Migne Reading Room
PL 35 · cols. 1758–1764
Augustinus, In Joannis Evangelium tractatus XLVI-L
Tractate L
Nam et de Zacharia hoc dicitur : Factum est autem, cum sacerdotio fungeretur in ordine vicis suae ante Deum, secundum consuetudinem sacerdotii, sorte exiit ut incensum poneret, ingressus in templum Domini (Luc. I, 8, 9). Hinc apparet plures eos fuisse, et vices suas habuisse : nam incensum non licebat ponere nisi summo sacerdoti (Exod. XXX, 7). Et forte etiam unum annum plures administrabant, quibus alio anno alii succedebant, ex quibus sorte exibat quis, ut incensum poneret. Quid est ergo quod prophetavit Caiphas? Quia Jesus moriturus erat pro gente; et non tantum pro gente, sed ut filios Dei qui erant dispersi, congregaret in unum. Hoc Evangelista addidit : nam Caiphas de sola gente Judaeorum prophetavit, in qua erant oves de quibus ait ipse Dominus, Non sum missus nisi ad oves quae perierunt domus Israel (Matth. XV, 24). Sed noverat Evangelista esse alias oves, quae non erant de hoc ovili, quas oportebat adduci, ut esset unum ovile et unus pastor (Joan. X, 16). Haec autem secundum praedestinationem dicta sunt : nam neque oves ejus, nec filii Dei adhuc erant, qui nondum crediderant.
For of Zechariah too this is said: Now it came to pass, while he was discharging the priestly office in the order of his course before God, according to the custom of the priesthood, it fell to him by lot to place the incense, having entered into the temple of the Lord (Luke 1:8–9). From this it is clear that they were several, and had their turns: for it was not lawful to place incense except for the high priest (Exod. 30:7). And perhaps also several administered in one year, and others succeeded them in another year, and from among these someone came out by lot to place the incense. What, then, is it that Caiaphas prophesied? That Jesus was to die for the nation; and not only for the nation, but that He might gather into one the children of God who were scattered. This the Evangelist added: for Caiaphas prophesied of the nation of the Jews alone, in which were the sheep of whom the Lord Himself says, I was not sent except to the sheep that have perished of the house of Israel (Matt. 15:24). But the Evangelist knew that there were other sheep, which were not of this fold, which had to be brought in, that there might be one fold and one shepherd (John 10:16). Now these things were said according to predestination: for those who had not yet believed were as yet neither His sheep nor children of God.
28. Ab illo ergo die cogitaverunt ut interficerent eum. Jesus ergo jam non palam ambulabat apud Judaeos, sed abiit in regionem juxta desertum, in civitatem quae dicitur Ephrem, et ibi morabatur cum discipulis suis. Non quia potentia ejus defecerat, in qua utique si vellet, et palam Judaeis conversaretur, et nihil ei facerent; sed in hominis infirmitate vivendi exemplum discipulis demonstrabat, in quo appareret non esse peccatum, si fideles ejus qui sunt membra ejus, oculis persequentium se subtraherent, et furorem sceleratorum latendo potius devitarent, quam se offerendo magis accenderent.
28. From that day, therefore, they took thought how they might kill Him. Jesus therefore no longer walked openly among the Jews, but went away into a region near the desert, into a city which is called Ephraim, and there He stayed with His disciples. Not because His power had failed, by which, had He willed it, He would certainly both have gone about openly among the Jews and they would have done nothing to Him; but in the weakness of a man He was showing His disciples an example of living, by which it might be clear that it is no sin if His faithful, who are His members, withdraw themselves from the eyes of their persecutors, and avoid the fury of the wicked by hiding rather than inflame it further by offering themselves.
TRACTATUS L. Ab eo loco, Proximum erat Pascha Judaeorum; usque ad id, Multi propter illum abibant, et credebant in Jesum. Cap. XI, ℣℣. 55, 56, et cap. XII, ℣. 1-11.
Tractate 50. From the place, The Passover of the Jews was near; as far as, Many went away on account of Him, and believed in Jesus. Chap. 11, vv. 55, 56, and chap. 12, vv. 1-11.
1. Hesternam lectionem sancti Evangelii, de qua locuti sumus quod Dominus dedit, hodierna sequitur, de qua locuturi sumus quod Dominus dabit. Quaedam in Scripturis tam manifesta sunt, ut potius auditorem quam expositorem desiderent : in eis nos immorari non oportet, ut necessariis in quibus immorandum est, tempus sufficiat.
1. Yesterday's reading of the holy Gospel, on which we spoke what the Lord gave, is followed by today's, on which we shall speak what the Lord will give. Some things in the Scriptures are so plain that they call for a hearer rather than an expounder: on these we ought not to linger, so that there may be time enough for the necessary things on which we must linger.
2. Proximum ergo erat Pascha Judaeorum. Illum diem festum Judaei cruentum habere Domini sanguine voluerunt. Illo die festo occisus est Agnus, qui nobis eumdem diem festum suo sanguine consecravit. Consilium erat inter Judaeos de occidendo Jesu : ille qui de coelo venerat pati, propinquare voluit loco passionis, quia imminebat hora passionis. Ascenderunt ergo multi Jerosolymam de regione ante Pascha, ut sanctificarent seipsos. Hoc faciebant Judaei secundum praeceptum Domini, per sanctum Moysen in Lege mandatum, ut die festo quod Pascha erat, omnes undique convenirent, et illius diei celebratione sanctificarentur. Sed illa celebratio umbra erat futuri. Quid
2. The Passover of the Jews, then, was near. That feast day the Jews wished to have bloodied with the blood of the Lord. On that feast day the Lamb was slain, Who consecrated that same feast day for us with His own blood. There was a plan among the Jews about killing Jesus: He Who had come from heaven to suffer willed to draw near to the place of His passion, because the hour of His passion was at hand. Many therefore went up to Jerusalem from the region before the Passover, to sanctify themselves. This the Jews did according to the precept of the Lord, enjoined through holy Moses in the Law, that on the feast day which was the Passover all should come together from every side, and be sanctified by the celebration of that day. But that celebration was a shadow of what was to come. What
Editors' notes and page, col. 1758
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est, umbra futuri? Prophetia Christi venturi, prophetia pro nobis illo die passuri: ut transiret umbra, et lux veniret; ut transiret significatio, et veritas teneretur. Habebant ergo Judaei Pascha in umbra, nos in luce. Quid enim opus erat ut eis Dominus praeciperet per ipsum festum diem ovem occidere, nisi quia ille erat de quo prophetatum est, Sicut ovis ad immolandum ductus est (Isai. LIII, 7). Sanguine occisi pecoris Judaeorum postes signati sunt; sanguine Christi frontes nostrae signantur. Et illa signatio, quia erat significatio, dicta est a domibus signatis exterminatorem prohibere (Exod. XII, 22, 23): signum Christi a nobis repellit exterminatorem, si cor nostrum recipiat Salvatorem. Quare hoc dixi? Quia multi postes habent signatos, et intus non manet habitator: facile habent in fronte signum Christi, et corde non recipiunt verbum Christi. Ideo dixi, fratres, quod repeto, signum Christi a nobis repellit exterminatorem, si cor nostrum habeat Christum habitatorem. H⟨a⟩ec dixi, ne quis forte cogitaret quid sibi vellent ista festa Judaeorum. Venit ergo Dominus tanquam ad victimam, ut verum Pascha nos haberemus, cum ejus passionem tanquam ovis immolationem celebraremus.
is, a shadow of what was to come? A prophecy of Christ who was to come, a prophecy of Him who was to suffer for us on that day: so that the shadow might pass and the light come; so that the signification might pass and the truth be held. The Jews, then, had the Passover in shadow, we in light. For what need was there for the Lord to command them to kill a sheep on that very feast day, unless it was because He was the one of whom it was prophesied, As a sheep He was led to the slaughter (Isa. 53:7)? With the blood of a slain beast the doorposts of the Jews were marked; with the blood of Christ our foreheads are marked. And that marking, because it was a signification, was said to keep the destroyer away from the marked houses (Exod. 12:22–23): the sign of Christ drives the destroyer away from us, if our heart receives the Saviour. Why have I said this? Because many have their doorposts marked, and within no inhabitant dwells: they readily have the sign of Christ on the forehead, and in the heart do not receive the word of Christ. Therefore I have said, brethren, and I repeat it, the sign of Christ drives the destroyer away from us, if our heart has Christ as its inhabitant. I have said these things lest anyone should perhaps wonder what these feasts of the Jews meant. The Lord came, then, as if to the sacrifice, so that we might have the true Passover, when we celebrate His passion as the immolation of a sheep.
3. Quaerebant ergo Jesum: sed male. Beati enim qui quaerunt Jesum, sed bene. Illi quaerebant Jesum, ut nec ipsi haberent eum, nec nos: sed ab ipsis abscedentem suscepimus nos. Reprehenduntur qui quaerunt, laudantur qui quaerunt: animus enim quaerentis aut laudem invenit, aut damnationem. Habes enim et in Psalmis, Confundantur et revereantur, qui quaerunt animam meam (Psal. XXXIX, 15): isti sunt qui male quaerebant. Alio autem loco dicit: Periit fuga a me, et non est qui requirat animam meam (Psal. CXLI, 5). Culpantur qui quaerebant, culpantur qui non quaerebant. Ergo quaeramus Christum ut habeamus; quaeramus ut teneamus, sed non ut occidamus: nam et illi ideo quaerebant ut tenerent, sed ut cito non haberent. Quaerebant ergo, et loquebantur inter se: Quid putatis, quia non venit ad diem festum?
3. They were seeking Jesus, then: but wrongly. For blessed are those who seek Jesus, but rightly. They were seeking Jesus so that neither they themselves nor we should have Him: but when He withdrew from them, we received Him. Those who seek are blamed, those who seek are praised: for the mind of the seeker finds either praise or condemnation. For you have it also in the Psalms, Let them be confounded and put to shame who seek my soul (Ps. 39:15): these are the ones who were seeking wrongly. But in another place he says: Flight has perished from me, and there is no one who seeks after my soul (Ps. 141:5). Those who were seeking are faulted, those who were not seeking are faulted. Let us therefore seek Christ so that we may have Him; let us seek so that we may hold Him, but not so that we may kill Him: for they too were seeking for this reason, that they might hold Him, but so as soon not to have Him. They were seeking, then, and saying among themselves: What do you think, that He has not come to the feast day?
4. Dederant autem pontifices et Pharisaei mandatum, ut si quis cognoverit ubi sit, indicet, ut apprehendant eum. Nos indicemus modo Judaeis, ubi sit Christus. Utinam velint audire et appprehendere quicumque sunt ex semine illorum, qui dederant mandatum ut indicaretur eis ubi esset Christus. Veniant ad Ecclesiam, audiant ubi sit Christus, et apprehendant eum. A nobis audiant, ex Evangelio audiant. Occisus est a parentibus eorum, sepultus est, resurrexit, a discipulis agnitus, ante oculos eorum ascendit in coelum, ibi sedet ad dexteram Patris; qui judicatus est, venturus est judex: audiant, et teneant. Respondent: Quomodo tenebo absentem; quomodo in coelum manum mittam, ut ibi sedentem teneam? Fidem mitte, et tenuisti. Parentes tui tenuerunt carne, tu tene corde: quoniam Christus absens etiam praesens est. Nisi praesens esset, a nobis ipsis teneri non posset.
4. Now the chief priests and the Pharisees had given an order that, if anyone knew where He was, he should report it, so that they might seize Him. Let us now report to the Jews where Christ is. Would that whoever are of the seed of those who had given the order that it be reported to them where Christ was were willing to hear and to seize Him. Let them come to the Church, let them hear where Christ is, and let them seize Him. Let them hear it from us, let them hear it from the Gospel. He was killed by their forefathers, He was buried, He rose again, He was recognized by the disciples, before their eyes He ascended into heaven, there He sits at the right hand of the Father; He who was judged is to come as judge: let them hear, and let them hold Him. They answer: How shall I hold one who is absent; how shall I put my hand into heaven, so as to hold Him sitting there? Put out faith, and you have held Him. Your forefathers held Him in the flesh; do you hold Him in the heart: since Christ, though absent, is also present. Unless He were present, He could not be held by us ourselves.
Editors' notes and page, col. 1759
Footnotes
(1) ‹anchor: ideo quaerebant› · call in col 1759
Sic Mss. At editi, non ideo quaerebant.
So the manuscripts. But the printed editions have "they were not seeking for this reason."
(printed under page 228)
(2) ‹anchor: tenebo absentem› · call in col 1759
Editi : Quem tenebo absentem? Aliquot Mss.: Quomodo tenebo?
The printed editions: "Whom shall I hold, being absent?" Some manuscripts: "How shall I hold?" [without "absentem"] (Q2: the b of "te-nebo" is broken in the type, four letters after the hyphen; UNSURE at this resolution, earlier read "teneoo")
(printed under page 228)
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Sed quoniam verum est, quod ait, Ecce ego vobiscum sum usque ad consummationem saeculi (Matth. XXVIII, 20); et abiit, et hic est; et rediit, et nos non deserit: corpus enim suum intulit coelo, majestatem non abstulit mundo.
But since what He says is true, Behold, I am with you even to the consummation of the age (Matt. 28:20), He both went away and is here; He both returned and does not forsake us: for He carried His body into heaven, but did not take His majesty away from the world.
5. Jesus ergo ante sex dies Paschae venit Bethaniam, ubi fuerat Lazarus mortuus, quem suscitavit Jesus. Fecerunt autem ei ibi coenam, et Martha ministrabat: Lazarus vero unus erat ex discumbentibus. Ne putarent homines phantasma esse factum, quia mortuus resurrexit, unus erat ex recumbentibus; vivebat, loquebatur, epulabatur: veritas ostendebatur, infidelitas Judaeorum confundebatur. Discumbebat ergo Dominus cum Lazaro et caeteris, ministrabat Martha una ex sororibus Lazari.
5. Jesus therefore, six days before the Passover, came to Bethany, where Lazarus had died, whom Jesus raised. And they made Him a supper there, and Martha served; but Lazarus was one of those reclining at table. Lest men should think that a phantasm had been produced, because a dead man rose again, he was one of those reclining; he was living, speaking, feasting: the truth was being shown, the unbelief of the Jews was being confounded. The Lord therefore reclined at table with Lazarus and the others, and Martha, one of the sisters of Lazarus, served.
6. Maria vero, altera soror Lazari, accepit libram unguenti nardi pistici pretiosi, unxit pedes Jesu, et extersit capillis suis pedes ejus, et domus impleta est ex odore unguenti. Factum audivimus, mysterium requiramus. Quaecumque anima fidelis vis esse, cum Maria unge pedes Domini pretioso unguento. Unguentum illud justitia fuit, ideo libra fuit: erat autem unguentum nardi pistici pretiosi. Quod ait, pistici, locum aliquem credere debemus, unde hoc erat unguentum pretiosum: nec tamen hoc vacat, et sacramento optime consonat. Πίστις graece, fides dicitur. Quaerebas operari justitiam: justus ex fide vivit (Rom. I, 17). Unge pedes Jesu: bene vivendo dominica sectare vestigia. Capillis terge: si habes superflua, da pauperibus, et Domini pedes tersisti; capilli enim superflua corporis videntur. Habes quod agas de superfluis tuis: tibi superflua sunt, sed Domini pedibus necessaria. Forte in terra Domini pedes indigent. De quibus enim nisi de membris suis in fine dicturus est, Cum uni ex minimis meis fecistis, mihi fecistis (Matth. XXV, 40)? Superflua vestra impendistis, sed pedibus meis obsecuti estis.
6. But Mary, the other sister of Lazarus, took a pound of ointment of precious pistic nard, anointed the feet of Jesus, and wiped His feet with her hair, and the house was filled with the odour of the ointment. We have heard the deed; let us seek out the mystery. Whatever soul you are that wishes to be faithful, anoint with Mary the feet of the Lord with precious ointment. That ointment was righteousness, therefore it was a pound: and it was ointment of precious pistic nard. As for his saying pistic, we ought to believe it to be some place from which this precious ointment came; and yet this is not idle, and it accords excellently with the sacrament. In Greek, faith is called pistis. You were seeking to work righteousness: the just man lives by faith (Rom. 1:17). Anoint the feet of Jesus: by living well follow the Lord's footsteps. Wipe them with your hair: if you have superfluities, give to the poor, and you have wiped the Lord's feet; for the hair is seen to be what is superfluous in the body. You have something to do with your superfluities: to you they are superfluous, but to the Lord's feet they are necessary. Perhaps on earth the Lord's feet are in need. For of whom but of His members will He say at the end, When you did it to one of the least of Mine, you did it to Me (Matt. 25:40)? You spent your superfluities, but you have served My feet.
7. Domus autem impleta est odore; mundus impletus est fama bona: nam odor bonus, fama bona est. Qui male vivunt et christiani vocantur, injuriam Christo faciunt: de qualibus dictum est quod per eos nomen Domini blasphematur (Rom. II, 24). Si per tales nomen Dei blasphematur, per bonos nomen Domini laudatur. Audi Apostolum: Christi bonus odor sumus, inquit, in omni loco. Dicitur et in Canticis canticorum: Unguentum effusum nomen tuum (Cant. I, 2). Ad Apostolum revoca intentionem: Christi, inquit, bonus odor sumus in omni loco, et in his qui salvi fiunt, et in his qui pereunt; aliis sumus odor vitae in vitam, aliis odor mortis in mortem: et ad haec quis idoneus (II Cor. II, 14-16)? Occasionem nobis praebet praesens lectio sancti Evangelii de odore isto ita loqui, ut et a nobis sufficienter dicatur, et a vobis diligenter audiatur, Apostolo ipso ita dicente, Et ad haec quis idoneus? Ergo ut inde nos conemur loqui, numquid idonei sumus, aut vos audire haec idonei estis? Nos quidem idonei non sumus; sed idoneus est ille qui per nos dignetur dicere quod vobis prosit audire. Ecce Apostolus
7. And the house was filled with the odour; the world was filled with good repute: for a good odour is good repute. Those who live wickedly and are called Christians do injury to Christ: of such it has been said that through them the name of the Lord is blasphemed (Rom. 2:24). If through such the name of God is blasphemed, through the good the name of the Lord is praised. Hear the Apostle: We are, he says, the good odour of Christ in every place. It is said also in the Song of Songs: Thy name is ointment poured out (Song 1:2). Turn your attention back to the Apostle: We are, he says, the good odour of Christ in every place, both in those who are being saved and in those who are perishing; to some we are the odour of life unto life, to others the odour of death unto death: and for these things who is fit (2 Cor. 2:14–16)? The present reading of the holy Gospel gives us occasion to speak of this odour in such a way that it may be both adequately spoken by us and diligently heard by you, the Apostle himself saying, And for these things who is fit? So, as we try to speak from this, are we fit, or are you fit to hear these things? We indeed are not fit; but He is fit who deigns through us to say what it may profit you to hear. Behold, the Apostle
Editors' notes and page, col. 1760
Footnotes
(1) ‹anchor: dignetur› · call in col 1760
In quatuor Mss., dignatur.
In four manuscripts, dignatur ("deigns," indicative) [for dignetur, "may deign"].
(printed under page 228)
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bonus odor est, sicut dicit ipse: sed ipse bonus odor aliis est odor vitae in vitam, aliis autem odor mortis in mortem; tamen bonus odor. Numquid enim ait, Aliis sumus bonus odor ad vitam, aliis malus odor ad mortem? Bonum odorem se dixit, non malum; et eumdem bonum odorem aliis ad vitam dixit, aliis ad mortem. Felices qui bono odore vivunt: quid autem infelicius illis qui bono odore moriuntur?
is a good odour, as he himself says: but he, the good odour, is to some the odour of life unto life, but to others the odour of death unto death; yet a good odour. For does he say, To some we are a good odour unto life, to others a bad odour unto death? He said that he was a good odour, not a bad one; and he said that the same good odour was to some unto life, to others unto death. Happy are those who live by the good odour: but what is more unhappy than those who die by the good odour?
8. Et quis est, ait aliquis, quem bonus odor occidit? Hoc est quod ait Apostolus, Et ad haec quis idoneus? Quomodo ea facit Deus miris modis, ut bono odore et boni vivant, et mali moriantur; quomodo sit, quantum Dominus inspirare dignatur (nam fortasse ibi lateat altior intellectus, qui a me non potest penetrari); tamen quousque penetrare potui, vobis non debet denegari. Paulum apostolum bene agentem, bene viventem, justitiam verbo praedicantem, opere demonstrantem, doctorem mirabilem, fidelem dispensatorem, fama usquequaque disseminabat: quidam diligebant, quidam invidebant. Nam ipse quodam loco ait de quibusdam, quod non caste, sed per invidiam Christum annuntiarent; existimantes, inquit, tribulationem suscitare vinculis meis. Sed quid ait? Sive occasione, sive veritate Christus annuntietur (Philipp. I, 17, 18). Annuntiant qui me amant, annuntiant qui mihi invident; illi bono odore vivunt, et illi bono odore moriuntur: tamen utrisque praedicantibus nomen Christi annuntietur, odore optimo mundus impleatur. Amasti bene agentem, vixisti bono odore: invidisti bene agenti, mortuus es bono odore. Numquid quia mori voluisti, ideo odorem illum malum esse fecisti? Noli invidere, et non te occidet bonus odor.
8. And who is it, someone says, whom the good odour kills? This is what the Apostle says: And for these things who is sufficient? How God brings it about in wondrous ways that by the good odour both the good live and the wicked die; how this may be, so far as the Lord deigns to inspire [me] (for perhaps a deeper meaning lies hidden there, which cannot be penetrated by me), yet so far as I have been able to penetrate, it ought not to be denied to you. Paul the apostle acting well, living well, preaching righteousness by word, showing it by deed, a wonderful teacher, a faithful steward: his fame spread him abroad everywhere; some loved him, some envied him. For he himself in a certain place says of some that they proclaimed Christ not purely, but through envy; supposing, he says, that they stir up affliction for my bonds. But what does he say? Whether in pretext or in truth, let Christ be proclaimed (Phil. 1:17, 18). Those who love me proclaim, those who envy me proclaim; the former live by the good odour, and the latter die by the good odour: yet, with both preaching, let the name of Christ be proclaimed, let the world be filled with the most excellent odour. You loved him who acted well, you lived by the good odour: you envied him who acted well, you died by the good odour. Surely, because you willed to die, you did not therefore make that odour bad? Do not envy, and the good odour will not kill you.
9. Denique audi et hic ex unguento isto, quomodo aliis erat odor bonus in vitam, aliis odor bonus in mortem. Posteaquam hoc fecit religiosa Maria ad Domini obsequium, continuo unus ex discipulis ejus, Judas Iscariotes, qui eum erat traditurus, dixit: Quare hoc unguentum non veniit trecentis denariis, et datum est egenis? Vae tibi, miser! bonus odor occidit te. Quare enim hoc dixerit, Evangelista sanctus aperuit. Putaremus autem et nos, si mens ipsius nobis per Evangelium non proderetur, pauperum cura hoc illum dicere potuisse. Non ita est. Sed quid? Audi testem veracem: Dixit autem hoc, non quia de egenis pertinebat ad illum; sed quia fur erat, et loculos habens, et ea quae mittebantur portabat. Portabat, an exportabat? Sed ministerio portabat, furto exportabat.
9. In short, hear here too, from this ointment, how to some the odour was good unto life, to others the odour was good unto death. After the devout Mary had done this in homage to the Lord, at once one of His disciples, Judas Iscariot, who was about to betray Him, said: Why was this ointment not sold for three hundred denarii, and given to the needy? Woe to you, wretch! the good odour kills you. For why he said this, the holy Evangelist has disclosed. We too would have thought, if his mind were not betrayed to us through the Gospel, that he could have said this out of care for the poor. It is not so. But what? Hear a truthful witness: Now he said this, not because he cared for the needy, but because he was a thief, and having the purse, he carried what was put into it. Did he carry it, or carry it off? Indeed, he carried it by his office, he carried it off by theft.
10. Ecce audite quia Judas iste non tunc perversus factus est, quando a Judaeis corruptus Dominum tradidit. Plerique enim incuriosi Evangelii, existimant tunc periisse Judam, quando accepit a Judaeis pecuniam ut Dominum traderet. Non tunc periit, jam fur erat, et Dominum perditus sequebatur; quia non corde, sed corpore sequebatur. Duodenarium numerum
10. See, hear that this Judas did not become perverse at the time when, corrupted by the Jews, he betrayed the Lord. For many who are careless of the Gospel suppose that Judas perished at the time when he received money from the Jews to betray the Lord. He did not perish then; he was already a thief, and he followed the Lord as a lost man; for he followed not with the heart, but with the body. The twelvefold number
Editors' notes and page, col. 1761
Footnotes
(1) ‹anchor: not visible› · call in col 1761
Hic in editis additur, ostendam ; quod abest a Mss.
Here the printed editions add "I will show," which is missing from the manuscripts.
(printed under page 229)
(2) ‹anchor: not visible› · call in col 1761
Latet, juxta Er. Lugd. Ven. Lov. M.
"Lies hidden," according to the Erasmus, Lyons, Venice and Louvain editions. M[aurists].
(printed under page 229)
(a) ‹anchor: furto exportabat› · call in col 1761
Epist. 108, c. 3, n. 8.
Letter 108, ch. 3, no. 8.
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Apostolorum implebat, apostolicam beatitudinem non habebat, ad imaginem fuerat duodecimus: quo decedente, et alio succedente, et suppleta est apostolica veritas, et numeri permansit integritas (Act. I, 26). Quid ergo voluit Dominus noster Jesus Christus, fratres mei, admonere Ecclesiam suam, quando unum perditum inter duodecim habere voluit, nisi ut malos toleremus, nec corpus Christi dividamus? Ecce inter sanctos est Judas, ecce fur est Judas, et, ne contemnas, fur et sacrilegus, non qualiscumque fur: fur loculorum, sed dominicorum; loculorum, sed sacrorum. Si crimina discernuntur in foro, qualiscumque furti et peculatus; peculatus enim dicitur furtum de re publica; et non sic judicatur furtum rei privatae quomodo publicae: quanto vehementius judicandus est fur sacrilegus, qui ausus fuerit non undecumque tollere, sed de Ecclesia tollere? Qui aliquid de Ecclesia furatur, Judae perdito comparatur. Talis erat iste Judas, et tamen cum sanctis discipulis undecim intrabat et exibat. Ad ipsam dominicam coenam pariter accessit: conversari cum eis potuit, eos inquinare non potuit. De uno pane et Petrus et Judas accepit, et tamen quae pars fideli cum infideli? Petrus enim accepit ad vitam, Judas ad mortem. Quomodo enim ille odor bonus, sic ille cibus bonus. Sicut ergo odor bonus, ita et cibus bonus, bonos vivificat, malos mortificat. Qui enim manducaverit indigne, judicium sibi manducat et bibit (I Cor. XI, 29): judicium sibi, non tibi. Si judicium sibi, non tibi; tolera malum bonus, ut venias ad praemia bonorum, ne mittaris in poenam malorum.
of the Apostles he filled up, he did not have the apostolic blessedness; he had been the twelfth in appearance: when he departed and another succeeded, both the apostolic truth was made complete and the wholeness of the number remained (Acts 1:26). What then, my brothers, did our Lord Jesus Christ wish to warn His Church of, when He willed to have one lost man among the twelve, except that we should tolerate the wicked and not divide the body of Christ? See, Judas is among the saints; see, Judas is a thief, and, lest you think little of it, a thief and sacrilegious, not a thief of any sort whatever: a thief of money-bags, but the Lord's; of money-bags, but sacred ones. If crimes are distinguished in the forum, of any theft whatever and of embezzlement (for embezzlement is the name given to theft from the commonwealth, and theft of private property is not judged in the same way as of public), how much more severely must the sacrilegious thief be judged, who has dared to take not from just anywhere, but to take from the Church? Whoever steals anything from the Church is compared to the lost Judas. Such was this Judas, and yet he went in and out with the eleven holy disciples. To the very Supper of the Lord he came along with them: he could keep company with them, he could not defile them. Of the one bread both Peter and Judas received, and yet what part has the believer with the unbeliever? For Peter received unto life, Judas unto death. For as that odour is good, so that food is good. As then the good odour, so also the good food gives life to the good and brings death to the wicked. For whoever eats unworthily eats and drinks judgement to himself (1 Cor. 11:29): judgement to himself, not to you. If judgement to himself, not to you, then tolerate the wicked, you who are good, that you may come to the rewards of the good, lest you be sent into the punishment of the wicked.
11. Exemplum Domini accipite conversantis in terra. Quare habuit loculos cui Angeli ministraverunt, nisi quia Ecclesia ipsius loculos suos habitura erat? Quare furem admisit, nisi ut ejus Ecclesia fures patienter toleret? Sed ille qui consueverat de loculis pecuniam tollere, non dubitavit accepta pecunia ipsum Dominum vendere. Videamus quid ad ista Dominus respondeat. Videte, fratres: non illi ait, Propter furta tua dicis ista. Furem noverat, nec prodebat; sed potius tolerabat, et ad perferendos malos in Ecclesia nobis exemplum patientiae demonstrabat. Dixit ergo ei Jesus: Sine illam, ut in diem sepulturae meae servet illud. Moriturum se denuntiavit.
11. Take the example of the Lord as He lived on earth. Why did He to Whom Angels ministered have money-bags, except because His Church was going to have its own money-bags? Why did He admit a thief, except that His Church might patiently tolerate thieves? But he who had been accustomed to take money from the money-bags did not hesitate, once he had received money, to sell the Lord Himself. Let us see what the Lord answers to these things. See, brothers: He does not say to him, You say these things because of your thefts. He knew him to be a thief, and did not betray him; but rather He tolerated him, and showed us an example of patience in bearing with the wicked in the Church. Jesus therefore said to him: Let her alone, that she may keep it for the day of My burial. He announced that He was going to die.
12. Sed quid est quod sequitur? Pauperes enim semper habebitis vobiscum, me autem non semper habebitis. Intelligimus quidem, Pauperes semper habebitis: quod dixit, verum est. Quando Ecclesia sine pauperibus? Me autem non semper habebitis, quid sibi vult? Quomodo intelligendum est, Me autem non semper habebitis? Nolite expavescere; Judae dictum est. Quare ergo non dixit, habebis; sed, habebitis? Quia non unus est Judas. Unus malus corpus malorum significat; quo⟨m⟩odo Petrus corpus bonorum, imo corpus Ecclesiae, sed in bonis. Nam si in Petro non esset
12. But what is it that follows? For the poor you will always have with you, but Me you will not always have. We understand indeed, The poor you will always have: what He said is true. When is the Church without the poor? But Me you will not always have: what does it mean? How is it to be understood, But Me you will not always have? Do not be alarmed; it was said to Judas. Why then did He not say, you [singular] will have, but, you [plural] will have? Because Judas is not one alone. One wicked man signifies the body of the wicked; just as Peter [signifies] the body of the good, indeed the body of the Church, but in the good. For if in Peter there were not
Editors' notes and page, col. 1762
Footnotes
(1) ‹anchor: sed in bonis› · call in col 1762
Quinque probae notae Mss., corpus bonorum, corpus Ecclesiae, imo corpus Ecclesiam, sed in bonis. Favent alii duo qui habent : Corpus Ecclesiae, imo corpus Ecclesia, sed, etc. Bad. et Am., corpus Ecclesiae, imo corpus Ecclesiae, sed in bonis.
Five manuscripts of good repute have "the body of the good, the body of the Church, indeed the body [signifies] the Church, but in the good." Two others support this, having "the body of the Church, indeed the body [is] the Church, but," etc. Badius and Amerbach have "the body of the Church, indeed the body of the Church, but in the good."
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Ecclesiae sacramentum, non ei diceret Dominus, Tibi dabo claves regni coelorum: quaecumque solveris in terra, soluta erunt et in coelo; et quaecumque ligaveris in terra, ligata erunt et in coelo (Matth. XVI, 19). Si hoc Petro tantum dictum est, non facit hoc Ecclesia. Si autem et in Ecclesia fit, ut quae in terra ligantur, in coelo ligentur, et quae solvuntur in terra, solvantur in coelo: quia cum excommunicat Ecclesia, in coelo ligatur excommunicatus; cum reconciliatur ab Ecclesia, in coelo solvitur reconciliatus: si hoc ergo in Ecclesia fit, Petrus quando claves accepit, Ecclesiam sanctam significavit. Si in Petri persona significati sunt in Ecclesia boni, in Judae persona significati sunt in Ecclesia mali; ipsis dictum est, Me autem non semper habebitis. Quid est enim, non semper? Et quid est, semper? Si bonus es, si ad corpus pertines, quod significat Petrus; habes Christum et in praesenti et in futuro: in praesenti per fidem, in praesenti per signum, in praesenti per Baptismatis sacramentum, in praesenti per altaris cibum et potum. Habes Christum in praesenti, sed habebis semper; quia cum hinc exieris, ad illum venies qui dixit latroni, Hodie mecum eris in paradiso (Luc. XXIII, 43). Si autem male versaris, videris habere in praesenti Christum, quia intras Ecclesiam, signas te signo Christi, baptizaris baptismo Christi, misces te membris Christi, accedis ad altare Christi: in praesenti habes Christum, sed male vivendo non semper habebis.
the sacrament of the Church, the Lord would not say to him, I will give you the keys of the kingdom of heaven: whatever you loose on earth shall be loosed also in heaven; and whatever you bind on earth shall be bound also in heaven (Matt. 16:19). If this was said to Peter alone, the Church does not do this. But if it is done in the Church as well, that the things which are bound on earth are bound in heaven, and the things which are loosed on earth are loosed in heaven (for when the Church excommunicates, the excommunicated man is bound in heaven; when a man is reconciled by the Church, the reconciled man is loosed in heaven), if, then, this is done in the Church, Peter, when he received the keys, signified the holy Church. If in the person of Peter the good in the Church were signified, in the person of Judas the bad in the Church were signified; to them it was said, But Me you will not always have. For what is "not always"? And what is "always"? If you are good, if you belong to the body which Peter signifies, you have Christ both in the present and in the future: in the present through faith, in the present through the sign, in the present through the sacrament of Baptism, in the present through the food and drink of the altar. You have Christ in the present, but you will have Him always; for when you go out from here, you will come to Him Who said to the thief, Today you will be with Me in paradise (Luke 23:43). But if you conduct yourself badly, you seem to have Christ in the present, because you enter the Church, you sign yourself with the sign of Christ, you are baptized with the baptism of Christ, you mingle yourself with the members of Christ, you approach the altar of Christ: in the present you have Christ, but by living badly you will not always have Him.
13. Potest et sic intelligi: Pauperes semper habebitis vobiscum, me autem non semper habebitis. Accipiant hcc et boni, sed non sint solliciti: loquebatur enim de praesentia corporis sui. Nam secundum majestatem suam, secundum providentiam, secundum ineffabilem et invisibilem gratiam, impletur quod ab eo dictum est, Ecce ego vobiscum sum usque in consummationem saeculi (Matth. XXVIII, 20). Secundum carnem vero quam Verbum assumpsit, secundum id quod de Virgine natus est, secundum id quod a Judaeis prehensus est, quod ligno confixus, quod de cruce depositus, quod linteis involutus, quod in sepulcro conditus, quod in resurrectione manifestatus, non semper habebitis vobiscum. Quare? Quoniam conversatus est secundum corporis praesentiam quadraginta diebus cum discipulis suis, et eis deducentibus videndo non sequendo, ascendit in coelum (Act. I, 3, 9, 10), et non est hic. Ibi est enim, sedet ad dexteram Patris: et hic est, non enim recessit praesentia majestatis. Aliter: secundum praesentiam majestatis semper habemus Christum; secundum praesentiam carnis, recte dictum est discipulis, Me autem non semper habebitis. Habuit enim illum Ecclesia secundum praesentiam carnis paucis diebus: modo fide tenet, oculis non videt. Ergo sive ita dictum est, Me autem non semper habebitis, quaestio sicut arbitror jam nulla est, quae duobus modis soluta est.
13. It can also be understood thus: The poor you will always have with you, but Me you will not always have. Let the good also receive this, but let them not be anxious: for He was speaking of the presence of His body. For according to His majesty, according to His providence, according to His ineffable and invisible grace, what was said by Him is fulfilled, Behold, I am with you even to the consummation of the age (Matt. 28:20). But according to the flesh which the Word assumed, according to that which was born of the Virgin, according to that which was seized by the Jews, which was fastened to the wood, which was taken down from the cross, which was wrapped in linen cloths, which was laid in the tomb, which was made manifest in the resurrection, you will not always have [it] with you. Why? Because He conversed according to bodily presence for forty days with His disciples, and, while they escorted Him, seeing and not following, He ascended into heaven (Acts 1:3, 9–10), and He is not here. For He is there, He sits at the right hand of the Father: and He is here, for the presence of His majesty has not withdrawn. Otherwise: according to the presence of His majesty we always have Christ; according to the presence of His flesh, it was rightly said to the disciples, But Me you will not always have. For the Church had Him according to the presence of the flesh for a few days: now it holds Him by faith, it does not see Him with the eyes. Therefore, whether it was said in this way, But Me you will not always have, there is now, as I judge, no question left, since it has been solved in two ways.
14. Caetera quae pauca remanent, audiamus: Cognovit ergo turba multa ex Judaeis quia illic est; et venerunt, non propter Jesum tantum, sed ut Lazarum
14. Let us hear the few other things that remain: A great crowd of the Jews therefore learned that He was there; and they came, not on account of Jesus only, but that they might see Lazarus
Editors' notes and page, col. 1763
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viderent, quem suscitavit Jesus a mortuis. Curiositas eos adduxit, non charitas: venerunt, et viderunt. Audite mirabile consilium vanitatis. Viso Lazaro resuscitato, quia tantum miraculum Domini tanta erat evidentia diffamatum, tanta manifestatione declaratum, ut non possent vel occultare quod factum est, vel negare, quid invenerunt videte. Cogitaverunt autem principes sacerdotum ut et Lazarum interficerent; quia multi propter illum abibant ex Judaeis, et credebant in Jesum. O stulta cogitatio, et caeca saevitia! Dominus Christus qui suscitare potuit mortuum, non posset occisum? Quando Lazaro inferebatis necem, numquid auferebatis Domino potestatem? Si aliud vobis videtur mortuus, aliud occisus; ecce Dominus utrumque fecit, et Lazarum mortuum, et seipsum suscitavit occisum.
whom Jesus had raised from the dead. Curiosity brought them, not charity: they came, and they saw. Hear the wondrous counsel of vanity. When Lazarus had been seen raised again, since so great a miracle of the Lord had been spread abroad with such evidence and declared with such manifestness that they could neither hide what had been done nor deny it, see what they devised. But the chief priests thought to kill Lazarus also; because on account of him many of the Jews were going away, and were believing in Jesus. O foolish thought, and blind savagery! Could the Lord Christ, Who was able to raise one who had died, not raise one who had been slain? When you were bringing death upon Lazarus, were you taking power away from the Lord? If a dead man seems one thing to you, and a slain man another, behold, the Lord did both: He raised both Lazarus when dead, and Himself when slain.
Editors' notes and page, col. 1764
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