : primumy designatur per brachium superius; secundum, per inferius; tertium, per dextram; quartum, per sinistram.
Et, secundum Chrysostomiim, in cruce etiam expansis manibus moritur, ut altera quidem manu veterem populum ; altera eos qui sunt ex Gentibus trahat, utrosque sibi conjungens.
Moralem vero sacrosanctae crucis figuram describit Apostolus, ubi dicit : In caritate radicati et fundati, ut possitis comprekendere cum omnibus Sanctis, quce sit longitudo et latitudo, altitudo et profundum ; cognoscere etiam supereminentem scientice caritatem Christi, Ubi ostenditur quod hi qui carnem suam cum vitiis , et concupiscentiis crucifigunt, iatitudinem debent habere in bona operatione; longitudinem, in bona perseverantia ; aititudinem, in spe coelestium praemiorum ; profundum^ in cautela inscrutabilium judiciorum Dei. Secundum Augustinum enim , in latitudine crucis , bona opera in latitudine caritatis facta significantur, quia caritatis opera sunt generaliter extendenda : et hoc est in ligno transverso, quo extenduntur manus propter operum significationem, per manus enim opera intelligimus ; per latitudinem vero hilaritatem operantis, quia tristitia facit angustias. In longitudine, perseverantia boni operis, et sanctae conversationis, quae in tota longitudine temporis est habenda usque in finem : et hoc est in ligno a transverso usque in terram, ubi corpus crucifixum stare videtur , quod significat persistere, hoc est et longanimiter permanere. In altitudine, spes coelestium praemiorum et intentio recta, qua in Deum tanquam in finem ultimum, cuncta bona opera referuntur : et hoc ab ipso ligno tr«insyerso sursum versusque ad caput eminet, propter exspectationem supernorum, neilla opera bona atque in eis perseverantia, propter temporalia Dei beneficia, credantur facienda, sed potius propter sempiterna speranda. In profundo inscrutabilia judicia Dei, unde ista gratia Dei \u homines venit : et hoc est in illa parte ligni, quae terrae abdito defixa latet ; sed inde consurgit illud quod eminet, quia cuncta eis apparentia et eminentia inde consurgunt, sicut bona nostra de profunditate gratiae Dei, quae comprehendi ac judicari noa potest universa procedunt, quia ex occulta Dei voluntate vocaturad participationem tantae gratiae, alius homo sic, alius autem sic. Supereminentem vero scientice caritaiem Christi , eam profecto dicit, ubi pax illa est, qua? exsuperat omnem intellectum, Hoc autem mysterium explicans sic ait Bernardus : « Christus in cruce patientiam exhibet, obedientiam implet , humilitatem commendat et caritatem perficit. His ergo quatuor virtutum gemmis, quatuor brachia crucis decorantur.
Supereminens est caritas; a dextris, obedientia; a sinistris, patientia; in profundo, radix omnium virtutum, humilitas : y> haec Bei'nardus, In quatuor etiam brachiis crucis, notantur quatuor inter praecipua crucis beneficia; signat enim pars superior januae coelestis apertionem ; inferior, inferni destructionem ; a dextris, gratiae collationem; a sinistris, peccatorum remissionem. i5 Latronum crucifixio, docuMENTUM — CrUCi' fixi autem sunt cum \Jesu duo la" ♦ trones, propter scelera damnati; unus a dextris, qui in fine poenituit, et unus a sinistris, qui in pertinacia permansit, et Jesus ia medio, qui mediator ad reconciliandum fuit. Sed hoc quantum ad inDE tentionem Judaeorum, factum est ei, ad ignominiam et opprobrium, ut scilicet causa mortis ejus, similis judicaretur causae mortis latronum, ac particeps in malefactis eorum videretur, et eorum societate infamaretur. Sed si ad mysterium attendatur, hoc ad. claritatem Christi pertinet, nam per hoc ostenditur, quod per Passionem suam merebatur judiciariam potestatem. Medium enim tenere proprie pertinet ad judicem. Unde Chrysostomus : a Pariter crucifigunt latrones, non tanquam inimici iatronum, participes enim erant sceleris eorum ; sed ut infamarent Dominum suum , quod non sine causa crucifixus est, sed quasi qui facinorosus inventus sit. » Unde et Ambrosius : a Quam exsecrabilis in facto iniquitas Judasorum, ut quasi latronem crucifigerent omnium Redemptorem !
Ipse vero hoc permisit, et cum peccatoribus voluit crucifigi, ut ostenderet se pro peccatoribus pati et mori; et ut impleretur Scriptura Isaiae, quae diu ante dixerat : Et cvm sceleratis reputatus est. Cum iniquis ergo reputatus est in morte, ut iniquos vivificet in resurrectione : » haec Ambrosius, Pendet ergo Dominus inter duos latrones, quasi dux et magister criminum in medio locatus. In hoc autem mysterium finalis judicii designatur , quando veniet Filius hominis,' et judicandos statuet : hos, scilicet agnos, a dextris; et alios, scilicet hoedos, a sinistris. Unde Hieronymus : « Cum iniquis Veritas deputata, unum reliquit sinistrum, alterum assumpsit dextrum, sicut in die judicii faciet. Confessio brevis yitam acquisivit longam, et blasphemia finita pcena plectitur aeterna. » Unde et Augustinus : « Ipsa crux, si attendas, tribunal fuit. [n medio enim Judice constituto, unus latro qui credidit, liberatus est; qui insultavit, damnatus est. Jam significabat, quid facturus est de vivis et mortuis : alios positurus est ad dexteram; alios ad sinistram.
Judicabatur, et judicium minabatur : » haec Augustinus, Ex hoc articulo crucifixionis latronum cum Christo trahitur documentum, quod et nos cum Christo crucifigi debemus in medio latronum. Nam sicut ibi sunt tres crucifixi : duo latrones, et medius Jesus ; sic in nobis moraliter crucifigenda sunt tria, scilicet : caro et mundus, qui per duos latrones, et spiritus noster, qui per Jesum designatur. Caro crucifigenda est, sicut latro dexter, ut spiritui subjiciatur et ei consentiat, secundum illud Apostoli : Qui autem sunt Christi, carnem suam crucifixeruni cum vitiis et concupiscentiis; mundus sicut latro sinister, ut bono insultans relinquatur , secundum illud ejusdem Apostoli* : Mihi mundus crucifixus est , et ego mundo, Istis latronibus in nobis crucifixis, spiritus in medio crucifigatur cum Christo, ut dicat cum Apostolo : Christo confixus sum cruci, Vivo autem jam non ego, vivit vero in me Christus, Est autem sciendum, quod latro sinister crucifixus quidem fuit, non tamen salvatus, sed permansit in perfidia sua; sic mundus, ]icet crucifigatur, remanet tamen in immunditia sua. Caro autem crucifixa salvatur cum spiritu, quia in resurrectione sua glorificabitur, unde latroni dextro dixit Jesus : Hodie mecum eris in paradiso. Ad majorem autem evidentiam praedictorum , sciendum est quod crux carnis est rigor disciplinae, cujus quatuor sunt brachia , scilicet : vigilia, abstinentia, asperitas vestium et disciplinae verberum. Crux autem, qua mundus crucifigitur, est paupertas spiritus, cujus etiam sunt quatuor brachia, scilicet : contemptus gloriae , pecuniae, patrise et parentelae. Crux vero spiritus est fervor devotionis, cujus similiter sunt quatuor brachia , scilicet : amor, spes, timor et dolor; spes sursum, timor deorsum, amor a dextris, dolor a sinistris. Radix autem, ex qua omnia haec puUulant » est caritas; unde Apostolus : In caritate radicati , ut possitis comj>rehendere, cum omnibus Sanctis, quce sit latitudo, longitudo, sublimitas et profundum; ubi figuram crucis, et ejus mysterium aptissime exprimit Apostolus, secundum Augustinum et Giossam.
Ad conformandum se huic articulo , recogitet homo quomodo Christus pendebat in medio latronum, et revolvat in mente documentum et oret : Jesu, qui inter duos latrones crucifigi, ei ^um sceleratis reputari voluisti, da spiritum meum in medio carnis et,nuindi crucifigi, quatenus, extremis mihi crucifixis, in te medio conquiescam, 16 TuNicA Christi inconsutilis LITTERALITE» ET M7STICE. — NcC tamen Christo sic angustiato a convitiis parcunt; sed, quod poena pejus est, passum subsannant. Undique poenae, undique opprobria, undique convitia. Q.uidam , scilicet milites quatuor , qui eum crucifixerunt, acceperunt vestimenia ejus, excepta tunica; et juxta numerum personarum diviserunt sibi ea in quatuor partes , in praesentia sua. £t tunlcam superiorem similiter acceperunt circa partes praedictas, quam nisi scinderetur partiri non potuerunt ; sed utiliter et commode scindi non potuit, quia erat inconsutiliSf id est sine sutura , et reticulato opere facta , qualibus iD. dumentis pauperes in Palaestina uti consueverunt ; et ideo, ne scin4eretur, ad unum eam integram pervenire sortione maluerunt. Dixitur autem : quod ad modum chirothecarum seu birretonim» et quo. ' rumdam ciliciorum, quodam opere textili facta fuit ; et quod beata Virgo propriis suis manibus eam fecerit; et quod cum Jesu crescente paulatim ttiam creverit.
Et erat desuper contexta per totum, qtiiflt ut dicitur, ab extra per totum de panno aliquo erat appositum , ad eam fortihcandum magis et conservandum. Unde, secundum ChrysoS' tomum, hoc dicens Evangelista, occuite vestis vilitatem insinuat; nam in Palaestina est quoddam genus vestium, propter pauperes ex multis pannis contextum, qua^ unus pannus super alium. Hoc autem factum est , ut adimplerttw consecutive, id est ad hoc, et ex hoc adimpletum est , quod dictrnn esi per Prophetam, ex persona Christi : Divisei'unt sibi vestimenta mea „ scilicet alia a tunica; et super ve" stem meam, scilicet tunic;am inconsulitem , miserunt sortem. SecuBLdum Augustinum , quadripartita vestis Domini Jesu Christi quadripartitam figuravit ejus Ecclesiam» toto orbe scilicet terrarum , qui quatuor partibus constat, difFusain« et in omnibus eisdem partibufi aequaliter, id est concorditer distributam, ad quas virtus Crucifixi cxpanditur per quatuor partes crucis. Tunica vero ilia sortita; omiuuiD partium signiticat unitatem, quae caritatis vinculo continetur. Si enim caritas supereminet, et super omnia praecepta est ; merito vestis f qua signiticatur , desuper contexta perhibetur. Et addidit ,. per totum , quia ncmo ejus est ex— pers, qui peftinere invenitur ad totum , a quo toto catholica vocatur Eccie&ia.
Inconsutilis autem dicitur, ne aiiquando dissuatur; et ad unum pervenit, quia in uaum omnes coUigit; in sorte autem Dei gratia commendata est, quia, cum sors mittitur , non personse cujusDE S£}CTA,iN PASSK>N£ DOMINI. quam Ycl meritis, sed occulto judi> <^ Dei iB unttate fidei conceditur. Secuadum Hieronymum, vestimenta Cluisti sunt, quibus tegitur corpus e}us, acilicet Ecclesia; quatuor mi~ Ihes quibus divisa sunt, quatuor genera hominum quibus data sunt pnece^pta, scilicet : coojugati, viduoti, praelati, religiosi, seu contineates : hi omnes dicuntur milites» quia debent miiitare Christo , per obedientiae perfectionem, non mundo^ per temporalium amorem, non diaholo, per peccatorum perpetratiooem. Tunica inconsutilis et indivisa est unitas ecclesiastica usque ia finem duratura. Sors quae hanc tunicam uni assignat, non alii, scilicet fideli , non iniideU , est gratia Dei, quffi etiam hujus unitatis inte^tatem conservaL Christi ergo tuaica partita non fuit j sed, heu l hcdie, peccatts exigentibus, Christi tunica inconsutilis, scilicet Ecdesia militaBS, prave scinditur , dissuitur et sortiturl Quod Gentiles facere nduerunt, hoc, proh doior! Christiani facere non verenturl ScinduBt eam haeretici, contra ipsam diversas sententias inducendo; scindunt eam laici, afiligendo; eamdcmque inter se clerici sortiuntur , et cujus erit eam dolo et fraudibus partiuntur :■ unus dicit hic est, alius Jiic est. O Christi tunica» quam pessima est divisio tua! Vestimenta etiam Christi dividit, qui eccksias spoliare, vel res proximo^ ruoi: distrahere praesumit.
VidcS ergo ()uomodo vestes Christi dantur in praedam militibus sicut vestes interfectorum dari solent tortoribua. £x quo duo docemur : primaunv Passioais Christi ignominia,. itt hoc quod nudum eum cruclfi. xerunt, quod non fit nisi Yilibus personis^^secuadttm» crucitigentium avaritia, quia vestes Christi, quamvis parum valerent, omncs tamen sibi rapuerunt. Unde Chrysosta^ mus : tt Dividunt vestimenta, quod in valde vilibus et abjectis comdemnatis fit, et nihil aliud habentibus. Quasi enim in dehonoratum, et abjectum, et omnium vilissimum hoc ita audebant , in latronibus quippe nihil tale operati sunt, sed in Christo omnia ausi sunt. » Dicit etiam Theophilus, quod fbr* sitan plures eorum egebant, vel forte magis ad opprobrium, et ex quadam lascivia hoc £ciciebant. Quasi subsannative dicerent : Quia iste dixit se regem , habeamus singuli aliquid de regalibus vestimentis e)us.
Est autem miranda patientia et dispensatio misericordiae Salvatoris, qui sicut agnus tondentem et occidentem se suo vellere vcstit; ita se toodentes seu spoliantes et occidentes suo vestitu vestivit, ostendens quod nisi suis cxempiis vestircntur, ignominiose nuditas eorum esset coram oculis Dei et Angelorum apparens. Ex isto articulo divisionis vestimentorum Christi plura habentur documenta. Primum est, quod libenter debemus participare exempla Sanctorum, qus per vestimenta Domini signantur. Item est documentum, secundum Hieronymum, quod observantia mandatorum Dei , quse etiam per vestimenta signantur, est dividenda inter Christianos se» cundum diversos hominum status, Item est documentum, quod honum. est dividere reiiquias Sanctorum» pro devotione, ad eorum hoaorem ampliandum. Quod eaim isti milites pagani feccrunt Christo in opprobrium et derisionem, hoc boni Christiani convenere debent ad Christi et Sanctorum praeconium et honorem ; sicut muitos ritus pagiiknicos Christiani convertunt ad cultum DeL Item est documentum. quod caritas, quae, secundum Augustinum, significatur per tunicam inconsutilem , dividi non potest , cum ipsa ceteras virtutes connectat. Item, quod nemo debet schismate dissuere unam, sanctam, catholicam et apostolicam Ecclesiam , quae in unum omnes colligit, quae etiam per tunicam inconsutilem significatur.
Propter quod etiam , secundum Chrysosiomum , non caput Christo amputatur ut Joanni , neque sectus est ut Isaias, ut corpus integrum et indivisibile morti servet, et non fiat occasio volentibus Ecclesiam dividere. Ad conformandum se huic articulo, imaginetur homo exempla Christi et Sanctorum quasi quaedam praetiosa vestimenta, quae participare quantum possumus, studeamus, et sic oret : Jesu, qui vestimenta tua inier crucifixores tuos dividi, super tunicam autem tuam inconsutilem sortem mitti voluisiiy da mihi Sanctorum tuorum exempla cum mandatorum observantia participare, et caritatem semper integram con^ servare.
Et SCdcntes juxta crucem observabant eum qUando expiraret, et ne evaderet, vel ne aliquis eum de cruce vivum deponeret. £t sic volebant suam impotentiam ostendere, ac si impeditus a custodibus non posset se juvare. Ubi Hieronymus : « Diligentia militum et sacerdotum nobis proficit, ut major et apertior resurgentis virtus appareat. » IUudebatur quippe et deridebatur in cruce a pluribus, et diversis vicibus. Unde nota in serie litterse quatuor differentias illudentium Christo in cruce : prima est sedentium , qui eum olfservabant ; secunda praetereuntium , qui eum blasphemabant ; tertia , stantium sacerdotum et seniorum; quarta , pendentium latronum. Per hos significantur quatuor genera homi* num, virtutem ejus abnegantium : in sedentibus, deliciosi et accidiosi, qui deliciis carnis intendunt; in praetereuntibus, cupidi et avari, qui praetereuntia sequuntur, et viam justitiae praetergrediuntur; in stan* tibus, superbi et elati; qui stant per appetitum excellentiae ; in pendentibus , impatientes et querulosi de adversitate. Quibusdam ergo sedentibus et eum observantibus, alii prcetereuntes juxta, per viam, hoc est vulgares homines circa lo* cum crucis transeuntes et concurrentes, blasphemabant eum, moventes capita sua in signum irrisionis, et dicentes, improperando : Vak, quod est interjectio insultantis, seu deridentis et subsannantis, qiii destruis templum Dei, sicut dixisti, ei in triduo illud recedijicas, virtute tua, quae apparet nunc tamen infirma. Repetunt dicta falsorum testium , et eis concordant qui sibi imponebant quod hoc dixerat, sed hoc falsum erat.
Salvum fac teipsum, virtute quam de te praedicasti in potestate reaedificandi templum, descendens de cruce, qui promittebas te in triduo templum reaedificare. Et iterum dicebant : Si Filius Dei es, descende de cruce^ id est si potes, amove dolores quos sustines. Quasi dicerent : Non potes, ex quo falsitas tua patet ; sed mentita est iniquitas sibi, plus enim fecit de sepulchro resurgendo, quam fecisset de cnice descendendo. Unde Gregorius : a Si tunc de cruce descendisset, nimirum insultantibus cedens, virtutem nobis patientiae non demonstrasset. Sed exspectavit paululum, toleravit opprobria, irrisiones susti» nuit, servavit patientiam, distulit admirationem. Et qui de cruce descendere noluit, de sepulchro re« surrexit. Plus igitur fuit de sepul- | chro resurgere , quam de cruce descendere; plus fuit mortem resurgendo destruere, quam vitam descendendo servare. » Vide etiam, secundum Chrysostomum, in verbis istis vocem fiiiorum diaboli, quomodo imitantur vocem paternam.
Diabolus dicebai : Si Filius Dei es, tnitte te deorsum; et Judaei dicunt : Si Filius Dei es, descende de cruce. Similiter et principes sacerdotum illudentes cum Scribis^ id est Legisperitis, et senioribus, id est judicibus ordinariis , dicebant , ad alterutrum irridendo : Alios salvos fecit, et utique tam spiritualiter quam corporaliter , se salvum faciat, id est supplicio crucis eruat, 51* hic est Christus, id est Rex sive Messias, Dei electus, id est Dei Fiiius. Unde Beda : « Imo se salvum facere de cruce descendendo noluit, quia ipse est Christus Dei electus. Nam qui ideo venit ut pro nobis crucifigeretur, ideo seipsum salvare de cruce descendendo neglexit; quia cum ceteris peccatoribus, etiam illos qui eum crucifixere , salvare moriendo curavit. » £t iterum dicebant : Alios salvos fecit, seipsum non potest sahum facere, Unde Hieronymus : « Etiam nolentes confitentur Scribae et Pharisaei, quod alios salvos fecerit. » Itaque vestra vos condemnat sententia. Qui enim alios salvos fecit, utique, si vellet, et seipsum servare poterat^ Et iterum dicebant : Si rex Jsrael est, non quicunque, sed Messias promissus in Lege, sicut ipse dicebat de se , descendqt nunc de cruce, ut videamus scilicet virtutem ipsius, quia alii reges non possunt taiia facere; et credimus ei , sed mentiebantur, dicentes : Credimus, Unde idem Hierony^ mus : a Fraudulenta promissio. Quid est enim plus de cruce viventem descendere, an de sepulchro mortuum resurgere ?
Et surrexit , et non creditis ei ; ergo etiamsi de cruce descenderit, similiter non credetis ei. Sed mihi videtur hoc daemones immittere. Statim enim ut crucifixus est Dominus, senserunt virtutem crucis, et intellexerunt fractas esse vires suas; et hoc agunt ut de cruce descendat, ne faceret saluiem quam inchoarat. Sed Dominus sciens adversariorum insidias, permanet in patibulo, ut diabolum destruat :
Tameu in Tobia super exenteratione piscis legitur daemonem stetisse super brachium crucis, et considerasse an Christus aliquam maculam peccati haberet. Unde discipulis in coena dicebat : Venit enim princeps mundi hujus, id est amatorum mundi, scilicet adversum me, sed in me non habet quidquam, quod ad se pertineat. Et quamvis peccatum non haberet, et ideo morti obnoxius non esset , mori tamen voluit , quia Pater mandavit; et ideo subjecit : Sed ut cognoscat mundus quia diligo Patrem, et sicut mandatum dedit mihi Pater, sic facio, sciiicet pro hominibus moriendo. Considera modo quid in aliorum exitu daemon facit qui contra ipsum mundi Salvatorem et Dominum venire praesumpsit. Unde Gregorius : a Curandum nobis est, et cum magnis quotidie fletibus cogitandum, quam saevus, quam terribilis sua in nobis opera requirens , in die nostri exitus princeps hujus mundi veniat, si etiam ad Deum in carne morientem venit, et in illo aliquid quaesivit, in quo invenire nihil potuit. Prius vero eum in miraculis Deum cognoverat , sed de cognitione sua ad dubitationem cecidit, quando hunc passibilem vidit : » haec Grego* rius, In cruce ergo tanquam in decipula, caplus cst dbtxriua ei victus. Uiule Auguslirms : " Ipsa morte Chtisli est diabolus viclus ; laaquam in nmadpula esi:am nccepit. MuGcipuU iljaboli, ctut Christi; esca qua caperEWr, mors Domini.
n -it PiTlBNTlA CaaiSTIj DtlM DEXlS10HIBUS ET oBjiTio. — Et ilenum dicebant Conjidit in Deo, liberet nuiK ti vult eitm. Dijrit enim : Quia Filius Dei surn. Quasi dicereirt : Si -venjm dicit, liberationem suam a Deo sinitm impetrabit, quia patcr Glios libenter libcrBi. Item, illudebwit ei el milites accedentes prope crtKcin corpore, sed longe recedcnles menle, et acetuiii offerentes ei, scilicet postea, qaando dinit : Silio dlcentes ; Si te es rex Judceoriim, sicut diristi, salytm le fac, sdlicet a mnne liberando. O iniseri ! Et Rex Judseoruai, id eat credentium et Deum ct confitsnlium est, ct se salvutn ticerct, de cruce desccndendo , si veUet. Miseri et cKci!
deberent snpplicare : Salvos fac nos qui indigemus, non salTutn te (ac; cum ipse csset et salvus, el salua. Sed Dominus Jesus non acquievit, docens DOE io Iribulfllione habere perseversntiam. Vide quomodo non judicis suSecit et aliis. quod Chrictum crucitigerent, sed ctiam crucifiinm eom diverHmode deriserunt. Ita multis non sufficit Chrisluin crucitigere peccando, sed «iam dcridenl cmcifiium peccata iterando, vel de peccatls se iactando. Dominum etiam deridet et subsaiuiHt qui pro laude humanH or»i, Tel deemosynas dal, seu quodcunque bonum fndt. Ex hoc articnlo illusionis crucifiTJ habetnr docurncntum, quod nos quando fiierimus in sublimi contemplatiunis, gionis posili, non debcmus ad verba Bul^nnantiam <! kscendere «d idanas oecupationes ; scd poSus' perversorum subsafmationes, sicui Christusnd JudiorBai insultfltioncm et teniativam eiprobrationem de cruce descendere noluit, sed ibi usque od mortem peraeveravit.
Unde dicebat vilia : Nitmquii possu. n deserere vtrnin meian, quod Itetificat Detim e( komines, et inler cetera ligKapromtveri? Similiter et oliva, et ficus dlcebant; sic est in proposito. Onm autem tempus sit crucis, quandnl eiterior homo corrumpinir, ui per eara interior homo renovetur, et evacuetur corpus peccati : quidaiB tamen pro moflica contumelhl descendunt de cruce pfftienttte ; Blii de cruce macerationis ctmis et pisaitemiie. pro lenlicula ruEi el cibo delectabih; alii de cn-> ce compassionis, pro avaritia, dandentcs viscCTa, cum vident pnnSde crucB vcro sanguinis ct Mai^ rmn non descendimus. quia Bec cara Bscendere volumua. ftdtionero vero t. medictam sxpc Acit diabolus pcEnitenii, sciliDct ut 4escendat de cruce ; quia hDino cmdit facilius descendendo, el 'ideoToh diabolus ut dcscendat de cmce pccnitEntias eara descrendo ; unde quidam novitius ParisieiisiSi matri sua: volenii eum de reUgiaiie extrahere, arc lcgiiur respondisse : Christcs propter Matrem auaai non desoendit de cnice, sic Hec egn propter le deaeram cnrccm pcenitentie.
Ad confbrmandum sehutc anicula, rememorctur homo iem~ sum documcnti, et orct : Jesu, ^mi m cruoe posilut expi-obraMliius verbis iUudi votuisti, da mSa pro tintla diaboliea vel kvmama anggtstione de sublimi sancUe r^igionis et eonverialionis desee»dtre; sei in tut amoris atnpieseu fixtm jugiter fermanert.
Item, latrones qtd crucifixt erant cum eo, illudendo idipsuniy simile improperium , seu verba improperii prasmissa improperabant ei, et convitiabantur blasphemantes. Secundvm Augustinum, duo dicuntur pro iino, et pluralis pro singulari ; vd, secundum Hieronymum, primo uterque blasphemavit, sed visis signis in elementis et rebus insensatis, unus in Christum credidit, et priorem negationem seqaenti confessione emendavit. Unde cum unus, qui Judaeos fidem respuentes signat , blasphemando . diceret : Si tu es Chrisius, id est Rex, sive Messias, salvumfac iemeHjpsum et nos , scilicet salute corporali et a morte liberando , non enim curabat de salute spiritoali, vel animae commodo; atter, qm Gentes fidem sequentes signat, tncr^at eum, dicens : Neque tu times Deum quod in eadem damnadone es, scilicet mortis et pocna simili. Quasi diceret : Licet homines non timueris, tamen Deum timere deberes, maxime in articu1o mortis in quo nunc es. Et nos qmdem jusie in hac damnatione sumns, nam digna factis supplioa, et secundum factorum nostronim exigentiam recipimus. Ecce confitetur culpam suam, ut dicat : huquitatem meam ego cognosco; et ideo meretur misericordiam. Confitetur etiam Christi innocentiam, dicens : Hic vero nihil mali ffessit, quia peccatum non fecit, dt ^ne peccato conceptus fuit.
Ubi quaerit Augustinus : a Quis, inquit, lUum docebat, nisi qui juxta illum pendebat? Erat enim illi fixus in latere, sed haerebat in corde. » Unde conversus ad Jesum, qui novit praecordia , dixit : Memento mei , ZJomme, dum veneris in regnum ttaan. Manifeste patet quod non loquebatur de regno temporali, sed aeterno ; non de praesenti , sed futuro. Magna fides hujus latronis fuit : quia non timore Judaeorum astantium, nec proprii doloris acerbitate, nec socii sui blasphematione , nec carnis Christi apparente infirmitate, nec Apostolorum fuga et negatione , retrahitur a veritatis seu verae fidei confessione; unde fuit ei remissio culpae et totius poenae. Apparet quidem hic illius conversio quoad plura. Primo , quoad profectum caritatis , quam vivaciter in morte sua tenuit, fratrem et conlatronem pro simili scelere morientem , de iniquitate sua redarguendo, et ei vitam quam cognoverat praedicando. Secundo , quoad fidei et verae confessionis sinceritatem, eum quem secumpariter morientem vidit, Deum et Dominum regnaturum credendo, et publice praedicando.
Tertio, quoad justitiae et veritatis propalationem humiliter et verus poenitens rei^m suum fatendo, unde qui ficte confitetur, vel in confessione mentitur, Dominum cum sinistro latrone subsannare videtur. Quarto, quoad spei firmitatem regni Dei aditum et consortivun postulando, nec pix>pter peccatorum suorum magnitudinem vel multitudinem despei;ando. Iste latro de nullo nisi de corde et lingua se juvare poterat, quae Deo totaliter offerre curavit : cor quidem in contiitione et intima compassione, quia, secundum Glossam, plus videbatur affligi ex Christi compassione, quam ex sua propria passione, imo plus plangens Christi suppliciuzn , quam suum proprium; et linguam, ut dictum est, in veritatis confessione. Unde Gregorius ; a In cruce clavi manus pedesque ligavefant« nihilque ei a poenis in eo liberum nisi cor et lingua remanserat. Insp^ rante Deo, totum illud ei obtuHt quod in se liberum invenit, ut juxta hoc quod scriptum est, corde crederet ad justitiam, ore confiteretur ad salutem. » Unde et Beda : a Quis hujus latronis animum non miretur? Imo juvantis Domini gratiam, quis digne miretur; digna gratiarum actione veneretur? llle qui talis ad crucem venit ex culpa, ecce qualis a cruce recedit ex gratia.
Confitebatur Dominum, quem yidebat secum humana infirmitate morientem, quando negabant Apostoli eum, quem miracula viderant divina virtute facientem : » haec Beda : Obsecro te, Domine, da mi-' hi primo cum latrone isto cognoscerCj et deinde sic te cognosgens me sicut vere peccatorem confiteri et magnificare te, qui sine culpa passus es justus pro injustis. Desiderem, quceso, Domine ; petam et impetrem eisdem verbis cum eodem : Memento mei, Domine, dum veneris in regnum tuum, 23 ? — Per istos duos latrones signantur illi qui pro peccatis suis expiandis, cum Christo crucifiguntur per professionem in religione factam : sed aliqui revertuntur actu, etsi non habitu, ad secularem vitam, de quibus dicit Apostolus : Nomen Dei blasphematur per vos inter Gentes, quoniam scandalizant seculares, et isti signantur per latronem blasphemantem ; alii vero professi crucem poenitentia; sustinent devote, per patientiam, et isti signantur per latronem Christum confitentem. Unde Beda : u Mystice, latrones qui cum Domino hinc inde sunt crucifixi, significant eos qui sub fide et confessione Christi, vel agonem martyrii, vel quaelibet continentiae seu disciplinae arctioris instituta subeunt. Sed quotquot haec pro aeterna solum, coelestique gloria gerunt, hi profecto dextri latronis merito et fide designantur. At qui vel humanae laudis intuitu, vel qualibet minus' digna intentione seculo abrenuntiant, non immerito blasphematoris et sinistri latronis mentem et actus imitantur. Quidam duos latrones cum Domino crucifixos duobus baptizatorum generibus coaptant : Quicunque enim bapti:^ati sumus in Christo Jesu, in morte ipsius bapti^ati sumus. Ambo namque similes crucifixi : sed unus in cruce blasphemus pejor , alter est confessione Martyr effectus.
Quia per Baptismum quo cum peccatores essemus abluimur : aiii dum Deum in carne passum, fide, spe, caritate laudant, coronantur ; alii dum aut fidem aut opera Baptismatis habere renuunt, dono quod accepere privantur : » haec Beda. Quod etiam alter latronum murmurabat, alter non, significat quod tribulationem alii patienter sustinent, et coronam merentur, alii non sustinent patienter , et damnationem consequuntur. Unde de impatientibus sic ait Hugo : a Dicunt homines quando poenam sustinent : Si meruissemus, non erubesceremus; nunc autem injuste pati et sine culpa , nobis ignominiosum est. Imo vero si pro culpa pateris, erubesce; si sine culpa, gloriare. Latro magis vis esse, quam Christus ; et forte sinister et blasphemator, non confessor. Tu enim pro culpa pateris et culpam agnoscis, et Judicem non veneraris. » 24 — Considera nunc quam magni despectus fuit illusio latronis sinistri , eo quod tam vilis et scaleratus homo, et jam ad mortem damnatus, et mox pro suis vulneribus moriturus insultavit vitae Auctori. Ex hoc articulo illusionis latronis habetur documentum tale, quod discamus exemplo Christi calumnias etiam a vilibus personis patienter supportare.
Item, est documentum in latrone dextro, quod injurias Dei nuUatenus tolerare debemus , sed reprehendere sicut fecit latro iste. Item , documentum est, quantumcunque simus scelerali peccatores, de Dei tamen misericordia nullatcnus desperemus , exemplo istius peccatoris, qui, ut dicit Augustinus, per unum verbum factus est heres paradisi. Ad conformandum se huic articulo, attendat homo documenta, et oret, dicendo : Jesu, qui tibi ab uno latronum exprobari et ab alio venerabiliter confiteri voluisti, fac me pro tui nominis gloria malignorum impropei'ia cequanimiter sustinere; et cum illo latrone venerabili paradisi gaudia possidere, 25 PRiESENTIA H.
Et multa alia convitia dicebant tunc maledicti , qui aderant ibidem Domino Jesu, et faciebant. Ipse vero docens nos in tribulatione habere patientiam et perseverantiam, nihilominus perseverabat et permanebat in cruce usque in finem, ut diabolum prorsus destrueret et spolia sua ei auferret. Omnia autem ista didtintur et fiunt, moestissima Matre sua praese. nte, quaj stabat juxta crucem cum sororibus suis et Maria Magdalena et Joanne : cujus Matris compassio multum augmentabat Filio passionem ; et e converso ipsa cum Filio in cruce pendebat mentali dolore, et potius elegisset cum ipso mori, quam amplius vivere. Unde Bernardus : a O bone Jesu , magna pateris exterius in corpore; sed multo majora interius in corde, ex compassione Matris omnia tecum participantis ! » haec Bemardus, Undique sunt angustiae , undique sunt tormenta et pcenae; sentiri potuerunt, narrari non possunt. Stabat Maria cum cetcris juxta crucem corpore, sed in cruce tota migraverat mente. Non avertebat oculos a Filio, angustiabatur ut ipse, et toto corde orabat Patrem pro eo, et Filius similiter orabat pro Matre.
Unde Ambrosius : « Fugientibus Apostolis, Maria ante crucem stabat, et piis spectabat oculis Filii vulnera : quia exspectabat non pignoris mortem, sed mundi salutem ; aut fortasse, quia cognoverat per Filii mortem mundi redemptionem , aula regalis putabat se ct sua morte publico muneri aliquid addituram. Sed Jesus non egebat adjutore ad omnium redemptionem. » Unde et Chrysostomus : « In Passione Christi duo videbis altaria : unum in pectore Marise, aliud in Christi carne,; Christus carnem, Maria immolabat animam. Optat quidem ipsa ad sanguinem Filii addere sanguinem carnis suae, et cum Domino Jesu corporali morte redemptionis nostrae consummarc mysterium ; sed hoc solius summi sacerdotis erat privilegium ut cum sanguine intraret in sancta sanctorum. Ideo nec Virgini, nec Angelo, nec ulli homini potuit in reparatione hominis esse communis auctoritas. In hoc autem gravissime patitur pia Mater, quia quod Filius ejus corpore, ipsa sustinet corde : » haec Chrysoitomus, Et quia Joannes crucifixioni astitit, ideo ea die Passio secundum ipsum legitur, licet etiam merito postremus legatur , quia postremus scripsit. Omnes igitur, et maxime Magdalena sua dilecta discipula vehementer flebant, nec consolari de suo dilecto Domino et Magistro poterant. Compatiebantuf Domino, et etiam Dominae et sibiipsis.
Saepe eis dolor renovabatur, quia semper Passio Domini sui, vel in convitiis, vel in factis, augebatur. Stabant a longe aspicientes et a nullo consolabantur. O quantae voces et tristes ululatus ibi audiebantur ab amicis suis! Quod autem Joannes dixit juxta crucem, et alii Evangelists dicunt a longe mulieres stetisse, intelligendum est, secundum Augustinumy quod eo interyallo erant ut : et juxta dici possent, quia in conspectu ejus praesto aderant, et sic prope quod verba Christi audire poterant; et a longe in comparatione turbae comprimentis , propinquius circumstantis , cum Centurione et militibus. Vel , erant longe , respectu militum Christum crucifigentium et custodientium , sed prope respectu aHorum astantium et aspicientium ; sic ergo possunt dici longe et prope stetisse , diversis re^jpectibus. Vel, primo erant prope crucem* , et post commendationem Matris abierunt , ut a densitate turbae se eruerent et cetera quae fiicta snnt longius intuerentur, ut Eyangelistse, qui post mortem Domini eas commemoraverunt , et longe stantes commemorarent. Quod autem mulieres stabant juxta crucem, discipuiis fugieniibus, commendat devotam constantiam in mulieribus. Undc Ckrysostomus : a Mulieres astitenint cruci, fugientibus discipulis, et quod imbeciiiius genus est, virilius tunc apparuit; ergo sicut nec a salute, ita nec a mysterio crucis, nec a scientia Resurrectionis excluduntur et repelluntur mulieres.
» Et nota, quod beata Virgo non stetit sub cruce, ad Aquilonem, ut quidam fabulantur, et sicut in picturis ponitur;'sed contra faciem Filii sui, ad Occidentem aliquantulum, declinans tamen ad Austrum. Monstratur enim juxta montem Calvariae quidam locus, et a fidelibus veneratur, ubi ipsa cum aliis mulieribus juxta crucem Filii sui ste^ tit, plorans et lamentans cum; in quo loco est una capella extra ecclesiam Sancti Sepulchri, sed conjuncta muro ejusdem ccclesis.
Sta et tu juxta cruceni cum ea, et lamentare Domimim pro te mortuum. Juxta crucem Kbenter debemus stare, et potius mente quam corpore, habendo memoriam Salvatoris, secundum atitum in quo fiiit in cruce. Utifis enim valde est nobis memoria talis. Ibi est nobis refugium contra mala culpae, et refrigeritim contra mala poenae; ibi erudimur circa bona gratiae, ibi ostenditur , nobis via ad bona gloriae. Bona et , desiderabilis est umbra sub afis Jesu, ubi tutum est fugientibus refugium, gratum fessis refrigexfam. Una ala potest intelligi protectio in prospcritate , alia protccdo ia adversitate; una ala etiam contra mala culpae, alia contra mala poezue. Unde Bernardus, hac memoria absorptus, ait : a O Domine, quocunque iero, scmper te in cruce vidco. » Considera nunc quafitsr ipse cst exaitatus, prout praedixerat : Sicut Moyses exaltavit, sdlicet super palum serpentem in de^ serto, ita exaltari, scilicet in croce, oportet Filiwn hominis, lUe enim serpens aeneus in deserto exaitatus figura fuit hujus exaltationis.
Sicut enim illc serpcntis quidem simillta-w dinem habebat,serpentis autemvene num non habebat, quia aeneos erat; sic Christus cum iniquis deputatus, et inter iatrones suspensusy canift peccati quidem similitudinem bebat, peccatum autem nuUum bebat. Et sicut qui mordebantnr a serpentibus, inspiciendo serpentem in palo cxaitatum sanabantur ; sic contra morsum et tentationem dia,boli non est melior mediciaa, qi in cruce pro nobis passum Salvatorem. Si enim aspectus ittns serpentis aenei saivavit a morte corporaii, multo fortius fides Christi crucifixi salvat a morte spirituali. Vide etiam Domtmim tuum stantem super solium excelsum, et paratum ad judicandum ; et ideo duo iiomines hinc inde ponuntur, quorum unus salvatur, alter condemnatuF. Vide etiam Christum, qui est Pontifex fuiurorum bojwrum, qualiter extensis brachiis et maniInis offert hostiam puram, scilicet camem suam pretiosam pro nobis mper «Itare crucis.
Vkie etiam Magistrum tuum qualiter stat in alto et praedicat. Dominus enim etiam in cruce pendens, etiam usque ad exitum spiritus non fuit otiosuB, sed faciebat et dioebat utilia pro nobis; unde, secundum Augustinum, se habuit sicut magister an cathedra, et lignum pendentis factum est cathedra docentis. Ubi septem verba sacratiMima quae dixit in cruce positus, breviter tibi nota, et ea frequenter cum devotione pertracta. Per haec autem septem verba possumus facere exclamationes nostras, modo tenendo Patrem Domini nostfi, et causando contra Judaeos ; modo compatiendo Domino nostro, modo Matri ejus, modo nobts miseris, ct in fine cujuslibet verborum £Eicere orationem. Quidam tamen Yerba octo distinguunt, verbum tertium in duo dividendo : ita ut dixerit duo pro peccatoribus, scilicet : Pater, ignosce illis, et : Hodie mecutn eris in paradiso; duo pro bonis, scilicet : Mulier, ecce filius tuus^ et : Ecce mater tua; duo pro universo mundo, scilicet : Siiio, et : Consummatum est; duo pro seipso, scilicet : Deus meus, utqmd iereliquisti me? ei \ Pater, in maKtcf tiias commendo spiritum meum, 2li Priiio verdo, orat pro cruciFicBiTiBUs xuif. — Primum verbom fuit in ipso actu cnicifixtonis, cum pro suis crucifizoribus Inimids crudelissimis, ipsum ad crucem fabricantibus,oravit, dicens : Pater, dimitte illis ; non enim sciunt quid faciunt, scilicet bonum mihi, et malum sibi. Revera ita est : quia qui alteri malum facit, nescit quantam poenam et culpam sibi inferat, quantamque gratiam et coronam alteri acquirat.
Vcl, nesciunt quid faciunt, ignorant enim quod Filius tuus sum quem crucifigunt. Unde Chrysostomus : a Quia Dominus dixerat : Orate pro persequentibus vos, hoc etiam crucem ascendens fecit, dicens : Pater, dimitte illis; non quia non posset ipse relaxare, sed ut nos pro persequentibus orare doceret, non solum verbo, sed opere. Dicit autem : Dimitte illis, si poenituerint; favet enim poenitentibus ^ vellent post tantam nequitiam reatus per fidem diluere : » haec Chrysostomus. Cum ergo dixerit : Nort enim sciunt quid faciunt, patet, secundum Bedam, quod non pro eis oravit qui per invidiam et superbiam eum, quem Filium Dei intellexerunt , negantes crucifixerunt; sed pro eis qui zelum Dei habentes, sed non secundum scientiam, nescierunt quid fecerunt. Erant enim ibi aliqui simplices et illitterati, a sacerdotibus Judaeorum dccepti , qui persequebantur Christum zelo Legis, et pro istis oravit Christus; alii autem erant litterati, qui ipsum esse Christum probabiliter noverant, seu cognoscere debuerant, sed ex odio et invidia excaecati fuerunt, et Christum usque ad mortem persecuti suiJt, et pro illis non oravit. Nec frustra, secundum eumdem Bedam, oravit, sed eis qui post ejus Passionem crediderunt, impetravit ; unde dicitur in Actibus, quod conversi sunt una die tria millia, et alia die quinque millia : nec dubium quin hoc provenerit ex virtute hujus orationis Christi. Ad quam etiam voceBt multi dc turba Jodaeorum astantium compuncti sunt corde et pocnituerunt, ut dicitur in evangelio Nazaraeorum, et ponitur in Glossa isaia; super illo verbo, et pro transgressoribus rogavit, O quam dulcis in oratione Christi ad crucifixorum malleationem erat melodia , de cujus consonantia conversa sunt tot millia ! Nec mirum; quia ipse tantam mansuetudinem servans in contumeliis , tantam palientiam ostendens in tormentis, sic miram benignitatem exhibens crucifixoribus, evidentius declaravit se Filium esse Patris quem orabat.
Quid enim majus miraculum hac benigna pictate i Hoc quippe verbum magnae patientias et mansuetudinis, magni dulcoris et venix fuit. In quo triplex actus caritatis maximae apparuit : primo quia pro crucifixoribus affectuosissime oravit; secundo, quia orationi lacrj'mas adjunxit ; tertio , quia cum valido clamore et lacrymarum efFusione, pro ipsis preces obtulii. Unde Bernardus : a Christus flagellis caesus , spinis coronis coronatus, clavis confossus, crucifixus, opprobriis saturatus, omnium dolorum immemor, ait : Pater, dimitte illis. Hinc multae miseriae corporis ; hinc multae misericordiae cordis. O quam firmata est super ipsos misericordia tua, et quam magna multitudo dulcedinis misericordiae tuae ! quoniam potabis, Domine, desiderantes te, torrente voluptatis tuae : » hiec Bernardus. Non ergo desperet amodo quisquam poenitens pro peccatis, pensando copiam gratiae Saivatoris. Unde AugustirlUs : « Quid autem converso non ignoscitur, si fusus Christi sanguis cognoscitur ?
Quis homicida desperet, si in spem redditus est, a quo etiam Christus occisus est?
Per hoc verbum primum docemur petentes nos cito exaudire. injuriasque remittere, et vindictas non expetere ; ac etiam pro inimicis intercedere, et orare, eosque diligere. Ad verbum igitur tantse pietatis emolliatur cor nostnim, sicut dicitur in Psalmo : Hodie si vocem Domini audieritis, nolite obdurare corda vestra, ut dimittamus offensas debitoribus et injuriatoribus nostris; et non solum dimittamus ofTensas, sed etiam pro ipsis oremus , intuitu ejus qui Patrem exoravit pro persecutoribus suis et crucifixoribus. Unde Augustinus : « Vide caritatis afHuentiam, et mirabilem patientiam, pro inimicis facit orationem : remittit, et non expetit ultionem. Cur igitur formica, festuca, cinis, pulvis et favilla vindictam expetis, remissionem protrahis, cum videas Regem gloriae Dominumque virtutum remittentem minas, contumelias, et blasphemias, et condonantem crucis molestias et reales injurias ? » Unde et Anselmus : a Ad locum deductus supplicii myrrha potatur et felle. Ita, in cruce levatur, et dicit : Pater , dimitte illis, non enim sciunt quid faciunt, Qualis est hic qui in omnibus pressuris suis nec semel os suum aperuit, ut aut querel£, aut excusationis, aut comminationis , aut maledictionis verbum adversus maledictos canes illos proferret ; sed novissime verbum benedictionis, quale a seculo non est auditum, super inimicos suos efTudit ? Quid hoc viro mansuetius ?
Quid benignius , anima mea, vidisti ? » £t iterum : a In omnibus his considera illud dulcissimum pectus, quam tranquillitatem servavit pietatis. Non suam attendit injuriam, non poenam reputat , non sentit contumelias : sed ipsis potius a quibus patitur, ille compatitur ; a quibus vulneratur, ille medetur ; vitam procurat, a quibus occiditur. Cum qua menDE tis dulcedine, cum qua spiritus devotione, in quo caritatis plenitudine clamat : Pater, dimiite illis ? Ecce ego, Domine : tuae majestatis adorator, non tui corporis interfector; tuae mortis venerator, non tuas Passionis derisor; tuae misericordiae contemplator , non tuae infirmitatis contemptor. Interpellat pro me tua dulcis humanitas, commendet me Patri tuo inefFabilis tua pietas. Dic igitur, dulcis Domine : Pater, ignosce illi : » haec Anselmus. O clementissime Dominey quanta est patientia tua : semper insidiati sunt tibi, et persecuti sunt te ei tuos, proditiose te ceperunt et malitiose te crucifixerunt, et modo petis ut iffnoscatur illis !
Domine Jesu, Pater misericdrdiarum, oro te, ut sicut tu pepercisti tuis crucifixoribus et rogasti pro eis, fac ut amore tui parcam ego cunciis mihi mala facientibus ; et tu, Domine, parcere digneris omnibus iniquitatibus meis, et Patri tuo in conspectu glorice tuce me miserum commendare, Scepe enim, Domine, te offendo, et, quantum in me est, peccatis meis cruciflgo; tamen, Domine, tu scis quha in te credo, et te Dominum meum et Deum verum confiieor, a quo veniam peccatorum postulo impartiri rriihi misero et indigno. 3o Verbo secundo parabisum boNO LATRONI PROMITTIT. — ScCUndum verbum fuitad latronem pcenitentem et confitentem, cum dixit : Hodie mecum eris in paradiso, Non intellige de terreno paradiso, vel horto voluptatis, unde Adam est expulsus; nec de paradiso angelico, vel coelo empyreo, quia ad illud ante Christum nemo ascendit; sed de limbo Sanctorum, et sinu Abrahae, ad quem anima Christi et latronis descendit. Vel, in paradiso, id est in fruitionis gaudio et fruitione beata , quam habaerunt sancti Patres in limbo, cum ad eos descendit Christi anima; et eadem die descendit illuc anima hujus latronis, facta particeps beatae fruitionis. Vel, in paradiso, id est in requie, quod est esse cum Christo. Vel, hodie eris mecum, quod est esse in paradiso , quia ubi est Christus, qui est paradisus, ibi est et paradisus; sicut ubicunque est Papa, ibi dicitur esse Romana curia. Undc Anselmus : « Credo, Domine, credo certe : quod ubi tu vis, et ubi tu es, ibi est paradisus; et esse tecum, hoc est esse in paradiso; quoniam venerabilis ille confessor et gloriosus martyr tecum fuit per totum illud hodie, et postea omni tempore. O quam beatum est esse tecum, et quam beati sunt illi qui tecum sunt 1 Illi vere sunt in paradiso, vere sunt in requie, qui tecum sunt fide et dilectione : » haec Anselmus, Hoc etiam dicens magnam consolationem dedit poenitentibus, et peccata sua confitentibus; nam revera hodie et quotidie ita accidit, quia qui devote et pure confitetur peccata sua, statim cum Domino est in paradiso per gratiam et postea erit per gloriam.
Vel, est in paradiso, id est in quadam requie et securitate suae conscientiac; quia Secura mens quasi juge convivium. Ecce quam liberaiis, imo quam prodigus hodie factus est Christus : quia latroniregnum, crucifixo ccelum, damnato paradisum, pro brevi petitione est largitus ! Misericordia obtulit, quod miseria distulit. Hoc verbum secundum magni amoris et gratiae ac consolationis fuit, in quo Christus nobis exemplum perfectae spei et fiduciae reliquit.
NuUuS CrgO de venia peccatorum quantumcunque enormium, nedum in vita, imo nec in mortis articulo de&peraie debet; cum iste latro qui nihil boni fecerat, sed suo tefttimonio mortis supplicio dignus erat, veniam consecutus fuerit. £t hoc rationabiliter, nam ipse solum de corde et llngua juvare ae potuit, quorum utrumque Deo perfcctiasime obtuiit : cor quidem in perfecta contritione; linguam in pura et yera confessione, et ideo non mirum, si veniam impetravrt. Sed exetnplo istius latronis nullus debet suam poenitentiam difTerre usque ad mortem, quia privilegia paucorum, non faciunt legem communem; et pauci sunt qui in morte vere poeniteai^. Nam sicut monstruosum esset , quod lupus caudam ovis haberet; ita monstruosum videtur quod vita mala bono fine claudatur. Evolat-> Tit iste latro, propter fidei meritum, et crucis quodammodo raAr• tyrium ; ac nobis conversionia et poenitentiae reliquit exempluin. Unde Hieronymus : « Christus de cruce latronem in paradisum intulit; et ne quis aliquando conversionem seram putaret, fecit homicidii poenam martyriuro. » Unde et Ambrosius : a Pulcherrimum autem datur affectandse conversionis exemplum, quod tam cito latroni veniam reJaxatur , et uberior est ^atia quam precado. Semper enim pius Dominus tribuit, quam rogatur.
Uie enim rogabat ut memor sui esset Dominus cum venisset in regnum suiim : Dominus autem ait : Amen dico iiln, hodie, etc Vita est enim esse cum Christo, quia ubi Christus, ibi regnum. Cito igitur ignoscit Dominus, quia ille cito convertitur. » Unde etiam AugU" stinus : « Dixisti iatroni : Hodie mecum eris in paradiso, ut desit locus desperationis ; qui parcis latroni, ut ostendas fructum pcenitentiae, fontem misericordiae, celeritatem indulgentiae. Tu enim salvas Ifttronem selpsum accusantem, fieipsum excusantcm, misericordiam invocantem, et blasphemantem socium increpantem* » Unde et Chryaostomus : « O res miranda! Non Abrahae data est promissio paradisi, non Patribas, noA Prophetis^ sed primo latroni dicitur : Hodie mecum, etc Credidit Abraham Deo, ooa sub tali conditiooe posito, sed de coelo loquenii ; credidit Isaias, sed sedenti auper solium excelsum ct elevatum ; credidit Ezechiel, sed ei saper quem Cherubim contemplatus est^ credidit Moyaes, sed de medio ignis loqoenti. Sed iste videt Salvatorem non in regali throoo, sed in jxsna sociatum latronibus ; videt im cruoe peadentem, et orat quasi in ceelia sedeatem; videt condemnauun et iavocat Regem. O admiranda latronis conversio ! Judaei crucifiguat, qui noverunt Legem et Prophetas; et tu latro unde talia philosopharis?
D haec Cbrysosiomus. Sed cle*mens ocuius tuus, o Domine Jesu, respexit super eum et vocasti ipsum interoa vocatiane ad pcenitentaam, Quis non debet in te speiare, te laudare, et benedicere, et afuare, cum ita de facili pepercisti ei^ qui tam male consumpserat vitam suam i* Respira ergo nunc in spem veniae, quaecunque peccatr^^x aoima, si tamen paticntis pro te Domsni tui non horres sequi vestigia. Sed ne procrastines usque ad horam mortis, exemplo hujus latronis poenitere, et invenire locum Domino. £tsi enim optimum sit ec salubre consilium de misericordia Dei quaerere refugium ; totum tamen hominem ex ea pendcre stoltissimum est solatium, quia misericordia et veritas in eo obviant sibL O Pater clementissime^ rog^ te ego miser dignus infernali supplicio, ut sis memor mei in regui^ tuo; ego enim, Domine, Jatro swn Nf . pesshnus, qui me et rmdtas in animm 'Occidi; sed tu, Domine misericardissiine, memenio mei iu bonum. Ecce adoro ie quem latro adorabai, £t oro sicut ille orabat : Memeuto meij Domine, dum veneris 1« regnum tuum. Rerognosce in me, Domine^ -lianc orationem, sicui recognovisti eam in latrone ; suscipe hanc a servo^ sicut suscejnBti eam a famulo tuo ; memento mei de regna, sicut fuisti memor ilHus de ligno. Dic igititr, dic, quassD, Domine, dic servo, iuo, loquere ad cor meum ; dic aninue meae : Hodie mecum eris in paradisQ, ut ego confortatus desiderahiU tua promissione, fideliier pei^maneam in tua fide et dileatione.
In j^lendore fidei et confessionis UuB iecum sim per tuam gratiam ^piritus unus; et sic tecum ero in paradiso, si videlicet in ierra amoris tui delidas gustem, quibus iu paradiso reficis spiritus beaiorum . * vere enim gustare de tuo amore est iecum esse, Fac demum, Dondne^ me ita vivere, ut aliquando, cum tuce pietati placuerit, dicas eadmas mea; : Hodie mecum eris iu ccelo, 32 Tertio verbo Matreii discipuLO £T DISCIPULUM MaTRI COMMENDlAT. — Tertium verbum fuh, cum, ut Matrem et discipulum inter anguBtias positos aliqualiter consolaretur^ commendavit Matrem solatio desiitutam ac mcestam et quasi morientem discipulo et dlscipulum Matri. Dicit enim Matri : Mulier, ecce ftlius tuus, hoc est qui loci FUii tui tibi debet obsequi et affectione conjungi. Quasi diceret ei : Usque modo fui obsequium tibi, et tui curam habui; sed de cetero istum derelinquo tibi, qui erit loco mei. Deinde dicit discipulo : Ecce Mater tua, hoc est cui reverentiam et servitium debes ut filius jnatri. Quasi diceret ei : Deputo te ad ejus obsequium et curam, loco mei. Hoc tertium verbum Christi fuit maximae sollicitudinis et ptetatis, eo quod in tanlds doloribus constitutus Matris moestissims curam gessit, et ei de ministro providit.
In quo docuit nos compati parentibus nostris affllictis , et in necesfiitatibus subvenire ; ac ets, quando indigent, curam et debitocn obsequium impendere; et in quocunque statu simus , parentes , quantum bono modo £eri potest^ hoAorare. Quod prius maadavit, dicens : Honora patrem et mairem^ iK)c nunc suo exemplo docuit est fecit, quod iaciendum admonuit. Pro se enim Matri, quam morienB relinquebat, alterum quodammodo filium ad ejus curam et obsequium providebat. In hoc autem quod Joanni Matrem commendavit , magna ostenditur dignitas Joannis, et quanto eum honore honoravit. Et,' ut dicit Hieronymus, pudicitia Virginis nulli discipulorum jrectius quam virglni commendata est . : ut esset ad invicem grata societas, et floridus aspectus, nec non et venustus conversandi vemans alternatim pudicitiarum splendor decoratus. Et ex illa kora, quandiu vixit Maria, accepit eam Joaanes in suam, scilicet matrem, secundum quosdam; sed congruentius subauditur, in suam curam et so^citudinem, quam de cetero spe c ia l it er de ea gerebat, quia quidquid oi necessarium erat , ad ipsius curam pertinebat. Tradit Dominos Matri Joannem pro Jesu, servum pro Domino , discipulum pro Magl&tro, hominem pro vero Deo , filium Zebedeei, pro Filio Dei, nepotem pro FiFio suo, qui erat totum suum gaudium^ ac vita sua et solatium.
Quae mutatio ipsam intus cruciat, ac Matri amarior omnibus doloribus corpores Passionis existit, ^e^ cetera corda humana, licet saxea. licet ferrea, scindit. Quis enim sine singultu audiet eum haec verba dicentem? Non dixit ei : Mater; sed, mulier : ne Matris dolorem amplius excitaret. Unde Chrysostomus hic movendo quaestionem, sic dicil : <( O bone Jesu, qui Matrem tuam dulcissimam, quse ita diligenter te nutrivit, reverenter traciavit, et dulciter lactavit, adeo indulciter alloqueris ? Sed, ut dictum est, non vocavit eam Matrem, sed communi nomine ; ne pro malerni nominis, si exprimeretur, et vehementis amoris teneritudine aggravaretur Virginis animus, ac videns Filii Passionem, et audiens Matris nomen, doleret amplius. Tunc enim non erat tempus ipsam dulciter alloquendi, nec Matris nomen exprimendi ; quia si Christus dulcius sibi locutus fuisset, forte cor Virginis crepuisset. » 33 BEATiE Mari^ Virginis marTYRiUM.
— Stans autem Dominus in cruce faciem versus Occidentem tenebat, sed Maria et Joannes versus Orientem ad Christi faciem respicientes jugiter lacrymas fundebant. Contemplare et tu Dominum tuum, ut movearis ad compatiendum. Unde Anselmus : cc At tu, cum Matre et Joanne accede ad crucem, et perfusum pallore vultum Jesu cominus intucre. Quid ergo? Tu sine lacrymis amantissimae Dominae luas lacrymas videbis ? Tu siccis manes oculis , et ejus animam pertransibit gladius doloris? Tu sine singultu audies dicentem Matri : Mulier, ecce filius tuus; et Joanni : Ecce mater tua, » Et iterum : c< Mulier, inquit, ecce iilius tuus? O commutatio!
Pro asterno et incommutabili Deo, purum et corruptibilem hominem; pro naturali et unico Filio, servum accepit in filium. O Domina, qui, precor, cogitatus in te succedebant, cum tam inaestimabilem commutationem ab ipso quem super omnia diligebaS) tibi fieri audiebas? Vere tuam animam pertransivit gladius doloris, quoniam tibi amarior exstitit omnibus doloribus cujusvis corporeae passionis. ' Quidquid enim crudelitatis inflictum est corporibus Martyrum, leve fuit, aut potius nihil, comparatione ipsius tuae passionis, quoe nimirum sua immensitate transfixit penetralia tui benignissimi cordis : » haec Anselmus, Unde et Augustinus : <( Matri Dominus in cruce jam anxius, oculis ct vultu annuens, de Joanne ait : Mulier, eccefilius tuus, Ecce Joannes, qui est nepos tuus, de cetero reputabitur tibi filius , et curam habebit tui, et erit solatium tibi fidelissimum. Inde intuitus Joannem, dixit : Ecce mater tua. Ei servias, et curam illius habe, eam tibi commendo; suscipe matrem tuam, imo magis suscipe Matrem meam. Dum haec pauca diceret, illi duo dilecti lacrymas fundere non cessabant. Tacebant ambo illi Martyres, et prae nimio dolore loqui non poterant.
Isti duo virgines audiebant Christum voce loquentem tanta, et ipsum videbant paulatim morientem. Amare flebant, quia amare dolebant, nam gladius doloris Christi animas utrorumque transibat; quae magis amabat, severior fiebat in Matrc. » Et iterum : « Eructavit etiam os tuum verbum bonum, cum diceres : Mulier, eccc filius tuus. Cruciat te, Domine Jesu, crux tua, sed non minus Mater tua; cruciat dolor tuus, sed non minus dolor ejus. Non cst mirum si doles et condoles, si pateris et compateris, bone Fili, in desolatione Matris, in separatione Matris, in commendatione Matris. Nunquam cnim te deseruit : non in infantia, non in adolescentia, non in juventute, non in Passione tua. Nunquam defuit tibi ejus solatium; sed nec D£ ejus obsequium. Lactat infantem, audit ct sequitur praedicantem, videt et comitatur patientem; contemplatur opprobria, intuetur vulnera, audit tua verba.
Tu vero, bone Jesu, quanquam esset dolor intolerabilis , plaga insanabilis in agonia mortis , et ultimo spiritu constitutus, non oblivisceris Matrem tuam; caput inclinas, et eam in matrem Joanni commendas, et eum sibi in filium adoptas. Felix depositum, singulare privilegium, insigne solatium! Urgebat te siquidem, Domrne Jesu : praeceptum, jussisti enim : Honora patrem iuum et matrem tuam; servitium, quod ipsa exhibuit tibi; exemplum, posteris relinquendum. Considerare libet, bona Mater, et genitrix et nutrix, et filia desolata, quis sit dolor tuus, angustia tua. Vides enim crucifixum Unigenitum tuum, mutas Filium, Magistrum in discipulam, Regem in militem, Dominum in servum, Omnipotentem in deficientem. Revera viscera tua penetrat gladius, configit animam tuam lancea et clavus, laniat mentem tuam spinarum aculeus, lacerat cor tuum Filii tui amarus aspectus ; deest tibi prae amaritudine lacryma, desunt verba, deest fortitudo, marcescit pulchriiudo. Vulnera Filii tui sunt vulnera tua; crux Filii tui, et crux tua; mors ejus, mors tua. Nutrix , quomodo dimittis alumnum, Mater Filium, ancilla Dominum V Una die orbaris Patre et Filio : » haec Augustinus.
Compatiebatur itaque Filius Matri compatienti sibi ; commota «unt quippe omnia viscera ejus Super Matre sua. Sciebat enim ipse angustias materni cordis, noverat dolorem animae ejus. Et, ut dicit Damascenus , quia dolores quos ipsa in sua non senscrat parturitione, nunc geminabantur sibi in ejus Passione; ideoque et ipse geminum dolorem patiebatur, scilicet : crucis et Matris. Ad conformandum nos huic articulo compassionis materni doloris, meditemur quantus faerit dolor piae Matris, et talis Matris, pro Filio tali, quem videbat tam crudeliter tractari , et tam miserabiliter mori. Pensemus etiam quantus fuerit dolor compassivus Filii ad Matrem, sibi compatientem, quantus amor Filii ad Matrcm, tam cordialiter eam discipulo commendantis. Pensemus insuper qualiter in illa commendatione cor virgineum anxiebatur, cum ei pro Filio alienus, et pro homine-Deo homo purus dabatur. O quam miserabilis commutatio ! Quis itaque ista devota meditatione pensans, poterit se continere a lacrymis i Quis non compatitur Matri totius pietatis ?
Quis non misereatur Matri misericordiae ? Si ergo quoad hunc articulum volumus nos Christo conformare , compatiamur dolenti Matri suae, quia compassus est ei, et ipse. Je^ su, qui in cruce maternce compassioni compatienSj ipsam tuo dilecto discipulOf et discipulum cojnmendare curasti , commendo me tibi in illafide et dilectione, qua eos ad invicem commendasti, et supplico tibi, ut per tantce dilectionis pignora facias me ad amorem tuum veraciter pervenire, et me eorum commenda custodice, itt inter hujus vitce discrimina ab omni adversitate, et in omni sanctitate ac puritate et castitate mentis et corporis vitam meam custodiant, et post hujus vitce exitum ad te , te miserante, perducant, 35 MaRIA iN MATREM. — Hic uota, quod erat quidam religiosus, qui tantam habebat devotionem in isto verbo. SECUNDjE partis caput Lxin. scilicet : Jdtilier, ecce filius iuus, quod fere per viginti annos contlnuavit lacrymas, in tanta abundantia, quod multum de illis bibcbat. Unde quando incipiebat cogitare totam Passionem Dominl, et venicbat ad locum istum, totus in lamenta ct lacrymas dissolvebatur, ct dicebat Matri : O Mater mea, ecce qualiter pendet in cruce Filius tuus ; vide quomodo derdictus est, et miritur Filius luus. Item, dicebat FiFio : Ecce Mater tua lacrvmosa et dolorosa ; vide quomodo stat dikctissima Mater tua derelicta.
Tu ergo, carissime, frequenter ita cogita et loquere ad Filium pro Matre et ad Matrem pro Filio, ut gratiam obtineas utriusque. In hac autem recommendatione intelliglmus non solum Joannem, sed et totam Ecclesiam «t quamlibet fidelem animam in Joanne beatae VI rginl commendatam, ac ejus servitio et obedientiae subditam; ipsamque e contra toti populo Christiano usque in finem mundi pro consllio et auxilio relictam : ut ipsa nos habeat in fiiios diligendo nos et bonum nostrum procurando «ffectu materno; ct nos habeamus cam in matrem dilectissimam, ipsam semper amando, et post Deum super omnia honorando. Unde Hugo de Sancto-Victore : « Ex hoc articulo ubi dictum est : Ecce mater iua, intelligitur quod Virgo beata non solum Joanni i 1 matrem traditur, imo toti Ecclesioe universisque peccatoribus in matrem assignatur, cum dicitur : Ecce mater tua. O peccator desperate, eccemaier tua! O verbum dulce, o verbum solatiosum, o verbum gaudiosum : Ecce mater tua ! Ipsa enim est Mater Dei et hominis, mater rei et Judicis ; non decet ut inter filios discordiam esse permittat. Si enim, o peccator, Maria est mater tua, ergo ct Jesus est frater tuu%» et Pater ^us Piter tuus, ergo et regmim ct hereditaB tua, ergo gratiaMaris, qtiam in^enk apud Deum, est thesaurus tuns. Ergo dilige eam et venerare lanquam praesentem tibi ubique, et amplius noii morari, sed ab hac hora accipe illam in tuam, ut ipsa tandem recipiat te in glortaiB suam : » haec Hugo.
Sicut ergo nocessaria fuit nobis Passio Donnni ad salvandum, ita necesBaria fmt haec recommendatio ad nostmni auxilium et consilium.
Et pTOpterea secure currendum est id eam, pro quacunque necessitate et utilitsrte. ipsa enim Maier miserhcordice nulli consuevit misericDFdiam denegare. Unde Bemttrius r « Sileat misericordiam tuam, VirgD beata, si quis est qui inTOcaiBm eam in suis necessitatibus menniierit defuisse. j> Hsec quippe misencordia nobis miseris est multirai necessaria. Unde idem Bemardus : a Nos quippe in ceteris virtutibuB congaudemus tibi, sed in misericordta tua potius nobisiptis. Landamus virginitatem , humilitatBm miramur ; sed misericordiia mii ei is sapit dulcius, hanc amplec6mnr carius , recordamur saepius , crebrius invocamus. Ne timeas ad eam accedere, qura mitis et dulds est valde. D Unde iterum Bemardus : tt Revolve totam seriem Evangelii, ert si quid asperum, si quid dmnm inveneris in Maria, deinceps eam suspectam habeas, ct ad eamaocedere Tcrearis.
» Nos igitur -stadeamus, "ut exemplo Joannis Vtrgineni beatam sn matrem habeamns, ^ ipsam volumus habere adjutricem. Cum enim sit triplex firtanis heimnis, scilicet : in vita, in moite <t post mortem, ipsa in hoc txipKd statu adjuvat fiiios suos, qui eam habent in matrem ; xmde cantat Ecclesia : DE ^iEXTA, Maria, Mater grmiice, Mater misericordue^ Tu nos ab boste pr^iege^ Et kora mortis susape^ Adjuvat ergo In yita z sed In vila, qiiidain sunt justi, et istb iiD|>etrat perseverantem gratiam, ideo didtBr I Mariaj Mater gratiap, scilicct datrix et conservatrix ^ alii suat peccatores, et istis impetrat peccBtomm veniam et Dei miserioordiam, ideo subditurz Maier misericordice. Secundus status, scilicet in morte, eat periculosus, quia Jiostes, id est daemones, ad morientes accedunt, et u quod jus habent ^quirunt; sed beata Virgo animas in morte prac^t, et liostes expellit, ideo sni^iingitur : Tu mos ab boste proiege. TertiaB status, scilicet post mortem et anisifle egiessum, similtter est pecLculosus, qula ibi sunt d£emone& n^gientes, animam devorare volentcs; «ed beata Virgo animas iu morte suscipit et in coelum dedudt, ideo subinfertur : £f hora mortis suscipe^ O Domine JesUy Magister hone ^ recommendationem quam fecisii inter nos et Matrem tuam conserva in eetemum; et da nobis gi^aiiam ut dvaleamus taliter deservire, quod digue mereamur ejus filii nuncupari, et ipsa dignetur mater et J)owina nostra dici, 3j TeNEBRjE FACTiE SUPER TETVKAM. — A sexta autem hora, facice suHt tenebrce visibiles, usque ad horam nonam super universam ter^ ram. Quia enim Agnus innocens, et verus Sol justitia! eclipsim pa> tiebatur, sol iste visibilis darissimum mundi lumen« Factori suo compatiens, iucis suae radios retraxit et occultavit» non valens intueri pendentem Dominum,ac mortis ejus vilitatem et acerbitatem. Unde Chrysostomus : « Sol obscuratus est; non enim ferre poterat creatura injuriam Creatoris.
Retraxit radios suos, celavit igneum jubar, ne videret impiorum facinora : » hsc Chrysostomus. Hoc autem factum fuit triplici ratione : primo, ut hatura insensibilis, Christo compatiens, corda lapidea ad veiram Christi compassionem emolliret; secundo, ut eclipsatio luminis solaris» subtractionem veri luminis in oordibus Judaeorum, et militum Christum crucifigeritium, ostenderet; tertio, ne corpus Christi nudum in crucem et mortem ejus exprobratissimam ab impiis cum gaudio videri, vel eos sua luce frui permitteret. Non autem fuit ista eclipsis naturalis, quod patet : ex catione durationis, quia nunquam potest fieri naturaliter pcr tres horas ; secundo , ratione temporis , quia impossibile est fieri eclipsim, nisi in conjuoctione solis et lunae^ sed tunc luna erat plena, et e regione ad solcm; tertio, ratione generalitatis, eclipsis enim nunquam potest esse super universam terram, sicut dicitur hic, quia apud Athenas boc visum fuit. Unde Dionysius, apud Heliopolim tunc praesens, vidit hoc fieri per interpositionem luns, in terram et solem, sicut fit in eclipsi solis, quia vidit lunam ab Oriente ascendentem versus meridiem, et se supponentem soli; et transacta edipsi, luna rediit ad Orientem , ita quod ia vespere fuit in Oriente, sole existente in Occidente, et sic orbes totum sunt ad pristinum statum restituti; unde patet etiam defectum et repugnationem solis non ex eadem parte, sed e contraria secundum diametrum incepisse. Item, illae tenebrae palpabiles erant et obscurae, et nigrae sicut tenebrae JEgypti sub Pharaone; tenebrae autem ex eclipsi solis naturali ferrugineae sunt et aereae ad aliquantulum clarae. Patet ergo, quod illa eclipsis non potuit naturalis esse, sed miraculosa; et soli Christo, qui est causa omnium, manifesta. Et quia tribus horis protensae sunt tenebrae, ideo has tres horas repraesentamus tenebris trium noctium; vel potius, in memoriam triduanae sepulturae Iribus noctibus celebramus, quasi triduanas exsequias Christi mortui, quia nec alibi monachi novem lectiones faciunt, nisi hic, et pro mortuis. Et tunc etiam primatus tenebrarum insinuatus est, quia in illis diebus tenebrae coeperunt diem praecedere.
His etiam horis, scilicet a sexta usque ad nonam magis obtenebrantur homines comessationibus et ebrietatibus vacando. O quanti et quales etiam religiosi, his horis, tenebris voluptatum effrenate se immergunt , quia ea quae Christus tunc passus est, tanquam ingrati parum cogitant vel attendunt ! Tibi, Domine Jesu, morienti compassus est sol, proinde precor et obsecro, ut me qucm rationalem condere dignatus cSy sic facias tua pietaie compati tibi morienti^ et pro nobis impiis in crucis squalore pendenti ; ut in vita mca non gaudeam, in luce glorice temporalis, neque diem hominum desiderem, sed toto mentis ardore desiderem diem tuum.
Quartum verbum fuit, quod circa horam nonam prae nimia doloris angustia clamavit voce magna, dicens : Eli, Eli, lamna sabacihani Et quod Hebraice dixit, Evangelista exponit, dicens : hoc est ; Deus meus, cujus sum Filius per naturam in quantum Deus, Deus meus, cujus sum Filius per unionis gratiam in quantum homo : et sic geminatio duplicem ostendit naturam in eo, utquid dereliquisti me, id est poenis et morte exposuisti. ^ Hoc non loquitur deitas, quae passa non fuit, quia divinitas in Christi Passione semper illaesa mansit, sicut si sole super lucente in ligno, securis lignum incideret, sol impassibilis permaneret , multo ^agis Verbi divinitas, secundum hypostasim carni unita, carne patiente permanet impassibis et illaesa; sed loquitur hoc humanitas, quae videbatur derelicta, et dolorcm sustinuit, quia illa morti tradita et passa fuit. Quasi diceret : Pater in tantum mundum dilexisti, quod me pro ipso tradidisti, et dereliquisti Judaeis et morti. Subtraxit enim protectionem, sed non solvit unionem. Hoc etiam dixit, ut magnitudinem suae poenae ostenderet. Ita enim graviter dolebat, ac si non Dei Filius, sed inimicus esset. Et ideo penitus videbatur derelictus a Deo, nullum refrigerium vel juvamen recipiens ab eo. Derelictum ergo se clamat, quia licet multi multa propter Deum passi sint, omnibus tamen Deus aliquid consolationis, etrefrigerii ministrabat; Christum vero totaliter dolori subjecerat, ut doleret quantum dolere poterat.
Unde non cst intelligendum, quod divinitatis humanitatem deseruerit, vel ab ea separata fuerit; Deum cnim, quem invocabat, inseparabiliter semper secum habebat , quia nunquam desinebat esse Deus, sive anima conjuncta corpori, sive separata : nam et tunc anima illa erat Deus, et corpus mortuum erat Deus ; sed quia traditus erat ita calamitatibus. quod videbatur a Deo derelictus. Quasi, secundum hunc sensum, diceret : Utquid tam immanibus et intolerabilibus me exposuisti doloribus et pcenis, ac si me dereliqueris 'i Vebementissimo enim dolore in carne sua tenerrima tenebatur ; et amarissimo dolore pro passione suae Matris et aliorum in anima torquebatur. Et tamen pro bono nostro ipsemet voluit h£EC transire, et sic sustinebat, ut nos aliquando exemplo suo totaliter patiamur, ac si Deo derelicti videamur : sive quando Dominus vult nos probare; vel nosmetipsi volumus nobis etiam aliquas poenas inferre, ut sic Domino nostro conformemur in pcena, ut ei possiraus conformari in gloria. Vel, se derelictum a Deo Patrc dicit, quia tunc fere inutilis videbatur ejus Passio; de toto enim genere hominum non videbatur aliquis redimi nisi latro, qui fere solus in eum credebat , excepta beata Virgine, quae tunc etiam credidisse non ambigitur, in hujusmodi enim ipsa semper excipitur. O Domina mea, quanto dolore tenebaris, quando Filium tuum sic clamantem audiebas! £t attende, quod in isto clamore non erant adhuc lenebrae ; et ideo quod de tenebris est dictum, est pcr anticipationem accipiendum.
Hocquar. tum verbum Christi fuit magns acerbitatis, quia clamando ostendit magnitudinem sui doloris, qui tantus fuit, quod prae ejus acerbitate se clamat a Patre derelictum, in acerbitate Passionis, omni solatio destitutum. Quae quidem acerbitas Passionis ex hoc apparet : quod ipse patiebatur exterius in toto corpore, et ex omni parte scnsuum, ^t ex omni genere tormentorum ; intus vero ex materna compassione, quae omnes Christi dolores corporales in seipsa per materni cordis compassionem plenissime transformabat; et ex discipulorum lapsu et excaecatione, qui omnes tunc a fide exciderant; nec non ex preliosi sanguinis tam multiplici deperditione, quia consideravit quod pretium suae Redemptionis in tot hominibus ingratis annihilari debuit : hoc enim, secundum Bernardum, majorem dolorem ei intulit, quam omnes pcenae quas extrinsecus pertulit, unde bis ingeminat : Deus meus, ut ex hoc ostendatur immensitas sui doloris , tam in carne quam in anima, quantum ad vires inferiores corpori affixas, quia in superioribus viribus animae fruebatur perfecte, licet in inferioribus torqueretur acerbissime. Clamavit etiam voce magna, peccatum inclinando, quod fuerat tantas mortis et miseriae causa : quia, secundum Ambrosium, quorum suscepit naturam, horum ploravit miseriam; et ut duritiam humani afFectus ad sui excitaret compassionem. Sciendum tamen, quod homo rationabiliter debet moveri ad compatiendum Christo triplici ratione : primo, ex motu creaturae insensibilis , quae tota Christo morienti compassa fuit; secundo, ex conditione suae propriae naturae; natura enim tot membra providit corpori humano, quot sunt dies in anno, ut dicunt physici, ad designandum quod non sit dies vel momentum , in quo homo beneficium redemptionis affectuose et cum gratiarum actione non debet recordari; tertio, ex divinae vocis imprecatione, quia ipse sponsus amaritudinem suae Passionis jubet sine intervallo imprimi nostris mentibus, dicens : Pone me ut signaculum super cor tuum ; cui voci anima devota obtemperans respondet : Fasciculus myrrhce dile59(3 ctus meus mihi, htter ubera mea commorabitur, De hoc damore appropriato dici possunt haec yerba beati Augustim : « Satagentia et soUiciti pro nobis in tribulatione positi, verba sunt ista : yerba qiudem teneritudinis, et moeroris, verba amaritudinis et doloris. Nam quj devote consideraret ex quam anxio gemitu, ex quam alto singultu, ex quam profundo luctu , ex quam amaro planctu, hstc vox in cruce proruperit ab ore Domini Jesu, nullus est : si haberet pectus ferreum, quin moUiretur compunctione; si saxeum, quin scinderetur compassione; si ligneum, quin flccteretur condilectione; si aereum, quin liquaretur contemplatione. In hoc verbo duplex natura in una persona Christi, clamavit ad duas personas in una essentia Dei ; et idco geminatur persona sub eodem actu verbi : Deus meus, Deus meus, utquid dereliquisti me? Qamabat enim in Christo afFectio rationalis naturae, propter zelum ardentissim<£ compassionis ; ciamabat afflictio sensualis Jacturae, propter telum acutissimae Passionis.
Clamat afiectio rationalis : Deus meus , Deus meus, utquid dereliquisti me; in tanto mentis suspirio et moerore, qui non dereiinquis damantes ad te 't Clamat afflictio sensualis : Deus meus, Deus meus, utquid dereli^ quisti me, in tanto carnis supplido et dolore, qui non derelinquis praesumentes de te ? Magnam enim patiebatur exterius amaritudinem ; sed longe plus cruciabatur interius propter ingratitudinem. » Unde Hugo inducit eum in cruce sic loquentem : Ceme, homo, quid pro te patior, Vide posnas quibtts afficior, Vide clavos quibus confodior ; - Cum sit tantus dolor exterior, Intus tamen planctus est grawor. Tam ingratum dum te experioir 40 DeBEMUS ET NOS Ilf IfECEMmTiBUB AD Deux clamare. — Pbr hoc verbum quartum, docemnr ad Deam in necessitatibus clamare, et in penculis ad orationem ncurrere. Unde ait Augusthms : tt insuper addidisti : Deus meus, wi quid dereliquisti me? ut ostenderes effectum orationis, qtis sicut scutum accipienda est contra jacub tentationis, in tempore tribulationis. Oraverat siquidem Dominus Jesus in horto, orat et in patibulo, quia revera oratio, est subsiditxm in periculo.
Ascende igitur animta raea turrim et castrum orationis : ipsa etenim est unguentum aegrotonnn, scutum infirmorum, odoramentvia civium supernorum : » haec AMgur stinus, 41 DoCUMENTUM EX DERELlCnOlfE ChRISTI, >. — Ex hoc ergo articul» dcreiictionis Christi a Deo, haibetur documentum, quod in nostrifr tribulationibus debemus ad Deum recurrere, et ei desolationem noatram conqueri orando, ut ipse tribulationem nostram dignetur respicere. Sicut Christus qui in anguatia tribulationis positus clamavit ad Deum Patrem, dicens : Deus meus, Deus meus, utquid dereliqmsti me? Quod , secundum Glossam , non solum fuit verbum conquestkaots, sed et orationis. Quae quidem oratio hic subintelligitur, et in Psalmo illo ex quo Christus hoc as^ sumpsit exprimitur , ul» didtur : Deus, Deus meus, respice in me; quare me dereliquisti? Ubi bfic quod dicitur : Respice in me, eat oratio, ct non est in HebrseOr sed additum a septuaginta interpretibus, magis sensum quam 'verba sequentibus ; quod vero sequitar : Quare me dereliquisii f est conquestio. In hoc ergo verbo Christi fuit oralio implicita, et conquestio explicita. De qua oratione videtur loqiu Apostoluse, diceos de Christo : Qui in diebus camis auce preces cum elamore valido et lacry wtts offerenSy exauditus est pro sua reverentia^ Igitur et noa conquerentes Deo tribulationem nostram» semper subintendamus^orationem, ut ipse in nos respiciat et adjuvet.
Elxprimit ergo hic Dominus fbrmam tentati, et liberati, qui dum est m tribuiatione, putat se quasi dereiictum a Deo, cum tamen propioT sit Dominus homini in tribulatione posito, juxta illud Psalmi : Cmn ipsa sum in tribulatione, Derelix^it quippe Dominus amicos ftuofi, dum tribulationibus exponit ad tempus, ut misereatur in aeternum 1 dereliquit, id est ad modum derelinquentis se habet, quia protectianem suam subtrahit. Sicut eaim Deum poenitere, est ad modum peenitentis se habere, ita hic Deum aliquem derelinquere est ad modum derelinquentis se habere. Ad conibrmandum se huic articulo, meditetur homo quam atrocibus poents ezpositus fuerat Christus, quando sic clamavit ad Patrem, et recolligat omnes passiones et tribulationes suas, et conqueratur eas Deo Patri in unione Passionum Christi, clamans in toto corde, simul cum Christo, verba hasc : Deus meus, Deus meus, respice in me ; uiquid me derelrquisti? Nec miretur vel deEciat, si tribulari permittitur, quia sic suo capiti confbrmatur. Domine Jesu, qui pendeus in cruce preces ad Patrem cum clamore valido et lacrymis obtulisti, da mihi in onmi tribulatione et aiigustia mea ad te cta^ mare, nec tu me patiaris, velut derelictum, a tua misericordta reprobari; sed exaudias de coeto vocem meam, etfacias in tribulatione proventum, ut sentiens mc tua misericordia salvatum, possim cantare gioriam et laudem tuam, dicens : Voce mea ad Dominum clamavi, voce mea ad Deum, et intendit mUti, 42 QniNAjic DixEBUNT DoMmmi Eliam vocare ? — Quidam autem illic siantes, et audientes, hoc vepbum Domini^ dicebant : Eliam v€h cat iste : hi , secundum Hiero^ nymtim , Romani milites ipsunt custodientes fuisse videntiu*, qui erant Gentiles, non intelligentes Hebraeum, et putantes propter sonum et quamdam affi. nitatem vocabuli Eli, idem quod Eliam sonare, et Eliam vocari; vel, fuerunt Judaei, Dominum imbecillitatis infamantes, quod Eliee deprecaretur auxilium, reputantes eum minorem fuisse Elia; vel, forte ipsi Judsei potuerunt hoc dicere, non bene inlelligentes quid diceret , propter tumultum obstrepentem circumquaque. 43 sm.
— Quintum verbum fuit, cum Jesus sciens quia omnia consummata sunt, quae Lex et Prophetae "praedixerant de eo, et quae erant scripta de Christo passuro , et quae oportebat fieri antequam acciperet acetum, et traderet spiritum; ut lioc etiam consummaretur quod in Scriptura praedicta restabat, et consummandum erat, scilicet : In siti mea potaverunt me aceto, dixit : Sitio, Ac si diceret : Hoc solum ex Scripturis implendum restat, perficite quod praedixil. Unde cum dicilur, ut consummaretur Scriptura, ut, non ponitur causative sed consecutive. Non enim ideo Christus hoc fecit, quia Scriptura hoc praedixerat,^nam tunc sequerctur quod Novum Testameatum propter Vetus et ejus impletionem esset, cum tamen e converso sit ; sed ideo praedictum est, quia per Christum consummandum erat ; hoc enim facto impleta est Scriptura prophetiae, et sic in aliis suo raodo intellige. Dixit ergo : Sitio, scilicet hominum salutem , quia hanc desiderio cordiali sitivit, videlicet sitim sitiens, id est desiderans, ut nos sitiremus fontem vivum. Hoc quintum verbum, fuit maxime consolatorium omnium totius Ecclesiae fidelium, quando dixit^ sitiOf scilicet salutem humanam, ferventissimo desiderio. In hoc enim ostenditur ejus ardens desiderium de salute generis humani, qui vult omnes homines salvosfieri ; nam vehemens desiderium exprimere consuevimus per sitim. Unde dicit Psalmista : Sitivit anima mea ad Deum fortem vivum, Unde Bernardus : « Sitio, ait Christus, non doleo. O Domine, quid sitis?
Fidem vestram, salutem vestram, gaudium vestrum ; plus animarum vestrarum quam corporis mei cruciatus me tenet, et si non mei, saltem vestri miseremini. » Et iterum : « O bone Jesu, coronam spineam sustines, de tua cruce, et de vulneribus tuis taces, et pro sola siti clamas, dicens, sitio, Quid ergo sitis ? Certe solam redemptionem hominis, et gaudium humanae salutis. » Per hoc verbum quintum , docemur salutem nostram desiderare, et aeternam vitam appetere. \}Ti^Q Augustinus : « Adjecisti etiam, Domine Jesu Christe, sitio, Quid sitis, Domine Jesu i Vinum de vite, aut aquam de flumine? Sitis tua, salus mea; cibus tuus, redemptio mea. Siti igitur, anima mea, et desidera, sicut desiderat cervus ad fontes aquarum, illum videlicet qui sitivit te. Nonne taedet ^ te, anima mea, iQtemperies aeris, molestia carnis, et cordis pugna cum vitiis, varietas formae, mutatio et incertitudo temporis, exspectatio et timor mortis?
Cur igitur non cupis dissolvi, et esse cum Christo V Cur te retardat vita mortalis, et non provocat te vita vitalis, beatitudo fontalis, societas et laetitja spiritualis ? Desidera igitur , et considera quam magna multitudo dulcedinis tuae, quam gloriosa dicta sunt de Civitate Dei, ubi est lumen vitae, fons totius dulcedinis, et beatitudo utriusque hominis : » hec Augustinus, In hoc autem verbo Domini fuit magna compassio Martis, et sociarum ejus, et Joannis; . et maxima exsultatio illis pessimis. Nam licet exponi possit quod sitiebat salutcm , tamen ad litteram aestimarc potes quod in veritate multum sitiebat ; quia propter nimium laborem, et sanguinis emanationem, totus desiccatus intus et arefactus et adustus erat, et propter hoc sitiebat supra modum, et talis sitis est maximum tormentum.
Et cum illi maligni cogitare non possent in quo amplius ei nocerent, acceperunt vexandi materiam, ct dederunt ei in spongia, qutt propter porositatem de aceto multum imbibcrat, arundini imposita, ut sursum ad os pertingeret, ac hyssopo circumposita, et circumligata, ut per hyssopum herbam amaram de spongia sugeret, acctum seu vinum acetosum, cum felle mixtum, seu myrrhatum, quale etiam sibi priusquara crucem ascenderat propinaverant. Sic ergo bis potatus fuit : et ante crucifixionem, et in crucifixione. £t est ratio potationis, et raiio geminationis hujus. Dicunt enim quidam, cnicifixos citius mori si aceto potentur, et ideo potatus est iste, et non alii, ut citius moreretur : et hoc vel instinctu Judaeorum, qui captabant maxime mortem Christi; vel cx taedio militum, ut citius a custodia ejus absolverentur, quia taedebat eos ibi morari. Competit aut«m mysterio gemina potatio, propter ninam personam quae peccave, gustato ligno vetito, ex qua imata erat gencris humani pro^atio. In hoc etiam potu amaro, Isi amaritudinem suae perversse luntatis ostenderunt, quia quann poterant, tantum ei nocuerunt. quorum malitia, sic dicit Chrystomus : « Tu autem mihi tesritatem eorum qui assistebant gita. Et si decem millia habueri us inimicorum, et si insanabilia issi sumus, videntes eos interfici ictimur; hi vero neque in his iaevidebant facti sunt mansueti, id saeviebant magis et insaniam itendebant et spongiam afferentes ujto potabant : » haec Chrysosto\us.
Unde, secundum Remigium, )si Judaei erant acetum, degenerani& a vino Patriarcharum et Prohetanim in acetura, id est in matiam et crudelitatem , habentes audulenta corda, quasi spongiam ivernosis atque tortuosis latibulis. 'b hoc signanter fel cum aceto sibi orrexerunt, ut in omnibus sensius ipsum amaritudine replerent : m enim velatus fuerat oculis, cona ligni vetiti procacem visionem, m maxillas ejus pugnis attriveint, contra pomi vetiti masticatio:m, jam coUum ejus alapis caecidemt, contra cibi vetiti trajectionem; )lum restabat os et nares affligere, i ideo nares Christi affligebant tam idaverum foetore, quam aceti odo5, 08 vero affligebant, fellis amailudine. At ipse acetum quidem ccepit, non ut biberet ; sed gustait, ut Scripturam, seu quod scritum erat, adimpleret. Et quia Eli, -K clamaverat, ceteri, potum ei lantes, dicebant : SinCj id est exipecta, videamur, per experimentum w veniat Elias liberans eum. Quia rcro vocem Domini male intellexe*nt : non enim Eliae, sed Deo lo)uebatur, ideo frustra et inaniter Jdventum Eliae exspectabant. Ecce qualis coena dabatur Domino nostro; hora autem jam coenandi, sed prae labore et dolore non petit aliud pro coena ni^ potum, et filii diaboli dederunt ei pro cibo fel, et pro potu acetum. O nos miseri ! Q.uid faciemus, qui aliter coenare, et aliter potare volumus, et delicias quaerimus?
Certe, si mille annis homo viveret, et quotidie in pane et aqua jejunaret, unicam tamen coenam illam sufficienter compensare non posset. Verumtamen qui potcst capere capiat, quia rfwrus est hic sermo pro carnalibus; et ideo non sapiunt, nec sentiunt cum sapore quae Dei sunt, et consolationes internas amittunt. Quia si acetum Domino propinatum ad mentem reducerent, in cibo et potu quantuncunque vili saporem invenirent. Unde Bernardus : « Non est cibus adeo aridus, qui non efficiatur sapidus, si illius aceti quod propinatum est condimento fuerit temperatus. Si ergo cibus ex defectu salis, vel alia causa fuerit tibi insipidus, non apponas ibi sal, vel coi;idimentum aliud; sed propter Christum felle et aceto potatum sensualitati resistas, cogitans quod pro peccatis tuls in pane et aqua abstinere debes, et quod muUi pauperes sibi ista reputarent ad delicias, et tunc videbitur tibi magna gratia aliquid adjecisse ad haec ipsa.
Ex hoc articulo potationis aceti, trahuntur plura documenta. Primum accipiendo ista mystice in bono sensu, sicut Judaei et milites muita fecerunt mala intentione, quae tamen mysterium boni nobis important; et secundum hoc docemur hic, quod est nos vinum devotionis, admixtum myrrha mortificationis carnis, et felle amarae compunctionis Christo propinare Goo I.' debcmus. Tale enim vinum myrrhatuin et fellitum Christus a, nobia sitit, et oblatum libentcrgustat, sed non vult bibere et in se trajicere, quia ipsc bdliorum nostrorum non eget. Quid cnim Christo de nostra devotione, mortificatione. , et compunctionc accrescit ? Sed talia ab eo gratanicr gustata nobis reiinquit, quibus omnia illa cooperantur in bonum , imo et amara fiunt nobis dulcia, mcrito suae Passionis. — Aliud documentum est accipiendo ista in malo sensu, quod nos caveamus ne vinum myrrhatum vel fellitum Christo bibendum offeramus , quia sicut tunc Judaei, ita etiam mali Christiani dant Deo bibendum amarum potum, et Christo sitientisalutem animarum, ofFerunt amaritudinem peccatorum.
Quicunque enim rccte crcdunt, scd male vivunt, hi Christo dant bibere vinum cum myrrha et felle mixtum : quia vinum Christianae professionis vel devotionis, miscent cum myrrha et felle scandalosae conversationis, in quantum male vivendo scandalizant Ecclesiam, quales sunt praecipue mali praelati, sacerdotes, et monachi, et aliac personae religionis speclem praetendentes, qui specialiter se ad cultum Dei devovcrunt. Qui prac ccteris Christianis vinum devotionis quod Deum et homines laetificat, Deo offerre deberent, sed per suam scandalosam conversationem vinum suum myrrha et felle malorum exemplorum miscent, et hoc Deo offerunt; quibus Dominus exprobat, dicens : Ego autem plantavi te vineam electam, quomodo conversa es in amaritudinem? Alii sunt qui acerum in spongia cum calamo Domino offerunt, qui extraneas et a yeritate alienas sententias ex Scriptura applicant Christo quasi eas dicenti; qualcs sunt qui singulares sensus, a communi Ecclesiac doctrina cxtraneos, ex Scriptura trahere moliuntur, et sic in errores Uomines mittunt. Hi enim spongiam aceto implentes. calamo Sccipturam imponunt, et ori ejus Qffenint, et talis potus est Chdsto inslpidus, nam cum gustasset, noluit bibere. — Ex quo etiam nobis datur documentum« quod sicut Christus Bon dedignatus fuit pro nobis acetom gustare, sed non bibit; sic et no» suQ exemplo discamus prscdictos aridos homines tam scandalosos in vita» quam superstitiosos in doctrina, gustare quidem, id est patiet tolerare, sed nequaquam bibere, et eorum vitam et exempla nobis incorporare, quemadmodum Pominus noster acetum non bibit ; q^uia tales in corpus ejus trajici non possunt. — Item est documentum, pro religiosis et poenitcntibus , quod sr quando eis apponitur cibus vel potus poenitentialis et minus sapidus,, recogitent Christum felle et aceto pro nobis potatum. Post concupi-' scentias crgo tuas non abeas ; sed eas viriliter frangas, et tunc felle amaritudinis cum dilecto tuo potaberis.
Ad conformandum se huic articulo, recogitct homo quanto desiderio Salvator noster salutem nostram sitivit, pro qua etiam acetum cum myrrha et felle accipere non dcdignatus fuit, ad ostendendum quod non salutem, quae est vita aeterna, consequi valeamus, nisi prius amaritudinem vitae praesentis gustemus. Jesu, qui nostram salutem siUens aceto et vino myrrhato cum fellt potari voluisti, salva me tua gratuiia gratia in numero salvandorum, et da mihi versa vice sitire te fontem viice et aquce viva: : corde diligendOy aure laudando et prcedi'cahdo, et amorem ad ie habitum operibus ostendendo, Fac me vinum devotionis, cum myrrha mortificationis carnis ac felle posnitentialit compunctionis, tibi digne offierre ; [ et da miki acerbitatem calicis iui non horrere, sed ciim gaudio amplecti etbibere ad saUitem, ut pro amore tuo animce meas sitienti amara dulcia videantur, 46 Sexto verbo^ consuuuata ohxiA DECLA&AT. — Sextum verbum fuit, cum dixit : Consummatum est, id est totum completum est in opere etiam usque ad aceti potum. . Quidquid de me Lex et Prophetae pcsdixerant, et quidquid de me scriptum erat, et opus redemptionis humanae, et omne opus meum quod in mundo fiacere debui, consummatum est et perfectum; ac etiam omnis poena et omnis pugna consummata est et completa, om~ nisque labor et dolor, quem suscipere veneram, est £nitus ; tempus quoque, quo inter homines esse debui, ad honorem Dei Patris et utiHtatem fidelium, est completum,. et obedientiam, quam dedit mihi Fater, perfecte complevi ; et quidquid oportebat fieri antequam morerer, factum est ; et nihil remanet, nec quidquam }am restat quod antequam moriar adhuc fieri oporteat» Et lianc consummationem etiam ipse praedixerat : Consummabuntw\ ioquiens, omnia quae scripta sunt per Propketas de Filio homims. Acetoso igitur et feileo poculo propiaato,. intulit : Consummatum est, canquam si in gustu aceti et fellis totius amarissimae Passionis consummata plenitudo consisteret.
Per hoc enim diluitur primus ille male delectabilis gnstus. Nam cum per gustum ligni suavis et vetiti totius nostrae per^itionis causa exstiterit prsvaricator Adam , opporlunum fuit et congruum, per viam contiariam invenire saluti nostrae remedium. £t cum in singuUs mem-' brisipsiusacutissimarum passionum militantes sagittae crebrescerent , quarum indignatio ebibebat spiritam e)us, deccbat, ut cibi verbique vekicuhun nequaquam maneret immujie, ut v«rificaretur illud Prophetae : Replevit me amaritudinibus, inekriavit me absinthio. Hoc verbum sextum magnae perfectionis fuity cum dixit : Consummatum est, per hoc insinuans , quod omnia consummaverat , quoe *pro salute humana ipsum Christum pati veJ agerc oportebat ; et exemplariter, ut sequamur vestigia ejus. Sicut, bonus medicus primo pro infirmo dietam taxat ; secundo sudorem procurat; tertio si praedicta non sufficiunt, indicit minutionem, pro humorum correctione ; quarto ministrat potionem pro malae materiae evacuatione : Sic Christus, ut nos a morbo peccati salvaret, pro nobis primo quadraginta diebus jejunavit ; secundo sudorem sanguineum pro nobis exhalavit ; tertio per totum corpus suum minutionem celebravit, quando pro nobis totum sanguinem suum abundantissime sine numero et mensura fudit, sic quod corpus suum in cruce pendens tanquam cremium exaruit ; quarto etiiltimo, praedictis antidotis non contentus, potionem amarissimam sumpsit, quando pro nostra aegritudine fuganda, felle et aceto se potari permisit. Et ideo rationabiliter dixit : Consummatum est, inveniens per hoc quod omnia compleverat, quae pro nostra salute henda erant.
Per hoc verbum sextum, docemur poenitentiam inchoatam consummare et vitam nostram fine debito terminare, ac omnia opcra nostra ad virtutem perfectionem et debitam perducere consummationem. Unde Augustinus : « Dixisti etiam Etomine : Consummatum est, consummata etenim erant vaticinia Prophetarum,figura£ hostiarum, acerbitas et diversitas poenarum, emendatio culparum. Felix qui poterit dicere cum Jesu : Consummatum est, cum Jesu qui est a et u) , et sermonum consummatio. Non est praemium in inchoatione, sed in consummatione ; non datur denarius incipientibus, sed finientibus ; et corona non currentibus, sed pervenientibus. Inchoa igitur poenitentiam, et consumma, ut ad crucem sicut Christus, ad poenitentiam sicut latro curras ; non descendas de cruce , ut salutem consequaris perseverantia : » haec Augustinus, Sciendum autem, quod consummare, idem est quod simul summare ; unde tunc aliquid consummatur, quando omnia sigillatim acta vel passa simul summantur, id est in summa recoUiguntur. Sic fuit in proposito. Nam postquam Christus omnes pcenas Passionis suae sigillatim pertulerit, et nihii amplius circa mortem patiendum restaret, tunc demum omnia perpessa rememorans, recolligit ea simul in unam summam, et obtulit ea Deo Patri, dicens : Consummatum est, Quasi diceret : Consummatum est opus obedientiae, quam assumpsi, consummatum est opus totius Passionis meae, quod tibi Deo Patri meo ofFero pro salute generis humani. Unde Apostolus : Consummatus factus est omnibus obtemperaniibus sibi causa salutis ceternce, Et adverte, quod haec consummatio non fuit sine notabili poena ; sicut qui pertransivit multa pericula, vel gravia supplicia, non sine magno horrore potest cogitare ca, licet ex alia parte gaudeat ea in praeteritum pertransivisse ; talem horrorem dolorosum non dubium quin Christus habuerit in consummando omnia perpessa.
Nec mirum : quia talis consummatio virtualiter , vel etiam integraliter continebat in se omnes partes Passionis, quas simul in summa significabat cum dicebat : Consummatum est. Quod verbum magnae efficaciae esse in periculis, perhibetur ab expertis. Et specialiter valere dicitur in immoderato fluxu sanguinis e naribus, si cum eodem sanguine scribatur idem verbum in fronte patientis. Et non mirum, si magnae efficaciae sit verbum istud, in quo tota summa Passionis Christi continetur.
Ex hoc articulo consummatioiiis totius Passionis habetur documentum, quod nos in fine cujuslibet boni operis partes habentis, debemus facere summam vel epilogum, et sic in summa illud offerre Deo. Si quis, verbi gratia, pro Deo vadat Romam , perveniens ad terminum , omnes passus et omnia vestigia sua offerat Deo et bealo Petro, diccns cum Christo : Consummatum est, Similiter si quis legat psalterium, in fine, omnes psalmos, versus, et verba totius psalterii in summa offerat Deo ; et sic de similibus. Ita etiam facimus in officio ecclesiastico, quod semper in fine cum collecta concluditur; quae et idcirco collecta dicitur, quia in illa oratione tota vis illius officii quasi in summa est coUectio. Eodem modo hoc verbum, consummatum est, fuit collecta totius Passionis Christi, citra mortem. Ad conformandum se huic articulo, recolligat homo breviter in summa omnes articulos Passionis praelibatos, etagatpro eis gratias Christo et Deo Patri , dicens : Consummatum est; vel alias prout devotio ministrabit. Jesuy Salvator noster, et consummator gloriosi operis^ quod accepisti a Patre consummandum, qui incepisti opus tuum cum multis laboribus, et consummasti cum maximis doloribus ; et tandem consummationem totius Passionis tuce in summa Deo Patri obtulisti, dicens : Consumnia' tum est ; benedictum sii, Domine^ ex hoc nomen sanctum tuum, quia ad hoc consummasti, ut nos simus in hono consummati, et inimici nostri oynnes consumpti, Rogo te, da mihi mandata tua perficere, et in tuis virtutibus proficere ; ac omnia per me, te operante, bene acta et passa ad tuam laudem consummare ; consummata tibi et per te Deo Patri offerre, ut in hora mortis possim dicere : Ecce, Domine, consummavi et perfeci opus quod de^isti mihi ut facerem, et nunc venio ad te Magistrum meum et Dominum Jesiim Christum ; et tunc merear videre facie ad faciem, — et omnis consummaiionis finem. ORATIO Domine Jesu Christe, qui hora diei sexta fuisti ante crucem vino myrrhato seu fellito potatus, ac denudatus, et tuis vcstibus spoliatus, in manibus quoque et pedibus clavis acutissimis perforatus, et durissime cruci affixus, in cruce autem positus, a multis blasphematus et derisus, ct iterum aceto seu vino acetoso potatus, da mihi, qui peccatis meis crucem merui, ut in te aspiciens, totus totaliter carne et spiritu transfigar, omnique injuria et contumelia ac confusione contempta, tecum cruci affigar; ut nec aliquid sentiam, nisi te Jesum, te, inquam, crucifixum. Amen.
Scripture echoes
- ↩Ps.73.12 — Behold, these are the wicked, and those who are ever at ease have gained wealth.
- ↩Ps.86.3 — Be gracious to me, O Lord, for to you I cry all the day.
- ↩John.12.32 — And I, when I am lifted up from the earth, will draw all people to myself.
- ↩Gal.5.24 — And those who belong to Christ Jesus have crucified the flesh with its passions and desires.
- ↩Gal.6.14 — But may it never be that I should boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
- ↩Gal.2.19-Gal.2.20 — For through the law I died to the law, so that I might live to God. Gal.2.20 — I have been crucified with Christ, and I no longer live, but Christ lives in me. And the life I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself for me.
- ↩Luke.23.43 — And he said to him, "Truly I tell you, today you will be with me in Paradise."
- ↩Eph.3.17-Eph.3.18 — that Christ may dwell in your hearts through faith Eph.3.18 — rooted and grounded in love, that you may have the power to comprehend with all the saints what is the breadth and length and height and depth,
- ↩Luke.23.42 — And he was saying, "Jesus, remember me when you come into your kingdom."
- ↩John.3.14 — And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,
- ↩Luke.2.35 — and a sword will pierce through your own soul also, so that the thoughts of many hearts may be revealed.
- ↩John.19.26-John.19.27 — When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, "Woman, behold, your son." John.19.27 — Then he said to the disciple, 'Behold, your mother.' And from that hour the disciple took her into his own home.
- ↩Matt.19.12 — For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. The one who is able to receive this, let him receive it.
Notes
- 1 ↩The source text 'ECGLESJLIl VUL' appears to be a corrupt reading for 'ecclesia vel' or similar; translated based on context of the surrounding sections.
- 2 ↩The term 'compunctionis virtutem' is translated as 'power of compunction' to reflect the grace-pierced sorrow for sin.
- 3 ↩The Latin text 'Juiiz^y' appears corrupt; translated as 'the Jews must submit' based on the context of the preceding argument.
- 4 ↩The source text contains a likely typo 'cSy' which has been interpreted as 'me' (me) based on context, and 'pietaie' as 'pietate'.
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