De Scripturce Evangelicce, acfideifine
The Articles of Faith
The author outlines the seven articles concerning the humanity of Christ as found in the Creed.
Regarding the humanity of Christ. There are seven articles that pertain to the humanity of Christ. The first is to believe that the Son of God was conceived by the Holy Spirit, which is noted in the phrase: 'Who was conceived by the Holy Spirit'—that is, by the action of the Holy Spirit. For in one and the same moment, the flesh taken from the Virgin's own flesh was set apart by the action of the Holy Spirit, animated with a rational soul, and united to the Godhead. Hence, the word 'of' doesn't denote the substance of a material cause, but rather an efficient one. Although the Incarnation of the Son is the work of the whole Trinity—because what one person does, all do, since the works of the Trinity are undivided—nevertheless, that grace by which human nature is united to the divine is a gift appropriated to the Holy Spirit. This is because this grace proceeds appropriately from the charity or kindness of God, which is appropriated to the Holy Spirit; for God didn't bring about our redemption through the Incarnation in His capacity as powerful or wise, but in His capacity as good and kind. And here the birth of Christ in the womb is touched upon, namely, that by which He was born of the Holy Spirit. The second is to believe that the Son of God was born of the Virgin Mary, which is noted in the phrase: 'Born of the Virgin Mary'—that is, by a birth from the womb. The third article is that the Son of God died for us on the cross, which is noted there: "Suffered under Pontius Pilate," meaning under the authority of Pontius Pilate, by being crucified. This distinguishes His Passion from the sufferings of others who are hung on gallows and die more quickly; He died a true death through the separation of His soul from His body, though His divinity remained always joined to both, and He was buried, yet not corrupted or turned to ash like others. The fourth is that the Son of God descended into hell according to His soul, which is noted there: "He descended into hell." He descended only in His soul, with His divinity united to it, because His body rested in the tomb, while His divinity rose again. On the third day He rose from the dead, using synecdoche where a part represents the whole: as if to say the part of that Preparation Day, on which He died, is counted as one day, followed by the day of the Sabbath. — The articles state everything that Christ is; however, this is the redemption in the soul, which was completed through the breaking of the infirm in the descent into hell, and the redemption in the body, which was completed in the Resurrection through the glory of His body. The same one ascended to the majesty of the Father, which is noted there: "He ascended into heaven"; specifically as man and according to His humanity, for He is everywhere according to His divinity. He sits at the right hand of God the Father Almighty, holding the Spirit in equality according to His divinity, and enjoying the highest goods of the Father according to His humanity; He rejoices peacefully, and disposes all things quietly with the Father. The seventh is that the Son of God is the judge of the good and the bad, which is noted there: "From thence He shall come to judge the living and the dead." From thence, that is, later; or from thence, that is, from the heavens to which He ascended, He will come on the day of judgment to judge the living and the dead; literally, because then the living and the dead will be found to be judged, and the judgment will be immediate. Fourteen articles are gathered from the Creed which the Apostles composed; Peter placed the first and second regarding divinity, Andrew the third, Bartholomew the fourth, Simon the fifth, Thaddeus the sixth, Matthias the seventh. Likewise, the first and second articles regarding the resurrection of Christ were placed by James the Greater, John the third, Thomas the fourth, Matthew the fifth, James the Minor the sixth, Philip the seventh. If, however, the question is asked whether we are bound to believe things that are not articles of faith, the answer is yes.
The Four Witnesses of the Gospel
The four Gospels are presented as distinct witnesses to the identity of Jesus, each emphasizing a different aspect of His nature.
For we must believe God, which means believing the words of God and the Holy Scripture. It should be known here that the part of divine Scripture which is testimonial and evangelical is contained in a group of four books; for there are four Gospels, like four witnesses, that the one who is called Jesus was the one promised in the Law, the King and Lord of all, the Savior of humanity, and the Son of God. The four books of the Gospels are therefore divided accordingly. Because Matthew intends primarily to declare the humanity of Christ, he therefore says at the beginning: 'The book of the generation of Jesus Christ,' and so on, which is explicitly stated. The Son of David, the Son of Abraham. See, 'son of Abraham'; he adds: 'The generation of Jesus Christ was in this way.' Hence, the form of a man among the four animals representing the Evangelists designates Matthew, who dwells most on the humanity of Christ, showing Jesus to be the one who was promised throughout the entire series of the Scriptures. And what about the human? It is the book of the generation of Jesus Christ. Mark primarily intends to declare that this man was the King and Lord of all, just as it is given in Daniel: that in the days of those kingdoms, God would raise up a fifth kingdom that won't be destroyed, and whose power is eternal. This is why Mark is designated by the lion, which is the king and lord of other animals; and this is why in him we hear the voice of a lion roaring and crying out in the desert. Hence it is also that he dwells mostly on miracles and the Resurrection, and says little about the teaching of Christ, because he primarily intends to explain His power, His dominion, and the virtue that shines forth most in the Resurrection and miracles. Luke, however, intends primarily to declare that this man was the Savior of humanity, and for that reason, he introduces Gabriel at the beginning, saying: 'You shall name Him Jesus.' . . For he himself will save his people from their sins; and in the second chapter, he adds the angel's message to the shepherds: 'Today a Savior is born to you in the city of David,' which is why he focuses so much on this. He dwells on the deeds and acts of Christ that speak to the mind, to salvation, and to the forgiveness of sins. For this reason, in recounting the Passion, he especially explains the sweet words and the mercy of Christ, such as: 'Father, forgive them, for they don't know what they are doing'; 'Today you will be with me in paradise'; and 'Father, into your hands I commend my spirit.' He alone reports how his sweat became like drops of blood falling to the ground, as if in sign of a healing and medicinal bath. That is also why he is represented by the figure of the calf, which is fit for sacrifice; and it is read that he began his account with Zechariah the priest. John, however, primarily intends to declare that this man was the Son of God and true God. He explains that this is the conclusion he intends near the end of his Gospel, where he says: 'These things are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.' This is why he begins with the divinity of Christ, saying: 'In the beginning was the Word,' and in almost every chapter of his Gospel, he always asserts that this man was the Son of God. Hence it is also that he is represented by the eagle, because, having taken the wings of an eagle and flying to higher things, he discusses and philosophizes about the Word of God. So then, the four books of the Gospels have the same subject: the man Jesus; but the four intend to declare different things about that subject: Matthew, that he was the Christ promised in the Law; John, that he is the true God and Son of God; Luke, that he is the true Savior of humanity; and Mark, that he is the King and Emperor of all. They prove this through the deeds and words that testify he was a man in the eyes of his disciples and the Jewish crowds. The four Gospels are distinguished not by four different subjects, but by what they declare about that same subject. They are arranged according to the order in which the books were published, rather than the order of their origin or the importance of their subject matter. Matthew proves that Christ is the Messiah; he begins the testimonial section of divine Scripture and proves that the man Jesus was the Messiah and Christ promised in the Scriptures. This was especially fitting for him, since he was writing in Judea, in the Hebrew language, for Jews who had converted to Christ. He intends, therefore, to prove a point of one argument, as if he wished to argue thus: 'The man in whom the voices of all...' ...the Prophets, as to...'
The Fulfillment of Prophecy
Matthew and Mark are examined for how they demonstrate that Jesus is the promised Messiah and the King of all creation.
Everything prophesied about the one called Messiah and Christ—that man, I say, was truly Christ. Even if two or three of the conditions predicted by the prophets could apply to someone, they couldn't all apply; otherwise, prophetic revelation would have been empty and useless, as it would have led us to no one, but rather provided a basis for error. This is why the Savior said: 'Everything written about me in the Law, the Prophets, and the Psalms must be fulfilled.' From this, it's clear that he must truly be called Christ, as the voices of all the prophets converge in him. But it is the case that the voices of the prophets converged on that holy man who was called Jesus, regarding what they had predicted about Christ; therefore, that man was Christ. The Evangelist Matthew intends to prove this minor premise by considering two general conditions that the prophets predicted about the future Christ, arguing as follows: I am a witness that in the man called Jesus, everything the prophets predicted would be in the true Christ has converged—whether regarding his royal and Davidic lineage; his conception and birth from a virgin; his appearance as a star and the homage of kings; his naming; the proclamation of his forerunner; the service and ministry of angels; his primary ministry in Galilee and in the land of Zebulun and Naphtali; his exposition of the Decalogue and the Law; his manifold works and miracles; his humility; his teaching through parables and figurative truth; his providential and kind feeding of the multitude with the loaves; his truthful condemnation of all hypocrisy and empty ceremonies; the union of the two natures, divine and human, in one man; his ecclesiastical and hierarchical arrangement of the new kingdom of the Church; his extreme poverty; his blindness toward the scribes and the elders of the people; his revelation of hidden prophecies and future things; or his wonderful institution of the new Sacraments and his tolerance. And his Passion; the manifold languages and peoples of all nations. These things were truly verified in the holy man Jesus. These are the things the prophets foretold about Christ; therefore, he is Christ. And so, he is the one to be expected. Mark, a disciple of Peter who wrote his Gospel in Greek while in Italy, demonstrates that the blessed man known as Jesus was the King and Lord of all, and that he truly surpassed every human being and every creature in majesty and power. This is clear because he focuses only on his most significant and excellent miracles, concluding almost every chapter with the greatness of his power and virtue. He carries this theme throughout his entire Gospel, finishing with his Ascension into heaven, his session at the right hand of God, and the fact that the disciples went out and preached everywhere, with the Lord working with them and confirming the word with signs following. So it is clear that this is the conclusion Mark intends in his Gospel: that the man Jesus is and was the Lord of virtues, and the Emperor and King of all; for he weaves this conclusion into his narrative throughout almost the entire work. He proves this by narrating the deeds of that man and constructing a syllogism: that man whose virtue and power we have seen extended to every spirit, created and uncreated—namely, to the prophetic, divine, angelic, and apostate spirit; and which we have seen extended to the ailments and infirmities of bodies; and which we have seen extended to the remission of sins and the infirmities of souls; and which we have seen extended to the entire Mosaic Law and the changing of the Sabbath; and which we have seen extended to transferring virtue and power to another, so that he too might work virtuously; and which we have seen extended over the sea and the wind and over the elements of water and air; and which we have seen extended to the bond of death and of all living things, whether human or animal; and which we have seen extended to multiplying bodily food and the sustenance of bread; and which we have seen extended to dispensing over every human state; and which we have seen extended to restoring hearing and the instrument of speech; and which we have seen extended to illuminating both spiritual and bodily sight; and which we have seen extended to changing passible nature; and which we have seen extended not only to those nearby, but even to every distant place, provided he found a faithful and believing man; and which we have seen extended to interpreting legal commands and adding counsels of perfection; and which we have seen extended to obtaining the kingdom and throne of David, according to the miraculous cry of the people and the testimony foretold by the Prophets; and which we have seen extended to overcoming power and every astuteness and machination of adversaries; and which we have seen extended to foreknowing every future event and the entire course of the age even to the end; and which we have seen extended to enduring every adversity with the utmost fortitude and magnanimity, and especially the most bitter death, which is the last of terrible things; and which we have seen extended to rolling back his own tomb and coming out from it, even though he had truly been dead; and which we have seen extended to opening heaven and to sitting upon the royal and general throne of glory and at the right hand of the Father—that man, indeed, was truly the most virtuous King and Lord of all. But that man who is called Jesus possessed the aforementioned conditions; therefore, he himself was the Lord of all and a virtuous King. Mark carefully deduces this minor premise and proves it in his Gospel, as it relates to twenty of these conditions.
The Savior and the Son of God
Luke and John are analyzed for their unique portrayals of Christ as the physician of souls and the eternal Son of God.
Luke, however—a disciple of the Apostle Paul who wrote his Gospel in Greek while in the regions of Achaia and Bithynia—intends this conclusion: that the man called Jesus was the Savior of humanity and the physician of souls, which was fitting, since he was a physician by trade, as Jerome says. Hence, that. In the first chapter, he introduces an angel saying, 'You shall call his name Jesus,' which means Savior. And Zechariah saying: 'Deliverance from our enemies, and from the hand of all who hate us,' and the angel announcing: 'Today a Savior is born to you.' Savior. And Simeon saying: 'My eyes have seen your salvation'; and throughout the entire Gospel, he always acts regarding the man in the capacity by which he is Savior and physician of souls. Hence he himself tells of Mary Magdalene, and he alone sets forth many parables pertaining to piety, mercy, and the remission of sins: by which it is clear that. it was his primary beginning. He proves the condition. He intends, therefore, to prove it through logical reasoning and syllogism. The man whose entry... and his introduction, his gathering, and his affection, and his teaching, whose departure was through death, and his consummation, whose return from the dead and Resurrection was through the remedy of a certain spiritual antidote. and the saving medicine for all: this man is to be considered the Savior of men and the physician of souls. For that is what was said of the one called Jesus—he was the spiritual remedy for his own, and Luke intended to deduce and prove this in his Gospel according to the conditions placed upon him. For he first proves that the introduction and entry of this man was in the manner of a Savior of the world. And of the spiritual physician, he treats of the threefold introduction of this man; the first being in the womb, in the holy conception. The second, in the world. The third, through his side and his wounds. He was among the people for about three years. Secondly, he proves it. That the conversation of this man, and his dealings with men, were such. In this way, he strove to heal people and to be their physician. Describing him as an example of all repentance, and an example of humility and patience. ... Oh, what a condition of generosity and kindness! An example of humility and benevolence. An example of truth and substance, against all hypocrisy; an example of every perfection. From his life of supreme excellence, we see an example of his passion and merciful kindness. From all these things, it is clear what kind of person he was and how he was drawn to heal and save the world. Thirdly, it is proven that his entire effort and focus were directed toward saving people and providing them with spiritual medicine. It shows how that man was destined for the salvation of all, and to lead them. Through himself, and through the twelve apostles and the seventy-two disciples. Fourthly, it is proven that the affection and teaching of this man show that he was the savior of all people, because his teaching was entirely directed toward driving out sins and the sicknesses of souls, and he set down many moral conditions. In the highest way, directed toward the salvation of people, and pertaining to it. Fifth, he proves that this man, having died for us, was truly a physician and the true Savior of the world; he introduces him saying: "This is my body, which is given for you," and: "This is my blood, which is poured out for you." The Gospel. 769. For you: it is poured out, and the many words of mercy spoken above. Sixth, he proves that this man's return to us and his resurrection was the salvation of the world; thus, showing that he was indeed the one who was the Savior of all nations, he introduces what is written: "It was necessary for Christ to suffer and to rise from the dead on the third day, and that repentance and forgiveness of sins be preached in his name to all nations, as the Son of God." John, however, who wrote the Gospel in Greek while in Asia, introduces this conclusion: that the man who was called Jesus was truly the Son of God. This shouldn't be understood as if he were the Son of God by adoption and grace, having a human nature while having in himself truly the one who from eternity was the Son begotten by the Father in divine substance; nor should it be understood that this man is the Son of God by the conversion of deity into flesh, but it should be understood by the assumption of flesh by the Son of God. He proves this conclusion in many ways and draws it out; and intending one argument and a single syllogism to prove it, he argues thus: That man who is truly the middle person within the Trinity, and is equal to God in authority, and is equal to God in efficacy and health-giving power with respect to humanity; and he is... Equal to God in influence and immensity; and he is equal to God in the manner of acting and in activity; and he is equal to God in refreshing the mind, and... in the fellowship and grace of the Godhead; and he is equal to God in... and in the clarity of true doctrine; and he is equal to God in duration and eternity; and he is equal to God in honor, glory, and worship—that is, the adoration and dignity of reason; and he is equal to God... and majesty; and he is equal to God in benevolence toward humans and... and he is equal to God in the solemnity of his reign; and he is equal to God in friendship and charity; and he is equal to God in mutual insistence within himself, and... and he is equal to God in the grace conferred upon humans, and in the holiness he inspires; and he is equal to God in beatitude and eternal happiness; and he is equal to God in wisdom and the brightness of knowledge; and he is equal to God in patience and long-suffering; and he is equal to the Father in producing the Spirit and in the fruitfulness of inspiration: that man is truly the Son of God; for he himself... and seven conditions... prove him to be true God, and the first and last conditions show him to be the true Son of God, because these two properties... But this man who is called Jesus had the nineteen conditions mentioned above, as he taught John and the other disciples through clear experience; therefore, he is truly the Son of God. John therefore proves that these nineteen conditions were present in the man who is called Jesus, based on what he himself truly experienced, as did the other disciples who were with him. Finally, he brings forward, gathers, and concludes the proof that has been discussed at length, saying: 'But these things are written so that you may believe that Jesus is the Christ, the Son of the living God,' and he sets forth a further end toward which this conclusion is ordered, adding: '...so that you may believe.'✦
The Ladder of Scripture
The author concludes by reflecting on the Gospels as a ladder to heaven and offers a prayer for faith and salvation.
so that you may have life in his name, and finally, as it were. The scribe and public notary concludes that he is the disciple, the one who bears witness to me. And we have written these things, and we know that his testimony is true. He establishes his own condition of intimacy, for he rested at the supper upon the chest of that man; for that reason, he learned many secrets from which the aforementioned things are brought forth, and that notary is rendered authentic and solemn. Jacob. To this part of sacred Scripture, the testimonial ladder and the heavenly ascent. For the Gospels are the ladder of Jacob, because the Lord leans upon them and is found there; and there the angels are seen ascending and descending, that is, the divine works by which he willed to condescend to us and to raise us up into heaven, which are distributed there by the Evangelists as if by the four true Cherubim, according to Jerome, concerning which ascent it is written in Genesis: Jacob saw in a dream a ladder, and its top touching heaven, and the angels of God ascending and descending by it, and the Lord upon the ladder, which is prayer. Lord Jesus Christ, who have deigned to call us through Scripture and evangelical doctrine to the Catholic faith, so that we might believe. May we have eternal life, now indeed in hope, and in the future in reality; and this in and through faith in your name, because there is no other name given to men by which we must be saved. Grant me, Lord, in my lowliness, that I may believe with my heart unto righteousness, and show it by my words and deeds unto the fruit and usefulness of life, so that I may now be stirred in my mind toward the glory of eternal blessedness, and deserve to arrive there, Jesus, Savior of the world.✦✦ Amen. This section is illegible in the source.
Read the original Latin
TEM Christi spectantes. — AHi septem sunt articuli, qui pertinent acl humanitatem Christi. Primus est, credcre Filium Dei conceptum de Spiritu Sancto, qui notatur ibi : Qui conceptus est de Spiritu Sancto, id est operatione Spiritus Sancti. Uno enim eodemque momento segregata fuit illa caro assumpta a reliqua carne Virginis, operatione Spiritus Sancti, et animata anima rationali, et deitas unita ei. Unde illud, de non denotat substantiam causae materialis, sed potius efficientis. Quamvis enim Incarnatio Filii sit opus totius Trinitatis, quia quod operatur una persona, operantur omnes, eo quod sunt indivisa opera Trinitatis; tamen ipsa gratia mediante, qua natura humana unitur divinae, cst donum appropriatum Spiritui Sancto ; quia haec gratia appropriate procedit a caritate, sive a benignitate Dei, quae Spiritui bancto, appropriatur : non enim Deus, in quantum potens, vel in quantum sapiens ; sed in quantum bonus et benignus nostram redemptionem operatus est per Incarnationem. Et tangitur hic nativitas Christi in utero, scilicet qua natus est de Spiritu Sancto. — Secundus est, Filium Dei natum ex Maria virgine, qui notatur ibi : Natus ex Maria virgine, scilicet nativitate ex utero.
— Tertius est, Filium Dei pro nobis mortuum in cruce, qui notatur ibi : Passus sub Pontio Pilato, id est sub potestate Pilati Pontii, genere, cruciflxus, ad distinguendum Passionem ejus a passionibus aliorum, qui in patibulis suspenduntur et citiusmoriuntur, mortuus, vera morte per dissolutionem animae a corpore, divinitate tamen semper conjuncta utrique, et sepultus, non tamen ut alii corruptus et incineratus. — Quartus, Filium Dei descendisse ad inferos, secundum animam, qui notatur ibi : Descendit ad inferos], descendit tantum in anima deitate unita, quia corpus in sepulchro quierit, deitate Deii reHurrexisse, Tertia die resun-exit a mortms, ut per Hynecdocfaen pats ponalur pro tulo : ut Tidelicel para illius Paraceves; qua mortuua es t, compute ur pro die uni, et r um die sabbad sequeo s. proriii. fnoi «equenris Dom nicie, cujus articuli dicunt totum, quod Chrihoc autem eat : redemptio in anima; qun completa em per fracluram tnfi:rni, in deacensu ad inferos; ct rodomptio in corpore, quE compt&ta esl in Resarrcctione', per gloriam corporis sui. — Seitusj eumdem ascendisee ad Pairis mqufflitatcm, qui notatur ibi : Ascendil ad oeelos; scilicetin quantum homo et sccundum humanitatem, quis ubaque est secundum divinitalem. Ssdtt ad dcxieram Dei Patris OTtmipotenlis, conTegnans Psiri in ajqualitate, secundum deilstem, et fruens polissimis boni^ Patris, secundum humanitalem ; pacifice glotiiUur, ct omnia quiete cum Parre judicBi et dispDnii, — Septimus, Filium Dei judicatorum bonoa el maios, qui notatur ibi ; Inde ven~ lurtts esl judicarevivos et marluos. Inde; id cst postmodom ; tc] inde, id est de cslis, quos ascendit ven^ tums in die judicii judicaro vivos ct roDnuos; ad litlerani, quia tunc vivi er mortui reperiuniur judised^ smtim judicium c 6. Artici quatluirdecim srticuli coltiguntur de symbolo, quod ApostBli condtde~ runt; Arricnium primum e( secundum de divinititic, posuit Peirus, Andreas lertiwn , Barlholomaiua quartnm, Simon quintum, ThaddEBUl sextum, Malhias septimum, Item primum el secundum articun resuscitatis re lum de Chrisli hu; Jacobus Msjor, Joannes tertium , Thomas quartum, Mntthieus quin^ — lum, Jacobus Minor sextum, FWiippus septimum.
Si autem- quce^ ratur, an teneamur aliqua credbrer quc non sunt articuli, dicenAinn est, quod sic. Opoitet enira crederoDeo, quod est credere verbia eTDS ei saene Scripturae. 7Qi,*Tuo — Sane esl circa hot scieRdum,-, ' quod pars divinae SeripturtCi qiu esl testimonialis ct Evangelic^ ii librorum quaternario continetor'; sunt enim quatuor EvangeliMe*,quasi qualuor testes, quod faonlD^ iilequi dictusesl Jesus, fui^CIiri»" snis in Lege prornisBus, Rex^ ef D^ minuaiomnium, SalvBtor homin erFilius Dei. Dividtinturergo « se libri quatuor EvangeliMatuini.' quia Manhxus intendil principidi-j T deciar : illura nftliM Chrislum, sl ideo in prineipis dit-J cens : Liber geiieraliomsJeniCHtili sli', iion eipressii. Filii fSei, ae£i JiUi Da. vid, filii Abraham; erui'se»^ quemibui subdit : Generatio CAW*-> sti sic eral. Hinc est, quod f^orM hominis inier quatuor animalia" EvangdislKS repriEsentantia, desi-^ gnat Malthaium , quis' raaximei immoralnr circa hominem Chri-* sium ; Qstendendo Jesum fuisie' illum, qui promissus fueral in tol serie Scripturarum.
Ctnde quosi d homint? eiorsus cst scriber^ {»-hiber generationis' Jfeiw Ckristi, Btc. — MarcuE v ipaliler iniendii dcclararei ilhiia* horainem fuisse Regem et Doini^ nuro ornmum, sicul in Daoiele betur , quod in diebus qi regnoram susciiabil , Deus rsgiium quintum, quod ' >io» dissipabitur Qu ejus potestas sentpiierna. Kiik- etl quod MBrcusdesignatur per leoaemj , j6b^ qui est rex et dominus alionim animaiium, unde et in eo auditmr j>OJr leonis in deserto ru^entis; ef clamantis. Hinc estetiam, quodmaxime circa miracula immoratur, et cir* ca Resurrectionem; et parum ponit de doctrina Christi, quia principaliter intenditpotestatemejus, etxiominium; et virtutem erplicare, quaein Resurrectione et miraculis maxiine elucescunt. — Lucas- vero intendit principaliter declarare, illum- feomi* nem fuisse Salvatorem homimim; et ideo in princrpio introducit Ga*brielem dicentcm : VocaMs namert' ejus Jesum,,. . .
ipse enim stdvum faciet populum suum a peccatir eorum; et in secundo capitultr snbdit verbum Angeli ad pastores r* Natus estvobis hadie Sdivator, f>r civiiate David, Hinc est, quod' maxime inrmo? atur circa- gesta* etfacta Ghristi, quae ■ sonarrt in de*mentiam et salutem, et ih remissionem peccatorum. Et propterhocin referendo Passionem^ maxime explicafvit verbar dulcia et ctementia' Christi, ut est illud : Paier, di^ miiie^eis, non enim seiunt quid faciunt; et-illud : Hodiemectan eris in paradiso ; et illud : Faieri ih' manus iuas commendo spiritttm meum; efipse solus refert quomo*diofacius-est sudor ejus sicutgtittar sanguinis^ decurrentis^ in terram, quasr in signum balnet salutaris, et medicinalis. Hinc etiam est', quod per figuram vituli, qui apttis est ad immolandum-, designatur;; unde et a Zacharia sacentote ihitium sumpsisse legitur. — Joannes vero prihcipaliter intendiir declarare,- illlim- hominem fuisse Def Filiura, et* verum Beum. Etquod' haec sit conclusio, quam ipse intendit, ipsemct explicat circa^ finem* sui Evangelii, ubr ait : Hierrcmtem scrrpia surrt, ut credivtis quik Jesus' est Ckrisius Filius Dei, et ui cre^ dentes' viiam habeatisi in nomine ejus, H? hc est, quod incipit a Chrt^ sti dwtate, dicendo : In principio' erat Verbum, et fere in quolibet Evangelii capitulo, semper infert illum homihem- fuisse Filium Der. Hinc est etiam, quod per- aquildm:" figuratur, quia assumptis penniisaquilae, ad altiora volans, de VerboDei disputat et philosophatur.
Sic; igitur quatuorHbri Evangeliorumhabent pro snbjecto idem, scilicet, hominrem Jesura; sed de illo sub-* jecto quatuor declarare- intendunt* :^ Matthaeus quidem, quod fuitChri*stus ih Lege promissus;- Joamrey vero, quod esf verus Deus, et' Deif' Filius; Lucas autem, quod est^ verus Saivator hominuni ; Maiv»" cus vero, quod esf Rex, et etiaixr Imperator omnium. Ethoc probant per factaet dicta, quae testificanturf illum hominem fuisse in* conspectu: discrpulorum- suonim, et multitu*dinis Judaeorum;. Et sic quatuor EvangeH* distihguuntur, non penes^ quatuor subjccta, sed penes praev dicata de eodem subjecto. Et ordtnantursecundum ordinem editionisi librorum; , non secundum ordinem: originis, vei dignitatis materiae. 8* MArTHJEirs probat Christuk: ESSE- MfessiaLM; — Incipit ergo Mtct=thaeus partem testimonialem SDcri-^ pturae divTnae, et probat hominenr Jesum Mbssiam, et- Christum^ \'m Scripturis promissum fuisse. Et hoc sibi maxime congruebat, quia in Judaea, Hebraeo sermone, et fror tribus Judaeis ad Christum conversis scribebat. Intendit ergo mino"^ rem unius rationis probare, ac si' ita velit arguere : Ille homo in quem= concordimt voces omnium. Prophetarum, quantum ad.
omnia quae prophetata fuerunt de illo qut dicebatur Messias et Christus, ill6, inquam, komo fiiit vere Christus* Non eirim est possibile, quod omnia concurrant in aliquam perso* nam quae de Chrrsto dicta sunt quin illa pcrsona sil Christus. Quamvis ergo duie vel ires coniiilioncs pnEdictiE in Prophetis, pussenl alicui pcrsons convenire, non tamcn omncs, alioquin vana et absque ulla uliliute revelatjo prophetica prxcessisset, in nullo enim nos introdusisscl ad Christum , sed poliua errandi materiam pra;bulssel. Proplcr quod Salvalor dicebat : Quoiiiam necesse est impleri omiiia quce scripla SuitC in Lege, Prophelis, el Psalmis de me. £x quibiis paicl, quod ille vere debet dici Chrisius, in quem con«onftnl oranium Prophelarum voces. Sed modo sic esi, quod in illum sacrum hominem, qui dictus e£I Jesus , concordaverunl voces 1 Prophetarum quantum ad quas de Christo prsdixcranl ; crgo tiomo ille fuil Chrislus. Hanc aulcm minorem inlendit probare Evangelisia MalthDCus, quantum ad viginii GI duas condidones in genere, quas dc futuro Christo prsdixerunt Prophelie, et intendil sic argucrc : In illo homine qui dictus esi Jesus, lestis sum ego quod omnia concurrerunt, qua; Prophetee prEedixeranI futura esse in vero Christo ; sivc quanlum ad propagalionem rcgiam et Davidicam ; sive quantum ad gravidationcm ct gignitionem virgineam ; aive quantum ad apparitionem sideream el adomtionem regiam ; sivc quanlum ad nominationem Horidam el Nawream; sive quanlum ad acclamationem prsccursuris prxviam ; sive quantum ad obacquium Angelorum et ministrationem seduiam ; sive quantum ad conversationem primariam in GallliEa, ct in lcrra Zabulon ct Nepthalim; sive quantum ad cxpositionem dccalogi, cl legisdatioquantum ad muliiplicem opcrationum dci(ii:am,ct miraculorum co~ Scam ; sive quan— paciScaia cl liumillimam; sive quantum ai eruditionem parabolici etrinam figurativam ; sive quantum ad nutrilionem providam « benignam, ex panibus multiplica tis ; sive quantum ad deteslaiianenj veridicam omnis h^^pocrisis etce^ remoniarum ; sive quanlum colligalionem gcminain duarum n lurarum, divinx scilicet et h nae in uno homine ; sive quamtun ad ecclesiasiicam dispositionem Q hierarchicam ordinat' novi regni Ecdesii ; sive quaDlDS ad asteniationem pauperrimam, ^ sivc quantnm ad excLccat daicam, quoad Scribas, F el populi seniores j slve quanturt ad reserationem prophelias arcsa rum et fuiurorum ; sive quaotu ad instiiutionem mirabilem et i] Eotitani novorum Sacramealoruiai sive quantuni sd tolerantiam ne et salutifer. e Passionis ; mullimodam omnium Genliumj linguarum el populorum. S enira utique verificau aunt in 1 homine sacro Jesu.
qua: Prophi de ChristQ ; ergo , Chri! ; «U( exspectandu!
Marcus i Petri discipulus, qui in ItaliaE gelium GriEce s^ripsil, probat I illu felici homine, qui dictus q| JcsuE, quod fuii Rcx et Dominl) omnium, et excedcns vere i: lestaie el virtute omnem 1 nem, et omnem crealuram; palet, quia non iraclal nisi d( cipuis et cxcellenlioribus miracu] ejus, ct fcre in quolibet capitul concludit magniludinem poteckA , 767 et virtutis in eo, et istam conclusionem semper infert in toto Evangelio ; finitque Dei Evangelium , in Ascensione ejus in coelum, et sessione a dextris Dei et quod discipuli profecti prcedicaverunt ubique, Domino cooperante et ser" monem conjirmante, sequentibus signis. Sic ergo patet, quod est conclusio quam Marcus in Evangelio suo intendit, hominem scilicet Jesum esse et fuisse virtutum Dominum, et Imperatorem, et Regem omnium ; nam in hac conclusione serit in suo processu quasi per totum. Hanc autem conclusionem suo testimonio probat, narrando facta illius hominis, et intendendo unum talem syllogismum : Ille homo, cujus virtutem ac potestatem extendi vidimus ad omnem spiritum creatum et increatum, scilicet ad spiritum propheticum, et divinum, et angelicum, et apostaticum ; et quam extendi vidimus ad languores et infirmitates corporum ; et quam extendi vidimus ad remissionem peccatorum, et infirmitates animarum ; et quam extendi vidimus ad totam legem Mosaicam, et sabbatum immutandum ; et quam extendi vidimus ad transferendum virtutem et potestatem in alterum, ut et ille similiter opereKir virtuose; et quam extendi vidimus super mare et ventum et super aquae et aeris elementum ; et quam extendi vidimus ad mortis vinculum, et quorumcunque viventium, sive hominum, sive brutorum; et quam extendi vidimus ad multiplicandum corporalem cibum, et alimenta panum ; et quam extendi vidimus ad dispensandum super omnem statum humanum; et quam extendi vidimus ad restituendum auditum, et loquelae instrumentum ; et ^uam extendi vidimus ad illuminandum tam spiritualem quam corporalem visum ; et quam extendi vidimus ad naturam passibilem commutandum; et quam extendi vidimus non solum in propinquum, sed etiam ad omnem distantem locum, dum tamen inveniret fidelem hominem et credulum; et quam extendi vidimus ad interpretandum mandata legalia, et superaddendum perfectionis consilia; et quam extendi vidimus ad regnum et thronum David obtinendum, juxta miraculosum clamorem populi et juxta testimonium quod fuerat per Prophetas praedictum ; et quam extendi vidimus ad convincendum potentiam, et omnem adversariorum astutiam et machinationem ; et quam extendi vidimus ad praecognoscendum omnem futurorum eventum, et totum seculi decursum usque in finem ; et quam extendi vidimus ad tolerandum summe , fortiter, et magnanimiter omne adversum, et prscipue mortem amarissimam , quae est ultimum terribilium ; et quam extendi vidimusad revolvendum proprium monumentum, et inde egrediendum, cum tamen vere mortuus fuisset; et quam extendi vidimus ad aperiendum coelum^ et ad sedendum super regale et generale gloriae solium et ad dexteram Patris : ille utique homo vere fuit Rex virtuosissimus et Dominus omnium. Sed homo ille qui dictus est Jesus, habuit conditiones praedictas, igi* tur ipse fuit omnium Dominus et Rex virtuosus. Hanc minorem seriose Marcus deducit, et quantum ad viginti conditiones ejus, in Evangelio suo probat.
Lucas autem, Apostoli Pauli discipulus, qui in Achaiae Bithyniaeque partibus Evangelium Graece condidit, intendit istam conclusionem, scilicet quod homo ille qui dictus est Jesus^ 76S SECUND^ PARTIS fQit Salvator hominurn, et niedicuB animBrum, quod congmebat, quia eral arte medicus, ut dicit Hieronymus. Hinc eM, quod. in primo capitnJo introducit Angeium dicentem : Vacatis tiomea ejvs Jfsum, id C9t 5alvB. torem ; el Zachariam ci dicentcm : Siiiatetn bx inimicis mstris, et de ttuum omnium qui oderjat nos; et Angeium evangelizantem : Naius est vabis hodie. SaJuirtor ;. et Siroeonem dicanlcm ; Viderunt oculi mei salulare tuum; ot ubique per totura Evangelium semper ogit de homine, subrxtione qua Salvaior est et medicua animarum. Unde solua ipsc narrat deMaria Magdalcna, el solus ipse pa~ nit multas parabolas ad pietalem, et misericordlani, el rcniisBioncm peccalonim pertinentea : per quod pMet, quod. auH iniejitia prinx:ipalia fuit.
probarc cond. usioiiem praedi— OBtn, Inieitdit igitur prabare eam: perialem ralionem et syllogiKmum ;. Homo illc cujus ingresius. et inlroduciio, cujus eti collcctlo, cujus af&tus. et eruditio, cujus discessus pcr moriem. ei oinsummitio, cujua regressus a roorluis et Resurreciio fuit per roodura cujusdam spirimalis antidoli . et roedicins saiularis omniuro horaimim : ulique homo iste censendus esl Salvator hominum, et mcdicus aniraarum; sedi iti fiiit de illo homine, qui dictu» est Jcsus ; fuit spirituatia horai— t SalvH rcm- istius, quantum ad sn conditiones positus jn majori, intcndlt Lucaa deducere in suo Evange-lio, et probare. Primo enim probat, quod hujus hominis introductio et ingressus fuit per modum cujuS' dam Salvatoris mundi.
et medici spirituaiis, et tractat de triplici in— trDductione istius hominJB ; prima <iuidem, in utei ^H cono . ptum ; lecunda, in muntlUmi,. per lativilatera et orlura ; tertia, «1. huju n popuium, circa annura triaam. — Secundo probst,. quodi » hominis conversBtio, eii eofcs cum hominibuB, fiiit. poc mod qual SHlionemetconvictum exempfaremu nisus est horoines medicare ei smi^ . describens eura fuisse ezemiomn onrois pccnLtentia, exemptar plar roitilfltis ct patieniiEc,.
asBm. — o condi^o^ iberalilatis el lieneficentil . cicmplar huroilitfttia et benevoloi^ lix. exeroplar veriialis et' eiusteibtiee, contra omnera hvpociisiini^ eieraplar omnis perfectioni». et»upercxccllenlis vit^, exempUr ocob^ psssionis et misericordis ctemcntise; et ex i nibus- patet, quali lio et convidua fuit ad medicai»' dura et salvandum mimdunL, — Terlio probHi, quodiillius honiiiniM tolalis conalus el recoUectia &aC ad salvandum horoines, et iribueiiidum eis spiritualem medicinanz). (;t ostendit qualiter homo ille' OD^ uatkts est ad salutem voi:ar^et m^ duccre horainc! per seipsura, et>paB icilicet pcr duodecim ApaatBi< septuaginta duos discipulos^ — Quarto probat, quod hominis hujus afTectus et eruditio ostendis ipsum fuisse omniuni hominumSatf vatorem, quia tom sua cruditio owH» nabatur ad pellendum pcccats sB roorbos animarum, cti ponil plurmi moraleacniditiones. summe aceotnp mode ad iiorainura salulem, efcv— pertinenles.
— Quinto probat, illiuE hominiB diecesBus lio per mortem, fuit vere mediciilMlis, ac veri Saivatoris mumli ; timtBE iritradudt eum dicentGm : HoeMfS corpus metim, quod pravobis datuvT et : Hic est sanguis mfus, qvt prm, DE SCRIPT. EmNiGEL. , 769. vobds: fundetur, et plaraaUa* vorba clsmeatiae superius dicta. — Ssxta pmbaU, qxred iBtiua hominis^ re*» gressoft ad noa et ResurrectiT}; fait' \QTti SoAyBXariSi mundi ; unde osten-deittdo quod ipse erat veret iste; qui omTiium : Gentium erat' nredrcus • et Saivator, inducit' quod, sicufscri* ptumest : OportebatGhristumpati €t resargei-e a rmortuisterHa die,et' prcedicari" in nomine^ejks^peemtem' tiamx et- remissionenv^emmum peccatorumiiT ornnes" Gentesi I I FiLiuM Dhi. — Joannes vero, qui in Asia Evangelium Graece scripsit,introducit istam conciusionem : quod homo ille , qui dictus est Jesns, fuit* vere Filius Dei; quod^ ntnr debet intelligi quod^ sir Filius Dti per adoptionera et gratiam-, habens* humanam- rratm-am', iino^ habeny ih se vere illum; qui- ab: aetemo fuit' Filius a Kttre- g;eni'tus', iir substantia divina;- nec debet etiam: inteiligi , quod^ sit* homo ille Filius Dei, per convensionem deitatis in carnem, sed debet intelligi per assumptionem carnis a Filio Dei. Hanc conclusionem probat multipliciter et deducit; et intendens rationem' unam/ et unicum syllogismum ad eam probandam, sic arguit : Homo ille qui est vere media persona inlrinseca in Trinitate; et est Deo^aeqtralis in auctoritate; et est Deo aequalis in efficacia et salubritate , respectu hominum ; et est . Dea sequalis in illapsu et immensitate; et est Deo aequalis in modo operandi, et activitate; et est^ Deo aequalis/ in reficiendo mentem, et.
in cocdfs societate et gratia; et est Deo aequalis in in&truendb,. et ih verae doctrinae claritate ; ,et est D^o sequalis ih duratione et atternitate;^ et est Dieo aequalis in honore et, gloria, ac ciiltu, sea latriae, etado— rationis dignitate ; et est Deo aeq^ak I lis^ imo' idem cara PSsttreih esafeir»tia? et mnsjestate ; et est Deo eequafis iir benevoientia ad homiires et pre? tatfc; et* eat Dieo aequalis' iir dcmcrr-» m& et« resgni solemnitate; et est Deo^aequails in araicitia' et carit^ te; et'esrDeo aequalis in insisteiFtraE mutua- in se- invicem, et rhti^ mita! t&; et esr Deo* aequalis isr conferonda gratia' hominibus , eHi infiuendft- sanctitate; et est Dbo' aequails iit beatitudine', et aetern^' fdllcitate^' et eat' Deo aequirfis in sflf-^ pientia, et scientiae luminositate ; et est Deo aequalis in patientia et longantmitate; et est Patri aequalis, in producendo Spiritum et inspirativa fecimditates : ille utique ' homo esr vere Filius Dei ; rram ipse d6cem' et* septera conditiones' \ intermedliaf , probant ipsura esser vcrura- Deum, primavero conditioet: ultixns, ostendunt ipsum esse verum Dfcura qui esf hlius Dei, ' quia^ hae* duae proprietates compe? ^ turtt'Hiib;-sed' homo iste; qui di^ ^ ctus esr Jesu»; Habuif supradiclteT' decem et novem conditiones, ut manifesta experientia Joannem et alios discipulos edocuit ; ergo ipse vere est Filius Dei. Probat ergo Joannes istali decent et novem conditiones fuisse in homine, qui dictus est Jesus, secundum quod ipse vere expertus est, et ceteri discipuH*'qui fuerunt cum eo. Tandem conclusionem difFuse probatam infert, recolligit, et concludit, dicens i: Hatc autem scripta sunt, ut et vos credaiis, quia Jesus est Christus Filius Dei vivi, et ponit ulteriorem finem, ad quem ordinatur ista concliisib,, subdens : Kt ut credJentes.
vitam habeatis, in na-mihe ejus, Ultimo vero , , tanquam . tabellio et notarius- publlcus, concliidit', quod' ipse, est discipuHts: ilte qui testimonium perhibet de Mi. , et scvipsiihasc, et scimus quia yev' rum est' ttstimonium ejfis ;. ponibfi que condiiioaem suain de famiUanlate : quia rectibuit in c(ena super peclus ejus hominis , et idcirco niulu secreta didiceral, unde przdicta proiMntur, et notarius iUe authenticus redditur et soiemnis. Jacob. — Ad hanc partem sacrse Scriptura; lestinioniali ascensum scalarem el ccclicum. Sunt enim EvangeUa scala Jacob, quia eis inniiitur Dominus,)ct ibi per reperitur; ibique videntuc AngeU ascendenles, et descendentea, qail divina opera quibus voluit nobii condescendere, et noa in coEluin erigere, ibi per Evangeliatas quui per vera quaiuor Cherubim, eccuadum Hieronymim , disBerunlur, Dc quo ascenau scriptum esl in Genesi : Vidilgue Jacob in somnit scalam, et cacumen cjm langetu C(xlu-n, Angelos quoque Dei Oiee*denles et desceiideiitei per eatn, tt Dominum ipsi scalx ORATIO. Domine Jesu Christe, qui nos per Scripturam et doctrinain EvangelicaiQ vocare dignatus es ad hdem catholicam, ut credenies.
viiam habeoniu^ Eternam, nunc quidem in spe, et in futuro in re, et hoc in n et per fidem nominis tui, quia non aliud nomen est minibus, in quo oporleal nos salvos fieri : preesia mini n Dium infimo, ut corde credam ad justitiam, et ore conlili ac opere ostendam ad vitce fruclum et utiliiatem, quatenus ad xterni£ beatiiudinis gloriam nunc mente accundar, et periiEnire merear, Jesu mundl salvaior. Amen. b c(s\a datum hoir ad silutei le miserante, I I PaoMtssio E
Scripture echoes
- ↩John.20.31 — But these things have been written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.
- ↩Acts.4.12 — And there is salvation in no one else; for there is no other name under heaven given among men by which we must be saved.
- ↩Rom.10.10 — For with the heart one believes, resulting in righteousness, and with the mouth one confesses, resulting in salvation.
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.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere