Quomodo Dominus apparuit duobus
The Stranger on the Road
The Risen Lord joins two disciples on the road to Emmaus, concealing his identity while challenging their sorrow and lack of faith through the Scriptures.
He joined them, walking with them both physically and spiritually, traveling alongside them as a companion. He asked questions, answered them, and shared life-giving words, doing this so that, as Bede says, he might kindle their hearts and fulfill his promise: that where two or three are gathered in his name, he is there in their midst. A chapel was later built on the exact spot where he joined them. And because they had love for the Lord in their hearts but doubted his Resurrection, the Lord appeared to them outwardly in the flesh, yet they didn't recognize who it was. This happened to them outwardly in their physical eyes, just as it was happening inwardly in their hearts. Because they had love, they saw; but because they doubted, they didn't recognize the one they saw. This is what is meant by the statement: 'Their eyes were kept from recognizing him,' because their disbelief and doubt held them back, causing Christ to withhold the recognition of his body from them. Their eyes were held by the truth, not by a falsehood; but because they were unable to receive or perceive the truth, they were held not by the Lord Jesus himself, but by their own doubt. Augustine notes: 'Regarding the fact that Mark says the Lord appeared to them in another form, Luke explains that their eyes were kept from recognizing him; for something had happened to their eyes, and it was permitted to remain that way until the breaking of the bread.' It isn't that the Lord couldn't have changed his appearance so that he looked different from the way they were used to seeing him; but that's not how it happened—so says Augustine: joining himself to them, the Lord speaks to them. And he said to them, 'What are these things you're discussing with each other as you walk along, and why are you so sad?' As Gregory notes, he didn't ask out of ignorance, but so that their unbelief might be more effectively challenged by their own answer. They were talking among themselves as if they no longer expected Christ to be alive, feeling sorrowful as though their Savior had been destroyed. Cleopas answered him, "Are you the only visitor in Jerusalem who doesn't know what has happened there these past few days?" This doesn't mean he was excluding other travelers, since a great many pilgrims from different places had come to Jerusalem for the Passover festival; rather, it points to an exclusion of knowledge—that he, appearing as he did, seemed to be the only one who didn't know about the death of Jesus. The meaning is: since many pilgrims have come to Jerusalem these days, it's strange that you alone among the other travelers don't know the things that are known to everyone else. Theophilus says: "It is as if to say: You alone are like a stranger now, living outside the borders of Jerusalem and unaware of what has happened in its midst, that you should be ignorant of these things." Bede says: "They thought he was a stranger because they did not recognize his face." Yet he was truly a stranger to them, for he was far removed from the fragility of their nature, now that the glory of the Resurrection had been received, and he remained a foreigner to their faith, as he was ignorant of his own Resurrection. And since he didn't ask out of ignorance, but to refute them through their own response and to question them about what had happened in Jerusalem, they said: 'About Jesus of Nazareth, who was a prophet powerful in deed—that is, in miracles—and in word—that is, in preaching and doctrine—and how he was handed over to death and crucified.' Regarding this, Bede says: 'They acknowledge him as a prophet, but are silent about him being the Son of God; either because they didn't yet believe perfectly, or because they were anxious about falling into the hands of the persecuting Jews, since they didn't know who he was and were hiding what they truly believed.' They add that they had hoped he would be the one to redeem Israel, as if their hope were already fading; they give the reason for this, because it was already the third day since those events occurred—the day on which he had predicted he would rise again—and yet he hadn't appeared to the disciples, even though the third day was nearing its end. And they add that some of them went to the tomb and terrified them, not with the Resurrection of Christ which they were announcing, but with the removal of his body, which had not been found, and which the disciples feared. Then the Lord spoke to them, rebuking them through their own response: 'O foolish ones, because of the blindness of your intellect, and slow of heart, because of the sluggishness of your affection, to believe in those things which the prophets have spoken concerning the death and Resurrection of Christ. Was it not necessary for Christ to suffer these things: partly because of the Father's preordination, partly because of Christ's exaltation, partly because of the redemption of the human race, and partly because of the fulfillment of the Scriptures; and thus, namely through his Passion and death, to enter into his glory, to which no one will arrive except through the path of the Passion?' And he was interpreting and explaining it to them. In all the Scriptures that were about him, he was introducing certain testimonies and opening up mysteries, as much as was sufficient to demonstrate the proposed point; showing them that everything that had happened concerning him had been predicted beforehand. For the firmness of faith is in him, because all things that came to pass in Christ were predicted.
The Burning Heart
The author reflects on the Lord's kindness in inflaming the hearts of the disciples and emphasizes the necessity of suffering as the path to glory.
Anger. You read the law, you do the work, you show kindness. Consider here the manifold kindness and goodness of the Lord. First, because His burning love couldn't bear to see His own so sad and wandering. He is truly a faithful friend, a loyal companion, and a kind Lord; He seeks out the cause of their sadness and explains the Scriptures to them. Inflaming their hearts. He does the same for us spiritually every day, if we're weighed down by any sadness or apathy. When we speak to Him with devotion, He is present, comforting and illuminating our hearts, and even stirring them toward His love. The best remedy for such confusion is to talk about God. It's the same with thinking about Him; that's why we should follow the example of those disciples as we walk along our own path. We ought to talk about things that bring salvation, so that we might have Christ walking with us—not just walking with us, but teaching us, just as He opened the Scriptures to the two disciples with whom He was traveling. It's always good to talk about Jesus everywhere and to keep Him in your mind, because He doesn't forget those who gather in His name. He is there. He promised to be there. The Lord especially accompanies those who talk about His Passion, because it pleases Him more when we remember what He suffered for us. That is why He specifically warns us, saying: Remember the bitterness of the cross—that is, its usefulness against honors, the gall, and the vinegar. Specifically, against such things. Second, consider His goodness, not only from the heights of heaven, but also from the depths of His humility; see how humbly the Lord approaches His disciples as if He were one of them. It doesn't seem right to return to the beginning, but look also at His humility in another way, because He approaches these disciples of a lower rank—for they were not among the Apostles, but among the other disciples. He associates with them so familiarly; the proud don't act this way, for they refuse to walk and converse with people of lower standing. Also, His humility shines through in another way: if you consider the proud, you'll see they don't want to scatter grand words among the few, because... Nor did they think it beneath them to accept such things; but the Lord, speaking to the two, did not despise the humble and lowly conversation of the poor. Consider the kindness of the Lord; see how He speaks with the disciples and remains with them, leading them to believe, saying: "O foolish and slow of heart to believe!"—as if He were saying to us: "O foolish and slow to believe!" O foolish and slow to inquire into the precepts and the will of God! Oh, how foolish and slow you are to grasp what you've learned, and how slow to put it into practice! Let us humble ourselves, then, so that we may search the holy Scripture and live according to it; let us also humble ourselves to endure suffering, so that, having been made partakers of Christ’s Passion, we may be companions of His Resurrection and glory. For anyone who doesn't suffer with Him will not enter into that glory which is preceded by searching for and fulfilling the commandments. Hence Bede says: 'This necessity lies upon us here—not to interpret Scripture, but to humble ourselves—for we are neither as well-taught in the Scriptures as we ought to be, nor are we as intent on fulfilling what we do know as we should be.' For if Moses and all the Prophets spoke of Christ, and predicted that He would enter into His glory through the anguish of the Passion, by what logic do those who call themselves Christians boast, when they neither investigate the Scriptures to see how they pertain to Christ according to the measure of their strength, nor desire to reach the glory they wish to have with Christ through the suffering of tribulations! So says Bede. For Christ entered into His glory through Passion and death, as if through a narrow gate, showing us that we must enter into the kingdom of God through many tribulations. They are therefore delirious and foolish who presume to enter into a glory not their own without suffering and tribulations; since Christ did not enter into His glory without them, but it was necessary for Him, whose the kingdom is by nature, to suffer much—how much more must we, whose kingdom is not ours except by grace, enter into the kingdom of heaven through many tribulations. We have the example of all the dear and chosen ones of Christ, who all came to the kingdom of God through the way of voluntary suffering.
The Invitation to Stay
The Lord tests the disciples' desire by pretending to go further, prompting them to invite Him into their home for hospitality.
It would certainly be strange if anyone didn't want to enter the gate through which their King had entered. Bernard says: We see our Head enter heaven through suffering and hardship, yet we, His members, dream of other paths for ourselves. It's a monstrous thing if we see the Head pass through one opening while the body tries to pass through another; it should be a shame for the members to become delicate under a crowned-with-thorns Head. Bernard says this. An inheritance surely passes to the heirs along with its burden and its honor; God has joined a burden to the inheritance of eternal beatitude—that is, the endurance of suffering. Christ Himself had this burden, for as it is said: 'It was necessary for Christ to suffer' and in that way enter into His glory. The Apostles had it, because they endured persecution for Christ, just as He Himself had predicted. All the faithful have it, who, as the Apostle says: 'All who want to live a godly life in Christ Jesus will suffer persecution.' Therefore, whoever wants to attain eternal beatitude but suffer no tribulation seems to want to be more worthy than Christ, holier than the Apostles, and better than all the faithful. The disciples [held] Christ further [from] me. They force [Him to stay]. And as He was approaching the village where they were going, the Lord Himself pretended to go further, so that He might increase their desire and be invited by them and held back. Bernard says: 'He acted as though He were going further; not because He wanted to, but because He wanted to hear: "Stay with us, Lord, for it is getting dark."' Bernard says this. In this, however, there was no falsehood, because just as something can be represented by words, so too can it be by actions; the former was without falsehood, as is clear in the parables of the New and Old Testaments, in which something is represented by words to signify a certain truth more fittingly, and in the same way here Christ pretended to go further, to signify something to them because of their lack of faith. As Augustine says: What isn't intended to deceive isn't a lie; it’s not a lie to pretend something, but rather when we pretend something that signifies nothing. When our pretense is directed toward a meaning, it isn't a lie, but a figure of some truth. Just as words are used, actions can be feigned without lying to signify a reality—so says Augustine. Still wanting to hear him, they compelled him by their actions—holding him by the hands so he would stay—and by their words and arguments, they earnestly begged him: 'Stay with us, for it is getting late and the day is already declining,' meaning toward sunset. According to Gregory, this example shows that strangers should not only be invited to hospitality, but also drawn in. Anyone approaching death, as evening draws near, could fittingly say these words and invite the Lord to stay with them in heart and mouth. Finally, he went in with them.
Recognized in the Breaking of Bread
The disciples recognize the Lord in the breaking of the bread, illustrating that faith is perfected through works of mercy and hospitality.
And it happened that while he was reclining with them, he took bread, blessed it, broke it, and gave it to them. Observe carefully how kindly he offered them the bread; he took the loaves, blessed them, broke them with his most sacred hands, and set them before them, doing this just as he had been accustomed to do before his Passion, when he still lived or stayed among them. By this, he reveals himself to them, for then their eyes were opened and they knew him, seeing the way he broke the bread. He broke the bread with his hand alone, as if it were being cut with a knife. They recognized him by his way of breaking and also of blessing the bread. It is written that he broke and blessed bread in this way several times: first, in the multiplication of the five loaves; second, in the distribution of the seven loaves; third, in the consecration of his Body; and fourth, here, in the illumination of the disciples. By these four breakings, a fourfold exposition of Holy Scripture is signified, according to its four senses: the historical, the tropological, the allegorical, and the anagogical. Augustine says: We don't take this to mean it was inappropriate that Jesus was not recognized; rather, the permission was granted by Christ up to the Sacrament of bread, so that once the unity of his Body was shared, the impediment to the mind might be understood to be removed, so that Christ could be recognized. And Theophilus suggests something else: that for those receiving the sacred bread, their eyes are opened so that they may recognize him, for the Lord's Sacrament has great and ineffable power. The Lord does these same things for his disciples every day, invisibly and within the soul; for he wants to be held and also invited through our desires, prayers, and holy meditations, and that is why we must always pray and never give up. This also serves for our instruction, so that we might focus on works of charity, piety, and hospitality; it is not enough to read or hear the divine words unless they are also fulfilled by our actions, because the Lord was not recognized while he was speaking, but he deigned to be recognized while he was being fed. The kind and merciful Lord supports the faith of those whom he finds to be merciful. And he bestows his mercy upon them. From this we can understand how faith without works is dead. The disciples didn't recognize the Lord through his appearance, nor through the interpretation and explanation of the Scriptures, but as soon as they performed the work that the Scriptures command, they recognized him in the breaking of the bread. They weren't enlightened by hearing the Scriptures and the commandments of God; they were enlightened by doing—that is, by inviting him into their home and setting food before him—because it isn't the hearers of the Law, but the doers, who will be justified before God. Therefore, God is recognized more in works of piety and mercy, such as hospitality and the like, than in reading, debating, and the exposition of the Scriptures. For truth is understood better by doing than by hearing; and it is manifested better by the act itself than by words.
The Pilgrim's Journey
The author concludes with an exhortation to live as pilgrims, followed by a prayer for the grace to be found among the Lord's chosen ones.
We are pilgrims in this world, and since we don't have a lasting city here but seek one that is to come, the Lord will be our traveling companion if we possess within us what those pilgrims had in themselves. Those pilgrims were struggling because they were walking, they were sad, and they were talking about Christ; but Christ joined them, set their hearts on fire, opened the Scriptures, and acted as if he were going further. If we were like them—that is, struggling against sloth, grieving against empty joy, and talking about Christ against idle chatter—then Christ would join himself to us, set our hearts on fire, open the Scriptures, and give us understanding, even if he sometimes pretended to go further to test us. Furthermore, a pilgrim unburdens and separates himself from everything that doesn't concern him; he seeks the way, longs for his homeland with the deepest desire, and turns his heart and eyes away from everything so he isn't held back or hindered. Be such a pilgrim, and Christ will appear to you; he will do these three things for you, just as he did for those two pilgrims: he shortens the time through sweet conversation on the way; he instructs you on the path, giving you true understanding; and finally, he restores your heart with bread that is blessed and broken by his own hand—and he does this if you compel him, as he acts as if he were going further, to stay with you. These disciples going to Emmaus represent those who want to fulfill the Lord's counsel, because 'Emmaus' is interpreted as 'the desire of counsel,' and the Lord often deigns to appear to them in his visitation. The Lord didn't give these disciples a full measure of Himself then; instead, He vanished from their sight as soon as He had offered them the bread, so that by this He might test their affection. At the same time, He showed that He possessed a glorified body, which, through the gift of agility, can disappear in an instant. The appearance of infirmity was withdrawn from their physical eyes so that the glory of the Resurrection might begin to appear to their minds. Therefore, now certain that He had risen, they said to one another, "Didn't our hearts burn within us—that is, with the fire of love—while He spoke to us on the road and opened the Scriptures to us, instructing us from them? Why didn't we hold onto Him?" Why didn't we fall at His feet? Why didn't we believe ourselves and our own hearts? Where shall we look for Him? Where shall we find Him? Through this, as Origen says, they imply that the words spoken by the Savior set the hearts of those who heard them on fire for divine love. Hence Gregory says: "For when the word is heard, the spirit burns, the coldness of sluggishness recedes, the mind becomes anxious with heavenly desire and detached from earthly cravings; it loves to hear heavenly precepts, and as it is instructed by so many commands, it is inflamed by just as many goads." He left quickly for this reason: he was eager to comfort others as well, even though he had already comforted these two at the same time, as will soon be made clear. PRAYER: Lord Jesus Christ, who appeared to the disciples walking to Emmaus and set their hearts on fire with your love, I ask you to illuminate my heart so that I may fulfill the desire of your counsel with a joyful will—namely, that I may purify myself from all evil works. May I perform works of mercy and piety, so that in the future resurrection I may joyfully hear your tender invitation among your chosen ones, as you say: 'Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.' Make me hear this most sweet voice, only-begotten Son. of God. Amen.
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sus et )Un\it se illis scilicet poraliter et spiritualiter, et ibat cum eis, tanquam socius itineris, interrogans et respondens, ac vcrbft salubria cum ipsis conferrens : ut^ secundum Bedam, &deiii suce R&-' cenderei; ei quod se facturum pro-J miaerat, implcrct, scilicet : tT ' " sunt duo vel tres in nomine m congregati, ibi ium in media e rum. [n ipso loco, in quo se ( junxit, posTea capella facla fuit. 1 Et quia intus in corde Dominum I amabant, sed de ejus ResurrectioneV dubltabant, ideo Dominus eis foriS J in corpore apparebat, sed quis set non agnoscebant. Hoc apud eoB I agebatur foris in oculis corporiSr r quod agebatur intus in oculi; dis. Quia enim amabant, videbant; I quia vero dubilabant, eum quem M videbant, non agnoscebant. EthoCj est quod dicit : Ocuii aulei rum tenebantur, ne eum agnosce-\ rent, quia incredulitas coru 699 dubietas demerebatur, quod Ghristus cognitionem sui corporis ab eis retardaret. Tenebantur oculi eorum veritate, non falsitate, sed ipsis non valentibus veritatem recipere vel percipere , unde non ab ipso Domino Jesu, sed propria dubitatione tenebantur. Ubi Angustinus : « Quod autem ait Marcus eis in alia ej^gie Dominum apparuisse, hoc Lucas dicit, quod ocuU eorum tenebantur neeum agnoscerent; oculis quippe eorum acciderat aliquid, quod ita manere permissum est, usque ad fractionem panis.
Non quia Dominus non poterat transformare carnem suam, ut alia revera esset effigies quam solebant intueri; sed non ita est factum : » haec Augustinus, 2 Se ipsis jungens Dominus eos ALLOQUiTUR. — Et ait ad illos : Qui sunt hi sermones quos confertis ad invicem ambulantes , et estis tristes ? Non quaerit ex ignorantia, sed ut ex eorum responsione incredulitas eorum convenientius arguatur, ut dicit Gregorius. Conferebant quidem inter se quasi non ampliuo exspectantes Christum viventem, sed dolorosi , quasi perempto Salvatore. Et respondens Cleophas dixit ei : Tu solus peregrinus es in Jerusalem, et non cognovisti quce facta sunt in illa, his diebus ? Hic, solus, non facit exclusionem aliorum peregrinorum, cum valde multi peregrini et de diversis partibus venissent in Jerusalem ad diem festum Paschae ; sed notat exclusionem cognitionis, ab isto sic apparente, scilicet notitiae mortis Jesu, quam solus videbatur ignorare; ut sit sensus : cum multi peregrini his diebus venerint in Jerusalem, mirum est quod tu solus inter alios peregrinos ignores ea quae sunt nota aliis omnibus. Ubi Theophilus : « Quasi diceret : Tu solus quasi jam peregrinus es, tX extra confinia Jerusalem habitans et expers eorum quae in medio ejus contigerunt, ut hajc ignores. » Ubi et Beda : a Peregrinum putabant eum, cujus vultum non agnoscebant.
Sed revera peregrinus erat eis, a quorum naturae fragilitate, percepta jam Resurrectionis gloria, longe distabat, et a quorum fida, utpote Resurrectionis ejus nescia , manebat extraneus. » Et cum non ex ignoranlia, sed ut ex responsione eos argueret et de factis in Jerusalem, quaenam essent, eos interrogaret, dixerunt : de Jesu Na:(areno qui fuit vir Propheta potens in opere, scilicet miraculorum, ei sermone, scilicet praedicationis et doctrinae, quomodo esset traditus in mortem, et crucifixus. Ubi idem Beda : o Prophetam fatentur, Filium Dei tacent; vel nondum perfecte credentes , vel solliciti ne inciderent in manus Judaeorum persequentium , quia nesciebant quis esset , quod verum credebant celantes. » Et subjungunt, quod sperabant ipsum redempturum Israel, quasi jam evanesceret spes eorum ; cujus causam subdunt, quia jam tertia dies ab illis factis erat, qua se resurgsre praedixerat, ^t tamen adhuc discipulis non appareret, licet tertia dies prope finem esset. Et addunt, quod quidam ex eis abeuntes ad monumentum, terruerunt eos, non de Resurrectione Christi quam nuntiabant, sed de ablatione corporis ejus non inventi, quam discipuli timebant. Tunc Dominus dixit ad eos, ex responsione eorum ipsos redarguens : O stulti, propter caecitatem intellectus, et tardi corde, propter tarditatem affectus, ad credendum in his , quae locuti suttt Prophetce, de Christi morte et Resurrectione 1 Nonne hoec oportuit pati Christum : tum propter Patris praeordinationem, tum propter Chris" esaltatiooem, tum propter huraam gBneris redempiionem, lum propter So-rptorarum impletioDem; el itiL, icilicet per Passioneni cl moricm, inlrare in g-lonam suain, ad quam nemo perveniet niBi per PassimiJs Tiam • Et ititrrpretahatur, et exponebat itlis. in omnibus Scriptaris, qunf de ipso eraat, induceado tesdmonia aliqua et api:riendo raysteria, quautijm ad propositam ostendendum suffiriebat ; ostendens eis omnia circa ipsum facla aote fuisse prxdicta. Firmitas EQim fidei in eo est, quia 0111' nia quM in Ciiristo venerunt, pr;c3 M.
ira. TU-LEX DoKiwi ri hoc f»CTO BGNiGHiTAS. — Considcra hic multiplicem Domini bcnignilatem et bonitlUein. Pnmo, quia non potuil ejus fervens amor sustinerc suos sic trisuri ct errare. Vere tidus est amicuE, 6delis comes et benignu«Dominus; jangttseipsis, quiErit tristiiiffi causam, ei eiponit eis Scrjpturas. inflammans corda corum. Sic quolidic facit nobiscum spiritualiter, si enim aliqua purpleijtate »d accidia graT«li. pie de lp«o loquimur, stnim adest, confortans corda nostra et illuminans, et etiam ad amorem suura in&aiiimans.
Opiimum enim renjediuin esi contra talcs perplexilates, loqui Je Deo. similiter el cogitarc de ipso ; propter quod, istorura discipulorum eieraplo, cum per viam incedimus. de salulifcris loqui dcbemut , ut Christum nobiacum pergentem hEbeafflus, et non solum pergentem, sed etiain nos edocentem, sicui litis duobus discipulis, cum quibos ibat, Scripturas aperiebal. Et universaliter ubique bodium csi loqui de Jesu, bonum est cum in mente seraper habere, quia nec ipse oblivisdiur eorura I, quud ubi duo vel tres congregati . qui \"idemus. Promisit t ibi i 1. SpEcialiie de Pas*ione loquenles comitatur Dominus, i^uia amplius placet ei recordaito e«> rum, quie ipse pro nobis esi pa»BUE. Unde ad hoc speciaiitcr monel, dicens Rccordare paKperlMis transgre sioiiis, id est utiliutis , ontra honores; absintllii el fellis.
Ecilicet co tra delidas. — Secundo considera bonilalem eju» aon solura ex ara eat supi , sed eliar a tx hurailitalB profunda Conspice quoraodo huinilitcr ■adit Dom discipulis auasi unus «i eia. Non e libi vidcfur rediiwe ad primord is: Sed ct ia alio atlende humili atem ejus, quia hos discipulos inferiori gradus : non enim eraat isli de Apostolis, sed de aliis mi— noiribufldiseipulis. M lamen farailiariier ungit se loquilur non sic ftciunt elati, qu nolunl D si cum predpuis vir s ambulare et conversari. Item, in alio relucel hic sua bumilitas : ne m si consiiieres elato» vldebis quod nolunt verba ampulloH spargere inter paucos , quia im . nec illos cBgnos ea auscipere rcputarent; sed Dominu duobus loquicoa ^'"' la Bua, non vilipendjt pauma^iiana jujiU puieum. considcra Domini benisnitilem ; vide quomodo discipulos nibus cooBolaluv, et reticit, induccns eos ad credendum, ei dicit : O stulti, et tardi corde ad credendum, elc \ Quasi diceret nobis ; O slulti et iardi ad credendum ! O stuili et lardi ad inquireodum prj^cepla et voluniaiEm Uei !
O slulti et tardi ad iniplcndum inQUOMODO 701 tellecta, et faciendum ea !
Humilicinus ergo noa, ut sacram Scripturam inquiramus et secundum cam vivamus; humiliemus etiam nos ad tolerantiam passionum, ut participes Passionis Christi effecti, simus socii Resurrectionis et gloriae ipsius. Qui enim non compatitur , non intrabit in gloriam illam, quam etiam preecedit mandatorum inquisitio, et impletio. Unde Beda : u Hoc nobis in loco non uUam Scripturam interpretandi, sed gemina non ipsos humiliandi necessitas incumbit, qui neque in Scripturis quantum oportet edocti, neque ad impienda quae novimus quantum decet sumus intenti. Nam si Moyses et omnes Prophetae Christum iocuti sunt, et hunc per angustiam Passionis in gloriam suam intraturum praedixerunt, qua ratione gloriantur se esse Christianos, qui juxta virium suarum modulum, neque Scripturas qualiter ad Christum pertineant investigare, neque ad gloriam, quam cum Christo habere cupiunt, per passioaes tribulationum dcsiderant attingere ! » haec Beda. Christus enim per Passionem et mortem , tanquam per portam angustam, intr&vit in gloriam suam, CKStendens nos per multas tribulationes intrare in regnum Dei. Delirant ergo et fatui sunt, qui sine pati et tribtilationibus praesumunt intrar^ in glortam alienam : cum Chriscu« sine his non intraverit in gloriam suam, sed oportebat multa pati illum, cujus naturaiiter est regnum ; multo magis nos, quorum non est regnum nisi de gratia, oportet per naultas tribulationes intrare in regnum coelorum. Exemplum habemus de omnibus caris et electis Chriati, qui omnes per viam passionis voluntariae venerunt ad regnum Dei.
Mirum quippe esset si quis intrare nollet portam,* per quam Rex suus intrasset. Unde Bemardus : «. Caput nostrum per passiones ct angustias coelum introire videmus, et nos membra ejus nobis alia itinera somniamus. Monstruosa res est, si per unum foramen caput transire videmus, per aliud corpus; pudeat sub spinato capite membra fieri delicata : » haec Bernardus, Hereditas quippe transit ad heredes cum suo onere et honore, Deus autem hereditati beatitudinis aeternae adjunxit onus, id est tolerantiam passLonis ; ^et cum isto onene habuit etm Christus, quia ut h\c dicitur : Oporiuit Ckristumpaii, et ita intrare in gloriam suam ; ba«buerunt eam Apostoli, quia pers^ cutionem pro Christo, ut ipse ^^s praedixerat , sustinuerunt ; habent eam omnes fideles, qui^, ut dicit Apoatolus : Omnes qui pie j^alunt vivere in Ckristo Jesu, persecutionem patientur; qui ergo vult as^qui aeternam beatitudinem et nullam pati tribulationem, videtur quod velit esse et Christo dignior, et Apostolis sanctior, et cunctis fidelibus melior. 5 DisGiPULi Christum longius me. PINGBNTBM OOGUNT. -^ Et CUm appropinquaret castello quo ibant , tunc ipse Dominus finxit se loH" gius ire, ut scilicet eorum augeret desiderium, et invitaretur ab eit, €t teneretur. Unde Bernardus : a Simulabat se longius ire; non quia volebat, sed volebat audire : Mane nobiscum, DominCt quoniam advesperascit ; » haec Bernardus.
In hoc tamen nuUa falsitas fuit, quia sicut aliquid potest fingi verbis, ita et factis : primum autem fuit sine falsitate, ut patet in parabolis Testam^nti Novi et VeteTis, qurbus aliquid fingitur verbis ad veritatam a^Iiquam conveniea* tius designandam, et eodem modo hic Chrietus finxit se longius ire, ad designandi dibus eonim proptcr fldei defectum. Unde Auguslinui . ■ u Quod noti ad mendacium pertinet, non enim quod fingimua , mEndacium est ; sed quando id lingimus quod nihil GigniGcat. Cum I auiem fictio noitra fertur ad aliquara significationem , non est mendacium, sed aliqua figura veri' taiis ; sicul autem dicta, ita ctiam finguntur facta sinc mcndacia, ad «liquam rein signandam : n liasc Auguitinus. Ipsi autcm desidcranI tes adhuc audire ipsum , coegerunt ipsum factis, scilicet manibus trahcndo ut maneret, ac verbis et rationibuE alliciendo obnixe rogaverual, dicentes : Mane nobiscum, quoniain advesperaseit et inclinata est jain dits, scilicet ad occasum. Quo e^ieinplo , secundura Gregorium , coliigitur, quod peregrini non soiura ad hospiliura invitandi sunt, ged etiara trahendi. Quiiibec inorti appropinquans, et ad vespeCongruenter etiam posset hoc verbum dicere, el Dominum ad manendura aecum corde et ore invi6NOSCLTUII. — Tandeni intravit cum illis.
Et factum est dam recumberet cam eis, accepit panem et benedixit ac fregii, et porrigebat illis. Conspice bene quomodo ad eorum n benigne dbos oRiirunt; ipse panes accipit ac benedicens, eos msnibus sacratissirais frangit et ponigil illis, faciens tn hoc sicut ante Passionem , quando adhuc inter eos conversabatur, seu morabatur, facere conlucverat, Unde per hoc seipaum eis revclal, quia lunc aperli sunt ocuH gnovei-unt eum, in modo fractiodinem vidantes. sic enim frangebat pancm sola manu, ac si acinderctur cum culeilo. Cognoverunl eum ex modo frangendi ei etiara benedicendi panem. Lcgitur enim ptnem sic fregiaac ct benedixisau pluries : primo, in quinque panuni multiplicatione; sccundo, in septem panum distribulione ; tertio, in aui Corporis cunsecralione; quarto, hie^ in discipulorum illuminallone. his autem quaiuor fractionibus, Bi--: gnificatur quadruplei Gxpositio tajs crEe ScripturEE , sccundura quatuo ejus sensus , scilicet ; historicum tropologicum, allegoricum, ec anagogicura. Ubi Augustinus : e Non incongruenicr accipimus hoc impe-' tana fuisse, ne agnosceretur Jeaus ; sed lamcn a Christo facta esl perraissio usque ad sacrameDtuin panls , ut unitatc Corporis ejul participata , removeri inlclligatur impedimentum iniraici, ut ChristuE possit agnosci. n Ulii et Thso-' philus: a Scd cl aliud innuit, quodi scilicet sumentibus sacrum paneiii, aperiunlur oculi ut cum agnoscsnl,' magnam enim el ineftabilera vim habel Dominicaro : ■ hsec Theophilus.
Isla circa discipulos geata quotidie facit Dominus nobiEcum invisibiliier , et in anima, nam leneri vult , et etiara inviiari , per desideria ct oraiiones ac sancias meditaiiones el ideo oportet semper orare, et non dejicere. Ista etiam facil ad noslrain cruditionem , ut scilicet intendamus in opera caritatis, pietatis, et hospilalitatis, et quod non suflicii divina eloquia legere vel audire nisi ettara compleaniur operc, quia Domlnus non est cognilus dum loqueretur , et dignatus est cognosci dum pasciiur. Pius aulcm et misericors Dominu» fidei isiorum subvenit, quos misericordes reperlt. eisquc raiaericordiam impendit. Hinc ergo cognoQUOMODO -joZ scere possumus quod fldes sine operibus mortua est, quia Dominum, quem discipuli nec ex visione, nec ex Scripturarum interpretatione et expositione cognoverant , mox ut opere quod Scripturae praecipiunt perfecerunt, eum in fractione panis cognoverunt, Audiendo Scripturas et praecepta Dei , illuminati non sunt ; faciendo , scilicet ipsum trahendo ad hospitium, et apponendo cibum, iiluminati sunt, quia non auditores Legis, sed factores justiflcabuntur apud Deum, In operibus ergo pietatis et misericordiae, ut in hospitalitate et hujusmodi, amplius cognoscitur Deus, quam in iectione, disputatione, et Scripturarum expositione. Veritas enim melius operando, quam audiendo intelHgitur; et melius ipso ppere, quam verbo manifestaiur.
Nos ergo qui peregrini in hoc mundo sumus; quia non habemus hic pei-manentem civitatem , sed futuram inquirimus , si spiritualiter in nobis habemus qu« in se habebant isti peregrini , erit Dominus comes itineris nostri. Percgrini isti laborabant, quia ambulabant, tristabantur , et de Christo confabulabantur ; sed Christus se eis jungit, cor urit, Scripturas aperit, longius se ire fingit. Si tales essemus , scilicet : laborando, contra accidiam ; tristando, contra vanam laetitiam ; de Christo confabulando , contra vaniioquium : tunc Christus se nobis jungeret, cor accenderet , Scripturas aperiret , et intellectum daret, licet aliquando longius sc ire fingeret, ut nos probaret. Item, peregrinus ab omnibus ad eum non pertinentibus se exonerat et alienat , viam quaerit , summo desiderio patriam suam appetit , et cor atque oculos ab omnibus , ne retrahatur vel impediatur, avertit. Esto talis peregrinus, et apparebit tibi Christus ; et haec tria faciet tibi , sicut fecit et illis duobus peregrinis : tempus abbreviat, per dulce viias colloquium; viam instruit, dans verum intellectum; ultimo, pane benedicto et per se ipsum fracto, reficit affectum : et hoc , si compellis ipsum se longius ire fingentem, manere tecum. Per istos discipulos, euntes in Emmaus , signantur yolentes implere consilia Domini, quia Emliiaus interpretatur desiderium consilii , quibus Dominus saepe sua visitatione dignatur apparere.
Non autcm dedit Dominus istis discipulis suis tunc magnam sui copiam , sed statim porrecto pane, evanuit ab oculis eorum, ut ex hoc ipsorum argueret affectum ; simul ostendens se corpus gloriosum habere, quod per dotem agilitatis subito potest disparere : subtrahebatur carnalibus oculis species infirmitatis, ut mentibus eorum inciperet apparere gloria Resurrectionis. Unde jam certi eum resurrexisse , dixerunt ad invicem : Nonne cor nostrum ardens erat in nobis, scilicet ardore caritatis, dum loqueretur in via, et aperiret nobis Scripturas, nos instruendo ex eis t Quare eum non tenuimus ? Quare ad pedes ejus non corruimus? Quare nobisipsis et cordibus nostris non credidimus ? Ubi eum quaeremus ? Ubi eum inveniemus ? Per quod, ut dicit Origenes, innuunt quod prolati sermones a Salvatore , accendebant audientium cor, ad amorem divinum. Unde Gregorius : « Ex audito quippe sermone inardescit animus, torporis frigus recedit, fit mens in superno desiderio anxia, a concupiscentiis terrenis aliena; audire ei libet praecepta coelestia, et quot mandatis instruitur , quasi tot £ascibu8 infiammatur : » iuec Gre^ gorius.
Idciixo quoque citoevanyit, quia etiam alios consolan festinabat, cum quibus tamen simul ist istos consolatus est, ut 6tatim,iA6a patebit. QRATIO Domine Jesu Cbriste, qui discipulis euntibus in Emmaus apparuisti, £t corda eorum tuo amore inEammasti , illumina, quaeso, cor meum ut laeta voluntate impJeam tui coxLsilii desideriuni , videlicet ut purificem me ab omnibus operibus malis, sx. faciam opera misericordiae ac pietatiis, ot in futura resurrectione delicatam tuam invitationem gaudenter cm electis tuis audiam te dicentem : Venite, benedicti Patris mei, percipUt regnum quod vobis paratum est ab origine mundi; quam vocem dulcifi^ simam fac m& audire, unigeBite Fili. Dei. Amen.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
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