PL 35 · cols. 1321–1364

Augustinus, Quaestionum Evangeliorum libri duo

Book I

PL 35:1321

S. AURELII AUGUSTINI

OF ST AURELIUS AUGUSTINE

HIPPONENSIS EPISCOPI

BISHOP OF HIPPO

QUAESTIONUM EVANGELIORUM

QUESTIONS ON THE GOSPELS

LIBRI DUO.

TWO BOOKS.

De subsequente opere vide librum 2, cap. 12, Retractationum, col. 634, a verbis, Sunt quaedam expositiones, usque ad col. 635 verbis, Non ita scriptum est. M.

On the work that follows, see Book II, chapter XII, of the Retractations, col. 634, from the words "There are certain expositions" to col. 635, the words "It was not written thus." M.

Prologus.

Prologue.

Hoc opus non ita scriptum est, ac si Evangelium exponendum ex ordine susceptum esset a nobis: sed pro arbitrio et tempore consulentis, cum quo legebatur, si quid ei videbatur obscurum. Ideoque multa, et fortassis obscuriora praetermissa sunt; quia jam ea noverat, qui ea quae nondum noverat, inquirebat, nec teneri volebat festinationem suam in iis quae antea jam sic acceperat, ut etiam assiduitate audiendi atque tractandi, memoriae stabiliter firmeque mandaret. Nonnulla etiam hic non eodem ordine inveniuntur exposita, quo in Evangelio narrata sunt; quoniam quaedam festinatione dilata, cum tempus daretur, retractabantur, et eo loco scribebantur, qui vacuus in ordine jam expositarum rerum subsequebatur. Quod posteaquam comperi, ne quis forte quaerens aliquid legere in hoc opere, quod eum in Evangelio movisset et ad quaerendum excitasset, taedio perturbati ordinis offenderetur (quandoquidem ea quae carptim, ut poterant, dictabantur, in unum collecta et contexta cognovi); feci ut ad ordinem numerorum praescriptis titulis, quod cuique opus esset, facile investigaret.

This work was not written as though we had undertaken to expound the Gospel in order, but at the discretion and as the time allowed of the one consulting [me], with whom it was being read, if anything seemed obscure to him. And therefore many things, and perhaps more obscure ones, have been passed over, because the one who was asking about what he did not yet know already knew them, and he did not want his haste to be held up over things which he had already received earlier in such a way that, by constant hearing and handling of them, he had committed them firmly and steadily to memory. Some things also are found expounded here not in the same order in which they are narrated in the Gospel, because certain things put off in haste were taken up again when time was given, and were written in the place that came next in the order of the matters already expounded. When I had discovered this, so that no one by chance, seeking to read in this work something that had troubled him in the Gospel and roused him to inquire, should be put off by weariness at the disturbed order (since I have learned that the things which were dictated piecemeal, as they could be, were collected and woven together into one), I arranged that, by titles set before them in the order of the numbers, each might easily find what he needed.

TITULI QUAESTIONUM LIBRI PRIMI

TITLES OF THE QUESTIONS OF THE FIRST BOOK

IN EVANGELIUM SECUNDUM MATTHAEUM.

ON THE GOSPEL ACCORDING TO MATTHEW.

I. Quod ait, Nemo novit Filium nisi Pater.

I. That He says, No one knows the Son except the Father.

II. Quod discipuli Domini coeperunt vellere spicas, et manducare.

II. That the Lord's disciples began to pluck ears of grain and to eat.

III. De lino fumigante.

III. On the smoking flax.

IV. De caeco et muto.

IV. On the blind and dumb man.

V. Quod ait, Et si ego in Beelzebub ejicio daemones.

V. That He says, And if I by Beelzebub cast out demons.

VI. Quod ait, Progenies viperarum.

VI. That He says, Brood of vipers.

VII. Quod ait, Sicut enim fuit Jonas in ventre ceti tribus diebus et tribus noctibus.

VII. That He says, For as Jonah was in the belly of the whale three days and three nights.

VIII. Quod ait, Cum Spiritus immundus exierit ab homine.

VIII. That He says, When the unclean spirit has gone out of a man.

IX. De fructu centeno, sexageno, et triceno.

IX. On the fruit a hundredfold, sixtyfold, and thirtyfold.

X. Quod ait, Colligite primo zizania.

X. That He says, Gather first the tares.

Editors' notes and page, col. 1321

Footnotes

[Admonitio, full width, no call] ‹anchor: printed at the foot, under the author's text› · cols 1321-1322 ADMONITIO PP. BENEDICTINORUM. Quaestionum Evangeliorum libri duo emendati sunt ad Mss. Victorinos duos, ad Sorbonicum, Vaticanum, Michaelinum, Cisterciensem, Arnulfiensem, Corbeiensem qui annos fere 900 praefert: ad lectiones variantes Lovaniensium ex tribus quatuorve codicibus: ad editos etiam Bat. Am. Er. et Lov. Comparavimus praeterea eas omnes editiones initio Retr. et Confess. t. 1, memoratas. M.

NOTICE OF THE BENEDICTINE FATHERS. The two books of Questions on the Gospels have been corrected against two Victorine manuscripts, and against the Sorbonne, Vatican, Michaeline, Cistercian, Arnulfian manuscripts, and the Corbie manuscript, which displays an age of about 900 years; against the variant readings of the Louvain editors from three or four codices; and also against the Bat., Am., Er. and Lov. editions. We have compared, besides, all those editions recorded at the beginning of the Retractations and the Confessions, vol. 1. M.

(printed under page 9)

(a) ‹anchor: LIBRI DUO (call printed after the full-width title, over the right half of the page)› · call in col 1321

Scripti versus Christi annum 400. Horum librorum aetatem colligimus non modo ex Retractationum serie, ubi locum habent inter opuscula circiter annum Christi 400 edita; sed etiam ex illis Augustini verbis, lib. 2, quaest. 13: « Jam clarificata, inquit, Ecclesia et liberato populo Gentium a dominatione daemoniorum, in abditis agunt sacrilegos ritus suos « qui Christo credere noluerunt. » Quae profecto verba significant id temporis non licuisse palam colere idola: quam in rem leges anno 399 dedit imperator Honorius.

Written about the year of Christ 400. We infer the date of these books not only from the order of the Retractations, where they have their place among the little works published about the year of Christ 400, but also from these words of Augustine, book 2, question 13: "Now that the Church has been glorified," he says, "and the people of the Gentiles set free from the domination of demons, those who refused to believe in Christ perform their sacrilegious rites in hiding." These words certainly show that at that time it was not lawful to worship idols openly; to which end the emperor Honorius issued laws in the year 399.

(printed under page 9)

(b) ‹anchor: IN EVANGELIUM SECUNDUM MATTHAEUM› · call in col 1321

Quaestionum titulos ab Erasmo et Lovaniensibus immerito rejectos huc revocamus ex Mss. et antiquioribus editis.

The titles of the questions, undeservedly rejected by Erasmus and the Louvain editors, we restore here from the manuscripts and the older editions.

(printed under page 9)

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other: note (a), "quaest. 13": the digit after 1 is blurred at the lean image's resolution (3 or 5); 13 kept (Q3, UNSURE).

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XI. De grano sinapis quod majus fit omnibus oleribus.

XI. On the grain of mustard seed which becomes greater than all herbs.

XII. De fermento quod accepit mulier, et abscondit in farinae satis tribus.

XII. On the leaven which a woman took and hid in three measures of meal.

XIII. De thesauro in agro abscondito.

XIII. On the treasure hidden in a field.

XIV. Quod dixerunt Judaei, Unde huic sapientia haec et virtus?

XIV. That the Jews said, Whence has this man this wisdom and power?

XV. Quod ambulavit in mari ad discipulos.

XV. That He walked on the sea to the disciples.

XVI. Quid sit, Munus quodcumque est ex me, tibi proderit.

XVI. What is meant by, Whatever gift is from me shall profit you.

XVII. Quod ait, Omnis plantatio quam non plantavit Pater meus, eradicabitur.

XVII. That He says, Every plant which My Father has not planted shall be rooted up.

XVIII. De puero Centurionis et filia Chananaeae mulieris.

XVIII. On the centurion's servant and the daughter of the Canaanite woman.

XIX. Quid significent muti, et caeci, et surdi, et claudi, qui curandi oblati sunt Domino.

XIX. What is signified by the dumb, and the blind, and the deaf, and the lame, who were brought to the Lord to be healed.

XX. Quod ait, Facto vespere dicitis, Serenum erit; rubicundum est enim coelum.

XX. That He says, When evening has come you say, It will be fair weather, for the sky is red.

XXI. Quod ait, Elias quidem venturus est, et restituet omnia.

XXI. That He says, Elijah indeed is to come, and he will restore all things.

XXII. De illo qui saepe cadebat in ignem et aliquando in aquam.

XXII. On him who often fell into the fire and sometimes into the water.

XXIII. Quod ait, Ergo liberi sunt filii, cum tributum exigeretur.

XXIII. That He says, Then the sons are free, when the tribute was being demanded.

XXIV. Quod ait, Qui autem scandalizaverit unum ex pusillis istis.

XXIV. That He says, But whoever shall cause one of these little ones to stumble.

XXV. Quod oblatus est ei debitor decem millium talentorum.

XXV. That there was brought to him a debtor of ten thousand talents.

XXVI. De divite qui non intrat in regnum Dei.

XXVI. On the rich man who does not enter into the kingdom of God.

XXVII. Quod duobus seorsum discipulis se passurum indicat.

XXVII. That He makes known to two disciples apart that He is to suffer.

XXVIII. Quod cum Jericho egrederetur, duos caecos illuminat.

XXVIII. That as He was going out of Jericho He gives light to two blind men.

XXIX. Quod ait discipulis, Dicetis monti huic, Tolle et jacta te in mare.

XXIX. That He says to the disciples, You shall say to this mountain, Be taken up and cast yourself into the sea.

XXX. Quod ait, Et qui ceciderit super lapidem istum, confringetur.

XXX. That He says, And whoever shall fall upon this stone shall be broken.

XXXI. De homine rege qui fecit nuptias filio suo.

XXXI. On the man, a king, who made a marriage feast for his son.

XXXII. De septem fratribus qui unam uxorem habuerunt.

XXXII. On the seven brothers who had one wife.

XXXIII. Quid sit quod ait, Tota lex pendet in his duobus praeceptis.

XXXIII. What is meant by His saying, The whole law hangs on these two commandments.

XXXIV. Quod ait, Quid enim majus est, aurum, an templum quod sanctificat aurum?

XXXIV. That He says, For which is greater, the gold, or the temple which sanctifies the gold?

XXXV. Quod ait, Excolantes culicem, camelum autem glutientes.

XXXV. That He says, Straining out the gnat, but swallowing the camel.

XXXVI. Quod ait, Quoties volui congregare filios tuos sicut gallina?

XXXVI. That He says, How often would I have gathered your children as a hen?

XXXVII. Quod ait, Orate ne fiat fuga vestra hieme vel sabbato.

XXXVII. That He says, Pray that your flight be not in winter or on the sabbath.

ADMONITIO PP. BENEDICTINORUM.

ADMONITION OF THE BENEDICTINE FATHERS.

Quaestionum Evangeliorum libri duo emendati sunt ad Mss. Victorinos duos, ad Sorbonicum, Vaticanum, Michaelinum, Cisterciensem, Arnulfiensem, Corbeiensem qui annos fere 900 praefert: ad lectiones variantes Lovaniensium ex tribus quatuorve codicibus: ad editos etiam Bat. Am. Er. et Lov.

The two books of Questions on the Gospels have been corrected against two manuscripts of St Victor, against the Sorbonne, Vatican, St Michel, Cîteaux and St Arnoul manuscripts, and the Corbie manuscript, which shows an age of nearly 900 years; against the variant readings of the Louvain editors from three or four codices; and also against the printed editions Bat., Am., Er. and Lov.

Comparavimus praeterea eas omnes editiones initio Retr. et Confess. t. 1, memoratas. M.

We have, moreover, compared all those editions mentioned at the beginning of the Retractations and Confessions, volume I. M.

Editors' notes and page, col. 1322

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XXXVIII. Quod ait, Sicut fulgur exit ab oriente, et pervenit usque in occidentem.

XXXVIII. That He says, "As the lightning goes out from the east and reaches even to the west."

XXXIX. Quod ait, Ab arbore fici discite similitudinem.

XXXIX. That He says, "From the fig tree learn the likeness."

XL. Quod ait de Juda, Bonum erat illi non nasci.

XL. That He says of Judas, "It was good for him not to be born."

XLI. Quod triginta argenteis venditus est.

XLI. That He was sold for thirty pieces of silver.

XLII. Quod ait, Ubi fuerit corpus, illo congregabuntur aquilae.

XLII. That He says, "Wherever the body shall be, there will the eagles be gathered together."

XLIII. Quod ait, Non bibam amodo de hac generatione vitis.

XLIII. That He says, "I will not drink henceforth of this generation of the vine."

XLIV. Quod spuerunt in faciem ejus, et colaphis eum percusserunt.

XLIV. That they spat in His face and struck Him with blows.

XLV. De trina Petri negatione.

XLV. On Peter's threefold denial.

XLVI. Quod a longe secutus est Dominum euntem ad passionem.

XLVI. That [Peter] followed the Lord from afar as He went to His passion.

XLVII. Quod ter Dominus oravit priusquam traderetur.

XLVII. That the Lord prayed three times before He was handed over.

TITULI QUAESTIONUM LIBRI II IN EVANGELIUM SECUNDUM LUCAM.

Titles of the Questions of Book II on the Gospel according to Luke.

I. Quod Zacharias audit ab angelo, Exaudita est oratio tua.

I. That Zachariah hears from the angel, "Your prayer has been heard."

II. Quod de navicula docet turbas.

II. That He teaches the crowds from the boat.

III. Quod ait leproso mundato, Vade, ostende te sacerdoti.

III. That He says to the cleansed leper, "Go, show yourself to the priest."

IV. De paralytico qui per tectum est ad eum depositus.

IV. On the paralytic who was let down to Him through the roof.

V. Quomodo duos patres habere potuerit Joseph.

V. How Joseph could have had two fathers.

VI. De septuaginta septem generationibus.

VI. On the seventy-seven generations.

VII. De eo qui habebat dexteram manum aridam.

VII. On him who had a withered right hand.

VIII. Quod ait, Mensuram bonam, confertam, et coagitatam, et supereffluentem dabunt in sinum vestrum.

VIII. That He says, "Good measure, pressed down and shaken together and running over, will they give into your bosom."

IX. Quod ait, Numquid potest caecus caecum ducere?

IX. That He says, "Can a blind man lead a blind man?"

X. De illo qui fodit in altum et posuit fundamentum super petram.

X. On him who dug deep and laid the foundation upon rock.

XI. De pueris sedentibus in foro et ad invicem clamantibus.

XI. On the children sitting in the market place and calling out to one another.

XII. Quod ait, Nemo lucernam accendens operit eam vase, aut subtus lectum ponit.

XII. That He says, "No one lighting a lamp covers it with a vessel or puts it under a bed."

XIII. De illo in quo erat legio daemoniorum.

XIII. On him in whom there was a legion of demons.

XIV. De septuaginta duobus discipulis.

XIV. On the seventy-two disciples.

XV. Quod ait, Si quod in te est lumen tenebrae sunt, ipsae tenebrae quantae sunt?

XV. That He says, "If the light that is in you is darkness, how great is the darkness itself?"

XVI. Quod ait, Nunc vos, Pharisaei, quod deforis est calicis et catini, mundatis.

XVI. That He says, "Now you Pharisees cleanse what is on the outside of the cup and the dish."

XVII. De digito Dei.

XVII. On the finger of God.

XVIII. De jejunio filiorum sponsi.

XVIII. On the fasting of the sons of the bridegroom.

XIX. De illo qui descendens ab Jerusalem in Jericho

XIX. On him who, going down from Jerusalem to Jericho

LIBER PRIMUS.

BOOK ONE.

Quaestiones in Evangelium secundum Matthaeum.

Questions on the Gospel according to Matthew.

Quaest. I. [Matth. c. XI, ℣ 27.] Cum diceret, Nemo novit Filium nisi Pater, non dixit, Et cui voluerit Pater revelare; quemadmodum cum diceret, Nemo novit Patrem, nisi Filius, addidit, et cui voluerit Filius revelare. Quod non ita intelligendum est, quasi Filius a nullo possit cognosci, nisi a Patre solo; Pater autem non solum a Filio, sed etiam ab eis quibus revelaverit Filius. Sic enim potius dictum est, ut intelligamus et Patrem et ipsum Filium per Filium revelari; quia ipse est menti nostrae lumen: ut quod postea intulit, et cui voluerit Filius revelare, non tantum Patrem, sed etiam Filium accipias: ad totum enim quod dixit, illatum est. Verbo enim suo ipse Pater declaratur: verbum autem non solum id quod per verbum declaratur, sed etiam seipsum declarat.

Question I. [Matt. 11:27.] When He said, "No one knows the Son except the Father," He did not say, "and he to whom the Father wills to reveal [Him]"; whereas when He said, "No one knows the Father except the Son," He added, "and he to whom the Son wills to reveal [Him]." This is not to be understood as though the Son could be known by no one except by the Father alone, while the Father [is known] not only by the Son but also by those to whom the Son has revealed [Him]. Rather, it was said in this way so that we may understand that both the Father and the Son Himself are revealed through the Son, because He is the light of our mind: so that what He added afterwards, "and he to whom the Son wills to reveal [Him]," you should take as referring not only to the Father but also to the Son; for it was added to the whole of what He had said. For the Father Himself is declared by His Word; but a word declares not only that which is declared through the word, but also declares itself.

II. [Ib. XII, 1.] Quod discipuli Domini coeperunt vellere spicas, et manducare, quod nisi confricantes eas, facere non possent; hinc est, Mortificate membra vestra, quae sunt super terram: id est, quia quisque non transit in corpus Christi, nisi carnalibus exspoliatus fuerit indumentis; hinc est et, Exuite vos veterem hominem (Coloss. III, 5-9); hinc est et, Circumcisione

II. [Ibid. 12:1.] That the Lord's disciples began to pluck ears of grain and to eat, which they could not do without rubbing them; hence it is said, "Put to death your members which are upon the earth": that is, because no one passes into the body of Christ unless he has been stripped of his carnal garments; hence it is also said, "Strip off the old man" (Col. 3:5–9); hence it is also said, "With a circumcision

Editors' notes and page, col. 1323

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other: editors' matter set: list of chapter titles (tituli) of Book I, XXXVIII-XLVII, and caption and titles of Book II on Luke, I-XIX ("Quod ait, Sicut fulgur"; "TITULI QUAESTIONUM LIBRI II"); the list ends mid-title at XIX and continues in the next column. The full-width title "LIBER PRIMUS." and "Quaestiones in Evangelium secundum Matthaeum." with an ornamental rule, standing across the page between the list and Quaest. I., were not set by the volunteers (nor in col 1324); set here by Q1a, once, with full_width, before Quaest. I. (in reading order they follow the end of the list in col 1324). The numerals XX.-LI. at the right edge belong to the neighbouring column and are not set. Scan is heavily degraded in the list: "pervenit" (XXXVIII) is read as printed though uncertain against the usual "paret"; "Exaudita" (Luke I) looks like "Excudita" through damaged type; "Bonum ... nasci" (XL) read through damaged type. "Filiusrevelare" is printed without a space and is set with a space. Small-capital "QUÆST." and "MATTH." are set as Quaest. and Matth.; the italic "c." after Matth. is lower case as printed.

PL 35:1324

incidit in latrones.

fell among robbers.

XX. Quod Martha excepit illum in domum suam, ubi Maria sedebat ad pedes ejus.

20. That Martha received Him into her house, where Mary was sitting at His feet.

XXI. De illo qui media nocte ab amico petit tres panes.

21. On the man who at midnight asks his friend for three loaves.

XXII. De pane et pisce et ovo.

22. On the bread and the fish and the egg.

XXIII. Quod ait, ⟨T⟩ulistis clavem scientiae.

23. That He said, You have taken away the key of knowledge.

XXIV. Quod ait, ⟨A⟩nima plus est quam esca.

24. That He said, The life is more than food.

XXV. Quod ait, ⟨S⟩int lumbi vestri praecincti, et lucernae ardent⟨e⟩s.

25. That He said, Let your loins be girded, and your lamps burning.

XXVI. De mensura trictici quam dat fidelis dispensator familiae.

26. On the measure of wheat which the faithful steward gives to the household.

XXVII. Quod ait, Cum videritis nubem orientem ab occasu.

27. That He said, When you see a cloud rising from the west.

XXVIII. Quod ait de statura corporis cui non possint aliquid addere.

28. What He said about the stature of the body, to which they cannot add anything.

XXIX. Quod ait, ⟨N⟩olite in sublime extolli.

29. That He said, Do not be lifted up on high.

XXX. De invitatis ad coenam.

30. On those invited to the supper.

XXXI. De sumptibus ad turrem aedificandam, et rege qui habet viginti millia.

31. On the costs of building a tower, and on the king who has twenty thousand.

XXXII. De sale infatuato et ove perdita.

32. On the salt that has lost its savour and the lost sheep.

XXXIII. De duobus filiis quorum junior profectus est in regionem longinquam.

33. On the two sons, of whom the younger set out into a far country.

XXXIV. Quod ait, Facite vobis amicos de mammona iniquitatis.

34. That He said, Make friends for yourselves of the mammon of iniquity.

XXXV. Quod ait, Si in alieno fideles non fuistis.

35. That He said, If you have not been faithful in what is another's.

XXXVI. Quod ait, Nemo potest duobus dominis servire.

36. That He said, No one can serve two masters.

XXXVII. Quod ait, Regnum caelorum vim patitur.

37. That He said, The kingdom of heaven suffers violence.

XXXVIII. De divite ad cujus januam jacebat Lazarus ulcerosus.

38. On the rich man at whose gate Lazarus lay covered with sores.

XXXIX. Quod dixerunt discipuli Domino, Adauge nobis fidem.

39. That the disciples said to the Lord, Increase our faith.

XL. De decem leprosis.

40. On the ten lepers.

XLI. De illo qui in tecto est, et vasa ejus in domo.

41. On him who is on the housetop, and his goods in the house.

XLII. De illo qui in agro est, ut non redeat retro.

42. On him who is in the field, that he should not turn back.

XLIII. De uxore Loth.

43. On Lot's wife.

XLIV. De duobus in lecto et duabus molentibus et duobus in agro.

44. On the two in a bed, the two women grinding, and the two in the field.

XLV. De judice iniquo quem vidua interpellabat.

45. On the unjust judge whom the widow kept petitioning.

XLVI. De homine nobili qui abiit in regionem longinquam accipere sibi regnum.

46. On the nobleman who went away into a far country to receive a kingdom for himself.

XLVII. De camelo per foramen acus.

47. On the camel through the eye of a needle.

XLVIII. De caeco illuminato, cum propinquaret Jericho.

48. On the blind man given sight when He was drawing near to Jericho.

XLIX. De vita sanctorum, cum resurrexerint.

49. On the life of the saints when they have risen again.

L. Quod ait, Orate ne intretis in tentationem.

50. That He said, Pray that you may not enter into temptation.

LI. Quod scriptum est de Domino, Finxit se longius ire.

51. That it is written of the Lord, He made as though He would go further.

non manufacta in exspoliationem carnis (Coloss. II, 11).

not made by hand, in the stripping off of the flesh (Col. 2:11).

III. [Ib. XII, 20] In lino fumigante notandum quia et desertum lumine facit putorem.

3. [Ibid. 12:20.] In the smoking flax it is to be noted that, once deserted by the light, it also produces a stench.

IV. [Ib. XII, 22.] Tunc oblatus est ei daemonium habens, caecus et mutus: id est, qui non credit, et subditus est diabolo; qui non intelligit, et nen confitetur ipsam fidem, de qua dictum est, Ore autem confessio fit in salutem (Rom. X, 10); vel qui non dat laudem Deo.

4. [Ibid. 12:22.] Then there was brought to Him one having a demon, blind and dumb: that is, one who does not believe and is subject to the devil; who does not understand, and does not confess the faith itself, of which it is said, But with the mouth confession is made unto salvation (Rom. 10:10); or who does not give praise to God.

V. [Ib. XII, 27-29.] Quod dixit, Et si ego in Beelzebub ejicio daemones, etiam secundum vestram sententiam: igitur pervenit in vos regnum Dei; quia regnum diaboli stare non potest, quod adversum se divisum esse fatemini. Regnum Dei nunc dicit, quo damnantur impii, et a fidelibus de peccatis suis poenitentiam nunc agentibus secernuntur. Fortem illum appellat, quia ipse tenebat, ne possent viribus suis ab

5. [Ibid. 12:27-29.] That He said, And if I by Beelzebub cast out demons, even according to your own opinion: therefore the kingdom of God has come upon you; because the kingdom of the devil cannot stand, which you admit is divided against itself. He now speaks of the kingdom of God by which the ungodly are condemned and are separated from the faithful who are now doing penance for their sins. He calls him the strong man because he held [them], so that men could not by their own strength

Editors' notes and page, col. 1324

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In editis haec quaestio sic incipit, Arundinem quassatam Judaeos dixit, propter quod et vani erant, et ab invicem discrepabant. Tum sequitur, In lino fumigante, etc. At in Mss. omnibus caret prima illa parte; adeoque in quaestionum elencho praenotatur, non, de arundine quassata; sed hocce titulo, de lino fumigante.

In the printed editions this question begins thus: "By the bruised reed he meant the Jews, because they were both empty and at variance with one another." Then follows, "In the smoking flax," etc. But in all the manuscripts it lacks that first part; and so in the list of questions it is headed not "On the bruised reed" but with this title, "On the smoking flax."

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PL 35:1325

illo se homines eruere, sed per gratiam Dei. Vasa ejus dicit omnes infideles. Nisi prius alligaverit fortem: alligaverit dixit, potestatem illi ademerit impediendi voluntatem fidelium a sequendo Christo, et obtinendo regno Dei.

rescue themselves from him, but through the grace of God. By his vessels He means all unbelievers. Unless He first binds the strong man: He said "binds", [meaning] takes away from him the power of hindering the will of the faithful from following Christ and from obtaining the kingdom of God.

VI. [Ib. XII, 34.] Progenies viperarum eos dicit, quia et diaboli filios appellat. In tantum enim quisque filius ejus est, in quantum eum peccando imitatur.

VI. [Ibid. 12:34.] He calls them a brood of vipers because He also calls them sons of the devil. For each man is his son in so far as he imitates him by sinning.

VII. [Ib. XII, 40.] Sicut enim fuit Jonas in ventre ceti tribus diebus et tribus noctibus; sic erit Filius hominis in corde terrae tribus diebus et tribus noctibus. Sextae feriae diei partem qua sepultus est cum praeterita nocte, pro nocte et die accipias, hoc est pro toto die; sabbati noctem et diem; et noctem dominicam cum eodem die illucescente: ac per hoc accipiendo partem pro toto, habes triduum et tres noctes. Quod enim dicuntur decem menses praegnantis, novem sunt pleni; sed initium decimi pro toto accipitur. Et quod se Dominus ostendit in monte, post sex dies factum dicit unus evangelista (Matth. XVII, 1); alter vero post octo dies dicit (Luc. IX, 28), partem posteriorem primi diei in quo futurum hoc Dominus promisit, et partem priorem novissimi diei in quo completum est quod promisit, pro totis atque integris diebus annumerans: ut intelligas eum qui dixit, post sex dies, solos medios commemorasse, qui vere toti atque integri completi sunt. In Genesi enim a lumine incipit dies, et finit ad tenebras (Gen. I, 5), ad significandum l⟨a⟩psum hominis: nunc autem a tenebris ad lucem, sicut dictum est, De tenebris lucem clarescere (II Cor. IV, 6): quia a peccatis homo liberatus, pervenit ad lucem justitiae

VII. [Ibid. 12:40.] For as Jonah was in the belly of the whale three days and three nights, so will the Son of Man be in the heart of the earth three days and three nights. The part of the day of the sixth feria in which He was buried, together with the preceding night, you should take for a night and a day, that is, for a whole day; [then] the night and day of the sabbath; and the night of the Lord's day together with that same day as it dawned: and so, by taking the part for the whole, you have three days and three nights. For when a pregnant woman's months are said to be ten, nine are complete, but the beginning of the tenth is taken for the whole. And as to the Lord's showing Himself on the mountain, one evangelist says it took place after six days (Matt. 17:1), while the other says after eight days (Luke 9:28), counting as whole and entire days the latter part of the first day, on which the Lord promised that this would happen, and the former part of the last day, on which what He promised was fulfilled: so that you are to understand that he who said "after six days" mentioned only the middle ones, which were truly complete, whole and entire. For in Genesis the day begins from light and ends at darkness (Gen. 1:5), to signify the fall of man; but now [it goes] from darkness to light, as it is said, Out of darkness light shines forth (2 Cor. 4:6): because man, set free from sins, comes to the light of righteousness

VIII. [Ib. XII, 43-45.] Cum spiritus immundus exierit ab homine: significat quosdam ita credituros, ut ferre non possint labores continentiae, et ad saeculum redituri sint. Quod dictum est, Assumit secum alios septem, intelligitur quia cum quis ceciderit de justitia, etiam simulationem habebit. Cupiditas enim carnis expulsa per poenitentiam a consuetis operibus, cum non invenerit in quibus delectationibus correquiescat, avidius redit, et rursus occupat mentem hominis, si cum pulsa esset, negligentia subsecuta est, ut non introduceretur tanquam habitator mundatae domui sermo Dei per sanam doctrinam. Et quoniam non solum habebit illa septem vitia, quae septem virtutibus spiritualibus sunt contraria, sed etiam per hypocrisim se ipsas virtutes habere simulabit; propterea assumptis secum septem aliis nequioribus, hoc est, ipsa septe⟨n⟩aria simulatione, redit illa concupiscentia, ut sint novis⟨s⟩ima hominis pejora quam erant prima.

VIII. [Ibid. 12:43-45.] When the unclean spirit has gone out of a man: He signifies that some will so believe that they cannot bear the labours of continence and will return to the world. As for what is said, It takes with it seven others, it is understood that when anyone has fallen from righteousness, he will also have pretence. For the desire of the flesh, driven out by penance from its accustomed works, when it has not found delights in which to rest together, returns the more greedily and again takes possession of the man's mind, if, when it had been driven out, negligence followed, so that the word of God was not brought in through sound doctrine as an inhabitant into the cleansed house. And since that [desire] will not only have the seven vices which are contrary to the seven spiritual virtues, but will also pretend through hypocrisy that it has the virtues themselves, therefore, having taken with it seven others more wicked, that is, the sevenfold pretence itself, that concupiscence returns, so that the last state of the man is worse than the first.

IX. [ib. XIII, 13, 23.] Quod dicit, Aliud centesimum, aliud sexagesimum, aliud trigesimum: centesimum martyrum, propter satietatem vitae vel contemptum mortis: sexagesimum virginum, propter otium interius,

IX. [Ibid. 13:13, 23.] As to His saying, Some a hundredfold, some sixtyfold, some thirtyfold: the hundredfold is that of the martyrs, because of their satiety with life or contempt of death; the sixtyfold that of virgins, because of the inner leisure

Editors' notes and page, col. 1325

Footnotes

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Am. Er. et Lov. sic cum expulsa esset justitia, negligentia subsecuta est. Emendamus ad octo Mss. et ad editionem Batavoniensem.

Am., Er. and Lov. read thus: "when justice had been driven out, negligence followed." We correct this from eight manuscripts and from the Batavian (Bat.) edition.

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Mss. Corb. et Sanvictorini duo, virtutum spiritibus.

The Corbie manuscript and the two of Saint-Victor read "to the spirits of the virtues."

(printed under page 11)

(3) ‹anchor: propter satietatem› · call in col 1325

Bat. Am. Er. et octo Mss., sanctitatem.

Bat., Am., Er. and eight manuscripts read "holiness" (sanctitatem).

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PL 35:1326

quia non pugnant contra consuetudinem carnis; solet enim otium concedi sexagenariis post militiam, vel post actiones publicas: trigesimum conjugatorum, quia haec est aetas praeliantium; ipsi enim habent acriorem conflictum, ne libidinibus superentur.

because they do not fight against the habit of the flesh; for leisure is customarily granted to men of sixty after military service, or after public offices: the thirtieth [fruit] is that of the married, because this is the age of those who do battle; for they have the sharper conflict, so as not to be overcome by lusts.

X. [Ib. XIII, 25-30.] Omnis immunditia in segete, zizania dicuntur. Quod primo separata zizania dicuntur, quia tribulatione praecedente separabuntur impii a piis: quod per bonos Angelos intelligitur fieri; quia officia vindictae possunt implere boni bono animo, quomodo rex, quomodo judex; officia vero misericordiae mali implere non possunt.

10. [Ibid. 13:25-30.] All uncleanness in the crop is called tares. That the tares are said to be separated first [means] that, with tribulation going before, the impious will be separated from the pious: which is understood to be done through the good Angels; because the good can carry out the duties of punishment with a good intention, as a king does, as a judge does; but the duties of mercy the wicked cannot carry out.

XI. [Ib. XIII, 31.] Granum sinapis ob fervorem fidei, vel quod dicatur venena expellere, majus fit omnibus oleribus, id est dogmatibus. Dogmata autem sunt placita sectarum, id est, quod placuit singulis sectis.

11. [Ibid. 13:31.] The grain of mustard seed, on account of the fervour of faith, or because it is said to expel poisons, becomes greater than all herbs, that is, than doctrines. Now doctrines are the tenets of sects, that is, what has seemed good to the individual sects.

XII. [Ib. XIII, 33.] Fermentum quod accepit mulier, et abscondit in farinae satis tribus: mulierem, sapientiam dicit: fermentum, dilectionem; quod fervefacit et excitat. In farinae autem satis tribus, vel tria illa in homine, Ex toto corde, et ex tota anima, et ex tota mente (Matth. XII, 37); vel tria illa fructifera, Centenum, sexagenum, tricenum (Id. XIII, 8, 23); vel tria illa genera hominum, Noe, Daniel et Job (Ezech. XIV, 14).

12. [Ibid. 13:33.] The leaven which a woman took and hid in three measures of meal: by the woman He means wisdom; by the leaven, love, because it makes [things] ferment and rouses them. And in the three measures of meal, either those three in man, With the whole heart, and with the whole soul, and with the whole mind (Matt. 22:37); or those three fruit-bearing [yields], a hundredfold, sixtyfold, thirtyfold (ibid. 13:8, 23); or those three kinds of men, Noah, Daniel and Job (Ezek. 14:14).

XIII. [Ib. XIII, 44.] Thesaurum in agro absconditum, dixit duo Testamenta legis in Ecclesia, quae quis cum ex parte intellectus attigerit, sentit illic magna latere: et vadit et vendit omnia sua, et emit agrum illum, id est, contemptu temporalium comparat sibi otium, ut sit dives cognitione Dei.

13. [Ibid. 13:44.] By the treasure hidden in a field He meant the two Testaments of the law in the Church; when someone has in part attained to them in understanding, he perceives that great things lie hidden there: and he goes and sells all that he has, and buys that field, that is, by contempt of temporal things he acquires leisure for himself, so that he may be rich in the knowledge of God.

XIV. [Ib. XIII, 54.] Quod dixerunt Judaei, Unde huic sapientia haec et virtutes? sapientia in his quae loquebatur, virtutes in his quae operabatur. Ideoque et Apostolus cum dixit Christum Dei Virtutem, et Dei Sapientiam (I Cor. I, 24); virtutem ad signa retulit propter Judaeos, sapientiam autem ad doctrinam propter Graecos, id est Gentes.

14. [Ibid. 13:54.] As to the Jews' saying, Whence has this man this wisdom and these mighty works? wisdom [refers] to the things He spoke, mighty works to the things He did. And therefore the Apostle too, when he called Christ the Power of God and the Wisdom of God (1 Cor. 1:24), referred power to signs on account of the Jews, and wisdom to teaching on account of the Greeks, that is, the Gentiles.

XV. [Ib. XIV, 26-33.] Quod dixerunt discipuli phantasma esse, significat id quod dictum est, Putas, inveniet fidem in terra (Luc. XVIII, 8)? quia quidam qui cesserint diabolo, de Christi adventu dubitabunt. Quod autem Petrus implorat a Domino auxilium, ne mergatur, significat quibusdam tribulationibus etiam post ultimam persecutionem purgandam esse Ecclesiam. Quod et Paulus significat dicens: Salvus erit; sic tamen quasi per ignem (I Cor. III, 15). Quod sequitur, ut adorantes omnes qui in navi erant, dicerent, Vere Filius Dei es, significat claritatem ejus tunc manifestam futuram, per speciem jam videntibus, qui per fidem nunc ambulant.

15. [Ibid. 14:26-33.] That the disciples said it was a phantom signifies what was said, Do you think He will find faith on the earth? (Luke 18:8), because some who have yielded to the devil will doubt concerning the coming of Christ. And that Peter implores help from the Lord so as not to sink signifies that the Church must be purged by certain tribulations even after the last persecution. Which Paul too signifies, saying: He will be saved; yet so as through fire (1 Cor. 3:15). What follows, that all who were in the boat, worshipping, said, Truly Thou art the Son of God, signifies that His glory will then be manifest to those then already seeing by sight who now walk by faith.

XVI. [Ib. XV, 5.] Munus quodcumque est ex me, tibi proderit; id est, munus quod offers causa mei, ad te jam pertinebit: quibus verbis significant filii jam non sibi opus esse parentum pro se oblationes, quod ad eam aetatem pervenissent, ut possent jam ipsi offerre pro se. In hac ergo aetate constitutos, ut possent p⟨a⟩rentibus

16. [Ibid. 15:5.] Whatever gift is from me will profit you; that is, the gift which you offer for my sake will now belong to you: by which words the sons signify that they no longer have need of their parents' offerings on their behalf, because they had reached that age at which they could now themselves make offerings for themselves. Those, therefore, set at this age, so that they could

Editors' notes and page, col. 1326

Footnotes

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Er. Lugd. Ven. Lov. habent, zizania dicitur. Quod primo separatur, zizania dicitur. M.

Er., Lugd., Ven. and Lov. have "it is called tares. What is separated first is called tares." M.

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Sic Bat. et Ms. Cisterciensis. At alii codices, lex.

So Bat. and the Cistercian manuscript. But the other codices read "law" (lex).

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PL 35:1327

suis hoc dicere, cum hoc dixissent, negabant Pharisaei reos esse, si parentibus suis non praestarent honorem.

to say this to their parents, when they had said this, the Pharisees denied that they were guilty if they did not show honour to their parents.

XVII. [Ib. XV, 13.] Omnis plantatio quam non plantavit Pater meus coelestis, eradicabitur: id est, carnalis cupiditas, secundum quam sentientes offendebantur de praetermissis rerum signis, vel etiam traditionibus suis; et praecepta vitae non curabant, quae a cupiditate animum purgant.

XVII. [Ibid. 15:13.] Every planting which My heavenly Father has not planted shall be rooted up: that is, carnal desire, thinking according to which they took offence at the omission of the signs of things, or even of their own traditions; and they did not care for the precepts of life, which purge the soul of desire.

XVIII. [Ib. VIII, 13; XV, 28.] Quod et puerum Centurionis, et filiam Chananaeae mulieris non veniens ad domos eorum, salvat; significat Gentes, ad quas non venit, salvas fore per verbum suum. Quod ipsis rogantibus filii sanantur, intelligenda est Ecclesiae persona, quae sibi est et mater et filii: nam simul omnes, quibus constat Ecclesia, mater dicitur; singuli autem iidem ipsi filii appellantur.

XVIII. [Ibid. 8:13; 15:28.] That He saves both the servant of the centurion and the daughter of the Canaanite woman without coming to their houses signifies that the Gentiles, to whom He did not come, would be saved through His word. That the children are healed at the request of those same persons, the person of the Church is to be understood, which is to itself both mother and children: for all together, of whom the Church consists, are called mother; but the very same, taken one by one, are called children.

XIX. [Ib. XV, 30 ] Quod turbae obtulerunt Domino mutos; qui eum non laudant, vel non confitentur fidem: caecos; qui non intelligunt, etiamsi obtemperant jubentibus: surdos; qui non obtemperant etiamsi intelligunt: claudos; qui praecepta non implent.

XIX. [Ibid. 15:30.] That the crowds brought to the Lord the dumb: those who do not praise Him, or do not confess the faith; the blind: those who do not understand, even if they obey those who command; the deaf: those who do not obey, even if they understand; the lame: those who do not fulfil the precepts.

XX. [Ib. XVI, 2, 3.] Quod dixit Dominus, Facto vespere dicitis, Serenum erit; rubicundum est enim coelum; id est, sanguine passionis Christi, in primo adventu indulgentia peccatorum datur. Et mane, Hodie tempestas; rubet enim cum tristitia coelum; id est, quod secundo adventu igne praecedente venturus est. Faciem ergo coeli judicare nostis; signa autem temporum non potestis? Signa temporum dixit de adventu suo vel passione, cui simile est roseum coelum vespere: et item de tribulatione ante adventum suum futura, cui simile est mane roseum cum tristitia coelum.

XX. [Ibid. 16:2, 3.] That the Lord said, When evening has come you say, It will be fair; for the sky is red; that is, through the blood of Christ's passion forgiveness of sins is given at the first coming. And in the morning, Today a storm; for the sky is red with gloom; that is, that He will come at the second coming with fire going before. You know, then, how to judge the face of the sky; but the signs of the times you cannot? He spoke of the signs of the times concerning His coming or passion, to which the rosy sky at evening is like; and likewise concerning the tribulation that is to be before His coming, to which the rosy sky in the morning with gloom is like.

XXI. [Ib. XVII, 11.] Quod dixit Dominus, Elias quidem venturus est, et restituet omnia; id est, vel eos quos persecutio Antichristi conturbaverit; vel ut ipse restituat moriendo quae debet.

XXI. [Ibid. 17:11.] That the Lord said, Elijah indeed is to come, and he will restore all things; that is, either those whom the persecution of the Antichrist will have thrown into confusion; or that he himself may restore by dying what he owes.

XXII. [Ib. XVII, 14, 18.] Quod dixit, Saepe cadit in ignem, et aliquando in aquam: ignem ad iram, quod alta petat: aquam ad voluptates carnis. Item quod dicunt discipuli, Quare nos non potuimus ejicere eum? ne illis miraculis faciendis extollerentur in superbiam, admoniti sunt potius per humilitatem fidei, quasi per sinapis granum, elationem terrenam, quae montis nomine significata est, curare ut transiret.

XXII. [Ibid. 17:14, 18.] That He said, He often falls into the fire, and sometimes into the water: the fire refers to anger, because it seeks the heights; the water to the pleasures of the flesh. Likewise, that the disciples say, Why could we not cast it out? lest they should be lifted up into pride by working those miracles, they were admonished rather to see to it, through the humility of faith, as through a grain of mustard seed, that earthly elation, which was signified by the name of the mountain, should pass away.

XXIII. [Ib. XVII, 25.] Quod dixit, Ergo liberi sunt filii: in omni regno intelligendum est liberos esse filios, id est, non esse vectigales. Multo ergo magis liberi esse debent in quolibet regno terreno filii regni illius sub quo sunt omnia regna terrena.

XXIII. [Ibid. 17:25.] That He said, Then the sons are free: in every kingdom it is to be understood that the sons are free, that is, not liable to tribute. Much more, then, ought the sons of that kingdom under which are all earthly kingdoms to be free in any earthly kingdom whatever.

XXIV. [Ib. XVIII, 6.] Quod Dominus dicit, Qui autem scandalizaverit unum de pusillis istis, id est, ex humilibus, quales vult esse discipulos suos, non obtemperando, vel etiam contraveniendo, sicut de Alexandro aerario Apostolus dicit (II Tim. IV, 14.): expedit ei ut mola asinaria suspendatur collo ejus, et praecipitetur in profundum maris: id est, congruit ei cupiditas rerum temporalium, cui stulti et caeci colligatur,

XXIV. [Ibid. 18:6.] That the Lord says, But whoever shall have caused one of these little ones to stumble, that is, one of the humble, such as He wishes His disciples to be, by not obeying, or even by opposing, as the Apostle says of Alexander the coppersmith (2 Tim. 4:14): it is expedient for him that a millstone turned by an ass be hung about his neck, and that he be cast headlong into the depth of the sea: that is, there befits him the desire for temporal things, to which he is bound, foolish and blind,

Editors' notes and page, col. 1327

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PL 35:1328

cum devinctum pondere suo deducat ad interitum.

since it draws him, fast bound by its own weight, down to destruction.

XXV. [Ib. XVIII, 24-31.] Quod oblatus est Domino debitor decem millium talentorum, et jussit eum venumdari, et uxorem ejus, et filios, et omnia quae habebat, et reddi: intelligendum est decem praeceptorum Legis eum fuisse debitorem; et pro cupiditate atque operibus suis, tanquam uxore et filiis, poenas solvere debuisse, quod est pretium ejus: pretium enim venditi, supplicium damnati intelligitur. Quod dixit, Noluit ignoscere conservo suo, sed abiit et misit eum in carcerem, et reliqua; intelligendum, tenuit contra eum hunc animum, ut supplicia illi vellet. Conservi autem qui narraverunt Domino quae fiebant, potest intelligi Ecclesia, quae et illum solvit, et illum ligat.

XXV. [Ibid. 18:24-31.] As for the fact that there was brought to the Lord a debtor of ten thousand talents, and He ordered him to be sold, and his wife, and his children, and all that he had, and payment to be made: it is to be understood that he was a debtor of the ten commandments of the Law; and that for his cupidity and his works, as for his wife and children, he ought to have paid the penalty, which is his price: for the price of one sold is understood as the punishment of one condemned. As for its saying, He would not pardon his fellow servant, but went and cast him into prison, and the rest: it is to be understood that he held this mind against him, that he wished punishments upon him. But the fellow servants who told the Lord what was being done can be understood as the Church, which both looses the one and binds the other.

XXVI. [Ib. XIX, 23, 25.] Quod ait Dominus, divitem non intrare in regnum Dei; et discipuli dicunt, Quis potest salvus fieri? cum pauci sint divites in comparatione multitudinis pauperum: intelligendum quod omnes qui talia cupiunt, in eorum numero haberi animadverterint.

XXVI. [Ibid. 19:23, 25.] As for the Lord's saying that a rich man does not enter the kingdom of God, and the disciples' saying, Who can be saved? although the rich are few in comparison with the multitude of the poor: it is to be understood that they perceived that all who desire such things are counted in their number.

XXVII. [Ib. XX, 17.] Quod Dominus seorsum se duobus discipulis passurum refert, ad confirmandum in posterum testimonium fecit: quia dixit, In ore duorum vel trium testium stabit omne verbum (Matth. XVIII, 16). Ut enim neque vulgaretur quod dicebat, neque careret humani testimonii firmitate, paucioribus quam duobus dicere non potuit. Vel ad sacramentum charitatis ostendendum: minus enim quam inter duos charitas esse non potest. Erat autem ille non necessitate debiti propter peccatum suum, sed ad solvenda nostra peccata charitate passurus.

XXVII. [Ibid. 20:17.] That the Lord tells two disciples privately that He is going to suffer, He did in order to confirm the testimony for the future: because He said, In the mouth of two or three witnesses every word shall stand (Matt. 18:16). For so that what He was saying should neither be spread abroad nor lack the firmness of human testimony, He could not tell it to fewer than two. Or else it was to show the sacrament of charity: for charity cannot exist between fewer than two. Yet He was to suffer not by the necessity of a debt on account of any sin of His own, but out of charity, to pay off our sins.

XXVIII. [Ib. XX, 29-34.] Ab Jericho egreditur Dominus; jam de ista terra resurrectione discedens. Sequuntur eum turbae multae; credunt in eum populi et gentes. Duo autem caeci sedentes juxta viam, significant de utroque populo quosdam jam cohaerentes per fidem dispensationi temporali, secundum quam Christus via est; et desiderantes illuminari, id est, aliquid de Verbi aeternitate intelligere, quod transeunte Jesu impetrare cupiebant, id est, per meritum fidei qua creditur Filius Dei et natus homo et passus propter nos. Per hanc enim dispensationem quasi transit Jesus, quia talis actio temporalis est. Oportebat autem ut tantum clamarent, donec resistentis sibi turbae strepitum vincerent; id est, tam perseveranter animum intenderent orando atque pulsando, quousque consuetudinem desideriorum carnalium, quae tanquam turba obstrepit cogitationi lucem veritatis aeternae videre conanti, vel ipsam hominum carnalium turbam studia spiritualia impedientem, fortissima intentione superarent. Itaque audiens Jesus qui ait, Petenti dabitur, et quaerens inveniet, et pulsanti aperietur (Matth. VII, 7), venientes ad se, ipso scilicet desiderii ardore p⟨e⟩rvenientes ad id quod desiderant, stans eos tangit, atque illuminat. Non enim sicut illa dispensatio temporalis, ita etiam Verbi aeternitas transit, quae in seipsa manens omnia innovat (Sap. VII, 27). Quapropter

XXVIII. [Ibid. 20:29-34.] The Lord goes out from Jericho; departing now from this earth by the resurrection. Great crowds follow Him; peoples and nations believe in Him. And the two blind men sitting beside the way signify certain ones from each people who already cleave by faith to the temporal dispensation, according to which Christ is the way; and who desire to be enlightened, that is, to understand something of the eternity of the Word, which they were longing to obtain as Jesus passed by, that is, through the merit of the faith by which the Son of God is believed both to have been born a man and to have suffered for us. For through this dispensation Jesus, as it were, passes by, because such an action is temporal. And they had to cry out so much, until they overcame the din of the crowd that resisted them; that is, they had to bend their mind so perseveringly in praying and knocking, until with the strongest intention they overcame the habit of carnal desires, which like a crowd clamours against the thought that strives to see the light of eternal truth, or the very crowd of carnal men which hinders spiritual pursuits. And so Jesus, Who said, To the one who asks it shall be given, and the one who seeks shall find, and to the one who knocks it shall be opened (Matt. 7:7), hearing them as they come to Him, that is, as by the very ardour of their desire they arrive at what they desire, stands and touches them, and enlightens them. For the eternity of the Word does not pass by in the way that that temporal dispensation does, for, abiding in itself, it makes all things new (Wis. 7:27). Wherefore

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(a) ‹anchor: not visible (call above the foot)› · call in col 1328

II Retract. cap. 12.

Retractations II, chapter 12.

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quia fides incarnationis temporalis ad aeterna intelligenda nos praeparat, transeunte Jesu admoniti sunt ut illuminarentur, et ab stan⟨t⟩e illuminati sunt. Temporalia enim transeunt, aeterna stant.

because faith in the temporal incarnation prepares us for understanding eternal things, they were prompted to be given light while Jesus was passing by, and were given light by Him as He stood. For temporal things pass by, eternal things stand.

XXIX. [Ib. XXI, 21.] Quod Dominus dicit discipulis suis, Dicetis monti huic, Tolle, et jacta te in mare, de superbia dixit quae ad saeculares pertinet: hoc sibi servus Dei dicere debet, ut eam a se repellat, quia ipsi non congruit. Vel quod per eorum fidem, quia per eos Evangelium praedicatum est, ipse Dominus qui mons appellatus est (Isai. II, 2), ablatus est a Judaeis, ut in Gentes tanquam in mare porro jaceretur.

XXIX. [Ibid. 21:21.] When the Lord says to His disciples, You will say to this mountain, Take yourself up, and throw yourself into the sea, He spoke of the pride that belongs to worldly men: the servant of God ought to say this to himself, so that he may drive it away from himself, because it does not befit him. Or else it means that through their faith, since the Gospel was preached through them, the Lord Himself, Who has been called a mountain (Isa. 2:2), was taken away from the Jews, so as to be cast forth among the Gentiles as into the sea.

XXX. [Ib. XXI, 44.] Quod Dominus dicit, Et qui ceciderit super lapidem istum confringetur: super quem vero ceciderit, conteret eum: de his dicit quod cadent super eum, qui illum modo contemnunt, vel injuriis afficiunt; ideo nondum penitus intereunt, sed tamen confringuntur, ut non recte ambulent: super quos autem cadit, veniet illis desuper in judicio cum poena perditionis; ideo dixit, Conteret eos, ut sint impii tanquam pulvis, quem projicit ventus a facie terrae (Psal. I, 4).

XXX. [Ibid. 21:44.] When the Lord says, And whoever falls upon this stone will be broken: but on whomever it falls, it will crush him: He says of those that they will fall upon it who now despise Him or treat Him with insults; therefore they do not yet perish utterly, but they are nevertheless broken, so that they do not walk aright: but upon those on whom it falls, it will come down upon them from above at the judgement with the punishment of perdition; therefore He said, It will crush them, so that the ungodly may be like dust, which the wind casts from the face of the earth (Ps. 1:4).

XXXI. [Ib. XXII, 2-9.] Quod Dominus dixit, Simile est regnum caelorum homini regi qui fecit nuptias filio suo; nuptias dixit Verbum incarnatum, quia in ipso homine suscepto Ecclesia Deo copulata est. Quod dixit, Tauri mei et aitilia occisa sunt: tauros dixit principes plebium; altilia vero, omnia saginata. Quod dixit Dominus, Ite ad exitus viarum, et quoscumque inveneritis, vocate ad nuptias: viae intelliguntur dogmata Gentium; quia ex omnibus illis ad nuptias venerunt, id est, Christo crediderunt.

XXXI. [Ibid. 22:2-9.] When the Lord said, The kingdom of heaven is like a man, a king, who made a wedding for his son; by the wedding He meant the Word incarnate, because in the very manhood He took up the Church was joined to God. When He said, My bulls and fatlings have been slain: by bulls He meant the leaders of the peoples; and by fatlings, all things fattened. When the Lord said, Go to the ends of the roads, and whomever you find, call to the wedding: by the roads are understood the teachings of the Gentiles; for out of all of them they came to the wedding, that is, they believed in Christ.

XXXII. [Ib. XXII, 25.] Quod Sadducaei dicunt Domino, Fuerunt apud nos septem fratres, et unus accepta uxore obiit, et secundus, et caeteri; intelliguntur homines impii, qui fructum justitiae non potuerunt afferre in terra per omnes septem mundi aetates, quibus ista terra consistit: postea enim et ipsa terra transiet, per quam omnes illi quasi septem mariti steriliter transierunt.

XXXII. [Ibid. 22:25.] When the Sadducees say to the Lord, There were among us seven brothers, and the first, having taken a wife, died, and the second, and the rest; ungodly men are understood, who were unable to bring forth the fruit of righteousness on the earth through all the seven ages of the world, in which this earth subsists: for afterwards this earth too will pass away, through which all those men, like seven husbands, have passed barren.

XXXIII. [Ib. XXII, 40.] Quod Dominus dicit, In his duobus praeceptis tota Lex pendet et Prophetae; pendet dixit, id est, illo refertur, ibi habet finem.

XXXIII. [Ibid. 22:40.] When the Lord says, On these two commandments hangs the whole Law and the Prophets; He said hangs, that is, it is referred to that, there it has its end.

XXXIV. [Ib. XXIII, 17, 19.] Quod Dominus dixit, Quid enim majus est, aurum, an templum quod sanctificat aurum? et item dixit, Quid enim majus est, donum, an altare quod sanctificat donum? intelligendum templum et altare ipsum Christum; aurum et donum, laudes et sacrificia precum, quae in eo per eum offerimus. Non enim ille per haec, sed ista per illum sanctificantur.

XXXIV. [Ibid. 23:17, 19.] When the Lord said, For which is greater, the gold, or the temple which sanctifies the gold? and likewise said, For which is greater, the gift, or the altar which sanctifies the gift? the temple and the altar are to be understood as Christ Himself; the gold and the gift as the praises and sacrifices of prayers which we offer in Him through Him. For He is not sanctified through these, but these through Him.

XXXV. [Ib. XXIII, 23 et 24.] Quod Dominus dixit, Excolantes culicem, refertur ad id quod dixit, decimare illos minuta quaeque. Camelum glutientes, refertur ad id quod dixit, Praeteritis graviora Legis; misericordiam, et judicium, et fidem: ut iste sit sensus, Minima observatis, maxima contemnitis. Ex hac enim perversitate etiam illud eis accidit, quo possunt haec per allegoriam referri, ut dimitterent Barabbam

XXXV. [Ibid. 23:23-24.] When the Lord said, Straining out a gnat, this refers to what He said, that they tithe every little thing. Swallowing a camel refers to what He said, You pass over the weightier things of the Law; mercy, and judgement, and faith: so that the sense is this, You observe the least things, you despise the greatest. For out of this perversity there befell them also that to which these words can be referred by allegory, that they released Barabbas

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(Matth. XXVII, 20), quia videlicet ipse non solveret sabbatum, quod magna diligentia carnaliter observabant; occiderent autem Dominum spiritualiter sabbatum insinuantem per misericordiam et judicium et fidem, quae illi maxime contemnebant. Nam et culicis nomine non absurde figuratur seditiosus homicida, quia hoc animal et strependo inquietat, et sanguine delectatur: et cameli nomine propter humiliantem se ad s⟨u⟩be⟨u⟩nda onera magnitudinem, intelligitur congruenter Dominus.

(Matt. 27:20), because, that is, He would not break the sabbath, which they observed carnally with great diligence, but they would kill the Lord, Who was intimating the sabbath spiritually through mercy and judgement and faith, things they most of all despised. For by the name of the gnat, too, the seditious murderer is not absurdly figured, because this creature both disturbs by its buzzing and delights in blood; and by the name of the camel, on account of its greatness humbling itself to take up burdens, the Lord is fittingly understood.

XXXVI. [Ib. XXIII, 37.] Quod dixit Dominus ⟨a⟩d Jerusalem, Quoties volui congregare filios tuos, sicut gallina congregat filios suos sub alas, et noluisti? hoc genus animantis magnum affectum in filios habet, ita ut eorum infirmitate affecta et ipsa infirme⟨t⟩ur; et quod difficilius in caeteris animantibus inve⟨n⟩ies, alis suis filios protegens, contra milvum pugnet; sic etiam mater nostra Sapientia Dei, per carnis susceptionem infirmata quodammodo (unde et Apostolus dicit, Quod infirmum Dei, fortius est hominibus (I Cor. I, 25), protegit infirmitatem nostram, et resistit diabolo, ne nos rapiat. In qua defensione, quod illa adversus milvum conatur affectu, haec adversus diabolum perficit potestate.

36. [Ibid. 23:37.] As to what the Lord said to Jerusalem, How often would I have gathered your children, as a hen gathers her chicks under her wings, and you would not? this kind of creature has great affection towards its young, so that, affected by their weakness, it too becomes weak; and, what you will find with more difficulty among the other animals, protecting its young with its wings, it fights against the kite: so also our mother, the Wisdom of God, made weak in a certain manner through the taking up of flesh (whence the Apostle too says, The weakness of God is stronger than men (1 Cor. 1:25), protects our weakness and resists the devil, lest he snatch us away. In this defence, what that creature attempts against the kite by affection, this Wisdom accomplishes against the devil by power.

XXXVII. [Ib. XXIV, 20]. Quod Dominus dixit, Orate ne fiat fuga vestra hieme vel sabbato, id est, ne impedimento aliquo detineamini: quia et hieme, imbribus vel frigore; et sabbato, in quo proficisci non licebat, impediebatur quis ab itinere. Vel aliud, ne in tristitia aut laetitia rerum temporalium quis inveniatur a die illa.

37. [Ibid. 24:20.] As to what the Lord said, Pray that your flight be not in winter or on the sabbath, that is, that you be not held back by any hindrance: for both in winter, by rains or cold, and on the sabbath, on which it was not lawful to set out, a person was hindered from a journey. Or something else: that no one be found by that day in sadness or in joy over temporal things.

XXXVIII. [Ib. XXIV, 23-27.] Quod Dominus dicit, Sicut enim fulgur exit ab oriente, et pervenit usque ad occidentem; ita erit et adventus Filii hominis; orientis et occidentis nomine totum orbem voluit significare, per quem futura erat Ecclesia, incipiente Evangelio ab Jerusalem (Luc. XXIV, 47), secundum illum sensum quo dixit, Amodo videbitis Filium hominis venientem in nubibus (Matth. XXVI, 64). Convenienter enim Ecclesiam nunc fulgur nominavit, quod maxime solet emicare de nubibus. Constituta ergo auctoritate Ecclesiae per orbem terrarum clara atque manifesta, consequenter discipulos admonet, atque omnes fideles, et qui in eum credere voluerint, ne schismaticis atque haereticis credant. Unumquodque enim schisma, et unaquaeque haeresis, aut locum suum habet in orbe terrarum, partem aliquam tenens; aut obscuris atque occultis conventiculis curiositatem hominum decipit. Quo pertinet quod ait, Si quis vobis dixerit, Ecce hic est Christus, aut illic, quod significat terrarum partes et provinciarum: aut in penetralibus, aut in deserto, quod significat obscura et occulta conventicula haereticorum. Quod ergo dixit, ab oriente in occidentem perventurum adventum suum, contra illos valet qui per terrarum particulas nominantur, et dicunt apud se esse Christum. Quod autem ait, Sicut fulgur, contra illos valet, qui occulte congregant

38. [Ibid. 24:23-27.] As to what the Lord says, For as the lightning goes out from the east and reaches even to the west, so also will the coming of the Son of man be; by the name of east and west He wished to signify the whole world, throughout which the Church was to be, the Gospel beginning from Jerusalem (Luke 24:47), according to that sense in which He said, Hereafter you will see the Son of man coming in the clouds (Matt. 26:64). For He fittingly named the Church now lightning, which is most wont to flash forth from the clouds. The authority of the Church, then, being established throughout the world, clear and manifest, He consequently admonishes the disciples, and all the faithful, and those who should wish to believe in Him, not to believe schismatics and heretics. For every schism and every heresy either has its own place in the world, holding some part of it, or deceives the curiosity of men by obscure and hidden conventicles. To this belongs what He says, If anyone says to you, Behold, here is the Christ, or there, which signifies parts of the earth and of provinces; or in the inner rooms, or in the desert, which signifies the obscure and hidden conventicles of heretics. What He said, then, that His coming would reach from the east to the west, avails against those who are named after small portions of the earth and say that Christ is with them. But what He says, As the lightning, avails against those who secretly gather

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(1) ‹anchor: enim Ecclesiam› · call in col 1330

Tres Mss., Convenienter enim etiam nunc fulgur, etc. Alii totidem, Convenienter etenim tam nunc fulgur, etc.

Three manuscripts: "Fittingly, for, it is even now [called] lightning," etc. As many others: "Fittingly indeed already now lightning," etc.

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tanquam in penetralibus, et paucos tanquam in deserto: ad manifestationem quippe claritatemque pertinet Ecclesiae fulguris nomen, significans etiam noctem vel nubila saeculi hujus; tunc enim fulguris candor apparet.

as in the inner chambers, and a few as in the desert: for the name of lightning pertains to the manifestation and brightness of the Church, signifying also the night or the clouds of this world; for it is then that the brilliance of lightning appears.

XXXIX. [Ib. XXIV, 32.] Quod Dominus dixit, Ab arbore autem fici discite similitudinem; arborem fici genus humanum intellige, propter pruritum carnis. Cum jam ramus ejus tener fuerit; id est, cum filii hominum per fidem Christi ad spirituales fructus profecerint, et in eis honor adoptionis filiorum Dei eminuerit.

39. [Ibid. 24:32.] As to what the Lord said, But from the fig tree learn a likeness: understand the fig tree as the human race, because of the itching of the flesh. When its branch has now become tender; that is, when the sons of men, through faith in Christ, have advanced towards spiritual fruits, and the honour of the adoption of the sons of God has become prominent in them.

XL. [Ib. XXVI, 24.] Quod Dominus de Juda dixit, Bonum erat illi non nasci, utrum in hanc vitam? ut usitate locutus sit. Non enim potest bonum esse aliquid ei, qui non est. Et si quisquam contendit esse aliquam vitam ante istam, non Judae tantum ut nasceretur, sed nulli expedire convincitur. An diabolo dicit non nasci ad peccatum? An etiam bonum illi erat ut Christo non nasceretur per vocationem, ne esset apostata?

40. [Ibid. 26:24.] As to what the Lord said about Judas, It was good for him not to be born: whether [it means] into this life? so that He spoke in the customary way. For nothing can be good for one who does not exist. And if anyone contends that there is some life before this one, he is shown [to hold] that to be born was expedient not for Judas only, but for no one. Or does He mean not to be born to the devil unto sin? Or was it also good for him not to be born to Christ through calling, so that he would not be an apostate?

XLI. [Ib. XXVI, 15.] Quod Dominus triginta argenteis venditus est, significat per Judam Judaeos iniquos, qui sequentes carnalia et temporalia, quae ad quinque sensus pertinent corporis, Christum habere noluerunt: quod quia sexta mundi aetate fecerunt, sexies quinos eos tanquam pretium venditi Domini accepisse significatum est. De quo tempore talibus insultat propheta dicens, Filii hominum, quousque graves corde? utquid diligitis vanitatem, et quaeritis mendacium (Psal. IV, 3)? ut si quinque aetatibus fuisset aliqua excusatio sequendae vanitatis, vel sexta comprehenderent veritatem, quae per Dominum nostrum praedicabatur, et demonstrabatur, sicut sexta die homo factus est ad imaginem Dei (Gen. I, 26). Quod quia noluerunt, habent sexies quini impressam imaginem principis saeculi, et non habent Christum per quem signatum est in nobis lumen vultus tui, Domine (Psal. IV, 7). Et quia eloquium Domini argentum est (Psal. XI, 7), illi autem etiam ipsam legem carnaliter intellexerunt, tanquam in argento impressam saecularis principatus imaginem amisso Domino tenuerunt.

41. [Ibid. 26:15.] That the Lord was sold for thirty pieces of silver signifies, through Judas, the wicked Jews, who, following carnal and temporal things, which pertain to the five senses of the body, refused to have Christ: and because they did this in the sixth age of the world, it was signified that they received six times five as though the price of the Lord who was sold. About this time the prophet taunts such men, saying, Sons of men, how long heavy of heart? why do you love vanity and seek falsehood (Ps. 4:3)? as if, granting that in the five ages there had been some excuse for following vanity, at least in the sixth they might grasp the truth, which was being preached and shown by our Lord, just as on the sixth day man was made to the image of God (Gen. 1:26). And because they refused this, they have, six times five, the impressed image of the prince of the world, and they do not have Christ, through Whom is signed upon us the light of Thy countenance, O Lord (Ps. 4:7). And since the utterance of the Lord is silver (Ps. 11:7), while they understood even the Law itself carnally, they held, as it were, the image of worldly sovereignty stamped on silver, having lost the Lord.

XLII. [Ib. XXIV, 28.] Quod Dominus dicit, Ubi fuerit corpus, illo congregabuntur aquilae; id est in coelum, quo hinc secum levavit corpus in homine suscepto: quod etiam cadaver ideo appellatum est, quia moriturus haec loquebatur. Illo congregabuntur aquilae, dictum est de spiritualibus, qui ejus passionem humilitatemque imitando, tanquam de ejus corpore saturantur. Corpus enim propter humilitatem pro nobis passionemque suscepit.

42. [Ibid. 24:28.] As to what the Lord says, Wherever the body is, there the eagles will be gathered; that is, into heaven, whither He raised the body with Him from here in the man He had taken up: which is also called a carcass for this reason, that He was about to die when He said these things. There the eagles will be gathered was said of the spiritual, who by imitating His passion and humility are, as it were, filled from His body. For He took up a body for the sake of humility and the passion on our behalf.

XLIII. [Ib. XXVI, 29.] Quod Dominus dicit sub tempus passionis discipulis, Non bibam amodo de hoc genimine vitis, usque in diem illum, cum illud bibam vobiscum novum in regno Patris mei, vult intelligi hoc vetus esse, cum illud novum dicit. Quia ergo de propagine

43. [Ibid. 26:29.] As to what the Lord says to the disciples near the time of the passion, I will not drink henceforth of this produce of the vine until that day when I drink it new with you in the kingdom of My Father: He wishes this to be understood as old, since He calls that new. Since therefore from the offspring

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(1) ‹anchor: sexies quinos eos› · call in col 1331

Editio Am., sexies quini eos, etc. Sic etiam plerique Mss. apud quos rursum paulo infra legebamus, sexies quini; ubi in editis habetur, sexies quinque impressam, etc.

The Am. edition reads "six times five [quini] them," etc. So also most manuscripts, in which a little further on we again read "six times five [quini]," where the editions have "six times five [quinque] impressed," etc.

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Adam, qui vetus homo appellatur, corpus susceperat, quod in passione morti traditurus erat (unde etiam per vini sacramentum commendat sanguinem suum), quid aliud novum vinum, nisi immortalitatem renovatorum corporum intelligere debemus? quod cum dicit, Vobiscum bibam, etiam ipsis resurrectionem corporum ad induendam immortalitatem promittit. Vobiscum enim non ad idem tempus, sed ad eamdem innovationem dictum accipiendum est. Nam et nos dicit Apostolus resurrexisse cum Christo (Coloss. II, 12), ut spes rei futurae jam praesentem laetitiam afferat. Quod autem de hoc genimine vitis etiam illud novum esse dicit, significat eadem utique corpora resurrectura secundum innovationem coelestem, quae nunc secundum terrenam vetustatem moritura sunt. Si autem vitem de cujus vetustate hunc passionis calicem bibit, ipsos Judaeos intellexeris, significatum est etiam ipsam gentem ad corpus Christi per novitatem vitae accessuram, cum, ingressa plenitudine Gentium, omnis Israel salvus fiet (Rom. XI, 25).

of Adam, who is called the old man, He had taken up a body which He was going to hand over to death in the passion (whence also through the sacrament of the wine He commends His blood), what else ought we to understand by the new wine but the immortality of renewed bodies? And when He says, I will drink with you, He promises to them too the resurrection of bodies, so that they may put on immortality. For "with you" is to be taken as said not with regard to the same time, but with regard to the same renewal. For the Apostle says that we too have risen with Christ (Col. 2:12), so that the hope of the thing to come may already bring present gladness. And His saying that it is from this fruit of the vine, and yet that this too is new, signifies that the very same bodies will rise according to the heavenly renewal which now are going to die according to earthly oldness. But if you understand the vine, from whose oldness He drinks this cup of the passion, to be the Jews themselves, it is signified that that very nation too will come to the body of Christ through newness of life, when, the fullness of the Gentiles having entered in, all Israel shall be saved (Rom. 11:25).

XLIV. [Ib. XXVI, 67.] Quod dictum est, Exspuerunt in faciem ejus, significavit eos qui ejus praesentiam gratiae respuunt. Item tanquam colaphis eum caedunt, qui honores suos ei praeferunt: palmas in faciem ejus dant, qui perfidia caecati eum non venisse affirmant, tanquam praesentiam ejus exterminantes et repellentes.

44. [Ibid. 26:67.] What was said, They spat in His face, signified those who spit out the presence of His grace. Likewise those strike Him as it were with fists who prefer their own honours to Him; those give Him blows with their palms in the face who, blinded by unbelief, affirm that He has not come, as though banishing and driving away His presence.

XLV. [Ib. XXVI, 69-74.] Quod Petrus necdum solidatus in fide, Deum ter negavit, videtur ipsa trina ejus negatio pravum errorem haereticorum designasse. Nam error haereticorum de Christo tribus generibus terminatur: aut enim de divinitate ejus, aut de humanitate, aut de utroque falluntur.

45. [Ibid. 26:69–74.] That Peter, not yet made firm in the faith, denied God three times: that threefold denial of his seems to have designated the perverse error of heretics. For the error of heretics concerning Christ is bounded by three kinds: for they are deceived either about His divinity, or about His humanity, or about both.

XLVI. [Ib. XXVI, 58.] Quod ad passionem euntem Dominum a longe sequebatur Petrus, significat Ecclesiam secuturam quidem, hoc est, imitaturam passionem Domini, sed longe differenter: Ecclesia enim pro se patitur, at ille pro Ecclesia.

46. [Ibid. 26:58.] That Peter was following from afar the Lord as He went to His passion signifies that the Church would indeed follow, that is, would imitate the passion of the Lord, but very differently: for the Church suffers for itself, but He for the Church.

XLVII. [Ib. XXVI, 39, 42, 44.] Sicut tentatio cupiditatis trina est, ita etiam tentatio timoris trina est. Cupiditati quae in curiositate est, opponitur timor mortis: sicut enim in illa cogno⟨s⟩c⟨e⟩n⟨d⟩arum rerum est aviditas, ita in ista metus amittendae talis notitiae. Cupiditati vero honorum vel laudis, opponitur timor ignominiae et contumeliarum. Cupiditati autem voluptatis, opponitur timor doloris. Non absurde ergo intelligitur propter trinam tentationem passionis, ter Dominum orasse ut transiret calix; sed ita ut potius impleretur voluntas Patris.

47. [Ibid. 26:39, 42, 44.] Just as the temptation of desire is threefold, so too the temptation of fear is threefold. To the desire which lies in curiosity is opposed the fear of death: for just as in the former there is an eagerness for knowing things, so in the latter there is the dread of losing such knowledge. To the desire for honours or praise is opposed the fear of disgrace and insults. To the desire for pleasure is opposed the fear of pain. It is therefore not absurdly understood that on account of the threefold temptation of the passion the Lord prayed three times that the cup might pass; but in such a way that rather the will of the Father might be fulfilled.

Editors' notes and page, col. 1332

Footnotes

(1) ‹anchor: aut de utroque falluntur› · call in col 1332

In Mss. quaestio quadragesima quinta incipit ab istis verbis, Error haereticorum: nec praemittuntur illa, Quod Petrus necdum solidatus, etc., horum tamen loco in quibusdam codicibus ponitur, De trina, vel, In trina Petri negatione. Praeterea in editis Bat. Am. et Er. ad istam quaestionem haec subjiciuntur: Notandum, quod Petrus semel ante primum galli cantum negavit Dominum, illos significasse qui Christum ante resurrectionem Deum esse non putaverunt, ejus morte turbati. Illud autem quod bis ante secundum galli cantum, eos qui nunc in illo vel secundum Deum, vel secundum hominem, vel secundum utrumque errant, et ideo veritatem negant ante Ecclesiae resurrectionem: ut primus galli cantus intelligatur capitis resurrectio, hoc est ipsius Domini; secundus autem ipsius, sed in corpore universae Ecclesiae: quae absunt a caeteris codicibus, excepto uno Ms. Cisterciensi.

In the manuscripts the forty-fifth question begins with the words "The error of the heretics"; the words "That Peter, not yet made firm," etc., do not come first, though in their place some codices put "On the threefold denial of Peter," or "In the threefold denial of Peter." Moreover, in the Bat., Am. and Er. editions this is added to this question: "It is to be noted that Peter's denying the Lord once before the first cockcrow signified those who did not think Christ was God before the resurrection, being troubled by His death; and his denying Him twice before the second cockcrow signified those who now err about Him either as regards God, or as regards man, or as regards both, and so deny the truth before the resurrection of the Church: so that the first cockcrow is understood as the resurrection of the head, that is, of the Lord Himself, and the second as His too, but in the body of the whole Church." These words are absent from the other codices, except the one Cistercian manuscript.

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LIBER SECUNDUS.

BOOK TWO.

Quaestiones in Evangelium secundum Lucam.

Questions on the Gospel according to Luke.

Quaest. I. [Luc. cap. I, ℣ 13, 20] Quod Zacharias orans pro popu⟨l⟩o, audit ab angelo, Exaudita est oratio tua; ⟨e⟩cce Elizabeth uxor tua concipiet et pariet filium, et vocabis nomen ejus Joannem; primo hoc attendendum est, quia non est verisimile, ut cum pro populi peccatis vel salute vel redempti⟨o⟩ne ille offerret, si quidem populus eum exspectabat offerentem, quod potuerit relictis publicis votis homo senex, uxorem habens anum, pro accipiendis filiis orare: praesertim quia nemo orat accipere, quod se accepturum esse desperat; usque adeo autem ille jam se habiturum filios desperabat, ut hoc angelo promittenti non crederet. Ergo quod ei dicitur, Exaudita est oratio tua, pro populo intelligendum est: cujus populi quoniam salus et redemptio et peccatorum abolitio per Christum futura erat, ad hoc nuntiatur Zachariae filius nasciturus, quia praecursor Christi destinabatur. Quod autem ei non credenti angelo, ab eodem angelo dicitur, Et ecce eris tacens donec impleantur haec in tempore suo, intelligendum est significasse quod prophetia usque ad Joannem, tanquam a sono sileret intelligibili; quia non est intellecta, donec in Domino compleretur.

Question I. [Luke 1:13, 20] As to the fact that Zachary, praying for the people, hears from the angel, Your prayer has been heard; behold, Elizabeth your wife shall conceive and bear a son, and you shall call his name John: first this must be noted, that it is not likely that, when he was offering for the sins or the salvation or the redemption of the people, since indeed the people were awaiting him as he offered, an old man having an aged wife could have abandoned the public prayers and prayed to receive sons: especially since no one prays to receive what he despairs of receiving; and indeed he already despaired of having sons to such a degree that he did not believe the angel when he promised this. Therefore what is said to him, Your prayer has been heard, must be understood of the people: and since the salvation and redemption of that people and the abolition of their sins were to come through Christ, for this reason the son who was to be born is announced to Zachary, because he was destined to be the forerunner of Christ. And as to what is said by the same angel to him when he did not believe the angel, And behold, you shall be silent until these things are fulfilled in their time, it must be understood to have signified that prophecy until John was, as it were, silent of intelligible sound; because it was not understood until it was fulfilled in the Lord.

II. [Ib. V, 3-11.] Quod Dominus de navicula docet turbas, significavit hoc tempus, quando Dominus de auctoritate Ecclesiae docet gentes. Quod Dominus ascendens in navim, quae erat Petri, rogat eum a terra reducere pusillum, significat vel temper⟨a⟩te u⟨t⟩endum verbo ad turbas, ut nec terrena eis praecipiantur, nec sic a terrenis in profundiora sacramentorum recedatur, ut ea penitus non intelligant: vel prius in proximis regionibus ge⟨n⟩tibus praed⟨i⟩candum; ut quod dicit item Petro, Duc in altum, et laxate retia vestra in capturam, ad remotiores gentes, quibus postea praedicatum est, pertineat: sicuti Isaias dicit, Tolle signum in gentes, ad eas quae prope, et ad eas quae longe (Isai. LXII, 10, et LVII, 19). Ut quod etiam retia rumpebantur piscium copia, et naviculae impletae sunt, ita ut mergerentur, significet hominum carnalium multitudinem tantam futuram in Ecclesia, ut etiam disruptione pacis, exeuntibus inde haeresibus et schismatibus, tanta remaneret, et tanta esset futura illi amissio fidei et bonorum morum, ut Christo dicere videatur talis Ecclesia, Exi a me, quia peccator homo sum: tanquam turbis carnalium repleta, et eorum moribus pene submersa, regimen spiritualium, in quibus maxime Christi persona eminet, a se repellat quodammodo. Non enim hoc voce linguae dicunt homines bonis ministris Dei, ut eos a se repellant: sed voce m⟨o⟩rum et actuum suorum suadent a se recedi, ne per bonos regantur; et eo vehementius, quo deferunt eis honorem, et tamen factis suis a se recedere admonent: ut honorificentiam eorum significaverit Petrus,

II. [Ibid. 5:3–11] That the Lord teaches the crowds from the boat signified this time, when the Lord teaches the nations from the authority of the Church. That the Lord, going up into the boat which was Peter's, asks him to put out a little from the land, signifies either that the word must be used with moderation towards the crowds, so that neither earthly things are enjoined on them, nor is there such a withdrawal from earthly things into the deeper depths of the mysteries that they do not understand them at all; or that it was to be preached first to the nations in the nearby regions; so that what He likewise says to Peter, Put out into the deep, and let down your nets for a catch, may refer to the more remote nations, to whom it was preached afterwards: as Isaiah says, Lift up a sign to the nations, to those that are near, and to those that are far off (Isa. 62:10 and 57:19). So that the fact too that the nets were breaking with the abundance of fish, and the boats were filled so that they were sinking, may signify that there would be so great a multitude of carnal men in the Church that, even when the peace had been broken and heresies and schisms had gone out from it, so great a multitude would remain, and so great a loss of faith and good morals would befall it, that such a Church would seem to say to Christ, Depart from me, for I am a sinful man: as though, filled with crowds of carnal men and almost submerged by their morals, it were in some manner driving away from itself the governance of the spiritual, in whom the person of Christ is most eminent. For men do not say this with the voice of the tongue to the good ministers of God, so as to drive them away from themselves: but by the voice of their morals and actions they urge them to withdraw from them, lest they be governed by the good; and the more vehemently, the more they show them honour and yet by their deeds warn them to withdraw from them: so that Peter would have signified their show of honour,

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cad⟨e⟩ns ad pedes Domini; mores autem in eo quod dixit, Exi a me, Domine, quia peccator homo sum. Quod tamen quia non fecit Dominus; non enim recessit ab eis, sed eos subductis navibus ad littus perduxit; significat in bonis et spiritualibus viris non esse oportere hanc voluntatem, ut peccatis turbarum commoti, quo quasi securius tranquilliusque vivant, munus eccl⟨e⟩siasticum deserant. Quod ergo subductis ad terram navibus, relictis omnibus secuti sunt eum Petrus et Jacobus et Joannes, potest significare finem temporis, quo ab hujus mundi salo, qui Christo inhaeserint, penitus recessuri sunt.

falling at the feet of the Lord; and [his] character in that he said, Depart from me, Lord, for I am a sinful man. Yet because the Lord did not do this (for He did not depart from them, but, the boats having been drawn up, brought them to the shore), it signifies that in good and spiritual men there ought not to be this wish, that, disturbed by the sins of the crowds, they should abandon the ecclesiastical office so that they may live as it were more securely and more peacefully. That, therefore, when the boats had been drawn up on land, Peter and James and John left all things and followed Him, can signify the end of time, in which those who have clung to Christ will withdraw entirely from the sea of this world.

III. [Ib. v, 14.] Quod Dominus dicit leproso mundato: Vade, ostende te sacerdoti, et offer munus pro emundatione tua, sicut praecepit Moyses, in testimonium illis; hic videtur approbare sacrifi⟨c⟩ium, quod per Moysen praeceptum est, cum id non receperit Ecclesia. Quod ideo jussisse intelligi potest, quia nondum esse coeperat sacrificium Sanctum sanctorum, quod corpus ejus est. Nondum enim in pas⟨s⟩ione obtulerat holocaustum suum, quo sacrificio confirmato in credentibus populis, templum ipsum eversum est, ubi illa sacrificia offerri solebant. Hoc autem factum e⟨s⟩t secundum prophetiam Danielis (Dan. IX, 27). Non enim oportebat auferri significantia sacrificia, priusquam illud quod significabatur confirmatum esset contestatione Apostolorum praedicantium, et fide credentium populorum.

III. [Ibid. 5:14.] As to the Lord's saying to the cleansed leper: Go, show yourself to the priest, and offer a gift for your cleansing, as Moses commanded, as a testimony to them; here He seems to approve the sacrifice which was commanded through Moses, although the Church has not received it. That He commanded it can be understood for this reason, that the sacrifice of the Holy of Holies, which is His body, had not yet begun to be. For He had not yet offered His holocaust in the passion; when that sacrifice had been confirmed among the believing peoples, the temple itself, where those sacrifices used to be offered, was overthrown. And this happened according to the prophecy of Daniel (Dan. 9:27). For the signifying sacrifices ought not to be taken away before that which was signified had been confirmed by the joint testimony of the preaching Apostles and by the faith of the believing peoples.

IV. [Ib. v, 18-25.] De paralytico: potest intelligi anima dissoluta membris, hoc est bonis operatio⟨n⟩ibus, Christum quaerere, id est, voluntatem Ver⟨b⟩i Dei; impediri autem turbis, nisi tecta, id est, oper⟨ta⟩ Scripturarum aperiat, ut per haec ad notitiam Chri⟨sti⟩ perveniat, hoc est, ad ejus humilitatem fidei piet⟨ate⟩ descendat. Hi autem a quibus deponitur, bonos in E⟨c⟩clesia doctores possunt significare. Quod autem cu⟨m⟩ lecto deponitur, significat ab homine in ista car⟨ne⟩ adhuc constituto Christum debere cognosci. Quem tamen lectum sanus postea jubetur portare, et ire i⟨n⟩ domum suam, ut remissione peccatorum convalescentibus per spem bonam membris animae, hoc corp⟨us⟩ restaurare intelligatur: ut jam non in carnalibus ga⟨u⟩diis tanquam in lecto requiescat infirmitas animi; s⟨ed⟩ magis ipsa contineat affectiones carnales, et tendat ⟨ad⟩ requiem secretorum cordis sui.

IV. [Ibid. 5:18-25.] Concerning the paralytic: [by him] can be understood the soul, loosened in its members, that is, in good works, seeking Christ, that is, the will of the Word of God; but hindered by the crowds unless it opens the roofs, that is, the hidden things of the Scriptures, so that through these it may come to the knowledge of Christ, that is, may descend to His humility with the piety of faith. And those by whom he is let down can signify the good teachers in the Church. And that he is let down with the bed signifies that Christ ought to be known by man while still established in this flesh. That he is nevertheless afterwards ordered, being healed, to carry the bed and to go into his house, is to be understood thus: that, the members of the soul growing strong through the remission of sins by good hope, he restores this body; so that the weakness of the mind no longer rests in carnal joys as in a bed, but rather itself holds in check the carnal affections, and tends towards the rest of the secret places of its own heart.

V. [Ib. III, 23.] Non absurde quaestio proponitu⟨r⟩, Quomodo potuerit duos patres habere Joseph. Na⟨m⟩ Matthaeus eum dicit genitum ab eo qui vocabatur J⟨a⟩cob (Matth. I, 16); Lucas vero filium esse dicit ej⟨us⟩ qui vocabatur Heli. Neque hoc loco illud dici pote⟨st⟩ quod unus homo, sicut non solum apud Gentes, se⟨d⟩ etiam apud Judaeos accidere solere manifestum es⟨t⟩, duo nomina habuerit. Caetera enim serie generati⟨o⟩num,

V. [Ibid. 3:23.] Not absurdly is the question proposed, how Joseph could have had two fathers. For Matthew says that he was begotten by him who was called Jacob (Matt. 1:16); but Luke says that he was the son of him who was called Heli. Nor can it be said in this place that one man had two names, as it is manifest commonly happens not only among the Gentiles but also among the Jews. For by the rest of the series of the generations

Editors' notes and page, col. 1334

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qui hoc putat, facile refellitur. Quid enim de avis, atavis, proavis, caeterisque majoribus dicturus est, quorum diversa nomina singuli Evangelistae in sua quisque narratione contexunt? Quid postremo de ipso numero; quandoquidem Lucas a Domino usque ad David quadraginta tres generationes enumerat, Matthaeus autem a David usque ad Dominum viginti octo vel viginti septem? Certi enim sacramenti gratia usque ad transmigrationem, et ab ipsa item tran⟨s⟩migratione unus bis numeratur. Quaerendum igitur quomodo duos patres potuerit habere Joseph. Et mihi quidem in praesentia tres causae occurrunt, quarum aliquam Evangelista secutus sit. Aut enim unus erat Joseph naturalis pater, et alter eum adoptaverat: aut more Judaeorum, cum sine filiis unus decessisset, uxorem ejus propinquus accipiens, filium quem genuit propinquo mortuo deputavit (Deut. XXV, 5, 6); ut cum ab altero alteri genitus esset Joseph, convenienter duos patres habere diceretur. Aut unus Evangelista patrem ejus a quo genitus est, nominavit; alter vero vel avum maternum, vel aliquem de cognatis majoribus posuit, cui propter consanguinitatis vinculum, in filii loco Joseph non absurde constitueretur, ut inde jam usque ad David non eumdem quem Matthaeus generationum ordinem texeret. In quibus causis illa videtur infirma, quam secundo loco posuimus: quia cum quisque apud Judaeos defuncto fratre vel propinquo prolem de uxore ejus exsuscitat, illud quod nascitur nomen defuncti solet accipere. Ergo aut adoptio solvit istam quaestionem, aut origo majorum, aut aliqua alia causa, quae nobis in praesentia non occurrit. Quapropter tanta est eorum dementia, qui facilius dilabuntur ad Evangelistarum aliquem de mendacio criminandum, quam causas quaerant, cur diversa patrum nomina singuli commemoraverint, ut temere dicatur duas solas esse causas, quibus id recte fieri potuerit, cum tamen ad solvendam quaestionem vel unam invenire sufficiat.

he who thinks this is easily refuted. For what will he say about the grandfathers, great-great-great-grandfathers, great-grandfathers and the other forebears, whose differing names the individual Evangelists each weave into their own narrative? What, finally, about the number itself, since Luke enumerates forty-three generations from the Lord back to David, but Matthew twenty-eight or twenty-seven from David down to the Lord? For for the sake of a certain mystery one person is counted twice, up to the transmigration and again from the transmigration itself. We must therefore ask how Joseph could have had two fathers. And for my part three explanations occur to me at present, one or other of which the Evangelist may have followed. For either the one was Joseph's natural father, and the other had adopted him; or, according to the custom of the Jews, when the one had died without sons, a kinsman taking his wife assigned the son whom he begot to the dead kinsman (Deut. 25:5–6), so that, since Joseph had been begotten by the one for the other, he might fittingly be said to have two fathers. Or the one Evangelist named his father by whom he was begotten, while the other put down either his maternal grandfather or someone among his forebears by kinship, to whom Joseph might not absurdly be set in the place of a son on account of the bond of blood, so that from there on to David he wove an order of generations not the same as Matthew's. Among these explanations the one we put in second place seems weak, because when anyone among the Jews raises up offspring from the wife of a deceased brother or kinsman, what is born customarily receives the name of the deceased. Therefore either adoption resolves this question, or the descent of the forebears, or some other cause which does not occur to us at present. Hence so great is the madness of those who slip more readily into accusing one of the Evangelists of falsehood than they seek the reasons why each recorded different names of fathers, that it may rashly be said that there are only two causes by which this could rightly have come about, when nevertheless to resolve the question it suffices to find even one.

VI. [Ib. III, 23-38.] Quid sibi velit quod septuaginta septem personae secundum generationes, quas Lucas secutus est. inveniuntur, quaeri potest. Nam et hujus numeri mentionem Dominus fecit, cum eum Petrus de dimittendis peccatis fratris interrogasset. Ait enim, non solum septies, sed septuagies septies esse dimittendum (Matth XVIII, 22). Unde recte creditur commemoratione hujus numeri omnia peccata jussisse dimitti; quandoquidem ipse per quem peccata omnia dimissa sunt, septuagesima et septima generatione, secundum evangelistae memorati testimonium, ad homines humaniter venire dignatus est. Convenientissime autem, cum sit etiam alia series generationum quam Matthaeus explicat (Id. I, 1-17), hanc ille tenuit, qui baptizato Domino generationes ipsas per septuaginta et septem personas sursum versus enumerat. Nam et reditus est et tanquam ascensus ad Deum, cui post peccatorum abolitionem reconciliamur, expressus, cum sursum versus per illas generationes ascenditur. Et utique per Baptismum fit omnium remissio

VI. [Luke 3:23-38.] It may be asked what it means that seventy-seven persons are found according to the generations which Luke followed. For the Lord too made mention of this number when Peter had questioned Him about forgiving a brother's sins. For He says that one must forgive not only seven times but seventy times seven (Matt. 18:22). Hence it is rightly believed that by the mention of this number He commanded that all sins be forgiven, since He Himself, through Whom all sins have been forgiven, deigned to come to men in human fashion in the seventy-seventh generation, according to the testimony of the evangelist mentioned. Most fittingly, moreover, since there is also another series of generations which Matthew sets out (Matt. 1:1–17), this one was kept by him who, after the Lord had been baptized, enumerates the generations themselves upwards through seventy-seven persons. For a return and as it were an ascent to God, to Whom we are reconciled after the abolition of sins, is expressed when one ascends upwards through those generations. And certainly through Baptism there comes about, of all, the remission

Editors' notes and page, col. 1335

Footnotes

(a) ‹anchor: solet accipere› · call in col 1335

Retract. lib. 2, cap. 12.

Retractations, book 2, chapter 12.

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peccatorum, quae illo numero significatur. Non enim in baptismo Domini ipsi Domino peccata dimissa sunt, sed ipsa ibi remissio peccatorum omnium, quae misericordia ejus et potestate donata est hominibus, per illum baptismum Domini et per illum numerum generationum consecrata atque signata est. Nec temere Dominus et frustra septuagesima et septima generatione venit aboliturus omnia peccata, nisi quia in illo numero aliquid latet, quod ad significationem pertineat omnium peccatorum. Hoc autem in undenario et septenario considerandum est: qui numeri per se multiplicati, ad ta⟨n⟩tum perveniunt; nam undecies septem vel septies undecim, septuaginta et septem fiunt. Undecim autem transgressionem denarii significant: ac si in denario perfectio beatitudinis significatur, unde est etiam illud, quod omnes conducti ad vineam, denario remunerantur (Id. XX, 2-10), quod fit cum septenaria creatura Trinitati Creatoris adjungitur; manifestum est quod transgressio denarii peccatum significat per superbiam plus aliquid habere cupientis, et integritatem perfectionemque amittentis. Hoc autem septies propterea ducitur, ut motu hominis facta significetur illa transgressio. Ternario enim numero incorporea pars hominis significatur; unde est quod ex toto corde, et ex tota anima, et ex tota mente jubemur diligere Deum (Deut. VI, 5, et Matth. XXII, 37): quaternario vero corpus; multis enim modis quadripartita invenitur natura corporis. Ex his ergo conjunctis homo constans, non absurde septenario numero significatur. Motus autem in numeris non exprimitur, cum dicimus, Unum, duo, tria, quatuor, etc.; sed cum dicimus, Semel, bis, ter, quater: quapropter, ut dixi, non septem et undecim, sed septies undecim, significatur transgressio, quae motu fa⟨c⟩ta est hominis peccantis, hoc est perfectionis suae stabilitatem transgredientis cupiditate amplius aliquid habendi; ut tanto post per prophetam animae diceretur, Sperabas, si a me discessisses, aliquid amplius te habituram? Ex quo vitio superbiae omnia peccata silvescunt: quae tamen dimittuntur, cum septuagies septies ignoscendum esse admonemur (Matth. XVIII, 22), ut intelligamus nullum peccatum excipi, quod poenitenti et veniam deprecanti per Ecclesiam, cujus personam Petrus gestat, non dimittatur.

of sins, which is signified by that number. For in the Lord's baptism sins were not forgiven to the Lord Himself, but there the very remission of all sins, which by His mercy and power has been granted to men, was consecrated and sealed through that baptism of the Lord and through that number of generations. Nor was it rashly and to no purpose that the Lord came in the seventy-seventh generation to abolish all sins, except that in that number something lies hidden which pertains to the signifying of all sins. And this is to be considered in the number eleven and the number seven: these numbers, multiplied by each other, arrive at that sum; for eleven times seven or seven times eleven make seventy-seven. Now eleven signifies the transgression of ten: and if in ten the perfection of blessedness is signified, whence also comes that saying, that all those hired for the vineyard are rewarded with a denarius (Matt. 20:2–10), which comes about when the sevenfold creature is joined to the Trinity of the Creator, it is manifest that the transgression of ten signifies the sin of one who through pride desires to have something more, and loses integrity and perfection. And this is multiplied seven times for this reason, that that transgression may be signified as having been done by the motion of man. For by the number three the incorporeal part of man is signified; whence it is that we are commanded to love God with the whole heart, and with the whole soul, and with the whole mind (Deut. 6:5, and Matt. 22:37): but by the number four the body; for the nature of the body is found to be fourfold in many ways. Man, therefore, consisting of these joined together, is not absurdly signified by the number seven. Now motion is not expressed in numbers when we say, One, two, three, four, etc.; but when we say, Once, twice, three times, four times: therefore, as I have said, not by seven and eleven, but by seven times eleven, is signified the transgression which was done by the motion of man sinning, that is, of one transgressing the stability of his own perfection through the desire of having something more; so that so long afterwards it was said through the prophet to the soul, Did you hope, if you departed from Me, that you would have something more? From this vice of pride all sins grow wild: which nevertheless are forgiven, when we are admonished that we must pardon seventy times seven times (Matt. 18:22), so that we may understand that no sin is excepted which is not forgiven to one who repents and begs for pardon through the Church, whose person Peter bears.

VII. [Ib. VI, 9.] Quod dicit Dominus Judaeis, de oo qui habebat manum dexteram aridam, Interrogabo vos si licet sabbato bene facere, an male; animam salvam facere, an perdere. Quaeritur, cum corpus curaverit, quare sic interrogaverit, animam salvam facere, an perdere. Vel quod illa miracula propter fidem faciebat, ubi salus est animae: vel quod ipsa sanatio manus dexterae, salutem animae significabat, quae a bonis operibus cessans, aridam quodammodo dexteram habere videbatur: vel animam pro homine posuit, sicut dici solet, Tot animae ibi fuerunt.

VII. [Ibid. 6:9.] As to what the Lord says to the Jews concerning him who had a withered right hand, I will ask you whether it is lawful on the sabbath to do good or evil; to save a soul or to destroy it. It is asked why, since He healed the body, He asked thus, to save a soul or to destroy it. Either because He was performing those miracles on account of faith, where the salvation of the soul lies: or because the very healing of the right hand signified the salvation of the soul, which, ceasing from good works, seemed in a manner to have a withered right hand: or He put soul for man, as it is customarily said, There were so many souls there.

VIII. [Ib. VI, 38.] Quod Dominus dicit, Date, et dabitur vobis; mensuram bonam, confertam et coagitatam et supereffluentem dabunt in sinum vestrum, ex illa sententia accipi potest, qua dicit et alio loco, Ut ipsi recipiant

VIII. [Ibid. 6:38.] What the Lord says, Give, and it will be given to you; good measure, pressed down and shaken together and running over, they will give into your bosom, can be understood from that saying by which He says also in another place, That they themselves may receive

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PL 35:1337

vos in aeterna tabernacula (Luc. XVI, 9): ut plebi praeceptum esse videatur, quod dictum est, Date, et dabitur vobis. Secundum quam sententiam dicit Apostolus, Communicet qui catechizatur verbo, ei qui se catechizat, in omnibus bonis (Galat. VI, 6). Non enim diceret, dabunt in sinum vestrum, nisi quia per illorum merita, quibus vel calicem aquae frigidae in nomine discipuli dederint, mercedem coelestem recipere merebuntur (Matth. X, 42).

you into the eternal dwellings (Luke 16:9): so that what was said, Give, and it will be given to you, may be seen to be a precept for the people. In accordance with this view the Apostle says, Let him who is catechized in the word share in all good things with him who catechizes him (Gal. 6:6). For He would not say, they will give into your bosom, except that through the merits of those to whom they have given even a cup of cold water in the name of a disciple, they will deserve to receive a heavenly reward (Matt. 10:42).

IX. [Ib. VI, 39.] Quod Dominus dicit, Numquid potest caecus caecum ducere? nonne ambo in foveam cadunt? fortasse hoc ideo subjunxerit, ne sperarent a Levitis se accepturos mensuram illam de qua dixit, Dabunt in sinum vestrum, quoniam ipsis dabant decimas. Quos caecos dixit, quia Evangelium non tenerent; ut illam remunerationem per discipulos Domini potius plebs inciperet jam sperare: quos imitatores suos volens ostendere, addidit etiam, Non est discipulus super magistrum.

IX. [Ibid. 6:39.] As to the Lord's saying, Can a blind man lead a blind man? Do they not both fall into the pit? perhaps He added this so that they should not hope to receive from the Levites that measure of which He said, They will give into your bosom, because it was to them that they gave tithes. These He called blind, because they did not hold the Gospel; so that the people might rather now begin to hope for that recompense through the disciples of the Lord: and wishing to show that these were His imitators, He added also, The disciple is not above the master.

X. [Ib. VI, 47, 48.] Quod Dominus dicit, Omnis qui venit ad me, et audit sermones meos, et facit eos, ostendam vobis cui similis sit: similis est homini aedificanti domum, qui fodit in altum, et posuit fundamentum super petram; fodere dixit, humilitate christiana omnia terrena exhaurire de corde suo, ne propter aliquid tale Deum colat. In altum autem fodere, donec ad petram perveniat: in tantum Christum gratis sequi, et gratis eum colere, ut non solum non propter superflua, sed nec propter illa quae videntur huic vitae necessaria, et quae sine culpa a quovis justo sumi et haberi possunt, tamen temporalia atque terrena sunt, colendus Deus putetur.

X. [Ibid. 6:47-48.] As to the Lord's saying, Everyone who comes to Me, and hears My words, and does them, I will show you whom he is like: he is like a man building a house, who dug deep, and laid the foundation upon rock; by digging He meant emptying out of one's heart, by Christian humility, all earthly things, so that one should not worship God for the sake of any such thing. And to dig deep, until one reaches the rock: to follow Christ freely, and to worship Him freely, to such a degree that God is not thought to be worshipped for the sake of superfluous things, nor even for the sake of those things which seem necessary to this life and which can be taken and held without fault by any just man, yet are temporal and earthly.

XI. [Ib. VII, 32-35.] De pueris sedentibus in foro, et ad invicem clamantibus, converso ordine ad proposita respondit. Nam quod ait, Lamentavimus, et non plorastis, ad Joannem pertinet, cujus abstinentia a cibis et potu, luctum poenitentiae significabat. Quod autem ait, Cantavimus tibiis, et non saltastis, ad ipsum Dominum, qui utendo cum caeteris cibo et potu, laetitiam regni figurabat. At illi nec humiliari cum Joanne, nec cum Christo gaudere voluerunt; dicentes illum daemonium habere, istum voracem et ebriosum, et amicum publicanorum et peccatorum. Quod autem subjungit, Et justificata est sapientia ab omnibus filiis suis, ostendit filios sapientiae intelligere, nec in abstinendo, nec in manducando esse justitiam, sed in aequanimitate tolerandi inopiam, et temperantia per abundantiam non se corrumpendi, atque opportune sumendi vel non sumendi ea quorum non usus, sed concupiscentia reprehendenda est. Non enim interest omnino quid alimentorum sumas, ut succurras necessitati corporis, dummodo congruas in generibus alimentorum his cum quibus tibi vivendum est. Neque quantum sumas, multum interest; cum videamus aliorum stomachum citius satiari, et eos tamen illi ipsi parvo quo satiantur, ardenter, et intolerabiliter, et omnino turpiter inhiare: alios autem plusculo quidem satiari, sed tolerabilius inopiam perpeti, et vel ante

XI. [Ibid. 7:32-35.] Concerning the children sitting in the marketplace and calling to one another, He answered the things proposed in reversed order. For His saying, We lamented, and you did not weep, pertains to John, whose abstinence from food and drink signified the mourning of penitence. And His saying, We piped, and you did not dance, pertains to the Lord Himself, Who, by using food and drink with the rest, figured the joy of the kingdom. But they were willing neither to be humbled with John nor to rejoice with Christ; saying that the former had a demon, and the latter was a glutton and a drunkard, and a friend of publicans and sinners. And as to what He adds, And wisdom is justified by all her children, it shows that the children of wisdom understand that righteousness lies neither in abstaining nor in eating, but in equanimity in bearing want, and in temperance in not corrupting oneself through abundance, and in fittingly taking or not taking those things of which not the use but the craving is to be reproved. For it does not matter at all what kind of food you take to relieve the necessity of the body, provided that in the kinds of food you conform to those with whom you have to live. Nor does it much matter how much you take; since we see that the stomach of some is sated sooner, and yet that they gape after that very little by which they are sated ardently, and intolerably, and altogether shamefully: while others are sated indeed by somewhat more, but endure want more tolerably, and either before

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PL 35:1338

ora positas epulas, si id in tempore aut opus sit, aut necesse sit, cum tranquillitate aspicere, neque tangere. Magis ergo interest, non quid vel quantum alimentorum pro congruentia hominum atque personae suae et pro suae valetudinis necessitate quis capiat; sed quanta facilitate atque serenitate animi careat, cum his vel oportet vel etiam necesse est carere: ut illud in animo christiani compleatur quod Apostolus dicit, « Scio et minus habere, scio et abundare (in omnibus et in omnibus imbutus sum), et satiari et esurire, et abundare et penuriam pati: omnia possum in eo qui me confortat (Philipp. IV, 12, 13); et illud, « Neque si manducaverimus, abundabimus; neque si non manducaverimus, egebimus (I Cor. VIII, 8); et illud, » Non est enim regnum Dei esca et potus, sed justitia et pax et gaudium. » Et quia solent homines multum gaudere de carnalibus epulis, addidit, in Spiritu sancto (Rom. XIV, 17). Justificatur ergo sapientia ab omnibus filiis suis, qui intelligunt utendis terrenis tempora opportuna esse debere; facilitatem vero carendi talibus, et amorem fruendi aeternis, non variari oportere per tempora, sed perpetuo retineri.

their faces, if at that time there is need or it is necessary, to look with tranquillity upon the dishes set there and not to touch them. It matters more, therefore, not what or how much food someone takes, according to what suits the people [about him] and his own station and according to the needs of his health, but with how much ease and serenity of mind he goes without these things when it is fitting or even necessary to go without them: so that there may be fulfilled in the mind of a Christian what the Apostle says, "I know how to have less, I know also how to abound (in all things and in all things I have been instructed), both to be filled and to hunger, both to abound and to suffer want: I can do all things in Him Who strengthens me" (Phil. 4:12–13); and this, "Neither if we eat shall we abound, nor if we do not eat shall we be in want" (1 Cor. 8:8); and this, "For the kingdom of God is not food and drink, but justice and peace and joy." And because men are accustomed to rejoice greatly in fleshly feasts, he added, in the Holy Spirit (Rom. 14:17). Wisdom, therefore, is justified by all her children, who understand that for using earthly things there ought to be fitting times, but that the readiness to go without such things, and the love of enjoying eternal things, ought not to vary with the times, but to be kept perpetually.

XII. [Ib. VIII, 16.] Quod Dominus ait, Nemo autem lucernam accendens operit eam vase, aut subtus lectum ponit; sed super candelabrum ponit, ut intrantes videant lumen; qui verbum Dei timore carnalium incommodorum abscondit, ipsam utique carnem praeponit manifestationi veritatis, et ea quasi cooperit verbum, timendo praedicare: eam itaque vasis et lecti nomine appellavit, sub quo lucernam ponere ait eum qui hoc facit.

XII. [Ibid. 8:16.] As to the Lord's saying, But no one lighting a lamp covers it with a vessel, or puts it under a bed; but he puts it on a lampstand, so that those entering may see the light: he who hides the word of God out of fear of fleshly inconveniences certainly places the flesh itself before the manifestation of the truth, and with it, as it were, covers the word, fearing to preach: therefore He called it by the name of vessel and bed, under which He says that he who does this puts the lamp.

XIII. [Ib. VIII, 26-39.) Quod in regione Gerasenorum curavit Dominus eum in quo erat legio daemoniorum, significatae sunt Gentes quae multis daemonibus serviebant. Quod sine vestimento erat, non habebat fidem, etc. Quod in domo non habitabat, in conscientia sua non requiescebat. Quod in monumentis manebat, in mortuis operibus, hoc est peccatis, delectabatur. Quod autem compedibus ferreis et catenis ligabatur, significat graves et duras leges Gentium, quibus et in eorum republica peccata cohibentur. Quod etiam vinculis talibus disruptis agebatur a daemonio in eremum, significat quod etiam ipsis transgressis legibus, ad ea scelera cupiditate ducebatur, quae jam vulgarem consuetudinem excederent. Quod autem in porcos pascentes in montibus daemonia ire permissa sunt, significat immundos et superbos homines, quibus daemonia dominantur per idolorum cultus. Quod autem in stagnum praecipitati sunt, significat quod jam clarificata Ecclesia, et liberato populo Gentium a dominatione daemoniorum, in abditis agunt sacrilegos ritus suos, qui Christo credere noluerunt, caeca et profunda curiositate submersi. Quod autem pastores porcorum fugientes, ista nuntiaverunt, significat quosdam etiam primates impiorum, quanquam christianam legem fugiant, potentiam tamen ejus per gentes stupendo et

XIII. [Ibid. 8:26-39.] That in the region of the Gerasenes the Lord healed him in whom there was a legion of demons signifies the Gentiles, who served many demons. That he was without clothing: he did not have faith, etc. That he did not dwell in a house: he did not find rest in his own conscience. That he stayed among the tombs: he delighted in dead works, that is, in sins. That he was bound with iron fetters and chains signifies the heavy and harsh laws of the Gentiles, by which sins are restrained even in their commonwealth. That, having also burst such bonds, he was driven by the demon into the desert signifies that, even when the laws themselves had been transgressed, he was led by desire to such crimes as went beyond even common custom. That the demons were permitted to go into the swine feeding on the mountains signifies unclean and proud men, over whom demons hold dominion through the worship of idols. That they were cast headlong into the lake signifies that, now that the Church has been glorified and the people of the Gentiles set free from the dominion of the demons, those who refused to believe in Christ perform their sacrilegious rites in hidden places, sunk in a blind and deep curiosity. That the herdsmen of the swine, fleeing, announced these things signifies that certain even of the leading men of the ungodly, although they flee the Christian law, nevertheless, being amazed at its power among the nations and

Editors' notes and page, col. 1338

Footnotes

(1) ‹anchor: ora› · call in col 1338

Rat. Am. et novem Mss., ante horam.

Rat., Am. and nine manuscripts read "before the hour."

(printed under page 17)

(a) ‹anchor: sacrilegos ritus suos› · call in col 1338

Post Honorii leges contra idola datas anno 390. Vid. lib. 18 de Civit. Dei, cap. 54.

After the laws of Honorius issued against idols in the year 399. See book 18 of The City of God, chapter 54.

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mirando praedicare. Quod Geraseni prodeunt videre quod factum est, et inveniunt hominem vestitum, et mente sana sedere ad pedes Jesu, et cognoscentes quid factum sit, rogant Jesum ut ab eis discederet, magno timore perculsi; significat multitudinem vetusta sua vita delectatam, honorare quidem, sed nolle pati christianam legem, dum dicunt quod eam implere non possint; admirantes tamen fidelem populum a pristina perdita conversatione sanatum. Quod ille cupit jam esse cum Christo, et dicitur ei, Redi domum tuam, et enarra quanta tibi fecit Deus; ex illa Apostoli sententia recte potest intelligi, cum ait, Dissolvi et esse cum Christo, multo magis optimum; manere in carne, necessarium propter vos (Philipp. I, 23). Ut sic quisque intelligat post remissionem peccatorum redeundum sibi esse in conscientiam bonam, et serviendum Evangelio propter aliorum etiam salutem, ut deinde cum Christo requiescat: ne cum praepropere jam vult esse cum Christo, negligat ministerium praedicationis, fraternae redemptioni accommodatum.

marvelling at it, proclaim it. That the Gerasenes come out to see what had been done, and find the man clothed and sitting in his right mind at the feet of Jesus, and, learning what had been done, ask Jesus to depart from them, being struck with great fear, signifies a multitude delighted with its old life, which honours [the Christian law] indeed, but is unwilling to endure the Christian law, saying that they cannot fulfil it; yet they marvel at the faithful people healed of its former ruined way of life. That he desires to be with Christ now, and is told, Go back to your house, and tell how much God has done for you, can rightly be understood from that saying of the Apostle, when he says, To be dissolved and to be with Christ is much better by far; to remain in the flesh is necessary for your sake (Phil. 1:23). So that each one may understand that after the remission of sins he must return to a good conscience, and serve the Gospel for the salvation of others also, so that afterwards he may rest with Christ: lest, in wishing too hastily to be with Christ already, he neglect the ministry of preaching, which is suited to the redemption of the brethren.

XIV. [Ib. X, 1.] De septuaginta duobus discipulis: sicut viginti quatuor horis totus orbis peragitur, atque a sole lustratur; ita mysterium illustrandi orbis per Evangelium Trinitatis in septuaginta duobus discipulis intimatur. Viginti quatuor enim ter in septuaginta duobus ponimus. Quod autem binos mittit, sacramentum est charitatis: sive quia duo sunt charitatis praecepta, sive quia omnis charitas minus quam inter duos esse non potest.

XIV. [Ibid. 10:1.] On the seventy-two disciples: just as the whole world is gone round in twenty-four hours and lit up by the sun, so the mystery of lighting up the world through the Gospel of the Trinity is intimated in the seventy-two disciples. For we set down twenty-four three times in seventy-two. That He sends them two by two, moreover, is a sacrament of charity: either because there are two precepts of charity, or because no charity can exist between fewer than two.

XV. [Ib. XI, 35.] Si lumen quod est in te, tenebrae sunt, ipsae tenebrae quantae (Matth. VI, 23)? Lumen dicit bonam intentionem mentis, qua operamur: tenebras autem ipsa opera appellat, sive quia ignoratur ab aliis quo animo illa faciamus, sive quia eorum exitum etiam ipsi nescimus, id est, quomodo exeant atque proveniant eis quibus nos ea bono animo impendimus. Plerumque enim beneficiis nostris male utendo corrumpuntur, quibus nos ea misericorditer benevola intentione praestamus.

XV. [Ibid. 11:35.] If the light that is in you is darkness, how great is the darkness itself (Matt. 6:23)? By light He means the good intention of the mind with which we act: but He calls the works themselves darkness, either because it is not known to others with what intent we do them, or because we ourselves also do not know their outcome, that is, how they turn out and fall out for those on whom we bestow them with a good intent. For very often those to whom we mercifully render them with a benevolent intention are corrupted by misusing our benefits.

XVI. [Ib. XI, 39.] Nunc vos, Pharisaei, quod deforis est calicis et catini, mundatis. Hinc et d⟨e⟩inceps quod dicit in Pharisaeos et Legis doctores, hoc est quod superius dixit, Obfirmaverat faciem in Jerusalem (Luc. IX, 51), ut eis aperte vera diceret vitia et peccata eorum.

XVI. [Ibid. 11:39.] Now you Pharisees make clean what is outside of the cup and the dish. What He says from here onwards against the Pharisees and the doctors of the Law is what He said above, He had set His face towards Jerusalem (Luke 9:51), so that He might tell them openly and truly their vices and sins.

XVII. [Ib. XI, 20.] Ideo dicitur Spiritus sanctus digitus Dei, propter partitionem donorum quae in eo dantur, unicuique propria, sive hominum, sive Angelorum. In nullis enim membris nostris magis apparet partitio, quam in digitis.

XVII. [Ibid. 11:20.] The Holy Spirit is called the finger of God because of the distribution of the gifts that are given in Him, to each his own, whether of men or of angels. For in none of our members is distribution more apparent than in the fingers.

XVIII. [Ib. V, 33-38.] Jejunium aut in tribulatione est, aut in gaudio: in tribulatione, ad propitiandum Deum pro peccatis; in gaudio vero, cum tanto minus ⟨d⟩electant carnalia, quanto spiritualium major sagina est. Cum ergo Dominus interrogatus esset cur discipuli ejus non jejunarent, de utroque jejunio respondit. Namque ad illud quod in tribulatione jejunari solet, pertinet quod ait, sponsi filios tunc jejunaturos, cum ⟨a⟩b eis ablatus fuerit sponsus: tunc enim desolabuntur,

XVIII. [Ibid. 5:33-38.] Fasting is either in tribulation or in joy: in tribulation, to propitiate God for sins; in joy, when carnal things delight the less, the greater the feast of spiritual things is. So when the Lord was asked why His disciples did not fast, He answered concerning both kinds of fasting. For to that fasting which is customary in tribulation belongs what He says, that the sons of the bridegroom will fast then, when the bridegroom has been taken away from them: for then they will be desolate,

Editors' notes and page, col. 1339

Footnotes

(1) ‹anchor: not visible (call above the foot)› · call in col 1339

Bat. et Ms. Cisterciensis, ministerium.

Bat. and the Cistercian manuscript read "ministry" (ministerium).

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PL 35:1340

et in moerore ac luctu erunt, donec eis per Spiritum sanctum gaudia consolatoria retr⟨i⟩buantur. Quo dono percepto, etiam jejunii alterum genus, quod fiet per laetitiam, jam renovati in vitam spiritu⟨a⟩lem convenientissime celebrabunt. Quod antequam accipiant, dicit eos tanquam vetera vestimenta, quibus inconvenienter novus pannus assuitur, id est aliqua particula doctrinae, quae ad novae vitae temperantiam pertinet; quia si hoc fiat, et ipsa doctrina quodammodo scinditur, cujus particula quae ad jejunium ciborum valet, inopportune traditur, cum illa doce⟨a⟩t generale jejunium, non a concupiscentia ciborum tantum, sed ab omni laetitia temporalium delectationum: cujus quasi pannum, id est partem aliquam, quae ad cibos pertinet, dicit non oportere hominibus adhuc veteri consuetudini deditis impertiri; quia et illinc quasi consciss⟨i⟩o videtur fieri, et ipsi vetustati non convenit. Dicit etiam similes eos esse veteribus utribus, quos vino novo, id est s⟨p⟩iritualibus praeceptis, facilius disrumpi, quam id continere dicit. Erant autem jam utres novi, cum post ascensum Domini, desiderio consolationis ejus orando et sperando innovabantur. Tu⟨n⟩c enim acceperunt Spiritum, sanctum, quo impleti, cum omnium, qui de diversis gentibus aderant, linguis loquerentur, dicti sunt musto pleni (Act. II, 1-13). Novum enim vinum jam novis utribus venerat.

and they will be in grief and mourning, until consoling joys are rendered to them through the Holy Spirit. Once this gift has been received, they will also, now renewed into the spiritual life, most fittingly celebrate the other kind of fasting, which will take place through joy. Before they receive it, He says that they are like old garments, on which a new patch is unsuitably sewn, that is, some small part of the teaching which pertains to the temperance of the new life; because if this is done, the teaching itself is also in a certain way torn, since the part of it that concerns fasting from foods is handed on inopportunely, whereas that teaching teaches a general fasting, not from the desire for foods only, but from every joy in temporal delights: and He says that a patch, as it were, of this, that is, some part which pertains to foods, ought not to be imparted to men still given over to the old habit; because from that side too a tearing, as it were, seems to take place, and it does not suit the oldness itself. He also says that they are like old wineskins, which He says are more easily burst by new wine, that is, by spiritual precepts, than they hold it. But they were already new wineskins when, after the ascension of the Lord, they were being renewed by praying and hoping in longing for His consolation. For then they received the Holy Spirit, and filled with Him, when they spoke in the tongues of all who were present from diverse nations, they were said to be full of new wine (Acts 2:1–13). For new wine had now come into new wineskins.

XIX. [Ib. X, 30-37.] Homo quidam descendebat ab Jerusalem in Jericho: ipse Adam intelligitur in genere humano. Jerusalem, civitas pacis illa coelestis, a cujus beatitudine lapsus est. Jericho, Luna interpretatur, et significat mortalitatem nostram, propter quod nascitur, crescit, senescit, et occidit. Latrones, diabolus et angeli ejus: qui eum spoliaverunt immortalitate: et plagis impositis, peccata suadendo: reliquerunt semivivum: quia ex parte qua potest intelligere et cognoscere Deum, vivus est homo; ex parte qua peccatis contabescit et premitur, mortuus est, et ideo semivivus dicitur. Sacerdos autem et Levita qui eo viso praeterierunt, sacerdotium et ministerium Veteris Testamenti significant, quae non poterant prodesse ad salutem. Samaritanus, Custos interpretatur: et ideo ipse Dominus significatur hoc nomine. Alligatio vulnerum, est cohibitio peccatorum. Oleum, consolatio spei bonae, propter indulgentiam datam ad reconciliationem pacis. Vinum, exhortatio ad operandum ferventissimo spiritu. Jumentum ejus, est caro in qua ad nos venire dignatus est. Imponi jumento, est in ipsam incarnationem Christi credere. Stabulum, est Ecclesia, ubi reficiuntur viatores de peregrinatione redeuntes in aeternam patriam. Altera dies, est post resurrectionem Domini. Duo denarii, sunt vel duo praecepta charitatis, quam per Spiritum sanctum acceperunt Apostoli ad evangelizandum caeteris; vel promissio vitae praesentis et futurae. Secundum enim duas promissiones dictum est, Accipiet in hoc saeculo septies tantum, et in saeculo

XIX. [Luke 10:30-37.] A certain man was going down from Jerusalem to Jericho: Adam himself is understood, in the human race. Jerusalem is that heavenly city of peace, from whose blessedness he fell. Jericho is interpreted Moon, and signifies our mortality, because it is born, grows, wanes, and sets. The robbers are the devil and his angels: who stripped him of immortality: and having laid blows upon him, by persuading him to sins: they left him half-alive: because in the part by which he can understand and know God, man is alive; in the part by which he wastes away and is weighed down by sins, he is dead, and therefore he is called half-alive. The priest and the Levite, who passed by when they had seen him, signify the priesthood and the ministry of the Old Testament, which could not profit for salvation. Samaritan is interpreted Guardian: and therefore the Lord Himself is signified by this name. The binding of the wounds is the restraining of sins. The oil is the consolation of good hope, on account of the pardon given for the reconciliation of peace. The wine is the exhortation to work with most fervent spirit. His beast of burden is the flesh in which He deigned to come to us. To be set upon the beast is to believe in the very incarnation of Christ. The inn is the Church, where travellers returning from their pilgrimage to the eternal fatherland are refreshed. The next day is after the resurrection of the Lord. The two denarii are either the two precepts of charity, which the Apostles received through the Holy Spirit in order to evangelize the rest; or the promise of the present life and of the future. For according to the two promises it has been said, He will receive in this age seven times as much, and in the age

Editors' notes and page, col. 1340

Footnotes

(1) ‹anchor: diabolus et angeli ejus› · call in col 1340

Sic octo Mss. At editi excepto Bat., senescit. Et incidit in latrones, diabolum et angelos ejus.

So eight manuscripts. But the editions other than Bat. read: "grows old. And he fell among robbers, the devil and his angels."

(printed under page 18)

(2) ‹anchor: in hoc saeculo septies tantum› · call in col 1340

Editi, centies tantum. At Mss. codices, suffragante Eugypio, septies tantum. Sic profecto Augustinus in opere super Epistolam ad Galatas, cap. 2, v. 6, etc. Forte pro graeco, […] (continues)

The editions read "a hundred times as much." But the manuscript codices, with Eugippius in support, read "seven times as much." So indeed Augustine in his work on the Epistle to the Galatians, chapter 2, verse 6, etc. Perhaps for the Greek, […] (continues)

(printed under page 18)

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PL 35:1341

futuro vitam aeternam consequetur (Matth. XIX, 29). Srabularius ergo est Apostolus. Quod supererogat, aut illud est consilium quod ait, De virginibus autem praeceptum Domini non habeo, consilium autem do (I Cor. VII, 25). aut quod etiam manibus suis operatus est, ne infirmorum aliquem in novitate Evangelii gravaret, cum ei liceret pasci ex Evangelio (II Thess. III, 8, 9).

to come will obtain eternal life (Matt. 19:29). The innkeeper, therefore, is the Apostle. What he spends over and above is either that counsel of which he says, Now concerning virgins I have no precept of the Lord, but I give counsel (1 Cor. 7:25), or the fact that he even worked with his own hands so as not to burden any of the weak in the newness of the Gospel, although he was permitted to be fed from the Gospel (2 Thess. 3:8–9).

XX. [Ib. X, 38-42.] Quod Martha excepit illum in domum suam, significat Ecclesiam quae nunc est, excipientem Dominum in cor suum. Maria soror ejus quae sedebat ad pedes Domini, et audiebat verbum ejus significat eamdem Ecclesiam, sed in futuro saeculo, ubi cessans ab opere ministerioque indigentiae, sola sapientia perfruetur. Martha ergo occupata est circa multum ministerium; quia nunc talibus operibus exercetur Ecclesia. Quod autem queritur quod se soror ejus non adjuvet, occasio datur sententiae Domini, qua ostendit istam Ecclesiam sollicitam esse et turbari circa plurima, cum sit unum necessarium, ad quod per ministerii hujus merita pervenitur. Mariam vero dicit optimam partem e⟨l⟩egisse, quae non auferetur ab ea: et ideo intelligitur optima. quia et per hanc ad illam tenditur, et non auferetur; illa vero ministerii, quamvis sit bona, tamen auferetur, quando indigentia, cui ministratur, transierit.

XX. [Ibid. 10:38-42.] That Martha received Him into her house signifies the Church which exists now, receiving the Lord into its heart. Mary her sister, who sat at the feet of the Lord and listened to His word, signifies the same Church, but in the age to come, where, ceasing from the work and ministry of need, it will enjoy wisdom alone. Martha, therefore, is occupied about much serving, because the Church is now exercised in such works. But her complaining that her sister does not help her gives occasion for the Lord's pronouncement, by which He shows that this Church is anxious and troubled about very many things, whereas one thing is necessary, which is reached through the merits of this ministry. But He says that Mary has chosen the best part, which will not be taken away from her; and it is understood as the best for this reason, that through this one also tends towards that, and it will not be taken away; whereas the part of ministry, although it is good, will nevertheless be taken away when the need which it serves has passed.

XXI. [Ib. XI, 5-8.] Amicus ad quem venitur media nocte ut accomm⟨o⟩det tres panes, utique ad similitudinem ponitur, secundum quam quis ⟨D⟩eum rogat in media tribulatione constitutus, ut ei tribuat intelligentiam Trinitatis, qua praesentis vitae consoletur labores. Sed comparatio est a minore. Si enim amicus homo surgit de lecto, et dat, non amicitia, sed taedio compulsus; quanto magis Deus dat, qui sine taedio largissime donat quod petitur, sed ad hoc se peti vult, ut capaces donorum ejus fiant qui petunt? In tribus autem panibus etiam illud significatur, unius esse substantiae Trinitatem. Amicus autem, quem dicit ille qui petit, venisse de via, et non se habere quod ponat ante illum, intelligitur hominis appeti⟨t⟩us, qui debet obtemperare rationi. Servi⟨e⟩bat autem consuetudini temporali, quam viam vocat, propter omnia per tempus transeuntia. Converso autem homine ad Deum, etiam ille appetitus a consuetudine revocatur: sed si non consolatur interius gaudium de doctrina spirituali, qua Creatoris Tr⟨i⟩nitas praedicatur, magnae angustiae sunt in homine, quem premit aerumna mortalis, cum ab iis quae foris delectant, praecipitur abstinentia, et intus non est refectio de laetitia doctrinae salutaris; et ipsa angustia est media nox, qua cogitur vehementer instare petendo, ut accipiat tres panes. Quod autem ei dicitur de intus, jam ost⟨i⟩um clausum esse, pueros quoque ejus cum eo in cub⟨i⟩li esse, significat tempus famis verbi, cum intelligentia clauditur, et illi qui evangelicam sapientiam tanquam panem erogantes, per orbem terrae praedicaverunt, pueri patrisfamilias jam sunt in secreta quiete cum Domino:

XXI. [Ibid. 11:5-8.] The friend to whom one comes at midnight so that he may lend three loaves is certainly set forth as a likeness, according to which someone placed in the midst of tribulation asks God to grant him an understanding of the Trinity, by which he may find consolation for the labours of the present life. But the comparison is from the lesser. For if a human friend gets up from his bed and gives, compelled not by friendship but by weariness, how much more does God give, Who without weariness most generously bestows what is asked, but wishes to be asked for this purpose, that those who ask may become capable of His gifts? In the three loaves, moreover, this too is signified, that the Trinity is of one substance. The friend, however, who the one asking says has come from a journey, and before whom he has nothing to set, is understood as the appetite of man, which ought to obey reason. It used to serve temporal habit, which He calls the journey, because of all things passing through time. But when the man has been converted to God, that appetite too is called back from habit; yet if no inward joy from the spiritual doctrine, by which the Trinity of the Creator is preached, consoles it, there are great straits in the man whom mortal hardship oppresses, since abstinence is enjoined from the things that delight outwardly, and within there is no refreshment from the gladness of saving doctrine; and this very strait is the midnight, in which he is driven to press vehemently in asking, so that he may receive three loaves. But that he is told from within that the door is now shut and that his children are with him in bed signifies the time of famine of the word, when understanding is shut up, and those who, dispensing the wisdom of the Gospel like bread, preached throughout the world, the children of the householder, are now in secret rest with the Lord:

Editors' notes and page, col. 1341

Footnotes

(continued) ‹anchor: note 2 of col 1340› · col 1341

(continued) [heca]tontaplasiona, quod exstat Matth. cap. 19, v. 29, et Marc. cap. 10, v. 30, legerat interpres, heptaplasiona.

(printed under page 19)

(1) ‹anchor: doctrinae salutaris› · call in col 1341

Duo Mss., spiritualis. Rat. et Ms. Cisterciensis, Salvatoris.

Two manuscripts read "spiritual." Rat. and the Cistercian manuscript read "of the Saviour."

(printed under page 19)

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other: the word Domino, split at the column break ("Domi-" / "no"), stands whole here (Q2a: the join had read "Domilo").

PL 35:1342

et tamen orando efficitur ut accipiat desiderans intellectum ab ipso Deo, etiamsi homo desit per quem sapientia praedicetur.

and yet by praying it comes about that the one who desires it receives understanding from God Himself, even if there is no man through whom wisdom might be preached.

XXII. [Ib. XI, 12] De pane, pisce, et ovo, quibus contraria posuit, lapidem, serpentem et scorpionem. Intelligitur panis charitas, propter majorem appetitum, et tam necessarium ut sine illa caetera nihil sint, sicut sine pane mensa inops: cui contraria est cordis duritia, quam lapidi comparavit. Piscis autem intelligitur fides invisibilium, vel propter aquam Baptismi, vel quia de invisibilibus locis capitur; quod etiam fides hujus mundi fluctibus circumlatrata non frangitur, recte pisci comparatur: cui contrarium posuit serpentem, propter venena fallaciae, quae etiam primo homini male suadendo praeseminavit. In ovo intelligitur spes; ovum enim nondum est fetus perfectus, sed fovendo speratur: cui contrarium posuit scorpionem, cujus aculeus venenatus retro timendus est; sicut spei contrarium est retro respicere, cum spes futurorum in ea quae ante sunt, se extendat.

22. [Ibid. 11:12.] On the bread, the fish and the egg, to which He set as contraries a stone, a serpent and a scorpion. By the bread is understood charity, because of the greater desire for it, and because it is so necessary that without it all other things are nothing, just as without bread a table is poor: to it the contrary is hardness of heart, which He likened to a stone. By the fish, moreover, is understood faith in things invisible, either because of the water of Baptism, or because it is caught from invisible places; and because faith too, though the waves of this world bark around it, is not broken, it is rightly likened to a fish: to it He set as contrary the serpent, because of the poisons of deceit, which it also sowed beforehand in the first man by its evil persuasion. In the egg is understood hope; for an egg is not yet a perfected offspring, but by being kept warm it is hoped for: to it He set as contrary the scorpion, whose poisoned sting is to be feared from behind; just as looking back is contrary to hope, since the hope of things to come stretches itself out towards those things which are before.

XXIII. [Ib. XI, 52] De eo quod dicit Dominus Scribis vel doctoribus Judaeorum, Tulistis clavem scientiae; ipsi non introistis, et eos qui intrabant, prohibuistis: quod in Scriptura Dei humilitatem Christi nec ipsi intelligere, nec ab aliis intelligi volebant.

23. [Ibid. 11:52.] On what the Lord says to the Scribes or teachers of the Jews, You have taken away the key of knowledge; you yourselves have not entered in, and those who were entering you have hindered: because in the Scripture of God they neither wished to understand the humility of Christ themselves, nor wished it to be understood by others.

XXIV. [Ib. XII, 23.] Quod Dominus dicit discipulis: Anima plus est quam esca, et corpus quam vestimentum, et utique, si hoc tibi dedit quod plus est, quanto magis dabit quod minus est!

24. [Ibid. 12:23.] That the Lord says to the disciples: The soul is more than food, and the body than clothing, and surely, if He has given you that which is more, how much more will He give that which is less!

XXV. [Ib. XII, 35.] Quod Dominus dicit, Sint lumbi vestri accincti; propter continentiam ab amore rerum saecularium: lucernae ardentes; hoc ipsum ut vero fine et recta intentione faciatis.

25. [Ibid. 12:35.] That the Lord says, Let your loins be girded; on account of continence from the love of worldly things: lamps burning; that is, that you do this very thing with a true end and a right intention.

XXVI. [Ib. XII, 42.] Quod Dominus dixit Petro, Quis, putas, est fidelis dispensator et prudens, quem constituet Dominus super familiam suam, ut det illis in tempore tritici mensuram? mensuram dicit propter modum capacitatis quorumque audientium.

26. [Ibid. 12:42.] That the Lord said to Peter, Who, do you think, is the faithful and prudent steward, whom the Lord will set over His household, to give them their measure of wheat in due season? He says measure on account of the degree of capacity of each of the hearers.

XXVII. [Ib. XII, 54, 55.] Quod Dominus dicit, Cum videritis nubem orientem ab occasu, carnem suam a morte resurgentem significat: ex illo enim omnibus terris imber evangelicae praedicationis infusus est. Austrum flantem ante aestus, tribulationes leviores ante judicium.

27. [Ibid. 12:54, 55.] That the Lord says, When you see a cloud rising from the west, He signifies His flesh rising from death: for from it the rain of the Gospel preaching has been poured out upon all lands. The south wind blowing before the heat, lighter tribulations before the judgement.

XXVIII. [Ib. XII, 26.] Quod Dominus dicit, Si enim quod minimum est, non potestis, cum de augenda corporis statura diceret; minimum est enim hoc, sed Deo, corpora operari.

28. [Ibid. 12:26.] That the Lord says, For if you cannot do that which is least, when He was speaking of adding to the stature of the body; for this is least, but for God: to make bodies.

XXIX. [Ib. XII, 29] Cum diceret discipulis, non debere haberi sollicitudinem de cibis, ait, Et nolite in sublime extolli. Primo enim haec ad necessitatem implendam homo quaerit: cum autem haec abundaverint, incipit et superbire de talibus. Tale est hoc ac si se vulneratus quis jactet quia habet multa emplastra in domo, cum hoc illi bonum esset ut vulnera

29. [Ibid. 12:29.] When He was telling the disciples that there ought to be no anxiety about food, He says, And do not be lifted up on high. For at first a man seeks these things to meet necessity: but when they have become abundant, he begins also to grow proud of such things. This is as if some wounded man were to boast that he has many plasters in his house, when it would be good for him that the wounds

Editors' notes and page, col. 1342

Footnotes

(1) ‹anchor: sicut sine pane mensa inops› · call in col 1342

Lugd. Ven. Lov., mensa est inops. M.

Lugd., Ven. and Lov. read "the table is bare." M.

(printed under page 19)

(2) ‹anchor: intelligere› · call in col 1342

Sic plerique Mss. At editi, quod in Scriptura de humanitate Christi dicitur, quam nec ipsi intelligere.

So most manuscripts. But the editions read: "what is said in Scripture about the humanity of Christ, which they themselves [would] neither understand."

(printed under page 19)

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other (Q4): the column opens with the tail "ho" of a word split at the break from col 1341; the word stands whole at the end of col 1341 and the tail is not restored here (check the join in col 1341)

PL 35:1343

non haberet, et ne uno quidem indigeret emplastro.

were not his, and that he did not need even a single plaster.

[Ib. XIV, 2. 5; XIII, 11-16.] Congruenter hydropicum animali quod cecidit in puteum, comparavit; humore enim laborabat: sicut et illam mulierem quam decem et octo annis alligatam dixerat, et ab eadem alligatione solvebat, comparavit jumento quod solvitur, ut ad aquam ducatur. Hydropem autem recte comparamus diviti avaro: sicut enim ille quanto magis abundat humore inordinato, tanto amplius sitit; sic iste quanto est copiosior divitiis, quibus non bene utitur, tanto ardentius talia concupiscit. Illam vero ita morbo incurvatam, ut se erigere non posset, animae terrenis opinionibus debilitatae atque oppressae, ita ut divina cogitare non valeat.

[Ibid. 14:2, 5; 13:11-16.] Fittingly He compared the man with dropsy to the animal that fell into a well; for he was suffering from fluid: just as He also compared that woman, whom He had said was bound for eighteen years and whom He was loosing from that same binding, to the beast of burden that is loosed so that it may be led to water. Now we rightly compare the man with dropsy to the avaricious rich man: for just as the former, the more he abounds in disordered fluid, the more he thirsts; so the latter, the more plentiful he is in riches, which he does not use well, the more ardently he covets such things. But that woman, so bent over by illness that she could not stand upright, [we compare] to the soul weakened and oppressed by earthly opinions, so that it is not able to think of divine things.

XXX. [Ib. XIV, 21, 23.] Quod de civitate adducit invitatos ad coenam, de ipsa gente Judaeorum qui crediderunt significat, debiles peccatis, non habentes superbiam quasi justitiae, quae mendax primates eorum a gratia prohibebat. Quod autem de sepibus et viis alios adduci jussit, cum adhuc locus esset, Gentes significat, propter diversas vias sectarum et spinas peccatorum.

XXX. [Ibid. 14:21, 23.] That He brings in from the city those invited to the supper signifies those of the Jewish people itself who believed, weak with sins, not having the pride of a supposed righteousness, which, being false, kept their leading men away from grace. But that He ordered others to be brought in from the hedges and roads, while there was still room, signifies the Gentiles, because of the diverse roads of the sects and the thorns of sins.

XXXI. [Ib. XIV, 28-33.] Sumptus ad turrem aedificandam, vires ad discipulatum Christi obtinendum: et decem millia praeliaturi cum rege qui habebat viginti millia, simplicitatem christiani dimicaturi cum duplicitate diaboli, hoc est cum dolis et fallaciis ejus, In affectu constituit renuntiantis omnibus quae sunt ejus. Ita enim concludit: Sic ergo omnis ex vobis qui non renuntiat omnibus quae sunt ejus, non potest meus esse discipulus. Inter quae omnia etiam ipsa temporalis vita intelligatur necesse est, quam oportet sic possidere ad tempus, ut non te impediat ab aeterna, qui eam fuerit minatus auferre. Sicut autem de turri non perfecta, per opprobrium deterruit dicentium, Quia hic homo coepit aedificare, et non potuit consummare: sic in rege cum quo dimicandum est, ipsam pacem accusavit, cum ait, Adhuc illo longe agente, legationem mittens rogat ea quae sunt pacis; significans etiam minas imminentium a diabolo tentationum, non sustinere homines qui non renuntiant omnibus quae possident, et pacem cum eo facere consentiendo illi ad committenda peccata. Turrem quippe aedificare, et contra regem illum dimicare, esse discipulum Christi est: habere autem sumptus ad perficiendam turrem, et habere fortia decem millia contra viginti millia regis, renuntiare est omnibus quae sunt ejus.

XXXI. [Ibid. 14:28-33.] The cost for building the tower, the strength for obtaining the discipleship of Christ; and the ten thousand of the one about to do battle with the king who had twenty thousand, the simplicity of the Christian about to fight with the duplicity of the devil, that is, with his tricks and deceits: these He set in the disposition of one renouncing all that is his. For thus He concludes: So therefore every one of you who does not renounce all that is his cannot be My disciple. Among all these things the temporal life itself must also be understood, which one ought to possess for a time in such a way that it does not hinder you from the eternal [life], should he have threatened to take it away. And just as concerning the unfinished tower He deterred through the reproach of those saying, This man began to build, and was not able to finish: so in the case of the king with whom one must fight, He found fault with peace itself, when He says, While that one is still far off, sending an embassy he asks for the things that belong to peace; signifying also that men who do not renounce all that they possess do not withstand the threats of the temptations that loom from the devil, and make peace with him by consenting to him to commit sins. For to build the tower and to fight against that king is to be a disciple of Christ: but to have the cost for completing the tower, and to have a strong ten thousand against the king's twenty thousand, is to renounce all that is his.

XXXII. [Ib. XIV, 34, 35, XV, 4-10.] Salem infatuatum, apostatam: Ovem perditam, omnes peccatores

XXXII. [Ibid. 14:34-35; 15:4-10.] The salt that has lost its savour, the apostate: the lost sheep, all sinners

Editors' notes and page, col. 1343

Footnotes

(1) ‹anchor: not visible (call above the foot)› · call in col 1343

Editi, refragantibus Mss. addunt hic, assimilavit: pro quo subaudiendum est, comparamus. Et mox Bat. Am. et Er. habent, terrenis opinionibus vel operibus.

The editions, against the manuscripts, add here "he likened"; in its place "we compare" is to be understood. And just after, Bat., Am. and Er. have "by earthly opinions or works."

(printed under page 20)

(2) ‹anchor: In affectu constituit› · call in col 1343

Sic Ven. et Lov. dant hunc locum: vires sunt... ostendunt simplicitatem christiani populi... in affectu constituti. Sic etiam Lugd., ea tamen discrepantia, quod uncis septae sint hae voces, sunt, ostendunt, populi. M.

Ven. and Lov. give this passage thus: "the strength is ... they show the simplicity of the Christian people ... set in the disposition." So too Lugd., but with this difference, that the words "is," "they show" and "people" are enclosed in brackets. M.

(printed under page 20)

(a) ‹anchor: not visible (call above the foot)› · call in col 1343

De reliqua parte hujus quaestionis nihil habet ipsius titulus in Elencho, supra, pag. 1324. Exstat tamen etiam apud Eugypium, cum titulo auctiore his verbis: « Et de hydropico, vel de muliere curvata. »

The title of this question in the list above, page 1324, says nothing of the remaining part of it. It is found, however, in Eugippius too, with a fuller title in these words: "And on the man with dropsy, or on the bent woman."

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dixit, qui per poenitentiam reconciliantur Deo. Quam humeris suis portat, quia humiliando se tales erexit. Ideo autem illas ⟨n⟩onaginta ⟨n⟩ovem dixit, quas reliquit in deserto, quia superbos significant, tanquam solitudinem gerentes in animo, dum solos se videri volunt, quibus ad perfectionem unitas deest. Cum enim quisque a v⟨e⟩ra unitate divellitur, superbia divellitur: suae quippe potestatis esse cupiens, non sequitur unum, quod Deus est. Ideoque et in nonaginta novem ovibus et in novem drachmis ponit eorum significationem, qui de se praesumentes peccatoribus ad salutem redeuntibus se praeponunt. Unum enim deest ad novem ut decem sint, et ad nonaginta novem ut centum sint. Et si per caeteros numeros hoc consideres. Nam et nongentis nonaginta novem, unum deest ut mille sint, et ad novem millia nongenta nonaginta novem, unum deest ut decem millia sint. Variari ergo per brevitatem et magnitudinem numeri possunt, quibus unum deest ut perficiantur: ipsum vero unum sine varietate in se manens cum accesserit perficit, cui deputat omnes per poenitentiam reconciliatos, quae humilitate obtinetur.

He said, who are reconciled to God through penitence. He carries it on His shoulders, because by humbling Himself He raised up such as these. And He spoke of those ninety-nine which He left in the desert for this reason, that they signify the proud, as though bearing a solitude in their mind, while they wish to be seen as alone, who lack unity for their perfection. For when anyone is torn away from true unity, he is torn away by pride: for, desiring to be his own master, he does not follow the One, which God is. And therefore in the ninety-nine sheep and in the nine drachmas He sets the signification of those who, presuming on themselves, put themselves before sinners returning to salvation. For one is lacking to nine that they may be ten, and to ninety-nine that they may be a hundred. And so too if you consider this through the other numbers. For to nine hundred and ninety-nine also one is lacking that they may be a thousand, and to nine thousand nine hundred and ninety-nine one is lacking that they may be ten thousand. Numbers, then, which lack one in order to be made complete, can vary in smallness and greatness; but the one itself, remaining in itself without variation, completes them when it is added, and to it He assigns all those reconciled through penitence, which is obtained by humility.

XXXIII. [Ib. XV, 11-32.] Homo habens duos filios, Deus ad duos populos intelligitur, tanquam stirpes duas generis humani: unam eorum qui permanserunt in unius Dei cultu, alteram eorum qui usque ad colenda idola deseruerunt Deum. Ab ipso autem exordio creaturae mortalium consideratio debet intendi. Major ergo filius ad cultum unius Dei pertinet. Minorem in regionem longinquam profectum esse dicit. Petiit enim ut sibi pars substantiae quae eum tangeret, daretur a patre, tanquam anima potestate sua delectata, id quod illi est vivere, intelligere, meminisse, ingenio alacri excellere: omnia ista divina sunt munera, quae in potestatem accipiens per liberum arbitrium, quia divisit pater liberis substantiam, minor filius in regionem longinquam profectus est, male utendo naturalibus bonis, eo ipso quod patrem deseruit cupiditate fruendi creatura, relicto ipso Creatore.

XXXIII. [Ibid. 15:11-32.] A man having two sons: God is understood in relation to two peoples, as it were two stocks of the human race: one of those who remained in the worship of the one God, the other of those who deserted God even to the point of worshipping idols. And the consideration of mortals ought to be directed from the very beginning of the creation. The elder son, then, pertains to the worship of the one God. The younger, He says, set out into a far country. For he asked that the portion of the substance which fell to him be given to him by the father, as the soul delighted in its own power, namely that which belongs to it: to live, to understand, to remember, to excel in quick intelligence; all these are divine gifts, which, receiving them into its power through free will, because the father divided his substance among his children, the younger son set out into a far country, misusing natural goods, by the very fact that he deserted the father out of desire to enjoy the creature, the Creator Himself being abandoned.

Quod non post multos dies dixit factum, ut congregatis omnibus peregre proficisceretur in regionem longinquam: quia non multo post institutionem humani generis placuit animae per liberum arbitrium ferre secum quamdam velut potentiam naturae suae, et deserere eum a quo condita est, praefidens viribus suis; quas vires tanto consumit citius, quanto eum deserit a quo datae sunt. Itaque hanc vitam prodigam vocat, amantem fundere atque spatiari pompis exterioribus, intus inanescentem, cum ea quisque sequitur quae ab illa procedunt, et relinquit eum qui sibi est interior. Regio itaque longinqua, oblivio Dei est. Fames autem in illa regione, est indigentia verbi veritatis. Unus civium regionis illius, aliquis aerius princeps ad militiam diaboli pertinens. Villa ejus, modus potestatis ejus. Porci, immundi spiritus qui sub ip⟨s⟩o essent. Siliquae quibus porcos pascebat, saeculares doctrinae, sterili vanitate resonantes; de quibus laudes idolorum fabularumque ad deos Genti⟨um⟩

He said it happened not many days later that, having gathered everything together, he set out abroad into a far country: because not long after the establishment of the human race it pleased the soul, through free will, to take with it a kind of power, as it were, of its own nature, and to desert Him by Whom it was founded, trusting in its own strength; which strength it consumes the more quickly, the more it deserts Him by Whom it was given. And so He calls this life prodigal, loving to pour out and to roam about in outward pomps, growing empty within, when each one follows the things that proceed from it, and abandons Him Who is more inward to him. The far country, then, is forgetfulness of God. And the famine in that country is the want of the word of truth. One of the citizens of that country is some prince of the air belonging to the army of the devil. His farm is the measure of his power. The swine are the unclean spirits who were under him. The husks with which he fed the swine are secular teachings, resounding with barren vanity; from which the praises of idols and of fables about the gods of the Gentiles

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pertinentium vario sermone atque carminibus percrepant, quibus daemonia delectantur: unde cum iste saturari cupiebat, aliquid solidum et rectum quod ad beatam vitam pertineret, invenire volebat in talibus, et non poterat. Hoc est enim quod ait, Et nemo illi dabat.

resound with varied speech and songs in which demons delight: hence, when this man longed to be filled, he wanted to find in such things something solid and right that would pertain to the blessed life, and he could not. For this is what it says, And no one gave to him.

In se autem reversus, jam scilicet ab eis quae forinsecus frustra illiciunt et seducunt, in conscientiae interiora reducem faciens intentionem suam, dixit, Quanti mercenarii in domo patris mei abundant panibus! Unde hoc scire poterat, in quo erat tanta oblivio Dei, sicut in omnibus idololatris fuit, nisi quia ista recogitatio jam resipiscentis est, cum Evangelium praedicaretur? Jam enim poterat talis animadvertere multos praedicare veritatem, inter quos quidam essent non ipsius amore veritatis ducti, sed cupiditate comparandorum saecularium commodorum. De quibus dicebat Apostolus, esse quosdam qui Evangelium annuntiarent non caste (Philipp. I, 17), existimantes quaestum esse pietatem (I Tim. VI, 5). Non enim aliud annuntiabant, sicut haeretici; sed hoc quod apostolus Paulus, non eo tamen animo quo apostolus Paulus: unde et mercenarii recte appellantur, in eadem quidem domo eumdem panem verbi tractantes; non tamen in haereditatem aeternam vocati, sed temporali mercede conducti. De talibus dictum est, Amen, dico vobis, perceperunt mercedem suam (Matth. VI, 2). Ego ergo, inquit, hic fame pereo. Deinde ait, Surgam, quia jacebat: et ibo, quia longe aberat: ad patrem meum, quia sub principe porcorum erat. Caetera verba sunt poenitentiam meditantis in confessione peccati, nondum tamen agentis. Non enim jam dicit patri, sed dicturum se esse promittit cum venerit. Intelligas igitur hoc nunc accipiendum esse venire ad patrem, in Ecclesia constitui per fidem, ubi jam possit esse peccatorum legitima et fructuosa confessio. Quid ergo patri dicturum se dicit? Pater, peccavi in coelum et coram te, et jam non sum dignus vocari filius tuus; fac me sicut unum de mercenariis tuis. Utrum hoc est Peccavi in coelum, quod est Coram te; ut coelum appellaverit ipsam summitatem Patris: unde est etiam illud in Psalmo, A summo coelo egressio ejus (Psal. XVIII, 7), cum ab ipso Patre vellet intelligi? An potius, Peccavi in coelum, coram sanctis animis, in quibus est sedes Dei: Coram te autem, in ipso penetrali interiore conscientiae?

But having returned to himself, that is, now turning his attention back, away from the things which outwardly entice and seduce in vain, into the inner parts of conscience, he said, How many hired servants in my father's house have loaves in abundance! How could he, in whom there was such great forgetfulness of God, as there was in all idolaters, know this, unless because this reflection belongs to one already coming to his senses, when the Gospel was being preached? For such a man could already notice that many were preaching the truth, among whom some were led not by love of the truth itself, but by desire of acquiring worldly advantages. Of these the Apostle said that there were some who proclaimed the Gospel not purely (Phil. 1:17), supposing that godliness is gain (1 Tim. 6:5). For they did not proclaim anything different, as heretics do, but the same thing as the apostle Paul, yet not in the same spirit as the apostle Paul: hence they are also rightly called hired servants, handling indeed the same bread of the word in the same house, yet not called to the eternal inheritance, but hired for a temporal wage. Of such it was said, Amen, I say to you, they have received their reward (Matt. 6:2). I therefore, he says, am perishing here with hunger. Then he says, I will arise, because he was lying down: and I will go, because he was far away: to my father, because he was under the ruler of the swine. The remaining words belong to one meditating penance in the confession of sin, but not yet performing it. For he does not yet say it to his father, but promises that he will say it when he has come. You are therefore to understand that to come to the father is now to be taken as being established in the Church through faith, where there can now be a lawful and fruitful confession of sins. What then does he say he will say to his father? Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son; make me as one of your hired servants. Is I have sinned against heaven the same as Before you, so that he has called the very loftiness of the Father heaven, whence also that saying in the Psalm, His going forth is from the highest heaven (Ps. 18:7), since he wished it to be understood of the Father Himself? Or rather, I have sinned against heaven, [that is] before holy souls, in which is the seat of God; but Before you, in the very inmost recess of conscience?

Et surgens venit ad patrem suum. Cum autem adhuc longe esset: antequam intelligeret Deum, sed tamen cum jam pie quaereret, Vidit illum pater ipsius. Impios enim et superbos convenienter non videre dicitur, tanquam ante oculos non habere: ante oculos enim haberi, nonnisi qui diliguntur, dici solent. Et misericordia motus est: et accurrens cecidit super collum ejus. Non enim Pater unigenitum Filium deseruit, in quo usque ad nostram longinquam etiam peregrinationem cucurrit atque descendit; quia Deus erat in Christo mundum reconcilians sibi (II Cor. V, 19): et ipse Dominus ait, Pater in me manens ipse facit opera sua (Joan. XIV, 10). Quid est autem, super collum ejus cadere, nisi inclinare et humiliare in amplexum

And arising he came to his father. But when he was still far off: before he understood God, yet when he was already seeking piously, His father saw him. For He is fittingly said not to see the ungodly and the proud, as it were not to have them before His eyes: for only those who are loved are usually said to be held before the eyes. And he was moved with compassion: and running up he fell upon his neck. For the Father did not desert His only-begotten Son, in Whom He ran and descended even as far as our distant sojourning; because God was in Christ reconciling the world to Himself (2 Cor. 5:19): and the Lord Himself says, The Father abiding in Me, He Himself does His works (John 14:10). But what is it to fall upon his neck, except to bend down and lower His arm to embrace

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ejus brachium suum? Et brachium Domini cui revelatum est (Isai. LIII, 1)? quod est utique Dominus noster Jesus Christus. Et osculatus est illum. Consolari verbo gratiae Dei ad spem indulgentiae peccatorum, hoc est, post longa itinera remeantem mereri a patre osculum charitatis. Et incipit jam peccata constitutus in Ecclesia confiteri. Nec dicit omnia quae dicturum se esse promiserat, sed usque ad illud, Non sum dignus vocari filius tuus. Hoc enim vult fieri per gratiam, quo se indignum esse per merita fatetur. Non addit quod in illa meditatione dixerat, Fac me sicut unum de mercenariis tuis. Cum enim panem non haberet, vel mercenarius esse cupiebat: quod post osculum patris generosissime jam dedignatur.

him? And the arm of the Lord, to whom has it been revealed (Isa. 53:1)? which is surely our Lord Jesus Christ. And he kissed him. To be consoled by the word of the grace of God unto hope of the pardon of sins, that is, on returning after long journeys, to merit from the father the kiss of charity. And now, set within the Church, he begins to confess his sins. Nor does he say all that he had promised he would say, but only as far as this: I am not worthy to be called your son. For he wishes to be made by grace that of which he confesses himself unworthy by his merits. He does not add what he had said in that meditation, Make me as one of your hired servants. For when he had no bread, he desired to be at least a hired servant: which, after his father's kiss, he now most nobly disdains.

Stola prima, est dignitas quam perdidit Adam. Servi qui eam proferunt, reconciliationis praedicatores. Annulus in manu, pignus Spiritus sancti propter gratiae partitionem, quae digito bene significatur. Calceamenta in pedes, praeparatio evangelizandi ad non tangenda terrena. Vitulus saginatus, ipse idem Dominus, sed secundum carnem satiatus opprobriis. Quod autem imperat ut adducant eum, quid aliud, nisi ut praedicent eum, et annuntiando venire faciant in exhausta fame viscera filii esurientis? Nam etiam ut occidant eum jubet, hoc est, ut mortem ejus insinuent: tunc enim cuique occid⟨i⟩tur, cum credit occisum. Et epulemur, inquit: hoc ad laetitiam valet, propter illa quae consequenter dicit, Quia hic filius meus mortuus erat, et revixit; perierat, et inventus est. Et istae epulae atque festivitas nunc celebrantur, per orbem terrarum Ecclesia dilatata atque diffusa. Vitulus enim ille in corpore et sanguine Dominico et offertur Patri, et pascit totam domum.

The first robe is the dignity which Adam lost. The servants who bring it out are the preachers of reconciliation. The ring on the hand is the pledge of the Holy Spirit, on account of the distribution of grace, which is well signified by the finger. The shoes on the feet are the preparation for preaching the Gospel, so as not to touch earthly things. The fatted calf is the same Lord Himself, but according to the flesh filled with reproaches. As for his ordering them to bring Him, what else is this but that they should preach Him, and by proclaiming Him make Him come into the bowels of the hungry son, exhausted by famine? For he also bids them kill Him, that is, make His death known: for He is killed for each person at the moment that person believes Him killed. And let us feast, he says: this signifies gladness, on account of the things he says next, For this my son was dead, and has come to life again; he was lost, and is found. And these banquets and this festivity are now celebrated, the Church being spread and diffused throughout the world. For that calf, in the Lord's body and blood, is both offered to the Father and feeds the whole house.

Cum interea major filius, populus Israel secundum carnem, non quidem profectus in longinquam regionem, sed tamen in domo non est. In agro autem est, id est, in ipsa haereditaria opulentia Legis et Prophetarum terrena potius operatur, et in quibuscumque Israeliticis considerationibus. Nam multi tales inventi sunt in eis, et saepe inveniuntur. Veniens de agro domui propinquare coepit, id est, labore servilis operis improbato, ex iisdem Scripturis Ecclesiae libertatem consideravit. Audit symphoniam et chorum, scilicet Spir⟨i⟩tu plenos vocibus consonis Evangelium praedicare: quibus dictum est, Obsecro vos, fratres, per nomen Domini nostri Jesu Christi, ut idipsum dicatis omnes (I Cor. I, 10). Audit quoque concorditer conversantium animam et cor unum in laudes Dei. Vocat unum de servis, et interrogat quae illa sint: sumit utique ad legendum aliquem Prophetarum, et in eo quaerens, quodammodo interrogat unde ista festa in Ecclesia celebrantur, in qua se esse non videt. Respondet ei servus patris propheta: Frater tuus venit, et occidit pater tuus vitulum saginatum, quia salvum

Meanwhile the elder son, the people of Israel according to the flesh, has not indeed set out into a far country, but all the same is not in the house. He is in the field, however, that is, amid the very hereditary wealth of the Law and the Prophets he labours rather at earthly things, and in all sorts of Israelite considerations. For many such have been found among them, and are often found. Coming from the field, he began to draw near to the house, that is, having rejected the labour of servile work, he considered from the same Scriptures the liberty of the Church. He hears music and dancing, that is, those full of the Spirit preaching the Gospel with harmonious voices: to whom it was said, I beseech you, brethren, by the name of our Lord Jesus Christ, that you all say the same thing (1 Cor. 1:10). He also hears the one soul and one heart of those who live together in concord, unto the praises of God. He calls one of the servants and asks what these things are: that is, he takes up one of the Prophets to read, and, searching in him, asks after a fashion why these feasts are celebrated in the Church, in which he does not see himself to be. The father's servant, the prophet, answers him: Your brother has come, and your father has killed the fatted calf, because

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Footnotes

(1) ‹anchor: not visible (call above the foot)› · call in col 1346

Lov., participationem. Alii codices, partitionem: melius, uti supra, quaest. 17.

Lov. reads "participation." The other codices read "division": better, as above, question 17.

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(2) ‹anchor: Israeliticis considerationibus› · call in col 1346

Sic Bat. et quatuor Mss. At Am. et Er., Israelitis consideratoribus. Lov., Israelitis considerationibus. Ms. Michaelinus Israelitis consideratioribus.

So Bat. and four manuscripts. But Am. and Er. read "Israelite considerers"; Lov. "Israelite considerations"; the Michaeline manuscript "Israelitis consideratioribus."

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(3) ‹anchor: scilicet Spiritu plenos› · call in col 1346

Bat. et duo Mss., Spiritu sancto plenos.

Bat. and two manuscripts read "full of the Holy Spirit."

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illum recepit. In extremis enim terrae fuit frater tuus. Sed inde major exsultatio cantantium Domino canticum novum, quia laus ejus ab extremis terrae (Isai. XLII, 10); et propter eum qui absens erat, occisus est vir in plaga positus, et sciens ferre imbecillitatem (Id. LIII, 3); quia quibus non est narratum de eo, viderunt; et qui non audierunt, intellexerunt (Id. LII, 15).

he has received him safe. For your brother was at the ends of the earth. But from this comes the greater exultation of those who sing to the Lord a new song, because His praise is from the ends of the earth (Isa. 42:10); and on account of him who was absent, there was slain a man set under a stroke, and knowing how to bear weakness (Isa. 53:3); because those to whom nothing had been told of Him have seen, and those who had not heard have understood (Isa. 52:15).

Sed indignatur etiam nunc, et adhuc non vult introire. Cum ergo plenitudo Gentium intraverit, egredietur opportuno tempore pater ejus, ut et jam omnis Israel salvus fiat: cui ex parte caecitas facta est velut absentia in agro, donec plenitudo filii minoris longe in idelolatria Gentium constituti redux ad manducandum vitulum intraret (Rom. XI, 25). Erit enim quandoque aperta vocatio Judaeorum in salutem Evangelii. Quam manifestationem vocationis, tanquam egressum patris appellat ad rogandum majorem filium.

But he is indignant even now, and still does not wish to go in. When, therefore, the fullness of the Gentiles has entered, his father will go out at the fitting time, so that all Israel too may then be saved: to which blindness has come in part, like an absence in the field, until the fullness of the younger son, who was set far off in the idolatry of the Gentiles, should come in, returned, to eat the calf (Rom. 11:25). For at some time there will be an open calling of the Jews into the salvation of the Gospel. This manifestation of the calling he calls, as it were, the going out of the father to entreat the elder son.

Deinde quae respondet idem major filius, duas quaestiones habent: quomodo videlicet accipiatur ille populus nunquam mandatum Dei praeteriisse; et quem dicat haedum quem nunquam accepit, ut cum amicis suis epularetur. Sed de mandato non praetergresso facile illud occurrit, neque de omni mandato dictum esse, sed de uno maxime necessario, quo nullum Deum alium praeter unum Creatorem omnium colere jussus est (Exod. XX, 3): neque iste filius in omnibus Israelitis, sed in his intelligitur habere personam, qui nunquam ab uno Deo ad simulacra conversi sunt. Quanquam enim tanquam in agro positus iste filius terrena desideraret, ab uno tamen Deo ista desiderabat bona, quamvis communia cum pecoribus. Unde in Psalmo ex persona Synagogae, quod interpretatur Asaph, convenienter accipitur dictum, Quasi pecus factus sum ad te, et ego semper tecum (Psal. LXXII, 23). Quod etiam patris ipsius testimonio comprobatur, cum dicit, Tu mecum es semper. Non enim quasi mentientem redarguit, sed secum perseverantiam ejus approbans, ad perfructionem potioris atque jucundioris exsultationis invitat.

Next, what the same elder son replies contains two questions: namely, how that people is to be understood never to have transgressed the commandment of God; and whom he means by the kid which he never received, that he might feast with his friends. But concerning the commandment not transgressed this readily comes to mind: that it was not said of every commandment, but of the one most necessary, by which he was commanded to worship no other God besides the one Creator of all things (Exod. 20:3); and that this son is understood to represent not all the Israelites, but those who never turned away from the one God to images. For although this son, set as it were in the field, desired earthly things, yet he desired these goods from the one God, even though they are shared with the beasts. Hence in the Psalm, in the person of the Synagogue, which is what Asaph means, it is fittingly taken to be said, Like a beast have I become before Thee, and I am always with Thee (Ps. 72:23). This is also confirmed by the testimony of the father himself, when he says, You are always with me. For he does not rebuke him as one who lies, but, approving his perseverance with him, he invites him to the enjoyment of a better and more delightful exultation.

Quis est ergo haedus quem nunquam accepit ad epulandum? Peccator profecto haedi nomine significari solet. Sed absit ut Antichristum intelligam. Non enim exitum invenio hujusce sententiae. Multum enim absurdum est, eum cui dicitur, Tu mecum es semper, hoc a patre optasse, ut Antichristo crederet. Neque omnino in eis Judaeorum, qui Antichristo credituri sunt, istum filium fas est intelligi. Quomodo autem epularetur ex illo haedo, si ipse esset Antichristus, qui ei non crederet? Aut si hoc est epulari ex haedi occisione, quod est de Antichristi perditione laetari, quomodo dicit filius quem recepit pater hoc sibi non fuisse concessum, cum omnes filii Dei de illius adversarii damnatione laetaturi sint? Nimirum ergo (quod in re obscurissima sine praejudicio diligentioris inquisitionis dixerim) ipsum Dominum sibi negatum ad epulandum conqueritur, dum eum peccatorem putat. Cum enim haedus est illi genti, id est,

Who, then, is the kid which he never received for feasting? Surely a sinner is customarily signified by the name of kid. But far be it from me to understand the Antichrist. For I find no way through for this interpretation. For it is very absurd that he to whom it is said, You are always with me, should have desired this from his father, that he might believe in the Antichrist. Nor is it at all right that this son should be understood in those of the Jews who are going to believe in the Antichrist. And how would he feast on that kid, if the kid were the Antichrist, he who would not believe in him? Or if to feast on the slaying of the kid is this, to rejoice at the perdition of the Antichrist, how does the son whom the father received say that this was not granted to him, when all the sons of God will rejoice at the damnation of that adversary? Evidently, then (and this I would say in a most obscure matter without prejudice to a more diligent inquiry), he complains that the Lord Himself has been denied to him for feasting, while he thinks Him a sinner. For since He is a kid to that nation, that is,

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cum eum sabbati violatorem et profanatorem Legis existimat, jucundari epulis ejus non meruit: ut quod ait, Nunquam dedisti mihi haedum, ut cum amicis meis epularer; tale sit ac si diceret, eum qui mihi haedus videbatur, nunquam dedisti mihi ad epulandum, eo ipso mihi illum ipsum non concedens, quo mihi haedus videbatur. Quod autem dicit, cum amicis meis, aut ex persona principum cum plebe intelligitur, aut ex persona populi Jerosolymitani cum caeteris populis Juda. Meretrices autem cum quibus dissipasse substantiam suam filius junior accusatus est, recte intelliguntur superstitiones, relicto uno connubio legitimo verbi Dei, cum turba daemoniorum cupiditate turpissima fornicari.

since he considers Him a violator of the sabbath and a profaner of the Law, he did not deserve to delight in His banquets: so that what he says, You never gave me a kid, that I might feast with my friends, is as if he were saying: Him who seemed to me a kid you never gave me to feast on, by that very fact not granting Him to me, in that He seemed to me a kid. And what he says, with my friends, is understood either in the person of the chief men together with the common people, or in the person of the people of Jerusalem together with the other peoples of Judah. But the harlots with whom the younger son was accused of having squandered his substance are rightly understood as superstitions: that is, having abandoned the one lawful wedlock of the word of God, to commit fornication with a throng of demons out of most shameful desire.

Quid deinde sibi vult quod cum pater diceret, Tu mecum es semper, quod jam tractatum est, addidit, Et omnia mea tua sunt? Qua in re primo cavendum est ne intelligas ita dictum, omnia mea tua sunt, quasi non sint et fratris, ut tanquam in terrena haereditate, patiaris angustias, quomodo possint omnia esse majoris, si habet ibi etiam junior partem suam. Sic enim a perfectis et perpurgatis, ac jam immortalibus filiis habentur omnia, ut sint et omnium singula, et omnia singulorum. Ut enim cupiditas nihil sine angustia, ita nihil cum angustia charitas tenet. Sed quomodo omnia? Num et Angelos, ait aliquis, et Virtutes sublimes ac Potestates, atque universa coelestia Dei ministeria Deus in possessionem tali filio subjecisse putandus est? Si possessionem sic accipias, ut ejus possessor ipse sit dominus; non utique omnia. Non enim domini erunt, sed consortes potius Angelorum, de quibus dictum est, Erunt aequales Angelis Dei (Matth. XXII, 30). Sin vero possessio sic intelligitur, quomodo recte dicimus possidere animas veritatem; non invenio cur non vere ac proprie accipere possimus omnia quae dicta sunt omnia. Non enim illud ita loquimur, ut dominas veritatis dicamus animas, quam ab eis dicimus possideri. Aut si nomine possessionis ad hunc sensum impedimur, id quoque auferatur. Non enim ait pater, Omnia in possessionem tibi dabo, sive, Omnia mea possides vel possidebis; sed, Omnia mea tua sunt. Nec tamen ita sunt ejus, ut ipsius Dei. Quod enim est in nostra pecunia, potest familiae nostrae vel alimentum esse vel ornamentum, vel aliquid hujusmodi. Et certe cum ipsum patrem recte ille posset suum dicere, non video quae ipsius recte sua vocare non possit, diversis duntaxat modis. Cum enim beatitatem illam obtinuerimus, nostra erunt ad videndum superiora, nostra erunt ad convivendum aequalia, nostra erunt ad dominandum inferiora. Congaudeat ergo securissimus major frater, quia junior frater mortuus erat, et revixit; perierat, et inventus est.

What, then, is meant by the fact that, when the father had said, You are always with me, which has already been treated, he added, And all that is mine is yours? In this matter one must first take care not to understand all that is mine is yours as said in such a way as if they did not belong to the brother as well, so that, as in an earthly inheritance, you suffer from narrowness and ask how all things can belong to the elder if the younger also has his share there. For by sons who are perfected and thoroughly purified, and already immortal, all things are held in such a way that each thing belongs to all, and all things to each. For as desire holds nothing without narrowness, so charity holds nothing with narrowness. But how all things? Is God to be thought, someone says, to have subjected even the Angels, and the sublime Virtues and Powers, and all the heavenly ministries of God, to such a son as his possession? If you take possession in such a sense that its possessor is himself its lord, then certainly not all things. For they will not be lords, but rather companions of the Angels, of whom it has been said, They shall be equal to the Angels of God (Matt. 22:30). But if possession is understood in the way in which we rightly say that souls possess the truth, I find no reason why we cannot truly and properly take as such all the things that have been called all things. For we do not speak in such a way as to call souls the mistresses of the truth which we say is possessed by them. Or if we are hindered from this sense by the word possession, let that too be removed. For the father does not say, I will give you all things for a possession, or, You possess or will possess all that is mine; but, All that is mine is yours. Yet they are not his in the way that they are God's own. For what is among our money can be either sustenance or adornment for our household, or something of that kind. And certainly, since he could rightly call the father himself his own, I do not see what of the father's he could not rightly call his own, though in different ways. For when we have obtained that blessedness, the things above will be ours to behold, the things equal to us will be ours to live with, the things below will be ours to rule. Let the elder brother therefore rejoice together in complete security, because his younger brother was dead, and has come to life again; he was lost, and has been found.

XXXIV. [Ib. XVI, 1-9.] In villico quem Dominus ejiciebat de villicatu, et laudavit eum quod in futurum sibi prospexerit, non omnia debemus ad imitandum sumere. Non enim aut Domino nostro facienda est in aliquo fraus, ut de ipsa fraude eleemosynas faciamus, aut eos a quibus recipi volumus in tabernacula aeterna, tanquam debitores Dei et Domini nostri fas

XXXIV. [Ibid. 16:1-9.] In the steward whom the Lord was dismissing from his stewardship, and whom He praised because he had provided for himself for the future, we ought not to take everything for imitation. For neither is any fraud to be committed against our Lord, so that we may give alms out of that very fraud, nor is it right that those by whom we wish to be received into the eternal tabernacles, as debtors of God and of our Lord,

Editors' notes and page, col. 1348

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est intelligi; cum justi et sancti significentur hoc loco, qui eos introducant in tabernacula aeterna, qui necessitatibus suis terrena bona communicaverint; de quibus etiam dicit, quod si quis alicui eorum calicem aquae frigidae dederit tantum in nomine discipuli, non perdet mercedem suam (Matth. X, 42): sed etiam e contrario ducuntur istae similitudines, ut intelligamus, si laudari potuit ille a Domino qui fraudem faciebat, quanto amplius placeant Domino Deo, qui secundum ejus praeceptum illa opera faciunt; sicut etiam de judice iniquitatis qui interpellabatur a vidua, comparationem duxit ad judicem Deum, cui nulla ex parte judex iniquus conferendus est (Luc. XVIII, 2-8). Quod autem de centum cadis olei, quinquaginta scribi fecit a debitore; et de centum coris tritici, octoginta; ad nihil aliud valere arbitror, nisi ut ea quae similiter atque in Levitas Judaei, quisque operatur in Christi Ecclesiam, abundet justitia ejus super Scribarum et Pharisaeorum (Matth. V, 20), ut cum illi decimas darent, is⟨t⟩i dimidias dent: sicut non de fructibus, sed de ipsis bonis suis fecit Zacchaeus (Luc. XIX, 8); aut certe du⟨p⟩licet decimam, ut duas decimas dando superet impendia Judaeorum. Mammona vero iniquitatis ob hoc a Domino appellata est ista pecunia, quam possidemus ad tempus, quia Mammona divitiae interpretantur. ⟨N⟩ec sunt istae divitiae nisi iniquis, qui in eis constituunt spem atque copiam beatitudinis suae: a justis vero cum haec possidentur, est quidem ista pecunia, sed non sunt illis divitiae nisi coel⟨e⟩stes et spirituales, quibus indigentiam suam spiritualiter supplentes exclusa egestate miseriae, beatitudinis copia ditantur.

should be understood; since the just and holy are signified in this place, who are to bring them into the eternal tabernacles, those who have shared earthly goods with their necessities; of whom He also says that if anyone has given one of them a cup of cold water only in the name of a disciple, he shall not lose his reward (Matt. 10:42): but these similitudes are also drawn from the contrary, so that we may understand that, if that man who was committing fraud could be praised by the Lord, how much more do those please the Lord God who do those works according to His precept; just as also concerning the judge of iniquity who was importuned by the widow, He drew a comparison to God the judge, with whom the unjust judge is in no respect to be compared (Luke 18:2–8). But as to his having the debtor write fifty for a hundred casks of oil, and eighty for a hundred measures of wheat, I judge it to signify nothing else than that, in what each one performs towards the Church of Christ just as the Jews did towards the Levites, his righteousness should abound beyond that of the scribes and Pharisees (Matt. 5:20), so that whereas they gave tenths, these should give halves, as Zacchaeus did, not from his produce but from his very goods (Luke 19:8); or at least that he should double the tenth, so that by giving two tenths he may surpass the outlays of the Jews. This money, then, which we possess for a time, was called by the Lord the mammon of iniquity for this reason, that mammon is interpreted as riches. Nor are these riches except to the wicked, who place in them the hope and abundance of their happiness: but when these things are possessed by the just, it is indeed this money, but for them there are no riches except heavenly and spiritual ones, by which, spiritually supplying their need, with the poverty of misery shut out, they are enriched with an abundance of happiness.

XXXV [Ib. XVI, 12.] Quod dicit, Si in alieno fideles non fuistis, alienas appellat terrenas facultates; quia nemo eas secum moriens aufert. Hoc est quod dicit David: Ne timueris cum dives factus fuerit homo, et cum multiplicata fuerit gloria domus ejus; quoniam non, cum morietur, accipiet omnia, neque simul descendet cum eo gloria ejus (Psal. XLVIII, 17, 18).

XXXV [Ibid. 16:12.] As to His saying, If you have not been faithful in what is another's, He calls earthly resources another's, because no one takes them away with him when he dies. This is what David says: Do not fear when a man has become rich, and when the glory of his house has been multiplied; for when he dies he will not take all things, nor will his glory descend with him (Ps. 48:17–18).

XXXVI. [Ib. XVI, 13.] Quod ait, Aut unum odiet, et alterum diliget; aut uni adhaerebit, et alterum contemnet, non si⟨n⟩e consideratione distinguenda sunt. Non enim passim aut quasi temere dicta sunt. Nemo enim interrogatus utrum diligat diabolum, respondet se diligere, sed potius odisse: Deum autem se diligere omnes fere proclamant. Ergo aut unum odiet, et alterum diliget, ut fieri debet: odiet scilicet diabolum, diliget Deum. Quod vero adjunxit, Aut alteri adhaerebit, et alterum contemnet: adhaerebit scilicet diabolo, cum quasi ejus praemia temporalia sectatur; contemnet autem Deum. Non dixit, odiet, sed contemnet: sicut solent minas ejus postponere cupiditatibus suis, qui de bonitate ejus ad impunitatem sibi blandiuntur. Quibus per Salomonem dicitur: Fili, ne adjicias peccatum super peccatum, et dicas, Miseratio Dei magna est (Eccli. V, 5, 6).

XXXVI. [Ibid. 16:13.] As to His saying, Either he will hate the one and love the other, or he will cleave to the one and despise the other, these words are not to be distinguished without consideration. For they were not said at random or as if rashly. For no one, asked whether he loves the devil, answers that he loves him, but rather that he hates him; but almost all proclaim that they love God. Therefore either he will hate the one and love the other, as ought to happen: that is, he will hate the devil and love God. But as to what He added, Or he will cleave to the one and despise the other: that is, he will cleave to the devil, when he pursues, as it were, his temporal rewards; but he will despise God. He did not say, he will hate, but he will despise: just as those are accustomed to set His threats after their desires who flatter themselves about His goodness so as to expect impunity. To whom it is said through Solomon: Son, do not add sin upon sin, and say, The mercy of God is great (Ecclus. 5:5–6).

Editors' notes and page, col. 1349

Footnotes

(1) ‹anchor: not visible (call above the foot)› · call in col 1349

Ita melioris notae Mss. necnon Bat. Am. et Er., nisi quod in his editionibus pro, Ecclesiam, legitur, Ecclesia. At apud Lov. habetur sic: Quae similiter in sacerdotes, atque in laicos Judaei, quisque operatur in Christi Ecclesia.

So the manuscripts of better quality, and also Bat., Am. and Er., except that in these editions "Ecclesia" is read instead of "Ecclesiam." But in Lov. it stands thus: "Which likewise against the priests and the lay Jews, each works in the Church of Christ."

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XXXVII. [Ib. XVI, 16.] Regnum caelorum vim patitur, et qui vim faciunt, diripiunt illud (Matth. XI, 12). Non solum ut quisque ista contemnat, sed etiam linguas deridentium se talia contemnentem: hac enim vi facta invadit quodammodo quasi praedator violentus regnum coelorum. Hoc enim subjunxit Evangelista, cum dixisset derisum fuisse Jesum a Pharisaeis, cum de contemnendis terrenis divitiis loqueretur.

XXXVII. [Ibid. 16:16.] The kingdom of heaven suffers violence, and those who do violence plunder it (Matt. 11:12). Not only so that each one may despise these things, but also the tongues of those who mock him for despising such things: for by this violence done he invades the kingdom of heaven in a certain manner, as a violent plunderer. For the Evangelist added this after he had said that Jesus was mocked by the Pharisees when He was speaking about despising earthly riches.

XXXVIII. [Ib. XVI, 19-31.] Homo quidam erat dives, et induebatur purpura et bysso, et epulabatur quotidie splendide, et caetera. Per allegoriam sic accipi possunt, ut in divite intelligantur superbi Judaeorum, ignorantes Dei justitiam, et suam volentes constituere (Rom. X, 3). Purpura et byssus, dignitas regni est. Et auferetur, inquit, a vobis regnum Dei, et dabitur genti facienti justitiam (Matth. XXI, 43). Epulatio splendida, jactantia Legis est, in qua gloriabantur plus ad pompam elationis abutentes ea, quam ad necessitatem salutis utentes. Mendicus autem nomine Lazarus, quod interpretatur Adjutus, significat indigentem, veluti gentilem aliquem aut publicanum, qui tanto magis adjuvatur, quanto minus de suarum copia facultatum praesumit. Tales erant duo qui orabant in templo; unus publicanus, et alius pharisaeus. Dives ergo dicit tanquam satiatus justitia, non inter illos beatos numerandus qui esuriunt et sitiunt justitiam (Id. V, 6): Gratias tibi ago, quia non sum sicut publicanus iste. Pauper autem qui se adjuvari desiderat, dicit: Propitius esto mihi peccatori (Luc. XVIII, 10-13). Desiderat tamen saturari de micis quae cadunt de mensa divitis jacens ad januam. Non enim admittebatur ad epulas ejus, qui nec bene illis utebatur, nec egenti dabat; tanquam Scriba claves habens regni coelorum, nec ipse intrans, nec alios intrare permittens (Id. XI, 52). Micae cadentes de mensa divitis, sunt quaedam verba Legis, quae illi jactantes quasi projiciebant in terram, cum superbe populo loquerentur. Ulcera, sunt confessiones peccatorum, velut mali humores a visceribus intimis foras erumpentes. Canes qui ea lingebant, nequissimi homines amantes peccata, qui lata lingua etiam laudare non cessant opera mala, quae in se alius gemens et confitens detestatur. Sinus Abrahae, requies beatorum pauperum, quorum est regnum coelorum, in quo post hanc vitam recipiuntur. Sepultura inferni, poenarum profunditas, quae superbos et immisericordes post hanc vitam vorat. Quos tamen Dominus in ista narratione dicit videre de longinquo atque sentire beatorum requiem, quo sane transire non possunt.

XXXVIII. [Ibid. 16:19-31.] There was a certain rich man, and he was clothed in purple and fine linen, and he feasted splendidly every day, and so on. These things can be taken allegorically thus: that in the rich man are understood the proud among the Jews, ignorant of God's righteousness and wishing to establish their own (Rom. 10:3). The purple and fine linen are the dignity of the kingdom. And the kingdom of God, He says, shall be taken away from you, and shall be given to a nation that does righteousness (Matt. 21:43). The splendid feasting is the boasting of the Law, in which they gloried, abusing it for the display of their arrogance rather than using it for the need of salvation. But the beggar named Lazarus, which is interpreted 'Helped', signifies one in need, such as some Gentile or publican, who is helped all the more, the less he presumes upon the abundance of his own resources. Such were the two who were praying in the temple, the one a publican and the other a Pharisee. The rich man, then, as though sated with righteousness, not to be numbered among those blessed ones who hunger and thirst for righteousness (Matt. 5:6), says: I give Thee thanks that I am not as this publican. But the poor man, who desires to be helped, says: Be merciful to me a sinner (Luke 18:10–13). Yet he desires to be filled with the crumbs that fall from the rich man's table, lying at the gate. For he was not admitted to the feasts of him who neither used them well nor gave to the needy; like the scribe who holds the keys of the kingdom of heaven, neither entering himself nor allowing others to enter (Luke 11:52). The crumbs falling from the rich man's table are certain words of the Law, which those men, in their vaunting, as it were threw to the ground when they spoke haughtily to the people. The sores are the confessions of sins, like evil humours breaking out from the inmost entrails. The dogs which licked them are most wicked men who love sins, who with a broad tongue do not cease even to praise the evil works which another, groaning and confessing, detests in himself. Abraham's bosom is the rest of the blessed poor, whose is the kingdom of heaven, into which they are received after this life. The burial of hell is the depth of punishments, which devours the proud and the unmerciful after this life. Yet the Lord in this narrative says that they see from afar and perceive the rest of the blessed, to which indeed they cannot cross over.

Quod autem linguam sibi vult refrigerari, cum in flamma utique totus arderet, significat quod scriptum est, Mors et vita in manibus linguae (Prov. XVIII, 21): et quia ore confessio fit ad salutem (Rom. X, 10), quod per superbiam ille non fecit. Extremum autem digiti, vel minimam operationem misericordiae significat, qua per Spiritum sanctum subvenitur. Cum autem ei dicitur, Recepisti bona in vita tua, illud tangitur, quia felicitatem dilexit saeculi, nec aliam vitam praeter

But that he wants his tongue to be cooled, when he was surely burning wholly in the flame, signifies what is written: Death and life are in the hands of the tongue (Prov. 18:21); and that confession is made with the mouth unto salvation (Rom. 10:10), which through pride he did not do. The tip of the finger signifies even the least work of mercy, by which help is given through the Holy Spirit. But when it is said to him, You received good things in your life, this is touched upon: that he loved the happiness of the world, and no other life besides

Editors' notes and page, col. 1350

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istam in qua superbus tumebat, adamavit. Lazarum autem mala dicit recepisse, quia intellexit hujus vitae mortalitatem, labores, dolores, et aerumnas, poenas esse peccati: de quo scriptum est, Eramus et nos naturaliter filii irae, sicut et caeteri (Ephes. II, 3); de quo iterum scriptum est, nec infantem cujus est unius diei vita super terram mundum esse a peccato (Job XIV, 4, sec. LXX), quia omnes utique in Adam morimur (I Cor. XV, 22), qui factus est transgressione mortalis.

this one, in which he swelled in his pride, he loved deeply. But he says that Lazarus received evil things, because he understood that the mortality of this life, its toils, pains and hardships, are the penalty of sin. Of this it is written, We too were by nature children of wrath, even as the rest (Eph. 2:3); of this it is written again that not even an infant whose life upon the earth is of one day is clean from sin (Job 14:4, according to the Septuagint), because all of us indeed die in Adam (1 Cor. 15:22), who was made mortal by transgression.

Quod autem dicit, ad ea loca in quibus torquentur impii, justos, etiam si velint, non posse transire, quid aliud significat, nisi post hanc vitam ita receptis in carcere, ut non inde exeant donec reddant novissimum quadrantem (Matth. V, 26), per incommutabilitatem divinae sententiae, nullum auxilium misericordiae posse praeberi a justis, etiam si eam velint praebere? Quo admonet scilicet ut in hac vita homines subveniant quibus possunt, ne postea etiam si optime recepti fuerint, eis quos diligunt opitulari non valeant. Illud enim quod scriptum est, Ut et ipsi recipiant vos in aeterna tabernacula (Luc. XVI, 9), non de superbis et immisericordibus scriptum est, qualis iste dives fuisse demonstratur, quod recipi a sanctis in illa tabernacula mereantur; sed de his qui sibi amicos officiosissimis operibus misericordiae fecerint: quanquam nec ipsos justi velut propria potestate quasi gratificando recipiant; sed promissione atque permissione illius qui eos consilio praemonuit ut sibi amicos facerent, et qui seipsum pasci, vestiri, hospitio recipi, visitari in unoquoque minorum suorum, liberatoris bonitate dignatus est. Quanquam illa receptio, utrum statim post istam vitam fiat, an in fine saeculi in resurrectione mortuorum atque ultima retributione judicii, non minima quaestio est: sed quandolibet fiat, certe de talibus qualis ille dives insinuatur, nulla Scriptura fieri pollicetur.

But as for his saying that the just, even if they wish, cannot cross over to those places in which the wicked are tormented, what else does it signify but that to those who after this life have been so received into prison that they do not come out from there until they pay the last farthing (Matt. 5:26), no help of mercy can be given by the just, because of the unchangeableness of the divine sentence, even if they wish to give it? By this He admonishes, namely, that in this life people should help those whom they can, lest afterwards, even if they have been received in the best way, they be unable to aid those whom they love. For that which is written, That they too may receive you into the eternal tabernacles (Luke 16:9), is not written of the proud and unmerciful, such as this rich man is shown to have been, as though they deserved to be received by the saints into those tabernacles; but of those who have made friends for themselves by most dutiful works of mercy: although not even these do the just receive as if by their own power, as though granting a favour; but by the promise and permission of Him who forewarned them by counsel to make friends for themselves, and who, by the goodness of a liberator, deigned that He Himself should be fed, clothed, received in hospitality, and visited in each one of His least ones. And yet whether that reception takes place immediately after this life, or at the end of the age in the resurrection of the dead and the final recompense of judgement, is no small question: but whenever it takes place, certainly no Scripture promises that it will take place for such as that rich man is intimated to be.

Quinque autem fratres quos habere se dicit in domo patris sui, Judaeos significant. Appellati enim sunt quinque, quia sub Lege detinebantur quae per Moysen data est, qui libros quinque conscripsit. Quod vero Lazarum petit mitti ad fratres suos, sensit se utique indignum qui testimonium perhibeat veritati: et quia non impetraverat paululum se refrigerari, multo minus credit relaxari se posse ab inferis ad praedicationem veritatis. Quod Abraham dicit, Si volunt credere, habent Moysen et Prophetas, non istos Evangelio praeposuit; sed quia Evangelium, sicut dicit Apostolus, testimonium habet a Lege et Prophetis (Rom. III, 21), illis credendo posse eos significat ad Evangelium pervenire: sicut alio loco ipse Dominus dicit, Si crederetis Moysi, crederetis et mihi: ille enim de me scripsit (Joan. V, 46). Denique ad hoc pertinet quod etiam postea dicit, Si Moysen et Prophetas non audiunt, neque si quis ex mortuis resurrexerit, credent: quia eum praenuntiaverunt Moyses et Prophetae qui surrexit a mortuis, hoc ipsum etiam de illo quod resurrecturus

Now the five brothers whom he says he has in his father's house signify the Jews. For they are called five because they were held under the Law which was given through Moses, who wrote five books. But in asking that Lazarus be sent to his brothers, he certainly perceived that he himself was unworthy to bear witness to the truth: and since he had not obtained to be refreshed a little, much less does he believe that he can be released from the lower regions for the preaching of the truth. As for Abraham's saying, If they wish to believe, they have Moses and the Prophets, he did not set these above the Gospel; but because the Gospel, as the Apostle says, has testimony from the Law and the Prophets (Rom. 3:21), he signifies that by believing these they can arrive at the Gospel: as the Lord Himself says in another place, If you believed Moses, you would believe Me also: for he wrote of Me (John 5:46). Finally, to this belongs what he also says afterwards, If they do not hear Moses and the Prophets, neither will they believe if someone rises from the dead: because Moses and the Prophets foretold Him who rose from the dead, and this very thing too concerning Him, that He would rise again

Editors' notes and page, col. 1351

Footnotes

(1) ‹anchor: paululum se refrigerari› · call in col 1351

Mss. paululum sibi refrigerari. Forte, palatum sibi, etc.

The manuscripts read "that he be cooled a little." Perhaps "that his palate," etc.

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esset a mortuis, quibus non credendo utique nec Christo volunt credere. Multo minus ergo cuilibet possunt credere qui a mortuis resurrexerit, quando ei non credunt, cujus resurrectionem Moyses et Prophetae praedicaverunt, quibus credere nolunt.

from the dead, by not believing whom they are surely unwilling to believe Christ either. Much less, therefore, can they believe any man whatever who has risen from the dead, when they do not believe Him whose resurrection Moses and the Prophets preached, whom they refuse to believe.

Aliter etiam intelligi potest ista narratio, ut per Lazarum Dominum significari accipiamus, jacentem ad januam illius divitis, quia se ad aures superbissimas Judaeorum incarnationis humilitate dejecit: cupiens saturari de micis quae cadebant de mensa divitis, quaerens ab eis vel minima opera justitiae, quae suae mensae, hoc est, suae potestati per superbiam non usurparent; quae opera misericordiae atque humilitatis, quamvis minima et sine disciplina et perseverantia vitae bonae, saltem interdum vel casu facerent, sicut micae de mensa cadere solent. Ulcera, passiones sunt Domini ex infirmitate carnis, quam pro nobis suscipere dignatus est. Canes ergo qui ea lingebant, Gentes sunt, quos homines peccatores et immundos dicebant Judaei, et tamen passiones Domini in Sacramentis corporis et sanguinis ejus, per totum jam orbem suavitate lambunt devotissima. Jam sinus Abrahae intelligitur secretum Patris quo post passionem resurgens assumptus est Dominus: quo eum portatum ab Angelis ideo dictum puto, quia ipsam receptionem qua in secretum Patris abscessit, Angeli annuntiaverunt discipulis intuentibus. Dicendo enim, Quid statis aspicientes in coelum (Act. I, 11)? quid aliud dixerunt, nisi nullo modo posse oculos hominum usque in illud penetrare secretum quo ibat Dominus, cum in conspectu discipulorum ferretur in coelum? Jam caetera secundum superiorem expositionem accipi possunt: quia secretum Patris bene intelligitur, ubi etiam ante resurrectionem justorum animae vivunt cum Deo. Tanto enim verius ubique est Deus, quanto nullo continetur loco, sicut et latroni dictum est, Hodie mecum eris in paradiso (Luc. XXIII, 43): unde nunquam recessit Dei filius, quamvis ab hominibus per susceptam carnem in civitate Judaeorum tanta pateretur.

This narrative can also be understood in another way, so that we take the Lord to be signified by Lazarus, lying at the gate of that rich man, because He cast Himself down to the most proud ears of the Jews by the humility of the incarnation: desiring to be filled with the crumbs that fell from the rich man's table, seeking from them even the least works of righteousness, which they would not, through pride, claim for their own table, that is, for their own power; works of mercy and humility which, however small and without the discipline and perseverance of a good life, they might at least do now and then, or by chance, as crumbs are wont to fall from a table. The sores are the sufferings of the Lord from the weakness of the flesh, which He deigned to take up for us. The dogs, then, which licked them are the Gentiles, whom the Jews called sinful and unclean men, and who nevertheless, throughout the whole world now, lick the sufferings of the Lord in the Sacraments of His body and blood with most devout sweetness. Next, the bosom of Abraham is understood as the secret place of the Father, into which the Lord, rising after His passion, was taken up: and I think it was said that He was carried there by Angels for this reason, that the Angels announced to the disciples, as they gazed, that very reception by which He departed into the secret place of the Father. For in saying, Why do you stand looking into heaven (Acts 1:11)? what else did they say but that the eyes of men could in no way penetrate into that secret place to which the Lord was going, when He was being borne into heaven in the sight of the disciples? The rest can now be taken according to the earlier exposition: since the secret place of the Father is rightly understood as where even before the resurrection the souls of the righteous live with God. For God is everywhere the more truly in that He is contained by no place, just as it was said to the thief also, Today you will be with Me in paradise (Luke 23:43): from where the Son of God never withdrew, although through the flesh He had taken up He suffered so much from men in the city of the Jews.

XXXIX. [Ib. XVII, 5-10.] Quod dixerunt discipuli Domino, Adauge nobis fidem, potest quidem intelligi hanc fidem sibi eos augeri postulasse, qua creduntur ea quae non videntur: sed tamen dicitur etiam fides rerum, quando non verbis, sed rebus ipsis praesentibus creditur; quod futurum est, cum jam per speciem manifestam se contemplandam praebebit sanctis ipsa Dei Sapientia per quam facta sunt omnia (Psal. CIII, 24). De qua fide rerum lucisque illius praesentatae forsitan Paulus apostolus dicit: « Justitia enim Dei in eo revelatur ex fide in fidem » (Rom. I, 17). Dicit enim et alio loco: « Nos autem revelata facie gloriam Domini speculantes, in eamdem imaginem transformamur de gloria in gloriam, tanquam a Domini Spiritu » (II Cor. III, 18). Sicut enim hic ait, de gloria in gloriam; ita et ibi, ex fide in fidem: de gloria scilicet Evangelii, quo nunc credentes illuminantur, in gloriam ipsius incommutabilis et manifest⟨ae⟩

XXXIX. [Ibid. 17:5-10.] As for what the disciples said to the Lord, Increase our faith, it can indeed be understood that they asked that this faith be increased in them, by which the things that are not seen are believed: but nevertheless there is also said to be a faith of realities, when belief is given not to words but to the realities themselves when present; which is to come when the very Wisdom of God, through Whom all things were made (Ps. 103:24), will now offer Itself to the saints to be contemplated in manifest sight. Of this faith of realities and of that light made present the apostle Paul perhaps says: "For the righteousness of God is revealed in it from faith to faith" (Rom. 1:17). For he also says in another place: "But we, beholding the glory of the Lord with unveiled face, are transformed into the same image from glory to glory, as by the Spirit of the Lord" (2 Cor. 3:18). For just as here he says, from glory to glory, so there too, from faith to faith: that is, from the glory of the Gospel, by which believers are now enlightened, to the glory of that unchangeable and manifest

Editors' notes and page, col. 1352

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(1) ‹anchor: lucisque illius praesentatae› · call in col 1352

Quatuor Mss. praesentia.

Four manuscripts read "presence" (praesentia).

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veritatis, qua tunc commutati perfruentur; ita ex fide verborum quibus nunc credimus quod nondum videmus, in fidem rerum qua in aeternum quod nunc credimus, obtinebimus. Secundum sententiam hanc etiam illud dictum est a Joanne in Epistola ad Parthos: Dilectissimi, nunc filii Dei sumus, et nondum apparuit quid erimus: scimus quia cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est (I Joan. III, 2). Unde enim nunc filii Dei sumus, nisi quia potestatem dedit nobis filios Dei fieri, credentibus in nomine ejus (Joan. I, 12), ut videamus in aenigmate (I Cor. XIII, 12)? unde autem tunc similes ei erimus, nisi quoniam, ut ipse ait, videbimus eum sicuti est? Quod etiam dictum est, Tunc autem facie ad faciem.

truth, which they will then enjoy fully when changed; so from the faith of words, by which we now believe what we do not yet see, we shall attain to the faith of things, by which we shall hold for eternity what we now believe. According to this meaning too was that said by John in the Epistle to the Parthians: Most beloved, now we are sons of God, and it has not yet appeared what we shall be: we know that when He has appeared, we shall be like Him, because we shall see Him as He is (1 John 3:2). For whence are we now sons of God, unless because He gave us power to become sons of God, to those who believe in His name (John 1:12), so that we see in an enigma (1 Cor. 13:12)? But whence shall we then be like Him, unless because, as he himself says, we shall see Him as He is? Which was also said: But then face to face.

Illam ergo fidem praesentissimae veritatis plerisque non intelligentibus videri potest Dominus noster, discipulis suis non ad id quod petiverant respondisse. Cum enim dixissent Domino, Adauge nobis fidem, ait illis: « Si haberetis fidem tanquam granum sinapis, diceretis huic arbori moro, Eradicare et transplantare in mare, et obediret vobis. » Deinde sequitur: « Quis autem vestrum habens servum arantem aut pascentem, qui regresso de agro dicet illi statim, Transi, recumbe; et non dicet ei, Para quod coenem, et praecinge te, et ministra mihi donec manducem et bibam, et post haec tu manducabis et bibes? Numquid gratiam habet servo illi, quia fecit quae sibi imperaverat? Non puto. Sic et vos cum feceritis omnia quae praecepta sunt vobis, dicite: Servi supervacui sumus; quod debuimus facere fecimus. » Quid haec pertineant ad id quod dictum est Domino, Adauge nobis fidem, difficile apparet, nisi intelligamus ex fide in fidem, id est, ex fide ista in qua ministratur Deo, in illam fidem eos significasse transferri ubi fruantur Deo. Augebitur enim fides, cum primo verbis praedicantibus, deinde rebus apparentibus credetur. Sed illa contemplatio summam quietem habet, quae in aeterno Dei regno tribuitur; summa vero quies illa, praemium est justorum laborum, qui in Ecclesiae ministratione peraguntur. Et ideo, quamvis in agro aret servus aut pascat, hoc est, in vita saeculari vel terrena verset negotia, vel stultis hominibus tanquam pecoribus serviat; opus est ut post illos labores domum veniat, hoc est, Ecclesiae societur; laboret etiam ibi ministrans Domino suo donec manducet et bibat (nam et esuriens ille quaesivit poma in arbore [Matth. XXI, 18, 19], et a Samaritana aquam sitiens postulavit [Joan. IV, 7]): manducet ergo et bibat confessionem et fidem gentium, ministrantibus, hoc est, evangelizantibus servis suis. Quo pertinet etiam illud quod de grano sinapis eis primo respondit, prius illos fidem habere debere praesenti vitae necessariam, quae minima videtur quamdiu thesaurus est in vasis fictilibus, sed vi maxima effervet et germinat. Dominus noster Jesus Christus, qui vult pasci ministerio servorum suorum, hoc est, in suum corpus quasi mactatos et manducatos transferre credentes, etiam hic pascit eos verbo fidei et sacramento passionis suae.

To many who do not understand, therefore, our Lord can seem not to have answered His disciples concerning what they had asked, namely that faith of most present truth. For when they had said to the Lord, Increase our faith, He said to them: "If you had faith like a grain of mustard seed, you would say to this mulberry tree, Be uprooted and be transplanted into the sea, and it would obey you." Then follows: "But which of you, having a servant ploughing or pasturing, will say to him at once when he has returned from the field, Pass over, recline; and will not say to him, Prepare what I may dine on, and gird yourself, and serve me until I eat and drink, and after this you shall eat and drink? Does he have thanks for that servant, because he did what he had commanded him? I think not. So you also, when you have done all the things that are commanded you, say: We are superfluous servants; we have done what we ought to do." How these things pertain to what was said to the Lord, Increase our faith, appears difficult, unless we understand from faith to faith, that is, that they signified being carried over from this faith in which God is served into that faith where God is enjoyed. For faith will be increased when it is believed first through words preaching, then through things appearing. But that contemplation holds the highest rest, which is granted in the eternal kingdom of God; and that highest rest is the reward of righteous labours, which are carried out in the ministry of the Church. And therefore, although the servant ploughs or pastures in the field, that is, is engaged in secular or earthly business in life, or serves foolish men as if they were cattle, it is needful that after those labours he come home, that is, be joined to the Church; let him labour there too, serving his Lord until He eats and drinks (for He too, being hungry, sought fruit on a tree [Matt. 21:18–19], and being thirsty asked water of the Samaritan woman [John 4:7]): let Him therefore eat and drink the confession and faith of the gentiles, His servants ministering, that is, evangelizing. To this pertains also what He answered them first about the grain of mustard seed, that they must first have the faith necessary for the present life, which seems very small so long as the treasure is in earthen vessels, but with the greatest force boils up and sprouts. Our Lord Jesus Christ, Who wishes to be fed by the ministry of His servants, that is, to carry over believers into His own body as though slain and eaten, here too feeds them with the word of faith and the sacrament of His passion.

Editors' notes and page, col. 1353

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Non enim venit ministrari, sed ministrare (Matth. XX, 28). Dicant ergo illi servi per sinapis granum arbori huic moro, hoc est, ipsi Evangelio crucis dominicae, per poma sanguinea, tanquam vulnera in ligno pendentia, victum populis praebitura; dicant ergo illi ut eradicetur de perfidia Judaeorum, et in mare Gentium transferatur atque plantetur: hac enim domestica servitute esurienti et sitienti Domino ministrabunt. Tunc demum quaerant escis incorruptibilibus in aeternum divinae Sapientiae perfrui, cum dixerint, Servi supervacui sumus, quod debuimus facere, fecimus: nihil nobis operis restat; cursum consummavimus, agonem perfecimus, superest nobis corona justitiae (II Tim. IV, 7, 8). Omnia enim dici possunt de illa ineffabili perfructione veritatis: et tanto magis omnia dici possunt, quanto minus digne dici aliquid potest. Nam et lux est illuminatorum, et requies exercitatorum, et patria redeuntium, et esca indigentium, et corona vincentium: et quaecumque bona temporaliter transeuntia per creaturae partes error appetit infidelium, veriora in aeternum manentia in Creatore omnium simul inventura est pietas filiorum.

For He came not to be ministered to, but to minister (Matt. 20:28). Let those servants therefore say, through the grain of mustard seed, to this mulberry tree, that is, to the very Gospel of the Lord's cross, which through its blood-red fruits, like wounds hanging on the wood, will furnish food to the peoples; let them therefore say that it be uprooted from the faithlessness of the Jews, and be transferred and planted in the sea of the Gentiles: for by this household service they will minister to the Lord as He hungers and thirsts. Then at last let them seek to enjoy for ever the incorruptible food of divine Wisdom, when they have said, We are superfluous servants; what we ought to do, we have done: no work remains for us; we have finished the course, we have completed the contest, there remains for us the crown of righteousness (2 Tim. 4:7–8). For all things can be said of that ineffable enjoyment of the truth: and all things can be said of it all the more, the less anything can be said worthily. For it is both the light of the enlightened, and the rest of those who have laboured, and the homeland of those returning, and the food of the needy, and the crown of the victorious: and whatever good things, passing away in time, the error of unbelievers seeks through the parts of creation, these, truer and remaining for ever, the piety of the sons will find all together in the Creator of all things.

XL. [Ib. XVII, 12-19.] In decem leprosis quos Dominus ita mundavit, cum ait, Ite, ostendite vos sacerdotibus, multa quaeri possunt quae merito quaerentes movent. Non solum de numero quid sibi velint quod decem sunt, et quod unus ex illis solus gratias agit; haec enim libere quaeruntur, ut etiam non investigata, vel nihil vel non multum impediant intentionem legentis: sed illa potius, cur eos ad sacerdotes miserit, ut cum irent mundarentur. Nullum enim eorum quibus haec corporalia beneficia praestitit, invenitur misisse ad sacerdotes, nisi leprosos. Nam et illum a lepra mundaverat cui dixit: Vade, ostende te sacerdotibus, et offer pro te sacrificium quod praecepit Moyses, in testimonium illis (Luc. V, 13, 14). Deinde qualis mundatio spiritualis possit intelligi eorum, quos ingratos exstitisse redarguit. Secundum corpus enim facile est videre posse hominem non habere lepram, et tamen animi esse non boni: secundum significationem autem hujus miraculi, conturbat considerantem, quomodo mundus dici possit ingratus.

XL. [Ibid. 17:12-19.] Concerning the ten lepers whom the Lord cleansed in this way, when He said, Go, show yourselves to the priests, many things can be asked which rightly move those who inquire. Not only about the number, what it may mean that they are ten, and that one of them alone gives thanks; for these things are asked freely, so that even if left uninvestigated they hinder the reader's attention either not at all or not much: but rather this, why He sent them to the priests, so that as they went they were cleansed. For of those to whom He granted these bodily benefits He is found to have sent none to the priests except lepers. For He had also cleansed from leprosy that man to whom He said: Go, show yourself to the priests, and offer for yourself the sacrifice which Moses commanded, as a testimony to them (Luke 5:13–14). Next, what spiritual cleansing can be understood in those whom He reproves for having proved ungrateful. For according to the body it is easy to see that a man can be free of leprosy and yet not be of good mind: but according to the signification of this miracle, it troubles one who considers how a cleansed man can be called ungrateful.

Quaerendum igitur est quid ipsa lepra significet. Non enim sanati, sed mundati dicuntur qui ea caruerunt: coloris quippe vitium est, non valetudinis aut integritatis sensuum atque membrorum. Leprosi ergo non absurde intelligi possunt, qui scientiam verae fidei non habentes, varias doctrinas profitentur erroris. Non enim vel abscondunt imperitiam suam, sed pro summa peritia proferunt in lucem, et jactantia sermonis ostentant. Nulla porro falsa doctrina est quae non aliqua vera intermisceat. Vera ergo falsis inordinate permixta, in una disputatione vel narratione hominis, tanquam in unius corporis colore apparentia, significant lepram, tanquam veris falsisque colorum

It must therefore be asked what leprosy itself signifies. For those who were rid of it are said to have been not healed but cleansed: for it is a defect of colour, not of health or of the soundness of the senses and limbs. Lepers, then, can not absurdly be understood as those who, not having the knowledge of the true faith, profess the various doctrines of error. For they do not even hide their ignorance, but bring it forth into the light as the highest skill, and display it with boastfulness of speech. Moreover, there is no false doctrine which does not intermingle some true things. True things, then, mixed in disorderly fashion with false in a single disputation or narration of a man, appearing as if in the colour of a single body, signify leprosy, which, as it were with true and false

Editors' notes and page, col. 1354

Footnotes

(1) ‹anchor: not visible (call above the foot)› · call in col 1354

Bat. et Ms. Cisterciensis, vinum populis praebitura.

Bat. and the Cistercian manuscript read "about to supply wine to the peoples."

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(2) ‹anchor: et jactantia sermonis› · call in col 1354

Mss. nostri omnes, jactantiam: et paulo infra pro colorum fucis, habent, colorum locis.

All our manuscripts read "jactantiam" (boasting, accusative); and a little below, instead of "with the dyes of colours," they have "in the places of colours."

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fucis humana corpora variantem atque maculantem. Illi autem tam vitandi sunt Ecclesiae, ut si fieri potest, longius remoti magno clamore Christum interpellent: sicut isti decem steterunt a longe, et levaverunt vocem, dicentes: Jesu praeceptor, miserere nostri. Nam et quod praeceptorem vocant, quo nomine nescio utrum quisquam Dominum interpellaverit pro medicina corporali, satis puto significare lepram falsam esse doctrinam, quam bonus praeceptor abstergit.

dyes of colours, variegates and spots human bodies. These, then, are so much to be avoided by the Church that, if it can be done, they should call upon Christ with a loud cry from a long way off: just as these ten stood afar off, and lifted up their voice, saying: Jesus, Master, have mercy on us. For the fact too that they call Him Master, a name by which I do not know whether anyone has ever called upon the Lord for bodily healing, I think signifies clearly enough that leprosy is false doctrine, which the good Master wipes away.

Sacerdotium vero Judaeorum nemo fere fidelium dubitat figuram fuisse futuri sacerdotii regalis, quod est in Ecclesia, quo consecrantur omnes pertinentes ad corpus Christi, summi et veri principis sacerdotum. Nam nunc et omnes unguntur, quod tunc regibus tantum et sacerdotibus fiebat: et quod ait Petrus ad christianum populum scribens, Regale sacerdotium (I Petr. II, 9); utrumque nomen illi populo convenire declaravit, quo illa unctio pertinebat. Caetera itaque vitia tanquam valetudinis et quasi membrorum animae atque sensuum, per seipsum interius in conscientia et intellectu Dominus sanat et corrigit: doctrina vero vel imbuendi per Sacramenta, vel catechizandi per sermonem sonantem atque lectionem, ubi color quidam intelligitur verus atque sincerus, quia in promptu est et foris eminentissimus (non enim in occultis cogitationibus, sed in manifestis operationibus haec aguntur), Ecclesiae proprie contributa est. Itaque et Paulus voce Domini audita, Quid me persequeris? et, Ego sum Jesus, quem tu persequeris; ad Ananiam tamen missus est, ut illo sacerdotio quod in Ecclesia constitutum est, sacramentum doctrinae fidei perciperet, et verus ejus approbaretur color (Act. IX, 4-19). Non quia non potest per seipsum Dominus omnia facere; nam quis alius haec facit etiam in Ecclesia? sed ut ipsa societas congregatorum fidelium, approbando in invicem atque communicando verae fidei doctrinam in omnibus quae dicuntur verbis, vel signantur sacramentis, tanquam unam speciem veri coloris obducat. Ad hoc etiam pertinet quod idem dicit apostolus: « Deinde post annos quatuordecim ascendi Jerosolymam cum Barnaba, assumpto et Tito. Ascendi autem secundum revelationem; et exposui eis Evangelium quod praedico in gentibus, seorsum autem iis qui videbantur: ne forte in vacuum curro, aut cucurri. » Et paulo post: « Cum cognovissent, inquit, gratiam quae data est mihi Jacobus, Petrus et Joannes, qui videbantur columnae esse, dexteras dederunt mihi et Barnabae societatis (Galat. II, 1, 2, 9). Ipsa enim collatio unam doctrinae speciem exclusa omni varietate monstrabat: quod salubriter etiam Corinthios monet, dicens, Obsecro autem vos, fratres, per nomen Domini nostri Jesu Christi, ut idipsum dicatis omnes (I Cor. I, 10). Cornelius etiam cum

Now hardly any of the faithful doubts that the priesthood of the Jews was a figure of the royal priesthood to come, which is in the Church, by which all are consecrated who belong to the body of Christ, the supreme and true Prince of priests. For now all are anointed, which then was done only for kings and priests: and when Peter, writing to the Christian people, says, A royal priesthood (1 Pet. 2:9), he declared that both names befit that people to whom that anointing belonged. So the other faults, as if of health and, so to speak, of the members of the soul and of the senses, the Lord heals and corrects by Himself inwardly in the conscience and the understanding: but doctrine, whether of instructing through the Sacraments or of catechizing through the spoken word and reading, in which a certain colour is understood to be true and genuine, because it lies open to view and is most prominent outwardly (for these things are done not in hidden thoughts but in manifest works), has been assigned properly to the Church. And so Paul too, having heard the voice of the Lord, Why do you persecute Me? and, I am Jesus, Whom you persecute, was nevertheless sent to Ananias, so that from that priesthood which has been established in the Church he might receive the sacrament of the doctrine of the faith, and his true colour might be approved (Acts 9:4–19). Not because the Lord cannot do all things by Himself; for who else does these things even in the Church? but so that the very fellowship of the gathered faithful, by approving to one another and sharing the doctrine of the true faith in all things that are said in words or signified by sacraments, may spread over itself, as it were, one appearance of true colour. To this also belongs what the same apostle says: « Then after fourteen years I went up to Jerusalem with Barnabas, taking Titus also. And I went up according to a revelation; and I set out to them the Gospel which I preach among the Gentiles, but privately to those who seemed [to be something]: lest perhaps I should be running, or had run, in vain. » And a little later: « When, he says, James, Peter and John, who seemed to be pillars, had recognized the grace that was given to me, they gave to me and to Barnabas the right hands of fellowship (Gal. 2:1, 2, 9). For the very conferring showed one appearance of doctrine, all variety being excluded: as he also wholesomely admonishes the Corinthians, saying, But I beseech you, brethren, by the name of our Lord Jesus Christ, that you all say the same thing (1 Cor. 1:10). Cornelius too, when

Editors' notes and page, col. 1355

Footnotes

(1) ‹anchor: iis qui videbantur› · call in col 1355

Editi, videbantur esse aliquid. Mss. quatuor, videntur. Qui codices, aliique e Mss. non addunt, esse aliquid: quod etiam ab antiquis Corbeiensibus versionis Vulgatae Bibliis abest; neque in graeco textu Apostoli est nisi, tois dokousi, id est, juxta Augustini expositionem in Epistola ad Galatas, eis qui eminebant in Ecclesia.

The editions read "who seemed to be something." Four manuscripts read "who seem." These codices, and others among the manuscripts, do not add "to be something," which is also absent from the ancient Corbie Bibles of the Vulgate version; nor is there anything in the Apostle's Greek text but tois dokousi, that is, according to Augustine's exposition of the Epistle to the Galatians, "to those who were eminent in the Church."

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et eleemosynae ejus acceptae, et preces ejus auditae illi ab angelo nuntientur, propter doctrinae tamen Sacramentorumque unitatem ad Petrum jubetur mittere, tanquam illi et suis diceretur, Ite, ostendite vos sacerdotibus. Nam et cum irent, mundati sunt. Jam enim ad eos venerat Petrus, sed tamen ipsi nondum accepto Baptismatis sacramento, nondum spiritualiter ad sacerdotes pervenerant; et tamen infusione Spiritus sancti, et admiratione linguarum eorum mundatio declarata est (Act. X, 44).

both his alms are announced to him by an angel as accepted and his prayers as heard, yet for the sake of the unity of doctrine and of the Sacraments he is ordered to send to Peter, as though it were said to him and to his own, Go, show yourselves to the priests. For as they went, they too were cleansed. For Peter had already come to them, but they, not yet having received the sacrament of Baptism, had not yet come spiritually to the priests; and yet their cleansing was declared by the outpouring of the Holy Spirit and by the wonder of the tongues (Acts 10:44).

Quae cum ita se habeant, jam facile est etiam illud videre, fieri posse ut quisque in Ecclesiae societate doctrinam integram veramque assequatur, et omnia secundum catholicae fidei regulam edisserat, distinguat a Creatore creaturam, eoque manifestetur varietate mendaciorum tanquam lepra caruisse: et tamen ingratus sit Deo et Domino mundatori suo; quia elatus superbia, gratiarum agendarum pia humilitate non sternitur, similisque efficitur illis de quibus dicit Apostolus, Qui cum cognovissent Deum, non ut Deum magnificaverunt, aut gratias egerunt (Rom. I, 21). Quod enim dicit eos Deum cognovisse, ostendit quidem a lepra fuisse mundatos, sed tamen statim accusat ingratos. Ideoque tales in novenario numero tanquam imperfecti remanebant. Unum enim si addatur ad novem, quaedam effigies unitatis impletur: quo fit tanta completio, ut ultra non progrediatur numerus, nisi rursus ad unum redeatur; et haec per infinitatem numeri regula custodiatur. Novem itaque indigent uno, ut quadam unitatis forma coagulentur et decem sint: unum autem non eis indiget ut custodiat unitatem. Quamobrem, ut illi novem qui gratias non egerunt, reprobi effecti, a consortio unitatis exclusi sunt; ita unus ille qui gratias egit, unicae Ecclesiae significatione approbatus atque laudatus est. Et quia illi erant Judaei, amisisse per superbiam declarati sunt regnum coelorum, ubi maxime unitas custoditur: iste vero qui erat Samaritanus, quod interpretatur Custos, illi a quo accepit tribuens quod accepit, et quodammodo cantans illud de Psalmo, Fortitudinem meam ad te custodiam (Psal. LVIII, 10); per gratiarum actionem regi subjectus, unitatem regni humili devotione servavit.

Since these things are so, it is now easy to see this as well: that it can happen that someone in the fellowship of the Church attains doctrine whole and true, and expounds all things according to the rule of the catholic faith, distinguishes the creature from the Creator, and by this is shown to have been free of the variety of lies as of a leprosy; and yet is ungrateful to God and the Lord his cleanser, because, lifted up by pride, he is not laid low in the pious humility of giving thanks, and becomes like those of whom the Apostle says, Who, when they had known God, did not magnify Him as God, or give thanks (Rom. 1:21). For in saying that they knew God, he shows indeed that they had been cleansed of leprosy, but at once he accuses them as ungrateful. And therefore such men remained in the number nine as imperfect. For if one is added to nine, a certain likeness of unity is completed, whereby so great a completion comes about that the number does not advance further unless it returns again to one; and this rule is kept through the infinity of number. So nine need one, that they may be bound together into a certain form of unity and be ten; but one does not need them in order to keep unity. Wherefore, as those nine who did not give thanks, being made reprobate, were shut out from the fellowship of unity, so that one who gave thanks was approved and praised as signifying the one Church. And since those were Jews, they were declared to have lost through pride the kingdom of heaven, where unity is kept above all; but this one, who was a Samaritan, which is interpreted Keeper, rendering to Him from Whom he received what he had received, and in a manner singing that word of the Psalm, I will keep my strength towards Thee (Ps. 58:10), subjected to the King through thanksgiving, preserved the unity of the kingdom with humble devotion.

XLI. [Ib. XVII, 31.] Quid est quod dicit Dominus, Qui fuerit in tecto, et vasa ejus in domo, non descendat tollere illa? In tecto est, qui excedens carnalia, tanquam in aura libera spiritualiter vivit. Vasa ejus in domo, sunt sensus carnales, quibus ad investigandam veritatem, quae intellectu capitur, multi utentes penitus erraverunt. Hujus ergo spiritualis viri jam vasa ista vacant in domo; quia mente corpori supereminens per aciem intelligentiae tanquam in tecto positus, perspicuitate sapientiae veluti coelo apertissimo fruitur. Caveat ergo iste, ne in die tribulationis rursus vita carnali, quae per sensus corporis pascitur, delectatus, ⟨a⟩d vasa hujusmodi tollenda descendat.

XLI. [Ibid. 17:31.] What is it that the Lord says, Whoever is on the roof, and his vessels in the house, let him not come down to take them? He is on the roof who, rising above carnal things, lives spiritually as in free air. His vessels in the house are the carnal senses, using which many have gone wholly astray in investigating the truth, which is grasped by the understanding. So the vessels of this spiritual man already lie idle in the house; because, standing above the body in mind, placed as on a roof by the keenness of his intelligence, he enjoys the clearness of wisdom as a most open sky. Let him therefore beware lest in the day of tribulation, delighted once more by the carnal life which feeds on the senses of the body, he come down to take vessels of this kind.

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(1) ‹anchor: not visible (call above the foot)› · call in col 1356

Tres probae notae Mss., secundum Catholicae regulam edisserat; omisso, fidei. Alius, secundum catholicam regulam edisserat.

Three manuscripts of sound quality read "let him expound according to the rule of the Catholic [Church]," omitting "of the faith." Another reads "let him expound according to the catholic rule."

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XLII. [Ib. XVII, 31.] Quid est quod dictum est, Et qui in agro fuerit, similiter non redeat retro? Qui operatur in Ecclesia, sicut Paulus et Apollo plantat et rigat (I Cor. III, 6), non respiciat spem saecularem, cui renuntiavit.

42. [Ibid. 17:31.] What is it that was said, And let him who is in the field likewise not turn back? Let him who works in the Church, as Paul and Apollo plant and water (1 Cor. 3:6), not look back to the worldly hope which he has renounced.

XLIII. [Ib. XVII, 32.] Quid significavit uxor Loth? Eos qui in tribulatione retro respiciunt, et se ab spe divinae promissionis avertunt. Et ideo statua salis facta est, ut admonendo homines ne hoc faciant, tanquam condiat cor eorum ne sint fatui.

43. [Ibid. 17:32.] What did Lot's wife signify? Those who in tribulation look back, and turn themselves away from the hope of the divine promise. And for that reason she was made a pillar of salt, so that by warning men not to do this she might, as it were, season their heart, lest they be insipid.

XLIV. [Ib. XVII, 34, 35] Qui sunt in illa nocte duo in lecto, et duae molentes in unum, et duo in agro, de quibus omnibus binis singuli assumentur, et singuli relinquentur? Tria genera hominum hic videntur significari: unum eorum qui otium et quietem eligunt, neque negotiis saecularibus neque negotiis ecclesiasticis occupati; quae illorum quies lecti nomine significata est: alterum eorum qui in plebibus constituti reguntur a doctioribus, agentes ea quae sunt hujus saeculi; quos et feminarum nomine significavit, quia consiliis, ut dixi, peritorum, regi eis expedit; et molentes dixit, propter temporalium negotiorum orbem atque circuitum; quas tamen in unum molentes dixit, in quantum de ipsis rebus et negotiis suis praebent usibus Ecclesiae: tertium eorum qui operantur in Ecclesiae ministerio tanquam in agro Dei, de qua agricultura Apostolus loquitur (I Cor. III, 9, 9). In his ergo tribus generibus bina sunt rursus genera hominum in singulis, et pro robore suarum virium discernuntur. Cum enim omnes ad Ecclesiae membra pertinere videantur, adveniente tamen tentatione tribulationis, et ex illis qui sunt in otio, et ex illis qui sunt in negotiis saeculi, et ex illis qui Deo ministrant in Ecclesia, aliqui permanent, aliqui cadunt: qui permanent assumuntur, qui cadunt relinquuntur. Ergo unus assumetur, et unus relinquetur, non quasi de duobus hominibus dictum est, sed de duobus generibus affectionum, in singulis generibus trium professionum. In illa ergo nocte dixit, in illa tribulatione.

44. [Ibid. 17:34-35.] Who are the two in a bed on that night, and the two women grinding together, and the two in the field, of all of whom, in each pair, one will be taken and one will be left? Three kinds of men seem to be signified here: one, of those who choose leisure and quiet, occupied neither with worldly affairs nor with ecclesiastical affairs; and their quiet is signified by the name of a bed: the second, of those who, placed among the people, are ruled by the more learned, doing the things that belong to this world; and He signified these also by the name of women, because it is expedient for them to be ruled, as I have said, by the counsels of the experienced; and He called them grinding, on account of the round and circuit of temporal affairs; yet He called them grinding together, inasmuch as from those very goods and affairs of theirs they furnish the uses of the Church: the third, of those who work in the ministry of the Church as in the field of God, of which husbandry the Apostle speaks (1 Cor. 3:9). In these three kinds, then, there are in turn two kinds of men in each, and they are distinguished according to the strength of their powers. For although all seem to belong to the members of the Church, yet when the trial of tribulation comes, both of those who are at leisure, and of those who are in the affairs of the world, and of those who minister to God in the Church, some stand firm, some fall: those who stand firm are taken, those who fall are left. Therefore one will be taken and one will be left is not said as of two men, but of two kinds of disposition, within each of the kinds of the three professions. He said, then, on that night, that is, in that tribulation.

Ad ipsa tria genera quae assumuntur, pertinere arbitror etiam tria illa nomina virorum sanctorum, quos solos liberandos Ezechiel propheta pronuntiat, Noe, Daniel et Job (Ezech. XIV, 14). Videtur enim Noe pertinere ad eos per quos Ecclesia regitur; sicut per illum in aquis arca gubernata est (Gen. VII, 7), quae figuram gestabat Ecclesiae. Daniel autem, qui elegit coelibem vitam, id est nuptias terrenas contempsit, ut, sicut dicit Apostolus, sine sollicitudine viveret, cogitans quae sunt Dei (I Cor. VII, 32, 34), genus eorum significat qui sunt in otio, sed tamen fortissimi in tentationibus, ut possint assumi. Job autem quia uxorem et filios habuit, et amplas terrenarum rerum copias (Job I, 1-3), ad illud genus pertinet, cui molendinum deputatum est, sed tamen ut sint fortissimi in tentationibus, sicut ille fuit; non enim aliter assumi poterunt. Nec puto esse alia genera hominum quibus constat Ecclesia, quam ista tria, habentia binas

To these very three kinds which are taken I judge that there also belong those three names of holy men whom alone the prophet Ezekiel declares are to be delivered, Noah, Daniel and Job (Ezek. 14:14). For Noah seems to belong to those through whom the Church is ruled; just as through him the ark, which bore the figure of the Church, was steered upon the waters (Gen. 7:7). Daniel, on the other hand, who chose the celibate life, that is, despised earthly marriage, so that, as the Apostle says, he might live without anxiety, thinking on the things that are God's (1 Cor. 7:32, 34), signifies the kind of those who are at leisure, but who are nevertheless most steadfast in trials, so that they can be taken. Job, again, because he had a wife and sons and ample stores of earthly goods (Job 1:1–3), belongs to that kind to which the mill has been assigned, but on condition that they be most steadfast in trials, as he was; for otherwise they will not be able to be taken. Nor do I think that there are other kinds of men of which the Church consists than these three, having twofold

Editors' notes and page, col. 1357

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Bat. et quinque Mss., doctoribus.

Bat. and five manuscripts read "teachers" (doctoribus).

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differentias, propter assumptionem et relictionem; quamvis in singulis multae studiorum voluntatumque diversitates, ad concordiam tamen unitatemque concurrentes, possint inveniri.

differences, on account of the taking up and the leaving; although in each of them many diversities of pursuits and wills may be found, which nevertheless run together into concord and unity.

XLV. [Ib. XVIII, 1-8.] Quid est quod ad semper orandum et non deficiendum, de judice iniquo voluit parabolam ponere, qui cum Deum non timeret, et hominem non revereretur, viduae tamen assiduis interpellationibus cessit, ut eam vindicaret, ne sibi ab illa taedium fieret? Nam hoc est quod ait, Ne veniens suggillet me. Quoniam parabolas Dominus aut secundum similitudinem aliquam ponit; sicut de servo illo, cui dominus dimisit quod ratione reddita debere inventus est, et ipse conservo suo dilationem saltem dare noluit (Matth. XVIII, 23-35); et de feneratore, qui cum duobus debitoribus donasset quod debebant, ab eo plus dilectus est cui plus donavit (Luc. VII, 41-43); et de homine qui habebat duos filios, majorem in agro sibi propinquantem, minorem autem in longinquo luxuriantem (Id. XV, 11-32); et innumerabilia hujusmodi: de his enim, in quantum similia sunt, ducitur intellectus ejus rei, cui adhibentur, insinuandae aut requirendae. Aut ex ipsa dissimilitudine aliquid probat, veluti est illud, Quod si fenum agri, quod hodie est et cras in clibanum mittitur, Deus sic vestit, quanto magis vos, modicae fidei (Matth. VI, 30)? Ad hoc genus pertinet etiam illud quod de servo ait, cui dominus denuntiaverat ut a villicatu removeretur: fraudem quippe ille fecit domino suo, ut falsatis chirographis, debitoribus ejus, quantum commodum visum est, relaxaret. Neque ullo modo nos Dominus ut sibi fraudem faciamus hortatur: sed si qui fraudando sibi providit in posterum, laudatum eum dicit a domino; quanto majore alacritate sibi providere debent in aeternam vitam, quibus ut juste operentur jubetur do mammona iniquitatis (Luc. XVI, 1)? quod suo loco expositum est (Supra, quaest. 34). Ad hoc genus pertinet et ille qui non propter amicitiam, sed ut taedio careret, jam dormiens excitatur, ut tres panes commodet amico suo. Si enim ille molestia compulsus dedit, quanto magis Deus, qui servos suos diligens, ut petamus hortatur, dabit bona petentibus se (Matth. VII, 7-11)? Itaque illud superius genus his verbis adjungi potest, Sicut illud, ita et illud: hoc autem posterius his verbis, Si illud, quanto magis illud? aut, Si non illud, quanto minus illud? sed alicubi obscure, alicubi aperte ista ponuntur. Hic ergo iniquus judex non ex similitudine, sed ex dissimilitudine adhibitus est, ut ostenderet Dominus quanto certiores esse debeant qui Deum perseveranter rogant, fontem justitiae atque misericordiae, vel si quid excellentius dici aut audiri potest, cum apud iniquissimum judicem usque ad effectum implendi desiderii valuerit perseverantia deprecantis.

XLV. [Ibid. 18:1-8.] What does it mean that, [teaching] to pray always and not to lose heart, He chose to set forth a parable about an unjust judge, who, although he did not fear God and did not respect man, nevertheless yielded to a widow's constant importunings, so as to vindicate her, lest he be wearied by her? For this is what he says, Lest coming she strike me. Since the Lord sets forth parables either according to some likeness, as about that servant whose master forgave him what, when the account was rendered, he was found to owe, and who himself would not grant his fellow servant even a delay (Matt. 18:23–35); and about the moneylender who, when he had forgiven two debtors what they owed, was loved more by the one to whom he forgave more (Luke 7:41–43); and about the man who had two sons, the elder drawing near to him in the field, but the younger living in luxury in a far country (ibid. 15:11–32); and countless others of this kind: for from these, in so far as they are alike, an understanding is drawn of the thing to which they are applied, which is to be conveyed or sought out. Or else He proves something from the very unlikeness, as is that saying, But if God so clothes the grass of the field, which is today and tomorrow is cast into the oven, how much more you, of little faith (Matt. 6:30)? To this kind belongs also what He says about the servant whose master had given him notice that he was to be removed from his stewardship: for he committed a fraud against his master, so that by falsifying the bonds he released his master's debtors as much as seemed convenient. Nor does the Lord in any way exhort us to commit fraud against Him: but if one who by defrauding provided for himself for the future is said to have been praised by his master, with how much greater eagerness ought those to provide for themselves for eternal life who are commanded to work justly with the mammon of iniquity (Luke 16:1)? which has been expounded in its place (above, question 34). To this kind belongs also the one who, not out of friendship but to be rid of annoyance, is roused when already asleep to lend three loaves to his friend. For if he, compelled by the nuisance, gave, how much more will God, Who, loving His servants, exhorts us to ask, give good things to those who ask Him (Matt. 7:7–11)? Thus that former kind can be joined with these words, As this, so also that; but this latter with these words, If this, how much more that? or, If not this, how much less that? But these are set down in some places obscurely, in others openly. Here, then, the unjust judge has been brought in not by way of likeness but by way of unlikeness, so that the Lord might show how much more certain those ought to be who perseveringly ask God, the fount of justice and mercy, or whatever more excellent can be spoken or heard, since before a most unjust judge the perseverance of the one entreating availed even to the effect of fulfilling her desire.

Ipsa vero vidua potest habere similitudinem Ecclesiae, quod desolata videtur donec veniat Dominus, qui tamen in secreto etiam nunc curam ejus gerit. Si autem

The widow herself, however, can bear a likeness to the Church, in that she seems desolate until the Lord comes, Who nevertheless even now in secret takes care of her. If, however, it

Editors' notes and page, col. 1358

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Sic Mss. At editi, cui adhibentur ad mysterium insinuandae aut requirendae veritatis.

So the manuscripts. But the editions read: "to which they are applied for the mystery of conveying or seeking out the truth."

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movet cur electi Dei se vindicari deprecentur, quod etiam in Apocalypsi Joannis de martyribus dicitur (Apoc. VI, 10), cum apertissime moneamur ut pro nostris inimicis et persecutoribus oremus (Matth. V, 44); intelligendum est eam vindictam esse justorum, ut omnes mali pereant: pereunt autem duobus modis; aut conversione ad justitiam, aut amissa per supplicium potestate, qua nunc adversus bonos, quamdiu hoc ipsum bonis expedit, vel temporaliter aliquid valent. Itaque etiamsi omnes homines converterentur ad Deum, inter quos sunt etiam inimici, pro quibus jubemur orare; diabolus tamen, qui operatur in filiis diffidentiae (Ephes. II, 2), remaneret in saeculi fine damnandus: quem finem justi cum venire desiderant, quamvis pro inimicis suis orent, tamen non absurde vindictam desiderare dicuntur.

moves [one] as to why the elect of God pray to be avenged, which is also said of the martyrs in the Apocalypse of John (Rev. 6:10), when we are most plainly admonished to pray for our enemies and persecutors (Matt. 5:44): it must be understood that the vengeance of the just is this, that all the wicked should perish. They perish, however, in two ways: either by conversion to justice, or by losing, through punishment, the power by which they now have some strength against the good, even if only temporally, for as long as this very thing is expedient for the good. And so, even if all men were converted to God, among whom are also the enemies for whom we are commanded to pray, the devil nevertheless, who works in the children of unbelief (Eph. 2:2), would remain to be condemned at the end of the age. Since the just desire that end to come, although they pray for their enemies, they are not absurdly said to desire vengeance.

XLVI. [Ib. XIX, 12-27.] Homo quidam nobilis abiit in regionem longinquam accipere sibi regnum, et reverti: ipse Dominus noster Jesus Christus intelligitur. Regio longinqua, Ecclesia Gentium usque ad fines terrae. Reverti tamen se dicit: abiit enim, ut plenitudo Gentium intraret; revertetur, ut omnis Israel salvus fiat (Rom. XI, 25). Per decem mnas, Legem significat propter Decalogum. Decem autem servos, quibus sub illa positis gratia praedicata est. Sic enim intelligendum est eis datas mnas ad usum, cum intellexerunt eam ipsam Legem remoto velamine ad Evangelium pertinere. Cives ejus qui post eum miserunt legationem, dicentes se nolle ut regnet sibi, Judaei sunt, qui etiam post resurrectionem ejus miserunt persecutores Apostolis, et praedicationem Evangelii respuerunt. Rediit autem accepto regno, quia in manifestissima et eminentissima claritate venturus est, qui eis humilis apparuit, cum diceret, Regnum meum non est de hoc mundo (Joan. XVIII, 36). Quod autem servi reddentes rationem ex eo quod acceperant, laudantur qui lucrati sunt, significat eos bonam reddere rationem, qui bene usi sunt eo quod acceperunt, ad augendas divitias Domini per eos qui credunt in eum. Quod qui facere nolunt, in illo significati sunt qui mnam suam in sudario servavit. Sunt enim homines hac sibi perversitate blandientes ut dicant: Sufficit ut de se unusquisque rationem reddat; quid opus est aliis praedicare aut ministrare, ut etiam de ipsis reddere rationem quisque cogatur, cum apud Dominum etiam illi sint inexcusabiles quibus Lex data non est, neque audito Evangelio dormierunt, quia per creaturam poterant cognoscere Creatorem, cujus invisibilia, a constitutione mundi, per ea quae facta sunt, intellecta conspiciuntur (Rom. I, 20)? Hoc est enim quasi metere ubi no⟨n⟩ seminavit; id est, etiam eos impietatis reos tenere, quibus verbum Legis aut Evangelii non ministratum est. Hoc autem veluti periculum judicii devitantes, pigro languore a verbi ministratione conquiescunt; et hoc est quasi in sudario ligare quod acceperunt. Mensam quo danda erat pecunia, professionem ipsam religionis accipimus, quae tanquam publice

XLVI. [Ibid. 19:12-27.] A certain nobleman went away into a far country to receive a kingdom for himself, and to return: our Lord Jesus Christ Himself is meant. The far country is the Church of the Gentiles, to the ends of the earth. Yet He says that He will return: for He went away so that the fullness of the Gentiles might come in; He will return so that all Israel may be saved (Rom. 11:25). By the ten minas He signifies the Law, on account of the Decalogue. The ten servants, then, are those to whom, placed under it, grace was preached. For this is how the minas are to be understood as given to them for use: when they understood that this very Law, with the veil removed, pertains to the Gospel. His citizens who sent an embassy after Him, saying that they did not want Him to reign over them, are the Jews, who even after His resurrection sent persecutors to the Apostles and spurned the preaching of the Gospel. And He returned having received the kingdom, because He will come in most manifest and most eminent glory, He Who appeared lowly to them when He said, My kingdom is not of this world (John 18:36). That the servants, when rendering an account of what they had received, are praised if they made a gain, signifies that those render a good account who have made good use of what they received, to increase the riches of the Lord through those who believe in Him. Those who will not do this are signified in him who kept his mina in a napkin. For there are men who flatter themselves with this perversity, so as to say: It is enough that each one render an account of himself; what need is there to preach or minister to others, so that each is compelled to render an account for them as well, since before the Lord even those are inexcusable to whom the Law was not given and who did not sleep after hearing the Gospel, because through the creature they could know the Creator, Whose invisible things, from the foundation of the world, are clearly seen, being understood through the things that are made (Rom. 1:20)? For this is, as it were, to reap where he did not sow; that is, to hold even those guilty of impiety to whom the word of the Law or of the Gospel has not been ministered. Avoiding this as though it were a danger of judgement, they rest in sluggish languor from the ministry of the word; and this is, as it were, to tie up in a napkin what they received. By the table to which the money was to be given we understand the very profession of religion, which is as it were publicly

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Bat. et duo Mss., immiserunt persecutiones Apostolis: moxque alii tres e Mss., et praedicatores Evangelii, etc.

Bat. and two manuscripts read "they sent persecutions upon the apostles"; and just after, three other manuscripts read "and the preachers of the Gospel," etc.

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proponitur ad usum necessarium saluti. Quod autem unus eorum qui bene usi sunt, decem acquisivit, et alter quinque, significat eos esse acquisitos in gregem Dei, a quibus ipsa Lex per gratiam intellecta est; sive quia Decalogo continetur, sive quia ille per quem lata est, libros quinque conscripsit: ad hoc pertinent et decem et quinque civitates, quibus eos praeponit. Multiplicatio enim intelligentiae in ipsa varietate, quae de unoqueque praecepto vel. de unoquoque libro pullulat, ad unum redacta, quasi civitatem facit viventium rationum aeternarum. Est enim civitas, non quorumlibet animantium, sed rationalium multitudo, legis unius societate devincta. Quod autem ab illo qui uti noluit, aufertur quod acceperat, et ei datur qui decem habebat, significatur et illum posse amittere munus Dei, qui habens non habet, id est non utitur; et in eo augeri qui habens habet, hoc est bene utitur. Inimicos ergo suos quos jubet coram se interfici, significat impietatem Judaeorum qui ad eum converti noluerunt.

set forth for the use necessary to salvation. But that one of those who used it well acquired ten, and the other five, signifies that those are acquired into the flock of God by whom the Law itself has been understood through grace; whether because it is contained in the Decalogue, or because he through whom it was given wrote five books: to this pertain also the ten and the five cities over which He sets them. For the multiplication of understanding in the very variety which sprouts from each commandment or from each book, brought together into one, makes as it were a city of living eternal reasons. For a city is a multitude not of any animals whatever, but of rational ones, bound together by the fellowship of one law. But that from him who would not use it what he had received is taken away, and is given to him who had ten, signifies both that he can lose the gift of God who having does not have, that is, does not use it; and that it is increased in him who having has, that is, uses it well. By His enemies, then, whom He orders to be slain before Him, He signifies the impiety of the Jews who refused to be converted to Him.

XLVII. [Ib. XVIII, 25-27.] Quid est quod ait, Facilius est camelum per foramen acus transire, quam divitem intrare in regnum Dei? Divitem hic appellat cupidum rerum temporalium et de talibus superbientem. His divitibus contrarii sunt pauperes spiritu, quorum est regnum coelorum (Matth. V, 3). Nam eo manifestatur omnes cupidos, etiamsi facultatibus hujus mundi careant, ad hoc genus divitum quod est reprehensum pertinere; quia postea dixerunt qui audiebant, Et quis poterit salvus fieri? cum incomparabiliter major turba sit pauperum: videlicet intelligentes in eo numero deputari etiam illos qui quanquam talia non habeant, tamen habendi cupiditate rapiuntur. Sensus est autem, facilius Christum pati pro dilectoribus saeculi, quam dilectores saeculi ad Christum posse converti. Cameli autem nomine se intelligi voluit, quia humiliatus onera sustulit. In quo enim manifestius intelligitur, quam in ipso, quod scriptum est, Quanto magnus es, humilia te in omnibus (Eccli. III, 20)? Per acum autem, punctiones significat; per punctiones, dolores in passione susceptos: foramen ergo acus dicit angustias passionis. Quod autem ait, Quae impossibilia sunt apud homines, possibilia sunt apud Deum, non ita accipiendum est, quod cupidi et superbi, qui nomine illius divitis significati sunt, in regnum coelorum sint intraturi cum suis cupiditatibus et superbia: sed possibile est Deo, ut per verbum ejus, sicut et jam factum esse, et etiam quotidie fieri videmus, a cupiditate temporalium ad charitatem aeternorum, et a perniciosa superbia ad humilitatem saluberrimam convertantur.

XLVII. [Ibid. 18:25-27.] What is it that He says, It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God? Here He calls rich the man who is greedy for temporal things and proud of such things. Opposed to these rich are the poor in spirit, whose is the kingdom of heaven (Matt. 5:3). For by this it is made manifest that all the greedy, even if they lack the resources of this world, belong to this kind of rich men which has been censured: because afterwards those who were listening said, And who will be able to be saved? although the crowd of the poor is incomparably greater: understanding, that is, that in that number are reckoned also those who, although they do not have such things, are nevertheless carried away by the desire of having. And the sense is this: it is easier for Christ to suffer for the lovers of the world than for the lovers of the world to be able to be converted to Christ. And by the name of camel He wished Himself to be understood, because, humbled, He took up burdens. For in whom is that which is written more manifestly understood than in Him: The greater you are, humble yourself in all things (Ecclus. 3:20)? By the needle, moreover, He signifies prickings; by the prickings, the pains undergone in the passion: the eye of the needle, then, He calls the straits of the passion. But that He says, The things that are impossible with men are possible with God, is not to be taken thus, that the greedy and the proud, who are signified by the name of that rich man, are going to enter the kingdom of heaven with their greeds and their pride: but it is possible for God that through His word, as we see both to have been done already and also to be done daily, they should be converted from greed for temporal things to love of eternal things, and from pernicious pride to most wholesome humility.

XLVIII. [Ib. XVIII, 35-43.] Possemus de propinquantibus ad Jericho sic intelligere, ut jam inde egressi, prope tamen adhuc essent ad eam civitatem: quod quidem minus usitate dicitur, sed tamen videri possit hoc dictum, quoniam Matthaeus egredientibus eis ab Jericho dicit illuminatos dues caecos qui juxta viam sedebant (Matth. XX, 29-34). De numero quippe nulla est quaestio, si alter Evangelistarum de uno tacunt,

XLVIII. [Ibid. 18:35-43.] We could understand the words about those drawing near to Jericho thus, that having already gone out from there, they were nevertheless still near to that city: which indeed is said less usually, but yet this could seem to have been said, since Matthew says that two blind men who were sitting by the way were given sight as they were going out from Jericho (Matt. 20:29–34). For about the number there is indeed no question, if one of the Evangelists is silent about the one,

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unius reminiscens. Nam etiam Marcus unum commemorat, cum et ipse egredientibus eis ab Jericho dicat illuminatum, cujus et nomen dixit et patrem (Marc. X, 46-52): ut intelligamus eum fuisse notissimum, alterum ignotum, ut merito ille notus etiam solus decenter commemoraretur. Sed quoniam quae consequuntur in Evangelio secundum Lucam, apertissime ostendunt illud quod ipse narrat adhuc venientibus eis Jericho factum esse; nihil aliud restat intelligere, nisi bis esse factum hec miraculum, semel in uno caeco, dum adhuc veniret in illam civitatem, et iterum in duobus cum inde egrederetur: ut illud unum Lucas, illud alterum Matthaeus enarraret; neque hoc sine aliquo sacramento. Si enim Jericho Lunam, et ob hoc mortalitatem interpretamur, morti propinquans Dominus, Judaeis solis lumen Evangelii jusserat praedicari, quos significavit ille unus caecus quem Lucas commemorat: a morte autem resurgens atque discedens, et Judaeis et Gentibus, quos duos populos significare videntur duo caeci commemorati a Mattbaeo.

recalling only one. For Mark too mentions one, since he too says that one was given sight as they were going out from Jericho, and he gave both his name and his father (Mark 10:46–52): so that we may understand that this one was very well known, the other unknown, so that the known one was deservedly and fittingly mentioned even alone. But since what follows in the Gospel according to Luke shows most plainly that what he himself narrates was done while they were still coming to Jericho, nothing else remains to be understood except that this miracle was done twice: once in one blind man, while He was still coming to that city, and again in two when He was going out from there; so that Luke related the one, Matthew the other; and this not without some sacrament. For if we interpret Jericho as the moon, and for this reason as mortality, the Lord, as He drew near to death, had ordered the light of the Gospel to be preached to the Jews alone, whom that one blind man whom Luke mentions signified; but rising from death and departing, [He ordered it preached] both to the Jews and to the Gentiles, which two peoples the two blind men mentioned by Matthew seem to signify.

[Ib. XIX, 45, 46.] Templum in Evangelio ipsum hominem intelliges, vel etiam adjuncto corpore ejus, quod est Ecclesia. Secundum autem illud quod est caput Ecclesiae, dictum est, Solvite templum hoc, et in triduo suscitabo illud. Secundum id vero quod etiam adjuncta Ecclesia intelligitur templum, videtur dixisse, Auferte ista hinc: scriptum est, Domus mea domus orationis vocabitur; vos autem fecistis eam domum negotiationis, vel speluncam latronum (Joan. II, 19, 16). Significavit enim futuros in Ecclesia, qui sua negotia potius agerent, vel receptaculum ibi haberent ad occultanda scelera sua, quam ut charitatem Christi sequerentur, et peccatorum confessione accepta venia corrigerentur.

[Ibid. 19:45-46.] You will understand the temple in the Gospel as the Man Himself, or also with His body joined to Him, which is the Church. With respect to that which is the head of the Church it was said, Destroy this temple, and in three days I will raise it up. But with respect to that by which the temple is understood with the Church also joined, He seems to have said, Take these things hence: it is written, My house shall be called a house of prayer; but you have made it a house of trading, or a den of robbers (John 2:19, 16). For He signified that there would be those in the Church who would rather carry on their own business, or have there a refuge for hiding their crimes, than follow the charity of Christ and, having received pardon through the confession of their sins, be corrected.

XLIX. [Ib. XX, 36.] Ad id quod dixit, Non enim ultra incipiunt mori; quia connubia propter filios, filii propter successionem, successio propter mortem: ubi ergo mors non est, neque connubia. Sicut enim nunc sermo noster decedentibus et succedentibus syllabis peragitur atque perficitur: ita et ipsi homines quorum sermo est, decedendo ac succedendo peragunt atque perficiunt ordinem hujus saeculi, qui temporalium rerum pulchritudine contexitur. In illa autem vita quoniam Verbum Dei quo fruemur, nulla decessione et successione syllabarum completur, sed omnia quae habet semper manendo simul habet; ita participes ejus, quibus ipsum solum erit vita, neque moriendo sibi decedent, neque nascendo succedent.

XLIX. [Ibid. 20:36.] As to what He said, For they do not begin to die any more: because marriages are for the sake of children, children for the sake of succession, succession on account of death: where therefore there is no death, neither are there marriages. For just as our speech is now carried through and completed by syllables departing and succeeding one another, so too the men themselves whose speech it is, by departing and succeeding, carry through and complete the order of this world, which is woven together out of the beauty of temporal things. But in that life, since the Word of God, Whom we shall enjoy, is not completed by any departure and succession of syllables, but has all that He has together by always remaining, so those who partake of Him, for whom He alone will be life, will neither give place to one another by dying nor succeed one another by being born.

L. [Ib. XXII, 40 et 41.] Quod dixit Dominus discipulis, Orate ne intretis in tentationem: et ipse avulsus est ab eis quantum jactus est lapidis: tanquam hoc eos admonuerit, ut in eum dirigerent lapidem, id est,

L. [Ibid. 22:40-41.] That the Lord said to the disciples, Pray that you enter not into temptation: and He Himself was withdrawn from them about a stone's throw: as though by this He had admonished them to direct a stone at Him, that is,

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Hanc in templum annotationem Augustinus in praefixo huic operi Quaestionum elencho non recenset. Apud Lov. incipit sic, « Templum in Evangelio ipsum Deum hominem factum intelliges : » at alii codices nec « Deum » addunt, nec « factum. »

Augustine does not list this note on "temple" in the list of Questions he set at the head of this work. In the Louvain edition it begins thus: "In the Gospel you will understand the temple to be God himself made man"; but the other manuscripts add neither "God" nor "made."

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usque ad eum perducerent intentionem Legis, quae scripta erat in lapide (Exod. XXXI, 18, et XXXIV, 4, 28). Usque ad illum enim potest pervenire ille lapis: quoniam finis Legis est Christus, ad justitiam omni credenti (Rom. X, 4).

that they should carry the intention of the Law, which was written on stone, right up to Him (Exod. 31:18, and 34:4, 28). For that stone can reach right up to Him: since Christ is the end of the Law, unto righteousness for everyone who believes (Rom. 10:4).

LI. [Ib. XXIV, 28.] Quod scriptum est de Domino, Finxit se longius ire, non ad mendacium pertinet. Non enim omne quod fingimus mendacium est: sed quando id fingimus quod nihil significat, tunc est mendacium. Cum autem fictio nostra refertur ad aliquam significationem, non est mendacium, sed aliqua figura veritatis. Alioquin omnia quae a sapientibus et sanctis viris, vel etiam ab ipso Domino figurate dicta sunt, mendacia deputabuntur, quia secundum usitatum intellectum non subsistit veritas talibus dictis. Non enim homo qui habuit duos filios, quorum junior, accepta parte patrimonii sui, profectus est in regionem longinquam, et caetera quae in illa narratione contexuntur (Luc. XV, 11 32), ita dicuntur tanquam vere fuerit quisquam homo qui hoc in filiis suis duobus aut passus sit, aut fecerit. Ficta sunt ergo ista ad rem quamdam significandam, tam longe lateque majorem, et tam incomparabiliter differentem, ut per illum fictum hominem Deus verus intelligatur. Sicut autem dicta, ita etiam facta ⟨f⟩inguntur sine mendacio ad aliquam rem significandam: unde est etiam illud ejusdem Domini, quod in fici arbore quaesivit fructum eo tempore quo illa poma nondum essent (Marc. XI, 13). Non enim dubium est illam inquisitionem non fuisse veram: quivis enim hominum sciret, si non divinitate, vel tempore, poma illam arborem non habere. Fictio igitur quae ad aliquam veritatem refertur, figura est: quae non refertur, mendacium est. Quid ergo significat quod se ire longius Dominus finxit, cum comitaretur discipulis, exponens eis sanctas Scripturas, utrum ipse esset ignorantibus? quid, putamus, nisi quia hospitalitatis officio ad suam cognitionem pervenire posse homines intimavit? ut cum longius ipse ab hominibus abscesserit super omnes coelos, ta⟨m⟩en ita cum eis sit qui haec exhibent servis ejus, ut cum dicere coeperint, Domine, quando te vidimus hospitem, et adduximus? tanquam eum scilicet qui longe abscesserat: respondeat ille, Cum uni ex minimis meis fecistis, mihi fecistis (Matth. XXV, 38, 40). Tenet ergo Christum ne longius ab illo eat, quisquis catechizatus verbo, in omnibus bonis ei qui se catechizat communicat; sicut Apostolus dicit, Communicet qui catechizatur verbo, ei qui se catechizat, in omnibus bonis (Galat. VI, 6): et alio loco cum dixisset, Necessitatibus sanctorum communicantes; statim subjecit, Hospitalitatem sectantes (Rom. XII, 13). Et isti enim catechizati erant verbo, cum eis exponeret Scripturas, et quia hospitalitatem sectati sunt, eum quem in ipsa expositione Scripturarum non cognoverant, in panis fractione cognoscunt. Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur (Id. II, 13).

51. [Ibid. 24:28.] What is written of the Lord, He made as though He would go further, does not pertain to lying. For not everything that we feign is a lie: but when we feign that which signifies nothing, then it is a lie. When, however, our feigning is referred to some signification, it is not a lie, but a certain figure of the truth. Otherwise all the things that have been said figuratively by wise and holy men, or even by the Lord Himself, will be reckoned lies, because according to the ordinary understanding truth does not stand in such sayings. For the man who had two sons, of whom the younger, having received the portion of his patrimony, set out into a far country, and the rest of what is woven together in that narrative (Luke 15:11–32), are not told as though there really had been some man who either suffered or did this in the case of his two sons. These things, then, were feigned for the signifying of a certain thing, so far and so widely greater, and so incomparably different, that through that feigned man the true God is understood. And just as sayings, so also deeds are feigned without lying for the signifying of some thing: hence too is that act of the same Lord, that He sought fruit on a fig tree at a time when those fruits were not yet in being (Mark 11:13). For there is no doubt that that search was not genuine: for any man whatever would have known, if not by divinity, then by the season, that that tree did not have fruit. A feigning, therefore, which is referred to some truth is a figure: one which is not so referred is a lie. What then does it signify that the Lord made as though He would go further, when He was accompanying the disciples, expounding to them the holy Scriptures, while they did not know whether it was He? What, do we think, except that He intimated that men can come to the knowledge of Him by the duty of hospitality? So that, although He Himself has departed further from men, above all the heavens, yet He is with those who show these things to His servants in such a way that, when they begin to say, Lord, when did we see Thee a stranger, and take Thee in? as of one, that is, who had departed far away, He will answer, When you did it to one of the least of Mine, you did it to Me (Matt. 25:38, 40). Therefore whoever, being catechized in the word, shares in all good things with him who catechizes him, holds Christ back so that He does not go further from him; as the Apostle says, Let him who is catechized in the word share with him who catechizes him in all good things (Gal. 6:6): and in another place, when he had said, Sharing in the necessities of the saints, he immediately added, Pursuing hospitality (Rom. 12:13). For these men too were being catechized in the word, when He was expounding the Scriptures to them, and because they pursued hospitality, Him whom they had not recognized in the very exposition of the Scriptures they recognize in the breaking of the bread. For it is not the hearers of the law who are just before God, but the doers of the law will be justified (Rom. 2:13).

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Sic Er. Lugd. Ven. Lov., et in aliis locis ipse Augustinus. In B., verbum. M.

So the Erasmus, Lyons, Venice and Louvain editions read, and so Augustine himself elsewhere. In B., "verbum." M.

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Isthaec annotatiuncula neque computatur in Elencho superius proposito, neque hic omnibus in Mss.; sed in plurimis tamen atque etiam in Corbeiensi antiquissimo reperitur. Abest ab editis Am. et Er. At apud Rat. necnon in Ms. Sorbonico pertinet ad subsequentem librum Quaestionum in Matthaeum.

This little annotation is neither counted in the list set out above nor found here in all the MSS.; but it is found nevertheless in very many, and also in the very ancient Corbie MS. It is absent from the Amerbach and Erasmus editions. But in Rat. and also in the Sorbonne MS. it belongs to the following book, the Questions on Matthew.

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xxvii, 28), significati sunt hi haeretici, qui eum aiunt non verum corpus habuisse, sed fictum.

27:28), are signified these heretics who say that He did not have a true body, but a feigned one.

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