Quomodo Dominus apparuit septem discipulis
The Miraculous Catch at Tiberias
Jesus appears to seven disciples at the Sea of Tiberias and commands them to cast their nets, resulting in a miraculous catch that signifies the Church's mission.
At the Sea of Tiberias. John, chapter 21. After some time, Jesus showed himself to the disciples again at the Sea of Tiberias—that is, he made himself visible—and in this way, he is said to appear, which means the same thing as to be manifested. For, according to Ambrose, that which appears is something that has the power to be seen or not to be seen. Seven disciples were fishing together one night to get food: Simon Peter; Thomas, who is called Didymus; Nathanael, who was from Cana in Galilee and is believed to have been the brother of Philip; the sons of Zebedee, namely James and John; and two others whose names aren't mentioned because, according to some, they were younger, or according to others, they seem to have been Philip and Andrew. They were fishing in a boat that wasn't their own, but one borrowed, rented, or otherwise lawfully obtained, because from the beginning of their conversion they had left behind their own boat and nets. They were fishing lawfully, however, because according to Augustine, they weren't forbidden from seeking necessary food through their own lawful and permitted trade, provided they maintained the integrity of their apostolate if they had nowhere else to live. They had nothing else. For this reason, Paul also, as is written of him, learned the trade of tent-making so that when necessity or the needs of the Church arose, he could live by his own labor. And, according to Gregory, business that existed without sin before conversion wasn't a fault to continue after conversion; but the soul must not return to anything that leads to sin after conversion. After his conversion, Peter went back to fishing, but Matthew didn't return to the tax office. All through that night, those seven disciples labored in vain and caught nothing, because divine help was absent—a lack that can be called night. This happened so that the catch that followed would clearly appear miraculous. When morning came—signifying the glory of the Resurrection—the Lord Jesus appeared to them and stood on the seashore. He did not appear on the water, but on solid ground, to show that He was no longer with them in the waves of corruptible life, but had passed over to the state of immortal life. Yet the disciples didn't recognize that it was Jesus. According to Chrysostom, Jesus didn't reveal Himself immediately, so that they might recognize Him through the miracle He was about to perform. Pay attention to what happened here, for it is most delightful. He asked them, as if wanting to buy fish, whether they had any 'pulmentarium'—that is, something that could be cooked and eaten. 'Pulmentarium' can be defined as that which is added to bread to sweeten it, and with which bread is seasoned so that it is more palatable. However, Chrysostom says that here 'pulmentarium' refers to fish, which are sweet and delightful to eat. Meanwhile, he speaks in a more human way, as if he needed to buy something from them. Mystically, however, the Lord asks us for food to be refreshed—which is obedience to God's commands, to which everyone is bound. This is why he had said to the disciples earlier, "My food is to do the will of him who sent me." And they answered him, "No," for they didn't believe he was a merchant wanting to buy fish. But when they cast the net to the right side of the boat at his command, they filled it and couldn't pull it in because of the multitude of fish; for because they were obedient, they obtained the fruit of their obedience. By the seven fishermen listed here, the whole body of the Church's preachers is signified; they catch nothing without Christ's power and can accomplish nothing, because without his interior instruction, the preacher's tongue labors in vain. But in the morning, when the light comes that illuminates hearts—with Christ himself working primarily—they catch a great multitude of fish, by which is signified the multitude of believers through the preaching of the Apostles, and likewise the multitude of penitents through other preachers who have turned them toward the good. It is said that fish flee from foul nets and broken hearts. They don't willingly enter them, and for this reason, those who fish with such nets catch few or no fish; they follow, however, nets that are fragrant and clean, and therefore they are caught better with such. The net of Christ is the word of God; the fish are all sinners; the right side is spiritual things; the left side is temporal things.
The Recognition and the Shoreline Banquet
John recognizes the Lord, Peter rushes to Him, and Jesus feeds the disciples with bread and fish, symbolizing the Eucharist and the eternal banquet.
Anyone, therefore, who preaches for the sake of temporal gain or empty glory is fishing on the left side and has foul nets, and so he accomplishes little; but whoever seeks the salvation of his listeners in his teaching and preaching fishes on the right side and has fragrant nets, and so he accomplishes much. And it's no wonder, because, as it is said in the Book of Proverbs: 'The Lord knows the ways that are on the right, but those that are on the left are perverse.' John’s keenness in recognizing Christ, and Peter’s fervor in casting himself into the sea. John, therefore, having considered the miracle that had taken place—because he saw it fulfilled just as it had been foretold—recognized Him and said to Peter, whom he loved above the others, and also because he was the first among them: 'It is the Lord,' to whom even the fish are obedient. For 'Lord' is a name of power, and through this power, He is manifested here in the miracle of the fish. John, who, being a virgin, was purer than the rest and more keen in his perception, recognized Christ sooner than the others; for purity of mind and body disposes a person most of all to the knowledge of divine things. According to Bede, he was the first to recognize the Lord: whether by the miracle of this catch, or by the sound of the voice he had known before, or by remembering the first catch. As Peter says: 'By Peter, the active and laborious life is signified; by John, the contemplative and quiet life.' The contemplative life shows the active life the God whom it contemplates. If you've been busy with work during the day, at least let your contemplative side say to you at night, "It is the Lord," so that you aren't so distracted by your work that you sometimes fail to consider Him; this is what Peter said. Then Simon Peter, when he heard that it was the Lord, wrapped his tunic around himself so that he could approach Him with greater reverence; for he had been naked—that is, he was more ready for the work he was accustomed to doing. We often say the same thing when we see someone dressed in simple clothing: "Why are you walking around naked?" Where Theophilus also says: "He wrapped himself in a linen garment, which the Phoenician and Tyrian fishermen wrap around themselves when they are naked, or they even put it on over other clothing." Out of devotion and the fervor of love, he threw himself into the sea so he could reach Him more quickly, mindful of the Lord whom he loved so fervently. The other disciples came with the net of fish, arriving at a measured pace because they weren't as fervent as Peter. Peter, however, couldn't wait for the slow pace of the others, but threw himself into the sea so he could reach the Lord more quickly and with greater haste. Everywhere, Peter is found to be full of the fervor of faith and of greater love. Where Bede says: "With the same fervor with which he had done many other things, he came to Jesus; yet it should not be understood that Peter came walking on the water, but rather by swimming or on his own feet, for they were not far from land." This is in accordance with Christ. The example of John and Peter fits well here, as it highlights their deep insight: Peter is more fervent in his affection. For this reason, John was the first to recognize Jesus, but Peter was the first to go to him. The sea represents the tribulations of the present age. Therefore, those who long to reach Christ cast themselves into the sea, because they don't flee from the tribulations of this world. They know that we must enter the kingdom of God through many tribulations, yet the servant of Christ emerges secure and unharmed among them, just as Peter arrived safely through the water. The boat represents the Church, from which the other disciples come—meaning they are protected by the fellowship of the Church, according to the Psalmist's words: 'He will protect them in your tabernacle.' A new miracle. So when they reached the land, they saw coals laid out on the shore—prepared for warmth—and a fish placed upon them; this was another miracle, just as he had previously multiplied the loaves. Yet, by His divine power, He created coals, a fish, and bread out of nothing. This was for the greater confirmation of the disciples in the faith of Christ's Resurrection. About a mile east of Bethsaida is the place where Jesus stood on the shore; the marks of His feet are still visible on the stone there, and just a stone's throw away is the spot where they saw the coals, the fish laid upon them, and the bread, and where Jesus ate of the fish they had caught at His command. Simon Peter went up, and there were one hundred and fifty-three fish. Isidore says that the Apostles were meant to be fishers of all men. Therefore, not many fish were caught by them. And so, these seven disciples ate with their Lord, reverently and with great eagerness. They looked upon His desirable and pleasant face, and they rejoiced in their hearts. They receive from His most sacred hands food that is desirable, and they are refreshed no less spiritually than they are bodily. Oh, what a feast this is! Consider every detail carefully, and if you can, feed with them in exultation and joy. In this spiritual feast of the Church, Christ prepares the coals of charity, which He brought from heaven to earth, because He came to cast fire upon the earth and He wants it to be kindled. Likewise, He prepares the fish laid upon the coals—which is Christ Himself—who is placed upon the coals when, out of the fire of charity, He is sacrificed for us on the cross. He also prepares the bread by which we are refreshed, which is He Himself; for He refreshes us through His teaching, and also by giving His Body to us as food. The Lord also gave the disciples fish, because He showed that His Passion is to be imitated; He gave bread along with the fish, because after the endurance of the Passion, He promised the joys of eternal fellowship. Hence Augustine says: The Lord made a meal for the seven disciples from the roasted fish which they had caught, and from bread. The roasted fish is Christ, who suffered; he is also the bread that came down from heaven. The Church is incorporated into him to share in eternal beatitude, which is why the Lord said: 'Bring some of the fish you have just caught,' so that all of us who hold this hope might know that we share in such a great Sacrament through that number of seven disciples—by whom our entire community can be understood to be represented—and that we are joined to the same beatitude. So says Augustine. He also chose to celebrate this final meal with the seven disciples who were fishing because, since there were so many of them, the net was not torn; he expresses the number and size of the fish to declare the miracle, both from the great catch and again from the integrity of the net, because it was not torn. And the Lord, calling the disciples to breakfast and eating with them, made a meal and a great feast with them on the seashore to declare his Resurrection and to show that what had happened to them was not a ghost. None of those reclining dared to ask him, 'Who are you?' They didn't refrain because of severity or fear, but because of the authority of reverence and the certainty of knowledge. They knew with clear discernment that it was the Lord, to whom one must attend with fear and reverence; asking would have been in vain, for there was no need to ask. Where truth is clearly shown, there is no need for questioning. Hence Chrysostom: 'And none dared to ask him, but they sat in silence, with great fear and reverence, watching him.' They knew indeed that it was the Lord, but seeing his form changed and filled with great wonder, they were deeply astonished. Hence also Augustine: 'No one dared to doubt that it was he, for the evidence of the truth by which Jesus appeared to them was so great that none of them dared not only to deny it, but even to doubt it; therefore, it would have been foolish to ask.' The banquet of the seven disciples. Serving them in his customary humility, he takes the bread and gives it to them—blessed, however—and in distributing the broken pieces, and the fish likewise, he eats with them; for he divided and distributed it to them in the same way he used to do before his Passion, to declare his Resurrection. Those who are about to celebrate the eternal banquet stand in judgment—those who, filled with the sevenfold grace of the Holy Spirit, trample the waves of the present age with divine love and keep watch in winning souls. Gregory says: “Why does he celebrate this final banquet with seven disciples, if not to declare that those filled with the sevenfold grace of the Holy Spirit are the ones who will be with him in the eternal feast? This whole time is also measured by seven days, and perfection is often signified by the number seven.” “Therefore, those who now transcend earthly things through the pursuit of perfection feast on the presence of Truth at this final banquet. They are not bound by the love of this world, and even if it clamors against them through temptations, it doesn't blunt the desires they have begun.” —Thus Gregory. In the other fishing, the Lord signifies what the Church is like now; here, he signifies what it will be like at the end of the age—namely, at the final resurrection of the dead. For the sea signifies the present age; the shore, which is the end of the sea, signifies the end of the age.
The Commission of Peter and the Path of Love
Jesus questions Peter three times about his love and entrusts him with the care of His sheep, establishing the standard for pastoral leadership.
This is why Jesus climbed into the boat there, because he was still with his disciples in the waves of this corruptible life; but here he stood on the shore, because he had passed over into the state of immortal life. There, not on the right side. Not on the left, but indifferently, he says: 'Cast your net for a catch,' so that we might understand both the good and the bad; but here he says: 'Cast the net on the right side of the boat,' so that he might signify those who will stand on the right, the chosen. There is a jubilee in which the people rested from all work and, furthermore, found rest because of the mystery of the Trinity; therefore it is said that they were great, for all the chosen are great in the kingdom of heaven, even if there are different degrees. There, the small things of the world were broken; here, there is the highest peace of the saints, with no obstacles. And so it is worth noting that John, before this appearance, placed the end of his book, saying, 'Jesus did many other signs in the presence of his disciples, which are not written in this book,' so that Christ might also be understood as the end, looking toward what follows, because they are very clear and very useful. For when this solemn feast and the benefit of refreshment had been shown to all, the Lord Jesus said specifically to Simon Peter, wishing to confer a special benefit upon him: 'Simon, son of John, do you love me more than these?' It was as if he were saying, 'What will you offer me, since you love me?' Alcuin says of this: 'Mystically, Simon is called obedient, and John is called grace; therefore, he is rightly called by the name of obedience—that is, obedient by the grace of God—so that it may be shown that he is embraced by charity, not by human merit, but by divine.' The Lord asks whether he loves him, having seen that he always and everywhere had a greater affection of love toward him; 'Simon,' he says, 'do you love me more than these?'—that is, do you show me an affection of love greater than these others? In this, it appears that he who is chosen for the office of prelate ought to love God above others, and that, other things being equal, the better and more perfect person ought to be preferred as prelate, because the Lord was asking the one to be preferred whether he loved him more and had more charity, which is the bond of perfection. For in every government, he who presides and governs ought to be more excellent, and the prelate is held to more, greater, and more arduous things than any subject: because just as the soul relates to the body which it rules, and reason to the lower powers, and the pastor to the flock, and man to brute animals, so the prelate ought to relate to his subjects. And so it seems that whoever chooses someone for such an office is always bound to choose the better person; yet this doesn't mean the one who is more learned or clever, but the one who, all things considered, is better suited for that office, for the honor of God and the benefit of the Church. Anyone who chooses or promotes someone otherwise doesn't seem to escape divine judgment. However, the fact that according to the law it is sufficient to choose someone good and suitable—that is, according to human judgment, by which such a person is not to be punished—is because, according to Augustine, some things are permitted to remain uncorrected by human judgment to avoid greater evils, even though they are to be corrected by divine judgment. For something... ...is sufficient according to human judgment which is not sufficient according to divine judgment. By human judgment, it's enough that a person cannot be accused of any wrongdoing and that their election cannot be disapproved. It's clear, however, that elections would be difficult to manage if they could be overturned simply because someone better than the elected person is found; therefore, by human standards, it's enough that the election be upright and a suitable person be chosen. According to divine judgment and conscience, however, it's necessary to choose the better person for the honor of God and the benefit of the Church. If someone chooses a less worthy person, moved by private, purely carnal affection, or the hope of personal gain or temporal advantage, it's a fraudulent election, an act of favoritism, and a sin. The Lord asks the question, even though He knows the answer; He knew that Peter not only loved Him, but loved Him more than the others did. Yet He asks to show us that we must believe with the heart and confess with the mouth. Not knowing how much the others loved Christ, Peter didn't dare to answer that he loved him more than they did, because he couldn't see into another's heart; instead, he spoke with modesty and answered simply, "Yes, Lord, you know that I love you." It was as if he were saying: "I call you yourself as my witness, for you know the secrets of the heart, that I love you; and you, who look into the depths of the soul, know whether I love you more than the others do, which I myself do not know. You know how much I love you, and that I love you with an undivided heart, but how much the others love you, I do not know." Furthermore, because he had experienced his own weakness when he denied Christ, he answered more cautiously about himself and didn't dare to boast of his love for Christ beyond measure. Instead, he placed the measure of his love in the judgment of Christ, who sees the secrets of the heart. He didn't dare to rely on his own conscience, in which he had previously been deceived, but appealed to the Lord's conscience, saying, "You know that I love you." It is as if he were saying: "You know more than I do." Humbling himself before the Apostles, he didn't say, "I love you more than these," but simply, "I love you," teaching us that we shouldn't put ourselves before others, but rather put others before ourselves. What he knew about himself—that he loved him—he stated; what he didn't know—whether he loved him more than the others did—he kept silent about, teaching us that in doubtful matters we should hold our judgment in suspense and not rashly define what is hidden. He states the pastoral office, committing it to him: "Feed my lambs." It is as if he were saying: "You will have this duty, you will have this responsibility, if you love me, so that you may feed my flock." In this I will know and experience that you love me, if you feed my flock; for the proof of love is shown in action. Love for God is proven by love for one's neighbor; anyone who doesn't show works of mercy to their neighbor hardly loves God. As Augustine says: "In confessing his love, he entrusted his sheep to him, as if to show that no one is a faithful shepherd except under the Prince of all shepherds." And when the Lord asked him a second time if he loved him, and Peter had answered the same as before, he added again: "Feed my sheep." But when the Lord asked a third time if he loved him, Peter was saddened, because he had been asked a third time by the One who knew what he was asking. He was troubled because he knew that the Lord also knew all future things, and he feared from such a repetition that Christ might want to predict some future fall of his, just as he had previously predicted his future denial. Therefore, he was rightly afraid and troubled. Hence, according to Chrysostom, he fears again that, thinking he loves when he does not, he might be corrected, just as he was corrected before when he thought himself too strong. So he flees to Christ himself and says to him: "Lord, you know all things, the ineffable things of the heart, both present and future," and he speaks from the depths of a loving heart. It is as if he were saying: "You know all things, both present and future; therefore you know that I love you now. But what will happen to me, I don't know; you know." From the denial of fear, the fear is removed; he confessed three times that he loves you. Augustine says: "A threefold confession is returned for a threefold denial, in the present." And according to Ambrose, he asked not to learn, but to teach whom he wishes to be elevated, unless it is he who loves him, whom he himself loved so much that he deigned to choose him. And therefore he asks the shepherd if he loves him, and thus afterwards, for the feeding of the sheep, he removes the indication of fear from the shepherd. Hence Chrysostom says... "If you love me," he says, "show it to your brothers; show the fervent love you claimed to have for me by feeding my sheep—show how much you value the sheep that are mine." Gregory says: "If the sign of love is the care of a shepherd, then anyone gifted with virtues who neglects to feed the flock of God is proven not to be a true shepherd." Hence Augustine says: “What else is ‘Do you love me?’ "Feed my sheep" is as if to say: "If you love me, don't think about feeding yourself, but seek my glory in my sheep, not your own; seek my loss, not your gain; seek my profit, not yours." Hence Bernard also says: “It is not without reason that the question ‘Simon, do you love me?’ is repeated so often in the commission of the sheep.” And I, for my part, think this is meant as if Jesus had said to him: “Unless your conscience bears witness to you that you love me—and love me very perfectly, which is to say: more than your own things, more than your own people, more even than yourself, so that the number of my threefold repetition is fulfilled—do not take on this care, and do not involve yourself with my sheep, for whom my blood was surely shed.” A terrible saying, and one that could shake the hearts of even the most fearless tyrants! Therefore, pay attention to yourselves, all of you who have been allotted the work of this ministry; pay attention, I say, to yourselves and to the precious deposit that has been entrusted to you. Look at how the Lord Christ, when entrusting the pastoral office to Peter, questions him three times about his love; for pastors of the Church ought to love God and their neighbor more than anyone else. Therefore, no one should be chosen for a leadership position unless there are clear signs and evidence of his love for God and his neighbor. This is why Bernard asks: "Isn't it fitting to inquire about the love of someone placed in charge of the flock to feed it?" For the one who is to lead others ought to be so intoxicated by the wine of charity that, forgetful of himself, he does not seek what is his own, but rather what belongs to Jesus Christ. Note also that the Lord entrusts the pastoral office only after a threefold examination; therefore, anyone who is brought into this office ought to be examined diligently beforehand. First and second, he entrusted the imperfect lambs to Peter to be fed with a kind of milk, and third, the more perfect sheep to be nourished with solid food, because he appointed him not just as a shepherd, but as the shepherd of shepherds. For just as there are three kinds or three ranks of faithful people in the Church who, like lambs and sheep, must be fed in the Church—namely, beginners and those making progress, who as still imperfect can be understood by the name of lambs, and the perfect, who can be understood by the name of sheep—so it was said twice, 'Feed my lambs,' but only once, 'Feed my sheep,' because the weak and those still tender in faith need more extensive pastoral care and concern than the stronger and more mature ones, who are able to govern themselves and don't need such great care. Peter, therefore, feeds the lambs, he feeds the sheep; he feeds the children, he feeds the mothers, because he governs both the subjects and the prelates. He is the shepherd of all, therefore, because apart from the lambs and sheep in the Church, there is nothing—nothing, I say—that he has not entrusted to his shepherds. But since John was more loved by the Lord, why was Peter placed over the other Apostles instead of him? Because he was a young man, and if he had been placed in charge, the others might perhaps have been scandalized by him, but not so with Peter, because he was an old man; also, so that he would not appear to be exalting his own flesh-and-blood friends and preferring them to others. If only the Church would imitate this example and not do the opposite in so many things! Consider here the Lord's customary love and kindness. You see clearly how diligently and affectionately he impresses, repeats, and recommends our souls to Peter. By asking him three times about his love, he added three times: 'Feed.' He doesn't say to him: 'Shear, milk, slaughter, and eat,' but he says three times: 'Feed'—namely, with the bread of doctrine, with the word of holy preaching, with the example of a life and honest conduct, and with the aid of temporal support. The command to "feed" was given three times to signify that anyone with the care of souls must feed their subjects with a threefold nourishment: the word of God, the example of a good life, and, as far as they are able, the support of temporal needs. But some people wickedly change this threefold "feed" into "shear, milk, and slaughter," because many today oppress their subjects with exactions. They crush them with temporal burdens, corrupt them with evil advice and bad examples, and destroy them; yet they think or care very little about that threefold nourishment mentioned earlier.
The Martyrdom of Peter and the Mystery of John
Jesus foretells Peter's martyrdom and clarifies the different paths of active service and contemplative waiting for John, concluding with a prayer for the reader.
After Peter had answered three times that he loved the Lord, confirming the privilege of his love, the Lord announced his death and foretold his martyrdom. In this death, Peter openly demonstrated how much he loved Him, because the leaders of the Church ought to have such great charity that they are prepared to lay down their lives for the flock. Christ said to Peter, speaking in a parable: 'When you were younger, not so much in age as in the weakness of your sense and virtue—the weakness by which you denied me—you used to dress yourself, hurry where you pleased, and walk where you wanted according to your own appetite. But when you are older, not so much in age as in the stability of your sense and virtue, as you have now shown by your confession, you will stretch out your hands,' meaning toward the cross—that is, you will be crucified. Here, his readiness to endure martyrdom is indicated, as well as the kind of death. 'And another,' that is, the executioner, 'will bind you and tie you with chains'—for he was indeed bound with ropes, and thus placed on the cross, not nailed, so that he would live longer and his torture would be more prolonged. 'And he will lead you,' that is, he will pull you with force, where you do not naturally want to go according to your sensitive appetite—namely, to death, which the senses and natural will shrink from. Yet, by a deliberate and elective will, by which he desired to be with Christ in eternal life, and according to his intellectual appetite, even as an old man he wanted to be led to death and crucified, following his Master, who said: 'Not my will, but yours be done.' But if it were possible, he would have desired eternal life without the pain of death. There is a twofold appetite in man: the sensitive and the intellectual. Both are sometimes called 'will' in a broad sense, though only the intellectual appetite is properly called 'will'. Although the intellectual appetite in Peter was ready for martyrdom, his sensitive appetite still shrank from it, because death is the most terrible of all things. It was the same way with Christ, as we saw earlier when He prayed to the Father. For there is such a natural love between soul and body that the soul never wants to be separated from the body, nor the other way around. And that is why He says: 'Where you do not want to go'—that is, according to the instinct of nature, which is so natural that not even the spirit could take it away from Peter. But the desire of grace introduces this; hence the Apostle says: 'Having a desire to be dissolved and to be with Christ.' Hence Chrysostom says: 'He says, "Where you do not want to go," because of the natural compassion of the soul, which is separated from the body against its will, with God usefully allowing this so that many do not inflict violent death upon themselves.' So says Chrysostom. But according to Augustine, however great the pain of the flesh may be, the power of love, by which Christ is loved, ought to overcome it—He who even wanted to die for us. For if there were no pain in death, or only a little, the glory of martyrdom would not be so great. Hence Gregory also says: 'For if Peter had not wanted to suffer for Christ at all, he could not have done so; but the martyrdom that he did not want through the weakness of the flesh, he loved through the power of the spirit.' While he trembles to go toward punishment through the flesh, he leaps toward glory through the spirit; and it was done so that he would not have wanted the torture of martyrdom. We do the same. When we seek the joy of salvation, we accept a bitter cup. We accept the cup of purification. The bitterness in the cup is certainly unpleasant, but the salvation restored through that bitterness is welcome. When the Lord knew he was loved by Peter, he foretold the fruit of that love—the crown of martyrdom—by which he would feed the sheep, multiply the Church, and follow his Head. The Gloss says: 'He foretells that he will suffer, the same man who had foretold he would deny; now he will be able to do this—to suffer for Christ—strengthened by reason, whereas as a weak man he had promised it prematurely.' He no longer fears the destruction of this life, because with the Lord rising again, the example of another life has gone before. And so Chrysostom says: "Truly, he wanted and desired this, and for that reason he made it clear to him; for because he had said, 'I will lay down my life for you,' and 'Even if I must die with you, I will not deny you,' he gave him what he was lacking." Because Peter always wanted to be in the very dangers that were meant for him, he said, 'Take heart; I will fulfill your desire in such a way that you'll have to endure as an old man what you didn't suffer as a young man.' So says Chrysostom. But this statement, 'Another will tie you up and lead you,' must come before the statement, 'You will stretch out your hands,' for the binding by another signifies the imposition of chains by a persecutor. Augustine says: "'You will stretch out your hands,' he says, 'which means you will be crucified; but this is so that you may come where another will tie you and lead you.' He wasn't led as one already crucified, but as one about to be crucified, to a place he didn't want to go." So says Augustine. And he says well, 'When you are old,' for from the time these words were spoken until the time of Peter's death, thirty-seven years passed. From this it's clear that when Peter had grown old and was near the end of his life, he suffered the hardship of the cross, which mystically signified that after the remission of sin, he endured it for the whole time of his life. A person ought to grieve for their sin and endure misery until the end of their life. Hence the Gloss: "Even when sins are forgiven, a person endures the misery that came from the sin; the penalty is longer-lasting than the fault, so that the fault might not seem small if the penalty ended with it." In Peter, there is a type of both the secular and the religious: the secular person goes where they want, master of their own will; but the religious person, bound by the tie of a superior, older in the gravity of their religious life and more mature in their profession, is frequently led by the command of a superior to where they don't want to go, except for the sake of the fruit of obedience. Jesus said this to Peter, signifying that he was to be crucified and would glorify God by this death. Peter's martyrdom was ordained for the glory of God, for just as he obscured Christ in the hearts of those who heard him by his denial, so that he might not be bound with chains with the Lord, so by stretching out his hands on a similar cross just as Christ did, he glorified Christ through an example of constancy in the confession of truth in the ears of his torturers. For although Christ isn't glorified in himself by the wicked and the unfaithful, he is nevertheless glorified daily through the example of patience by the saints and the faithful. The death of the saints, therefore, is for the glory of Christ, because it shows the greatness of the Lord, in that they expose themselves to death for his truth and faith. For when the power of love overcomes the heavy burdens of death, the martyrs truly glorify God by their death, showing by it how much he is to be worshipped and loved. And note that Christ was crucified upright; Peter, however, on account of... He was an old man. In this, however, that the pious Master sought to soften the hardship of the passion for Peter by his own example, and invited him to the knees of death by the example of his own, he says: 'Follow me,' which means, 'Imitate me.' For you will endure the passion of the cross all the more tolerably the more you remember to follow in my footsteps, knowing that just as I did not hesitate to endure the gallows of the cross for your salvation, so you too must remember that you ought to suffer for the confession of my name, because you will attain a more glorious palm of martyrdom the more closely you follow the Master's path to earn it. Because Peter had previously shown himself singular in this following, saying, 'I cannot follow you, but I will lay down my soul for you,' the Lord demands the promise from him individually, saying, 'Follow me'—that is, in the manner of death. 'If you love me,' he said, 'follow me; come after me.' Peter turned and, withdrawing his eyes from the sight of the Lord, saw that disciple whom Jesus loved also following; because Peter had known that he was to go after Christ, and wishing to be certain about the end of John, out of the love with which he loved him, he asked the Lord about him, saying, 'What about this man?' As if he were saying, 'Behold, I follow you in the way that I love you; will he not die just as I will?' After Peter had heard that he was to be crucified, he wanted to know the end of his brother. For Peter loved John with a special love, and therefore he wanted to have him as a companion in martyrdom. Chrysostom says that Peter loved John deeply, and that he heard of such great love from the Lord, knowing he would follow the Lord in death, just as the Lord had gone before Peter to have him as a companion. Peter had already asked about this, but the Lord held back so that he might ascend to the Father and open the way for others. This is why he didn't say it to him alone, but pointedly before the others, because he himself had to lay down his life for the flock and the sheep above all others. Saying this, the Lord rose and began to leave the place of the meal. And so, through that physical following, he signified what he had previously expressed to Peter in words. Just as the prophets in the Old Testament signified some things by words and others by deeds, Christ did the same; after he had foretold Peter’s martyrdom in words, he began to walk and then said to him, "Follow me," meaning in the way I have foretold to you. He singled him out from the rest of the family, giving special signs of love before the others—a sign above the rest, that he would depart from this life through him, and not through the suffering of martyrdom. He loved him above all others because of his purity. Therefore, he was loved. To God, and because of his wisdom, and because he saw the hidden mysteries of the divinity, he was drawn by a fervor of love toward Christ, who loves those who love him. And Jesus, answering Peter, says to him: 'If I want him to remain—that is, to wait without the suffering of martyrdom—until the Church is established in peace, what is that to you? I intend to call him, and through a peaceful death, take him from this world to heavenly glory.' It is as if he were saying: 'I don't want him to die by martyrdom and follow me along the path of suffering; rather, I want him to be occupied in the quiet of contemplation until, when I call him, he is transferred from this life to another, gently and joyfully.' It is recorded in his Legend that near the end of his life, Christ appeared to him with his disciples, calling him to glory to feast with them. What is it to you, that is, to investigate about him? It wasn't Peter's place to know what God was ordaining for the future regarding John; it was only his place to obey the word of Christ promptly and humbly. Therefore it follows: 'You, follow me'—that is, through the passion of the cross. Hence Chrysostom says: 'If I want him to remain, what is that to you?' Through this, He teaches us not to be anxious, not to investigate too much, not to seek beyond what is pleasing to Him, and not to pry into anything beyond what is necessary. He did this out of an untimely compassion that was dividing them from one another. For since they were to receive the stewardship of the whole world, it was not fitting for them to remain attached to one another; indeed, it would have caused great harm to the world. That is why He says: 'The work is committed to you; attend to it, finish it, and carry it out. But as for him, if I want him to remain here, what is that to you?' 'You, attend to what is yours, and be concerned with that.' Chrysostom says this: 'This saying went out among the brothers—that is, the disciples, who were united in brotherly love—and it was spread abroad by one telling another that the disciple would not die. They formed this understanding from Christ's words, and in that sense, the saying was repeated that John would not die, but would live until Christ came for judgment.' But it wouldn't have been a great gift if it had been given to the disciple, since it is better to be released and to be with Christ. Yet that understanding was mistaken, because in truth, John has died. And therefore it is immediately excluded when it is added: 'And Jesus did not say to him, "He will not die"'—because the sentence of death has been passed upon all who are born in original sin—'but he said, "If I want him to remain, free from the pain of persecution, until I come to call him in death, through a natural passing to heaven, what is that to you?"' Read this lightly, as it doesn't make a new claim but simply repeats what was said before: John was ninety-nine years old when he died, and he had spent sixty-eight years preaching. This is the disciple John, whom the Savior has already mentioned. He bears witness to what he saw and heard; because of this, his testimony is both effective and true, and he wrote these things as a faithful witness. It was customary in ancient times for those who witnessed events to write their histories; that's why 'history' comes from the Greek word for 'seeing.' Whoever sees what happens can weave it into a narrative, and for this reason, John, who heard Christ's words and saw his deeds, was most suited to write it. Setting aside any comparison between these two disciples in terms of their love, this can be seen as a mystery and understood in a mystical way: these two represent a twofold life, namely, the active and the contemplative. Through Peter, to whom it was said, 'Follow me,' the work of the active life is expressed. This life involves striving for the needs of one's neighbors and, if necessary, fighting for truth and justice, even to the point of death. Through John, however, we see the sweetness of the contemplative life, which involves clinging to God alone and leaving everything else behind. Of this life, it was well said, 'If it is my will that he remain until I come,' meaning that I wish those whom I have filled with the taste of my contemplation to always grow, until they move from faith to sight on the day of judgment with eternal reward, and from the imperfect contemplation of this life to the perfect contemplation of glory. The ultimate goal of both lives is God, for whom both are practiced; however, the active life loves more than the contemplative, because it feels the struggles of this present life more acutely and longs more anxiously to be freed from them and to go to God. Yet God loves the contemplative life more because he preserves it more; it does not end at the same time as the body’s life, as the active life does. That's why it is said in the Psalm, 'The Lord loves the gates of Zion more than all the dwelling places of Jacob,' referring to the contemplative life. 'If it is my will that he remain,' meaning to wait until I come, whether at the end of the world or at the death of the contemplative; but to the active life, he says, 'You follow me.' The contemplative life, while begun here, isn't perfected; it remains a beginning, waiting until Christ comes to bring it to completion. But the active life, perfected and shaped by the example of His passion, follows Christ in the meantime by suffering for Him. You could have noticed how many and how magnificent the words and deeds were in this appearance. John calls this the third appearance, counting by the number of days, but not by the number of appearances; and so the first appearance was on the first day he rose, when he showed himself many times; the second, eight days later, when Thomas saw and believed; the third, on this day, when he made a meal of fish, though the Evangelist does not specify how many days after the octave of the Resurrection he did this. It can also refer to the occasions, because it is not read that he appeared to many or several disciples at once, except for the first time when Thomas was absent, the second when he was present, and the third here at the sea; which is why he significantly says in the plural: 'to his disciples.' From then on, he appeared as often as he wished until the day of the Ascension, although not everything is written down. Finally, the Lord, having given his blessing to the disciples, disappeared from them. PRAYER: Lord Jesus Christ, grant to me, a miserable person, that I may offer you a meal by obeying your commands; for you are in a way refreshed by our obedience, because you take the greatest delight in it. Make me also an unworthy participant in your banquet, so that I may be refreshed by you—the fish roasted and having suffered for us—by suffering for you, and may be satisfied by you—the true bread—now in your teaching and in the Sacrament of your Body, and finally in the joy of eternal fellowship. Grant also to me, Lord, that I may deserve to love you with Peter by enduring hardships for you, and to be loved by you with John by clinging to you; and that I may always progress in this and persevere until the end. Amen. etc. [Section end]
Read the original Latin
ad mare Tiberiadis. Joannis cap. 21.
Postea facto intervallo temporis, manifestavit se iterum Jesus discipulis ad mare Tiberiadis, id est se visibilem praebuit, et hoc etiam modo dicitur apparere, quod idem est quod manifestari. Nam, secundum Ambrosium, illud apparet, in cujuspotestateestvideri, et non videri. Piscabantur simul septem discipuli nocte quadam, ut cibum haberent, scilicet : Simon Petrus, et Thomas , qui didtur Didymus; et Nathanael qui erat a Cana Galilceas et creditur frater Philippi fuisse; et filii Zebedcei, scilicet Jacobus et Joannes ; et alii duo , quorum nomina non exprimuntur, quia, secundum quosdam, erant minores, vel, secundum quosdam alios, videntur fuisse Philippus et Andreas. Et piscabantur in navi aliena eis accommodata, vel locata, seu aiio modo licite accepta, quia a principio suae conversionis reliquerant navem et retia. Piscabantur autem licite , quia, secundum Augustinum, non fuerunt prohibiti ex arte sua licita et concessa , victum necessarium quaerere, servata sui apostolatus integritate, si quando unde viverent. aliud non haberent. Propter quod et Paulus, ut de ipso scribitur, scenefactoriam artem didicit, ut cum necessitas, vel Ecclesiae utili* tas occurreret, de labore suo viveret. Et, secundum Gr e^oriwm, negotium quod ante conversionem sine peccato exstitit, hoc etiam post conversionem repetere culpa non fuit; quod autem ad peccatum implicat, ad hoc necesse est ut post conversionem animus non recurrat.
Unde post conyersionem suam ad piscationem Petrus rediit, Matthseus vero ad telonium non resedit. Et per totajn noctem illam hi septem di~ scipuli in vanum laboraverunt, et nihil de piscibus ceperunt, quia divinum auxilium, deerat, cujus carrentia nox dici potest. Hoc kfteo factum est, ut captio sequens manifeste miraculosa appareret.
Mane autem facto, per quod intelligitur gloria Resurrectionis, Dominus Jesus apparuit eis et stetit in littore maris. Non apparuit supra aquam, sed in terra solida, ad ostendendum quod amplius non erat cum eis in fluctibus ' vitae corruptibilis , sed magis transierat ad statum vitae immortalis. Urr 721 Non tamen cognoverunt diseipul quod Jesus esset. Non statim» secundum Chiysostomum, ostendit Jesus seipsum, ut per miraculum, quod facturus erat , agnoscerent eum. Attende hic quae acta sunt, qma jucundissima sunt. Quaerebat ab eis, quasi pisces emere volens, si pulmentarium haberent, id est aliquid quod decoqui et comedi posset. Puimentarium potest dici Ulud, quod pani dulcorandum adjungitur, et quo panis , ut magis comestibilis sit, conditur. Pulmentarium autem hic vocat pisces, ad edendum dulces et deiectabiies, ut dicit Chysostomus.
Interim humanius loquitur, ui quid debens emere ab eis. Mystice autem, a nobis pulmentum petit Dominus, ut reficiatur, quod est obedientia mandatorum Dei, ad quam omnes obligantur , unde supra discipulis dixerat : Meus cibus est, ut faciam voluntatem ejus, qui misit me Et responderunt ei : Non ; credebant enim eum esse mercatorem, pisces emere volentem. Cum autem ad mandatum ejus misissent in dexteram navigii rete, impleverunt, etjam non valebant illud tra^ here pree multitudine piscium; quia enim obedientes fuerunt, ex obcdientia fructum consecuti sunt. Per septem piscatores, qui hic enumerantur, universitas praedicatorum Ecclesiae designatur, qui sine Christi virtute nihil prendunt, et nihil proficere possunt, quia sine instructione ejus interiori, frustra laborat lingua praedicatoris. Sed mane, quando venit lux illuminans corda, ipso Christo principaliter operante , capiunt copiosam multitudinem piscium, per quam signatur multitudo credentium , per prsedicationem Apostolorum , et similiter muhitudo poenitentium , per praedicatores alios ad bonum conversorum. Dicitur quod pisces fugiunt retia fcetida et cor-> rupta,. nec libenter intrant ea, et propter hoc illi qui piscantur cum talibus retibus, paucos vel nuilos pisces capiunt; sequuntur autem retia odorifera et munda, et ideo cum talibus capiuntur melius. Rete Christi , est verbum Dei , pisces, sunt omnes peccatores ; dextera , spiritualia; sinistra , temporalia.
Iste ergo qui praedicat propter lucrum temporaie, vel vanam gloriam, piscatur ad sinistram, et retia fcetida habet, et ideo parum proficit; sed qui in doctrina et praedicatione quaerit saiutem audientium, ille piscatur ad dexteram, et retia odorifera habet, et ideo multum proficit; nec mirum, quia, ut dicitur in libro Proverbiorum : Vias quce a dexteris sunt, noifit Dominus; perversce vero sunt, quae a sinistris sunt. 3 Pbrspicacitas Joannis in recoGNOSCENDO ChRISTO, FERVORQUE PeTRi SB iN mare mittentis. — Joannes itaque considerato miraculo facto, quia vidit adimpletum sicut praedixerat, recognoscit eum et dixii Petro, quem prae aliis diligebat, et etiam quia inter alios prior erat ; Dominus est, cui scilicet et pisces obediunt. Dominus enim, est nomen potestatis, et per potestatem in miraculo piscium est hic manifestatus. Joannes qui, tanqiiiaim virgo, ceteris purior erat, et perspicacior in cognoscendo, citius aiiis cognovit Christum ; quia puritas mentis et corporis, maxime disponit hominem ad cognitionem divinorum. Secundum Bedam, cognovit primus Dominum : sive miraculo istius piscationis, sive sono prsecognitae vocis, sive primac reminiscens piscationis. Ubi Petrus Canior : « Per Petrum, activa et laIboriosa vita, per Joannem, contemplativa et quieta significatur. Cont emplativa activae Deum , quem considem, ostendit.
Si in die in actione fulsli, saltem in nocle dicat libi coniemplativa : Dominus est, ne ita disiraliaris operibus, qiiod ipsum aliquBndo non consideres : b haec Petrus Catilor. Tunc Simoa Pelrus cum auJisset quia Domim$ tst, lunica succinxit se, ut cum majore revcreniia accederet ad eum; firat enint nudus, id est paaptior csset ad paralioneni rum quibus uti solebat; sic nos solemus dicere, cum aliquem simplici vestimenlo videmua indulum : quare nudus incedis. » Ubi et TheophHus : u Prtecinxit autem se lirteo amictu, quem Pliceniees et Tyrii piscaiorcs circumvolvuni sibi, cum nudi sunt; sive etiam ccleris indumeniis apponunt. 1 Et ex devolione ic fervore dilectionis , misit ae in mare, ut citius ad eum veniret, memor Domini quem ferventer diligebat. Aiii au em discipuli trahrntis rete piscium, cum matura fesiinalione itiiiif^io venerunt, quia ita fervidi sicut Petrus non crant. Pctrui quidem moras nivis eispectare non potuit, sed mare se praicipiiavil, ut vclociua et magis festinus ad Dominum venire poiuisset. Ubique Peirus ferveniio' ris fidci, et itiajoris dileclioniB invenitur. Ubi Beda : • Eodem aulem ardore, quo ei multa alia feceral, venit ad Jesum; non tamen imelligendum csl Peirum super flucius venisse, sed aut naundo, aut pedibua propriis : No» enim longe erant a lerra.
n t't secundum Ckrxi. oslomum, optime ponitur hic condiiio Joannis et Pelri intellei perspicac ,, Petrus fervenlior atfectu. Propterea Joanncs quidcm primus cognovit Jeaum, Patru» vuro primus ivit ad eum. Myslice , per mare signiticatur tribulatio pr«escniis seculi. Unde illi qui de&ideriini ad Cbristuro pervenire, mitlunt se in mare, quia non refugiunt tribulationes hujuii mundi. scieii' tes quoniam per mullas tribulationes aportet nos inlrare iit regnum Dei, el tamen inier tribu-lationes securus et illisus Christi servus evadit, sicui Petrua iUtesus pecvenit; per navigium i sjgnilicalur Ecclesia, unde alii discipuli veniuni navigio, id esC protecti socieiate EcclesiBe, secundain illud Psainiista: : Protegei eoi in ttibernaculo tuo. 4 NOVUM lliaACUl. UH CltEATIOHU Ut ergo descenderunl in terram, videruiU prunas in liitore positas, id eac ordinatas ad calefaciendum, et pirscem iliis superposilui juila po;itum, tlcce aliud m~irac»* cia, sicul alias multiplicavil panes;.
sed de nlhilo el novc fecil virtut^ divina carbones ai scem, el panem. ad majarem discipulorum in lide R^surrectionia Chrisii eonnrmaiionem. De Beli»~ saida ad unam leucam contra Orientem esi locus, ubi sletitJesus in lillore, cujus adhuc VEiligia ibidem ostenduniur in lapide, et inde non ad jactus lapidis medie' laiem, locus ubi viderunt prmuu, el piscem superpositum, et panem, Et [ussit Jcsus B^erri dc piscibus, quos prendiderunt nutu ipsiiu. Ascendit autem Simon Petrui, et gnis piscibus centum quinquagintm' iribus. Ubi dicit Isidorus , quod' quift Aposloli debebant esse piscaiores omnium hominum. ideo tol ei noa plurcs pisces piacati sunt. El cum 728 igitur reverenter, multumque alacriter isti septem discipuli cum Domino suo , pariter comedentes cum eo. Aspiciunt desiderabilem, et jucundam faciem ejus,etexsultant in cordibus suis.
Accipiunt de sacratissimis manibus ejus escas desiderabiles, et reficiuntur non minus spiritualiter, quam corporaliter. O quale est istud convivium ! Considera bene per singula, et si potes pascaris cum eis, in exsultatione et laetitia. In hoc convivio Ecclesiae spirituali Christus praeparat prunas caritatis, quas de coelis portavit ad terras, quia ignem venit mittere in terram, et vult ut accendatur. Item, praeparat piscem superpositum prunis, qui est ipse Christus, qui super prunas ponitur, quando ex incendio caritatis, pro nobis in cruce immolatur. Item, praeparat panem quo reficimur, qui est et ipse, nam ipse reficit nos per doctrinam, et etiam dando Corpus suum nobis in cibum. Dedit etiam Dominus discipulis piscem , quia suam Passionem imitandam ostendit ; dedit et cum pisce panem, quia post tolerantiam passionis gaudia aeternae societatis repromisit. Unde Augustinus : a Fecit Dominus prandium septem discipulis de piscc asso, aiiis quos coeperant, et pane.
Piscis assus, Christus est passus ; ipse est et panis qui de coelo descendit. Huic incorporalur Ecclesia ad participandam beatitudinem aeternam, propter quod dictum est a Domino : Afferte de piscibus quos prendidistis nunc, ut omnes qui hanc spem gerimus, per ilium septenarium numerum discipulorum, per quem potest nostra universitas intelligi figurata, tanto Sacramento nos communicare nossemus,eteidem beatitudini nos sociari : » haec AuIgustinus, Ideo etiam ultimum convivium cum septem discipulis piscantibus voluit celebrare, quia iili tanti essent, non est scissum rete, Numerum et magnitudinem piscium exprimit, ad declarationem miraculi, ex tanta captione eorum, et iterum ex retis integritate, quia non est scissum. Et vocans Dominus discipulos ad prandendum , et simul cum eis comedens, ad declarationem suae Resurrectionis, et, ad ostendendum non esse phantasma quod factum est, eis fecit convivium, et festum magnum cum ipsis in littore maris. Et nemo discumbentium audebat interrogare eum : Tu qui es ? non propter austeritatem et formidinem, sed propter reverentiae auctoritatem, et cognitionis certitudinem , scienies discreta cognitione, quia Dominus est, cui cum metu et reverentia oportet intendere; et ideo frustra fecissent de hoc quaestionem, quia non oportebat facere eam ; ubi enim est veritas exhibita aperte, ibi nulla est opus interrogatione. Unde Chrysosiomus : « Et nemo audebat eum interrogare, sed cum silentio et formidine multa et reverentia sedebant attendentes in eum. Nam sciverant quidem quia ipse Dominus esi, formam autem alteratiorem videntes, et multa admiratione plenam, valde erant stufacti. » Unde et Augustinus : « Nemo audebat dubitare quod ipse esset, tanta enim erat evidentia veritatis , qua illis Jesus apparebat, ut nullus eorum auderet non solum negare, sed nec dubitare, et ideo stultum esset interrogare.
» 5 IpuLis coNviviUM. ■— Et consuetae humilitatis suae more ministrans eis, accipit panem et dat eis^ benedictum tamen, et distribuendo fractum, etpiscem similiter, et comedit cum eis ; nam eo modo dividebat cis, et distribuebat, sicut consueverat ante Passionem, ad declarandam suam Resurrectionem. Stant iale judiciQm cum Doleternum convivium sunl cekbruturi, qui aeptiformia Spiritus Sancti gratia repltti, fluctus pnscnti» seculi divino amore calcanl et in lucrandiB animabus invigilant. Unde Gregorius . ■ u Car cum septem discipulia uliimum coovivium celebcat, nisi quod eos tantummodo, qui septiforrai graiia Spirilus Sancti pleni Eunt, futuros sccum in seierna refectione denuntiat i Septem quoque diebus omne hoc tempua evolvitur, et sspe septenario numero perfectio designatur. Illi ergo ullimo convivio de prassentia Veritatia epulantur, qui nuuc perfectionia sludio terrena transcendunt, quos hu)us mundi amor noa Hgat, quibus si utcunque per tentamenta obslrepil, ccepta tamen eorum desiderls non retundit : » hxi Gregorius. G Dominus in alia piscaiione signifiCELvic Ecclttsiam qualiler nunc est ; sic in hoc loco qualiter in fine secuU, scilicet in ultima resurrectione monuorum, futura sit. Marc enim pnesens seculum significal; liitus, quod esl finia maris, finera aeculi designal.
Unde ibi Jesus ascendit in navem, quia adhuc in fiuctibus vitee corTupIibiUs cum discipuUs erat; hic autcm in litiore siabal, quia {amad statum vitx immortalis transierat. Ibi non in dexterani. [aec in siniElram, sed indifferenter, inquit: XjOxaie Tttia vestra in capturamj ul inielligamus bonos el malos ; hic autem : MiltHe, inquit, in dexteram, navigii rete, ut slgnificarel eos qui slabunt ad deiierani, soloe . Ibi gnalur jubileus , in quo cudOu populus ab omni opcre quieacebalji et insuper habet iria propte myslerium Trinitaiis; ideo aitfeii dictum est, quod eranl magni, qui omnes elecii magni sunt in regni ccclorum, licel gradus sint diTerq^ Ibi reie propter significan. da scli^ smala rumpebatur ; hic ven aumma pace Sanciotum nulU achiemata. El ideo ad hoc mendandum valet, quod JoaiuM ante han; apparltionem , taniiuU finem libri sui inlerposuit diccns MuUa qiddem et alia signa ft ' Jesus in coiispeclu disciptdon suorum, qu<e ma sunt scripla libro koc, quod essel etiam aecul 7 Chhistus Pethom i UH INTBRSOMl Atiendeni" '" minus qua: scquuntur, quia clierrima sunt et valde utili». Nm complelo isto solemni conTiviOj i refectionis benedcio omnibuB can muniter exhibito, cum praniUsWM dieit Dominus Jesus apeclatiter Si moni Petro, volena ci conferre Im neficium speciole : 5ifnori JoaiaJi scilicel filius, diligis nie plus hxt,a est plus quam isli ir Quasi diceret : Quid i quid mihi praistabis, quia dinj^ me ; Ubi Alcuinus : o Mystice a^jj^— Km Simon obediens, Joacinea graiU dicitur; merilo ergo nomine TOCt' lur, id est obediens gratia Dei, u oslendatur quod ardcc caritate Bmpleciiiur , non merifi humani, sed divi Intcrmgat Dominus an se diliga^ qucm aemper el ubique majoren amorie affeclionem crga b dcre videbat ; Simon Joamis, laquit, diligis me plus his, qui t amoris alfeclum plus quam hi cirtft mc ostendiE : Injquo apparct quodiUc qui eligilur ad oliicium pr^elatioaiCi 725 debet diligere Deum prae ceteris, et quod ceteris paribus melior et perfectior, debet praefici in praelatum, quia Dominusrequirebat praeficiendum, an plus diligeret eum, et plus haberet caritatis, quas est vinculum perfectionis. Nam in omni regimine, ille qui praesidet et gubematf debet excellentior esse, et ad plura ac majora et magis ardua tenetur praelatus, quam quicunque subditus : quia sicut se habet anima ad co^pus quod regit, et ratio ad vires inferiores, et pastor ad gregem^ et homo ad bruta animalia ; sic se debet habere praelatus ad subditos.
Et ideo videtur quod iile qui aliquem eligit ad tale officium, tenetur semper eiigere meliorem : non taraen intelligitur melior, litteralior, vel astutior ; sed iile qui, omnibus conditionibus pensatis, melior est ad tale officium, ad honorem Dei et utilitatem Ecclesiae. Aliter vero eligens vel promovens, non videtur judicium divinum evadere. Quod autem, secundum jura, sufficit eligere bonum et idoneum, hoc est secundum judicium humanum, per quod talis non est puniendus ; cum secundum AuguUinum, aliqua permittuntur humano judico incorrecta, propter majora mala vitanda, quae tamen sunt divino judicio corrigenda. Nam aliquid. sufficit, secundum judicium humanum, quod non sufficit secundum judicium divinum. Secundum judicium humanum, sufficit illud de quo homo non potest accusari, nec electio ejus improbari. Constat autem difficile esse electiones fieri, si possent ex hoc reprobari, quod invenitur allus melior quam ille qui est electus ; unde sufficit, secundum judLcium humanum, ut electio sit recta, et eligatur idoneus. Secundum vero judicium divinum, et conficientiam« necessarium est eligere meliarenig quantum ad hooorem Dei» et utilitatem Ecclesiae; si vero aliquis minus bonum praeeligat, et aliquid privatum, pura afifectio carnsilis, spes beneficii et commodi temporalis, eum moveat, est fraudulenta electio et personarum acceptio, et peccat.
Sciens ergo Dominus interrogat : sciebat enim quod non solum diligeret eum, verum etiam plus omnibus diligeret; sed innuit, ut et corde credamus, et ore confiteamur.
Ne^ sciens autem Petrus, quantum alii Christum diligebant, non est ausus respondere : PIus quam alii quia cor alterius videre non poterat ; sed cum modestia locutus est, et absolute respondit : Etiam, Domine, tu scis quia amo te, Quasi diceret : Teipsum testem invoco, qui secretorum es conscius, quia amo te, et tu qui interiora consideras, scls si plus aliis amem te, quod ego nescio ; tu scis quantum diligo te, et quia integro corde te diligo , quantum vero alii te diligunt nescio. Item, quia expertus propriae fragilitatis in Christi negatione fuit, cautius de se respondit nec ultra se efferre in Christi dilectione ausus fuit ; sed quantitatem suae dilectionis in judicio Christi, qui secreta cordium intuetur, posuit; nec audet invocare conscientiam propriam, in qusl prius deceptus fuit, sed Domini con&cienttam invocat, dicens : Tu scis quia amo te. Ac si dicat : Tunosti plus quam ergo. Humilians se coram A{)ostoIis non dicit ; Amo te plus his ; sed simpliciter : Amo te, instruens nos quod non debemus nos aliis praeponere, sed alios nobis. Quod ergo de se novit, scUicet quod diligeret, dizit ; quod nescivit, scilicet utrum plus aliift diligeret, tacuit, docens nos quod In dubiis suspeasam dehe' mu8 sententiam tenere, et non temere de occultw diffinire. Dicit ofiicium pastoralt: sibj cominittens ; Pasce agnos meos. Quasi dicEret: Eloc mihi ijabis, hEEc prtesubis, si amas me, ut pascaa gregem meum. In hoc sciam el experiar quod me amaa, sl scilicet gregem meum pascis ; exhibiuo operii, sii probaiic diJectionis.
DiIbciio enim Dei, probacur in dileccione proiimi ; qui vero opus pietaiis proiimo non irapendit, miouB Dcum diligit. Unde Augustinus : " Confitenli aulera amorem suum, ovcs SU3S commendavit, tan;C ubi ostenderet Pcnisi cssei pxstor fidetis sub principe omnium pastorum. « Cumque DominuE secundo ab ea qUEesissei, si ipsum diligerct, et Petrus idem quod supra respondissel, iierum subdii : Paite agnos meos. Cum vero Doroinus terlio quEereret, si eura amaret ; Contristalui esl Pttrus, eo quQii Etepius esset interrogatus ab eo, qui sciverat quod inlerrogsbat ; et turbatus fuit, eo quod sciebat eum scire etiam omnia fuiura, propier quod timuit ex tali replicatione, ne Chrisius vellet sibi prtedicerc aliquem casum suum futurum, sicucsupraprtediiii ei suam □egationera futuram, et ideo merito timuic, ei turbatus fuit. Unde, secundura Chrysostomum, rursus formidat, ne forle ajslimans se diligere, ai noti diligat, corripiatur, sicul el priui corrcplus esl, mulium se existimans forlcm, unde ad ipsum Christum refugit, et dixil ei : Domine, (u omnia nosti ei ineffabiiia cordis, et prxscntia, et futura ; ei de ultimo cordis proluiit amantis le. Quasi diceret ; Tu scis omnia ei praeseniia et futura, ideo tu scis quod nunc te diligo ; sed quid sil raihi futurum, ego ne&cio, tu scis. a ncgationem timoris ; icr m ic limor, ter contessus est amo le Auguslinus : a Redditur n( ioni trini trina confessio, i priEsens. Ei secunJum Ambrosiump inierrogavit non ut disceret, Ged| ut doccret quem elevandus vult DoTe, nisi illi qui eum dili|^t, ipse lantum dileiii, ut pr~ lori dignaretur ; el idco priK ;sii pastorem interrogat an ■ it, ct sic postea ad pascendui 1 fuli timoris indiciui negars pastorem, f Unde Ckrysostomus : «.
Si dillg mi, inquit, pra:siste fralribus, ferventem amorem, quem per on |uara dixisti poBilurui me, hanc pro ovibua d* dens quanli appreti l propriarura oviun c CJUB. Unde el Gregorius : u Si erg gnum dilectionis, esi cura pastorit^ quicunquc virtutibus pollens greJ gero Dei negligit pascere, summu pastorem convincitur non araire. Unde el Auguslinus : u Qui ( aliud : Diligis me? Pasceov^ ma quara si dicerct : Si mediligis, oi le pascerc cogita, sed oves mea^ gioriara meam in eis quere, noi tuam : damnum mcum, non tuum| 727 lucra mea, non tua. » Unde etiam Bernardus : « Non otiose toties repetitum est : Simon, amas me, in commissione ovium. Et ego quidem id significatum proinde puto, ac si illi, dixisset Jesus : Nisi testimonium tibi perhibente conscientia, quod me ames, et valde perfecteque ames, hoc cst : plus quara tua, plus quam tuos, plus etiam quam te, ut trinae repetitionis meae numerus impleatur ; nequaquam suscipias curam hanc, nec te intromittas de ovibus meis , pro quibus ' utique sanguis meus effusus est. Terribilis sermo, et qui possit etiam impavida quorumvis tyrannorum corda concutere ! Proptcrea attendite vobis, quicunque opus ministerii hujus sortiti estis ; attendite, inquam, vobis, et pretioso deposito, quod vobis creditum est : w ha^c Bernardits.
Vide quomodo Dominus Christus, committendo Petro pastorale officium, ipsum ter examinat de dilectione; quia pastores Ecclesiae debeat Deum ac etiam proximum prae ceteris hominibus diligere. Non ergo debet quis eligi in praelatum, nisi habiiis certis signis et argumenlis de dilectione ejus erga Deum et proximum. Unde idem Bernardus : « An non incongrue de dilectione requiritur, qui pascendo gregi praeponitur ? IUe enim praeesse debet aliis, qui vino caritatis inebriatus cxaesluat, immemor sui, ut non quaerat quae sua sunt, sed magis quae Jesu Christi. » Attende etiam quod Dominus pastorale officium injungit, trina examinatione praemissa, et ideo qui ad hoc ofiicium assumitur , prius examinari debet diligenter.
Primo autem et secundo agnos imperfectos,quodam lacte vescendos, et tertio oves perfectiores solido cibo alendas Petro commisit, quia non solum pastorem, sed et pastorum pastorem eum constituit. Sicut enim in Ecclesia tria genera, seu tres gradus hominum fidelium, qui sicut agni et oves in Ecclesia sunt pascendi, sciiicet : incipientes et proficientes, qui quasi adhuc imperfecti nomine agnorum ; et perfecti qui nomine ovium possunt inteliigi : et bis dictum est : Pasce agnos meos; sed semel : Pasce oves meas, quia infirmi et adhuc tenelli in fide ainpliori pastorali cura et sollicitudine indigent, quam fortiores et grandiusculi, qui se regere valent, nec tanta cura egcnt. Pascit igitur Petrus agnos, pascit et oves, pascit filios, pascit et matres, quia regit et subditos, et praelatos; omnium igitur pastor est, quia praeter agnos et oves in Ecclesia nihil est, nihil, inquam, quod suis pastoribus commiserit. Sed cum Joannes a Domino magis esset dilcctus, quare non est aliis Apostolis praelatus , sed Petrus? Quia erat adolesccns, et si esset praelatus, illi scandalizarentur forle in eo, sed non ita in Petro, quia senex; item, ne videretur amicos carnales exaltare, et eos aliis praeferre. Utinam Ecclesia imitaretur hoc exemplum, et non faceret in multis co trarium! Considera hic solitam Domini caritatem et benignitatcm, Aperte enim vides quomodo diligenter et afFectuose imprimit, reiterat et recommendat Petro animas nostras. Ter enim interrogans eum de amore, ter subjunxit : pasce, Non dicit ei : tonde, munge, macta et manduca; sed dicit tribus vicibus : pasce^ scilicet : pane doctrinae , et sanctae praedicationis verbo, vitae et honestae conversationis exemplo, et temporalis sustentationis subsidio.
Ter ergo dictum est, pasce, ad significandum quod habens curam animarum, debet subditos pascere pastu triplLci, scilicet : verbi Dei, et boni exempli, et prout potest temporalis subsidii. Sed istud quod dicitur ter, pasce, quidam malL mutant in tonde, munge, et occide 'quia multi hodie subditos exactio- . nibus temporalium opprimunt, malls suasionii^us et ex^mplis corrumpunt, et occidunt; sed de triplici pastu praedicto parum cogitant vel curant.
Deinde postquam Petrus Dominum se amare ter respondit, et per hoc amoris sui privilegium confirmavit, mortem suam ei Dominus nuntians suum martyrium sibi praedixit; in qua morte quantum Petrus eum dilexerit demonstravit aperte, quia praelati EcclesLae tantam debent caritatembabere, ut parati sint se morti pro grege exponere. Unde ait Christus, loquens Petro parabolice : Cum esses juniQr non tam aetate, quam sensus et virtutis imbecillitate qua negasti me, cingebas te, et ad libitum tuum properabas, et ambulabas ubi secundum appetitum volebas; cum autem senueris, non tam aetate, quam sensus et virtutis stabilitate, sicut jam tua demonstrasti confessione, extendes mantis tuas, scilicet ad crucem, hoc est, crucifigeris , ubi promptitudo ejus ad martyrium toierandum designatur, et genus moctis; et alius, scilicet tortor, te cinget, et ligabit vinculis, fuit enim ligatus chordis, et sic in cruce positus, non clavis affixus, ut viveret diutius, et longior esset ipsius cruciatus; et ducet te, id est viriliter trahet, quo tu non vis ire naturaiiter, secundum appetitum sensitivum, scilicet ad mortem, quam refugit sensualitas et voluntas naturalis; voluntate tamen deliberata et electiva, qua cupiebat esse cum Christo in vita aeterna, et secundum appetitum intellectivum etiam senex voluit ad mortem duci et crucifigi, sequens Magistrum suum, qui ait : Non mea voluntas, sed tua fiat; sed si fieri posset, vitam aeternam praeter mortis molestiam concupisceret. Est enim in homine duplex appetitus, sciJTcet sensitivus et inteliectivus ; et uterque aliquando et large loquendo voluntas nomtinatur, quta solus appetitus intellectivus proprie voluntas dicitur. Licet ergo appetitus intellectivus in Petro esset promptus ad martyrium; tamen appetitus sensitivus refugiebat, quia mors est ultimum terribilium. Et eodem modo in Christo fuit, ut visum est supra, ubi ad Patrem oravit. Nam inter animam et corpus est adeo naturalis amor, quod nunquam vellet anima a corpore separari, nec e converso et ideo dicit : Quo tu non vis, scilicet, secundum naturae instinctum, qui sic est naturalis, ut nec ipsa spnectus eum Petro auferre potuerit, sed desiderium gratiae hoc immittit : unde dicit Apostolus : Desiderium habens dissohi, et esse cum Ckristo. Unde Chrysostomus : a Dicit ergo, quo non vis, propter naturalem compassionem animae, quae invita separatur a corpore, Deo hoc utillter dispensante, ut non multl sibi mortem inferant violentam : » haec Chrysostomus, Sed, secundum Augustinum, quantacunque sit molestia carnis, debet eam vincere vis amoris, quo amatur Christus, qui etiam mori voluit pro nobis ; quia si nuUa esset, vel parva mortis molestia, non esset tam magna martyrii gloria. Unde et Gregorius : a Neque enim si plenissime Petnis nollet, pro Christo pati potuisset; sed martyrium quod per infirmitatem carnis noluit, per virtutem spiitus amavit.
Qui dum per carnem ad poenas ire trepidat, per spiritum ad gloriam exsuitat; actumque estut Q. 729 cruciatum martyrii nolendo voJuisset. Sic nos quoque. cum gaudium quaerimus salutis, amarum pocu. lum sumimus purgationis. Amaritudo quidem in pocula dispIicQt, sed restituenda per amaritudinem salus placet. » Cum ergo cognovit Dominus quod diligeretur a Petro, praedixit ei fructum dilectionis, scilicet coronam martyrii, quo oves pascere, et Ecclesiam multiplicare, et se caput sequi deberet. Unde Glossa : cc Passurum praedicit, qui uegaturum praedixerat ; hoc jam poterit, scilicet pati pro Chri&to, ratione firmatus, quod immature pollicebatur iniirmus. Jam non metuit hujus vitas interitum, quia, resurgente Domino, vitae alterius praecessit exemplum.
» Unde et Chrysostomus : u £t nimirum hoc volebat et cupiebat, idcirco ei manifestum hoc fecit, quia enim dixit : Animam meam ponam pro te ; et : Etiamsi oportuerit me mori tecum, non te negabo, dedit ei quod desia derabat. Quia enim Petrus semper volebat esse in eis, quae pro eo erant, periculis : Confide, ait, ita enim tuum implebo desiderium, ut quae non passus es juvenis existens, hoc te oporteat pati senem factum : » haec Chrysostomus, Hoc autem quod ait : Alius te cinget, et ducet ie, debet praecedere hoc quod dicit : Extendes manus tuas; nam in alterius cinctione exprimitur impositio vinculorum a persecutore. Unde Augustinus : a Extendes, inquit, manus tuas, hoc est crucifigeris, ad hoc autem ut venias, alius te cinget, et ducet te; non enim crucifixus, sed crucifigendus quo nollet est ductus : » haec Augustinus, Et bene dicit : Cum senueris; nam post tempus, quo verba ista dicta sunt, usque ad tempus mortis Petri , fluxerunt vere triginta septem anni : unde patet, quod saPetrus cum senuisset, et prope terminum vitae jam esset, passus est molestiam crucis, mystice aigniticatum est, quod post peccati remissionem toto tempore vitae. su£e debet homo pro peccato suo dolere, et usque ad terminum vitae miserlam sustinere. Unde Glossa : a Etiam remissis peccatis, tolerat homo miseriam, in quam ex peccato venit; productior est poena quam culpa, ne parva videretur culpa, si cum illa finiretur et pcena. » In Petro typus est secularium et religiosorum : secularis enim quo vult vadit, dominus suae voluritatis; sed religiosus superioris ligamine cinctus, gravitate religionis senior, et professione maturior, praecepto majoris frequenter ducitur quo non vult, nisi propter obedientiae fructum. Hoc autem dixit Jesus Petro, significans quia esset crucifigendus , et hac morte Deum clarificaturus ; martyrium enim Petri fuit ordinatum ad glpriam Dei : quia sicut ne cingeretur vinculis cum Domino, Christum obscuravit in cordibus audientium negatione; ita extendendo manus in simili cruce sicut Christus , glorificavit Christum per exemplum constantiae in veritatis confessione, in auribus crucifigentium tortorum. Quamvis enim Chrlstus non clarificetur in se a malis et infidelibus, tamen clarificatur quotidie per exemplum patientiae a sanctis et bonis fiddibus.
Mors ergo Sanctorum est ad gloriam Christi, quia ex hoc ostenditur magnitudo Domini, quod pro ejus veritate et fide Sanai exponunt &e morti. Cum enim vis amoris graves vincat molestias mortis, profeclo Martyres raorte sua Deum clarificant, ostendentes ea, quantum colendus et amandus sit. Et nota quod Christus in directum crucifixus est; Petrus vero ob rej __ _- — _. -_ j- — , -_j — — , , , • tis senex erat. In hoc autem quod I verentiam Dom\m \tv cwvvwctv^ixxv I a QUO SENSU Petrus secuius eet DoniNUMr — Et cum koc dixisset Jesus Petro, nuniians ei raortem ct Passionem, ne dtira et intolerabilis Petro viderelur passio , hanc suo exemplo pius Magistcr lenire curavit, et ad genua mortis exemplo sui eum invitanB, dicit : Sequerc me, id est imitare me; Bequi cniin DoTanto lolerabilius crucis passionem susiinebis, quanto in cjus sulTerentia, mea te sequi vestigia recordaberis; ut sicut ego pro lua salute crucis paiibulum su»tlnere non distuli, iia quoque tu pro confesaione noniinis mei tc pati debere menieoto, quia eo gloriosiorem palmam martyrii conaequeris, quo ad hanc promerendara arctius Magistri iter sequeris. Quiaenim Petrus prius singulariter ad hanc se exhibuerat sequelam , dicens : Quale non poasum te sequi, animara meara pro te ponam; ideo singulariter ab eo exigit Dorainus promissura, dicens : Sequei-e me, scilicet in genere morlis. Si me, inquit, diligis, sequere iiie, veni post rae; - -*-it ego prc - ■- ■ t ego, l3 De KOnTE JoANtflS II 3. — ConverSus Petrus, retrahen*' do oculos ab aspectu Domini, dit illum discipulum, quem diUgtbi Jesus etiam sequentem; quia s' 'elrus co^cerat ire poal Cl n, et volens certiticari de mi Joannis, ex araare quo eum dilige bat, de eo Dominum quiesivU, t" cens : Hic autem quid, scilicet { tieiur; Quasi diceret : Ecce e sequor te in quem ut me diligo, numquid n rietur sicut ft ego: Posiquam 1 trus audierat se cruciligcnduni, luit eliara agnoscere fralris exitu Diligebat enim Petrus Joanncms ciali diiectione, et ideo rolebat eu: in martyrio socium habere.
Un< dicit Chrysostomus, quod valde rf ligebat Petros Joannem, et audiei tam magni amoris i mino, quod videlii:et mortis secuturus esset Doaunui) quo Dorainus prcecesserat Petrtn habere sociura. De hi Pctrus interrogavi interrogasset; sed ligebat autera, ut iolui ascende, tu camdei tera patere. Unde non dixlc ei soli, sed signanter prte aliis, quia ipse pr£ omnibus debebat aniniair grege ponere et ovibua. Hoi tem dicendo, Dominus surrexil, et a loco convivii abire co:pit. Et slc per illara sequelam corporalem, idera significabai, quod prius Petro per verba expreaserat ; sicut enim in Vetcri Tesiamcnto Prophette significabant nliqua verbis, et aliqua factis, similiter Chrislus faciens, postquam verbo praedixerat Peiro suum manyrlum, incepit ire, et tunc didt ei : Sequere me, sciiicet in hoc quod prfcdixi tibi. ingulaiil sea prEB ceieria familii «pecialia signa dtleclion idendo prs cetcris; signum luier cctera, ut per pi exiret de vila, non per cenaini passionis. Diligebat prtrao quip| propter munditiam puritati! nrgo c :undD , !
Deo, et 1 propter i ipientia:, quia (t teris allius arcana divinitatis vidi tenio, propter fervorem i ctus ad Christum, qui diligeotea diligit. Et respondens Jesus Peu dicit ei : Sie eum volo maner^, esl exspectare, scilicet absque pa sione mariyrii, donec Ecclesia s pace lirmita, veniam, scilicel ; cum vocandum , ct per placida , jSi mortem de hoc mundo ad gloriam coelestem assumendum. Quasi di- j cat : Nolo eum mori per martyrium, et me sequi per viam passionis; sed magis volo eura occupari in quiete contemplationis, donec, me vocante, de hac vita in aliam transferatur suaviteret jucunde. Habetur enim in Legenda ejus, quod Christus apparuit sibi circa finem vitae suae cum discipulis suis, vocans eum ad gloriam, et ad epulandum cum illis. Quid ad te, scilicet investigare de ipso? Quia ad Petrum non pertinebat scire quod Deus ordinabat in futurum de Joanne; sed tantum pertinebat ad ipsum verbo Christi prompte et humiliter obedire. Ideo sequitur : Tu me se^ quere, scilicetcrucis passione. Unde Chrysostomus : « Sic eum volo manere, inquit, quid ad te?
Per hoc erudiens nos non anxiari, neque multum investigare, neque ultra ea quae placent ei quoerere, et nihil ultra quam oportet circumscrutari. Hoc autem faciebat ab intemporanea compassione, quae ad se invicem erat dividens eos. Quia enim debebant orbis terrarum procurationem accipere, non oportebat eos ad se invicem de reliquo esse complexos; profecto enim magnum huic orbi terrarum factum esset damnum. Propterea ait : Opus commissum est tibi, id attende et perfice, et exerce, et certa; hunc vero si voluero manere hic, quid ad te? Tu ea quae tui ipsius sunt aitende, et de his sollicitus esto : » haec Chrysostomus, Exivit ergo sermo iste inter fratres, id est discipulos, qui erant uniii fraterna caritate, et divulgatum est in publicum per narrationem unius ad alterum, quod discipulus ille non moritur, Hunc intelleclum conceperunt ex verbis Christi, et in isto intellectu sermo ille recitabatur, quod Joannes non esset moriturus; sed donec Christus ad judicium veniret victurus. Sed non erat hoc magnum donum, si datum esset discipulo, cum melius sit dissolvi, et esse cum Christo. Ille tamen inteliectus fuit erroneus , quia Joannes secundum veritatem est mortuus. Et ideo statim excluditur, cum subditur : Et non dixit ei Jesus : Non moritur, quia sententia mortis in omnes in originali peccato natos prolata est; sed dixit : Sic eum volo manere, a dolore persecutionis alienum donec veniam vocando eum in morte, per resolutionem naturalem ad coelum , quid ad te?
Hoc remissive legendum est, quia non quaerit, sed solum recitat hoc quod ante dixit; habebat autem Joannes nonaginta novem annos cum moreretur, et sexaginta octo annis praedicavit.
Hic est discipulus ille, scilicet Joannes, de quo Salvator jam locutus est, qui testimonium perhihet de his, quae vidit et audivit, propter quod ejus testimonium est efficax et verum ; et scripsit hcec tanquam testis verax, testimonium perhibens de eis. Modus erat antiquorum, quod illi scribcrent historiam, qui vidissent; propter quod dicitur historia ab icTOpsTv quod est videre, quia qu^ viaet quod fit, potesfinde historiam contexere, et ideo Joannes, qui verba Christi audivit, et facta ejus vidit, convenientissime scribere potuit. Omissa autem omni comparatione inter duos istos discipulos de dilectione, potest ad mysterium referri, et mystice accipi : nam per hos duos duplex significatur vita, scilicet activa et conlemplativa. Per Petrum enim cui dictum est : Sequere me, labor exprimitur vitae activx; ad quam pertinet necessitatibus proximorum insudare; ac pro veritate et justitia, si necesse fuerit, usque ad mortem certare. Per Joannem vero saavitas designatur vitse contemplativaB, ad quam pcrtinet, omnibus aliis omissis, soli Deo inhaerere, de qua bene dictum est : Sic eum volo manere donec veniam, id est eos quos gustu meae contemplationis inebriavero semper proficere volo, quousque me in die judicii cum seterna remuneratione apparentp, de fide transeant ad speciem, et de imperfecta vitae hujus contempiatione ad perfectam gloriae contemplationem. Utriusque autem vitae finis et objectum «st Deus, pro quo exerceturhasc et tlla ; sed vita activa plus diligitquam contemplativa, quia magis sentit angustias praesentis vitae, et ffistuantius desiderat ab eis liberari ct ad Deum ire. Contemplativam vero vitam Deus plus diligit, quia «im magis conservat; non enim simul finitur cum vita c6rpori«, sicut vita activa, et ideo in Psalmo dicitur : Diligit Dominus porias Sion, super omnia tabemacula Jacob, Unde dicit Dominus de vTta contemplativa. Sic eum volo manere, id est exspectare, donec veniam, vcl in fine mundi, vel in morte contemplativi; sed vitae activae dicit : Tu me sequere.
Contemplativa «nim hic inchoata non perficttur, ^d indhoata inaitet, et exspectat donec veniat Christus pcrficiendo cum venerit; sed activ« vita perfecta et informata ejus passionis exemplo, interim sequttur Christum, patiendo pro eo.
Potuisti itaque attendere quam multa et quam mttgnifica dicta et facta sunt in hac apparitione. Et hanc apparitionem vocat Joannes tertiam, scilicet a numero dierum, sed non numero ap^ paritionum : et sic prima apparitio fuit in prima die qua surrexit, in qua pluries se manifestavit ; secunda, post dies octo, quando Thomas vidit et credidit; tertia, hac die, quando de pisdbus prandium fecTt, sed post quot dies ab octava Resurrectionis id fecerit, Evange» lista non determinat. Potest etiam refcrri ad vices, quia non legitur quod multis vel pluribus discipu* lis simul apparuerit : nisi prime Thoma absente, et secundo eo prae»" sente, et tertio hic ad mare; unde srgnanter in plurali dicit ; discipU" lis suis. Et deinceps apparuit usque ad diem Ascensionis quoties voluit, quamvis non omnia scripta simt. Tandem Dominus benedictionc dtta discipulis, disparuit ab eis. ORATIO Domine Jesu Christe, praesta mihi misero ut pulmentarium tibi exhibeam, mandatis tuis obediendo; tu enim nostra obedientia quodammodo reficeris, quia in ea quam plurimum delectaris. Fac quoque me indignum tui convivii participem, ut te pisce asso et pro nobis passo ve&r ciar, pro te patiendo, et te pane vero satier, nunc in tua doctrina, et tiu Corporis sacramento, et tandem in aeternae sodetatis gaudio. Da etiam mihi, Domine, ut cum Petro merear te diligere, pro te mala perferendo, et cum Joanne a te diligi, tibi inhaerendo; et in hoc semper proficercy et usque in finem perseverare.
Ameix. , ETC. 7^3
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