Ways Of Approach And Reward

Non vultis venire ad me, ut vitam habeatis. In his verbis duo facit Dominus. Primo increpat malitiam ad se venire nolentium, cum dicit: Non vultis. Secundo tangit fructum ad se venientium, cum dicit: Ut vitam aeternam habeatis. Dicit ergo: Non vultis venire. Nota, quod veniendum est ad Christum, post Christum et per Christum. Veniendum est ad Christum docentem tanquam magistrum, ipsum audiendo; Matthaei undecimo: Venite ad me , omnes , qui laboratis et oneratis estis, et ego reflciam vos. Veniendum post Christum conversantem , tanquam post paedagogum, ipsum imitando; Matthaei quarto: Venite post me; faciam , vos fleri piscatores hominum. Veniendum est per Christum patientem tanquam per ostium, in ipsum credendo; loannis decimo quarto: Nemo venit ad Patrem nisi per me. De omnibus istis loannis decimo quarto: Ego sum via, dirigens in conversatione; veritas, instruens in praedicatione; vita, ad vitam aeternam introducens in passione. Item tangit fructum veniendi ad Deum, cum dicit: Ut vitam aeternam habeatis. Fructus autem iste triplex est. Primus est impetratio veniae; secundus est adeptio gratiae; tertius est perceptio glorlae. Primus igitur fructus est impetratio veniae; Isaiae primo: Quaerite iudicium, subvenite oppresso, iudicate pupilio, defendite viduam; et venite et arguite me, dicit Dominus. Si fuerint peccata vestra ut coccinum, quasi nix dealbabuntur;" et si fuerint rubra quasi vermiculus, velut lana alba erunt. Secundus fructus est adeplio gratiae; Matthaei undecimo: Venite ad me, omnes, qui laboratis et onerati estis, et ego reficiam vos; et Isaiae quinquagesimo quinto: Omnes sitienles, venite ad aquas, et qui non habetis argentum properate, emite et comedite. Venite, emite absque argento et absque ulla commutatione vinum et lac. Tertius fructus est perceptio aeternae gloriae; loannis quinto: Non vultis venire ad me, ut vitam aeternam habeatis; et Canticorum quarto: Veni de Libano, veni, coronaberis. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput V, Collatio XXIV Source: Here, p562-3

You do not wish to come to me that you may have eternal life. 1 The Lord does two things with these words. First He cries out against the wickedness of those who do not wish to come to Him, when He says, 'You do not wish,' and secondly He touches on the fruit of coming to Him, when He says, 'That you may have eternal life.' Therefore He says, 'You do not wish to come,' and note that there is a coming to Christ, and after Christ, and through Christ. There is a coming to Christ with instruction as a teacher, by hearing. In the eleventh chapter of Matthew, 'Come to me all of you who labour and are burdened and I will give you rest.' 2 There is coming to Christ through conduct, as after a tutor, by imitation. In the fourth chapter of Matthew, 'Come after me and I shall make you fishers of men.' 3 There is a coming through Christ through endurance, as through a door, by belief, in the fourteenth chapter of John, 'No one comes to the Father unless through me.' And concerning all these, in the fourteenth chapter of John, 'I am the way,' directing in conduct 'and the truth' instructing with preaching, 'and the life,' through endurance bringing one to eternal life. 4 Likewise He touches on the fruit of coming to Christ when he says, 'That you may have eternal life.' And this fruit is threefold. First is the acquisition of forgiveness, second the reception of grace, third the seeing of glory. Therefore the first fruit is the acquisition of forgiveness. In the first chapter of Isaiah, 'Seek judgement, relieve oppression, judge for the orphan, defend the widow, and come and dispute with me, says the Lord. If your sins are as scarlet, they shall be made white as snow, and if they are as red as crimson they shall become as white as wool. ' 5 The second fruit is the reception of grace. In the eleventh chapter of Matthew, 'Come to me all of you who labour and are burdened and I will give you rest,' 2 and in the fifty fifth chapter of Isaiah, 'All who thirst, come to the waters, and you who do not have your own money, eat and feast. Come and eat without money and drink wine and milk without price.' 6 The third fruit is the seeing of eternal glory, In the fifth chapter of John, 'You do not wish to come to me that you might have eternal life,' 1 and in the fourth chapter of the Song of Songs, 'Come from Libanus, come, and you shall be crowned.' 7 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 5 1 Jn 5.40 2 Mt 11.28 3 Mt 4.19 4 Jn 14.6 5 Isaiah 1.17-18 6 Isaiah 55.1 7 Song 4.8

Calling The Righteous

Non enim veni in mundum vocare justos... Non enim veni vocare falsos justos, qui erant de justitia sua gloriantes, sicut Pharisaeos, qui ignorantes Dei justitiam, et suam volentes statuere, justitiae Dei non sunt subjecti. Sed illos, qui se peccatores recognoscunt, et gratiae Dei colla submittunt. Quandiu enim justi in oculis suis erunt sapientes, ad fidem converti non poterunt, sed, postquam sua peccata recognoscunt, ipsi idem peccatores, non justi ad fidem vocari poterunt. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput IX Source: Migne PL 162.1331c

I did not come into the world to call the righteous... 1 He did not come into the world to call those falsely righteous, who gloried in their righteousness, like the Pharisees, who ignored the righteousness of God and wished to establish their own, not being subject to the righteousness of God, 2 but those who recognised themselves to be sinners, and who submitted their necks to the grace of God. For while the righteous are wise in their own eyes, they cannot be converted to the faith, but after they recognise their own sins, as sinners and not as righteous men, they can be called to the faith. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 9 1 Mt 9.13 2 Rom 10.3

Finding A Way

Et non invenientes qua parte illum inferrent prae turba, ascenderunt supra tectum per tegulas. Desiderant paralyticum Christo offerre, sed turba interposita ab omni parte recluduntur, quia saepe anima post infirmi corporis desidiam ad Deum resipiscens, supernaeque gratiae remedio cupiens innovari, priscae consuetudinis obstaculo retardatur, saepe inter ipsas orationis secretae dulcedines, et quasi suave cum Domino colloquium, turba cogitationum interveniens aciem mentis ne Christus videatur intercludit. Et quid inter haec agendum, non utique in infirmis exterius qua turbae tumultuantur remanendum, sed tectum domus, in qua Christus docet, ascendendum, id est, sacrae Scripturae sublimitas est appetenda, lexque Domini cum Psalmista die noctuque meditanda: In quo enim corrigit junior viam suam, in custodiendo, inquit, sermones tuos. Et submiserunt illum cum lecto in medium ante Jesum. Patefacto tecto aeger ante Jesum summittitur, quia reseratis Scripturarum mysteriis ad notitiam Christi pervenitur. Hoc est, ad ejus humilitatem fidei pietate descenditur; et bene domus Jesu regulis contecta describitur, quia sub contemptibili litterarum velamine, si adsit qui reseret doctor, divina spiritalis gratiae virtus invenietur; quod autem cum lecto deponitur, significat ab homine in ista carne adhuc constituto Christum debere cognosci. Rabanus Maurus, Homilia LXVIII, Lectio sancti Evangelii secundum Lucam Source: Migne PL 110.275b-c

And unable to find a way to bring him in through the crowd, they climbed up on the roof, over the tiles. 1 They desire to offer the paralytic to Christ, but the obstacle of the crowd closes up every way, since often the soul that looks to God after the idleness of the body and desires to be renewed by the remedy of heavenly grace, is held back by the obstacle of its old habits, and often among the sweetness of secret prayers, as sweet as it is to speak with the Lord, a crowd of thoughts blocks the eagerness of the mind lest Christ appear. And what must be done so that the infirm exterior which is troubled by the crowd not impede, but to climb to the roof of the house in which Christ teaches, that is, the sublimity of Holy Scripture must be desired and the law of the Lord which the Psalmist meditated on night and day. For in this shall a youth correct his way, it says, in the keeping of your words. 2 And they lowered him down with his pallet before Jesus. With the roof opened the sick man was lowered down before Jesus, because with the mysteries of the Scriptures opened up he came to the notice of Christ. That is, to His humility in the piety of faith he descends. And it is well said that the house in which Jesus is was covered with tiles, because beneath the covering of common letters, if the teacher is present who is revealed, shall be found the Divine power of spiritual grace, and that the pallet was set down, signifies that Christ must be known by a man yet still constituted in this flesh. Rabanus Maurus, from Homily 68, On A Reading from the Gospel of Saint Luke 1 Lk 5.19 2 Ps 1.2, Ps 118.9

Sins And Forgiveness

Quia omnia dimittuntur filiis hominum peccata... Haec enim sunt peccata filiorum hominum, quae ab ignorantiis, vel infirmitatibus hominum oriuntur.Haec enim ex humana proveniunt tentatione. Tentatio vos non apprehendat nisi humana. Hoc autem peccatum , quia agnitum fuit humana ratione, ex ignorantia non processit. Et quia ex carne et sanguine non fuit, non potuit attribui carnis infirmitati: et ideo nullam habuit radicem humanam, sed ex certa malitia invidiae procedens, radicem habuit diabolicam. Et ideo dicit [quia omnia dimittuntur filiis hominum peccata quæ sunt per radicem filiorum hominum et similiter dimittuntur filiis hominum blasphemiae quae sunt per radicem ignorantiæ vel infirmitatis in filiis hominum quibus filii hominum, ut filii ignorantium, et infirmorum. Sanctus Albertus Magnus, Commentarium In Evangelium Divi Marci, Caput III Source: Here p36

Because every sin shall be forgiven the sons of men... 1 These are the sins which arise from the ignorance or the weakness of men, for they come forth from human temptation, 'Let no temptation seize you unless it is human.' 2 But this sin, because it was known by human reason, did not come forth from ignorance, and because it was not from flesh and blood it was not possible to ascribe it to the infirmity of the flesh, and therefore it had no human root but it came forth from the undoubted wickedness of envy and had a diabolic root. Therefore He says that every sin shall be forgiven the sons of men which comes through the root of the sons of men, and likewise blasphemies shall be forgiven the sons of men which come from the root of ignorance or infirmity in the sons of men, by which the sons of men are sons of ignorance and weakness. Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 3 1 Mk 3.28 2 1 Cor 10.13

Mouths And Honour

Ὑποκριταὶ , καλῶς προεφήτευσε περὶ ὑμῶν Ἠσαΐας, λέγων· Ἐγγίζει μοι ὁ λαὸς οὗτος τῷ στόματι αὐτῶν , καὶ τοῖς χείλεσί με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ᾿ ἐμοῦ. Μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. Δείκνυσι διὰ τῆς Ἡσαῖου φωνῆς, καὶ περὶ τὸν Πατέρα αὐτοῦ τοιούτους ὄντας αὐτοὺς, οἷοι καὶ περὶ αὐτὸν εὑρίσκονται· πονηροὶ γὰρ ὄντες, καὶ διὰ τῶν πονηρῶν ἔργων μακρύνοντες ἑαυτοὺς τοῦ Θεοῦ, στόματι μόνον ἐλάλουν τὰ τοῦ Θεοῦ λόγια. Μάτην γὰρ πάντως σέβονται καὶ δοκοῦσι τιμᾶν τὸν Θεὸν, οἱ διὰ τῶν ἔργων αὐτὸν ἀτιμάζοντες . Καὶ προσκαλεσάμενος τὸν ὄχλον, εἶπεν αὐτοῖς· ᾿Ακούετε καὶ συνίετε. Οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος , τοῦτο κοινοῖ τὸν ἄνθρωπον. Οὐκ ἔτι τοῖς Φαρασαίοις διαλέγεται , ὡς ἀθεραπεύτοις, τῷ ὄχλῳ δὲ. Καὶ διὰ τοῦ προσκαλέσασθαι δοκεῖ τιμᾶν αὐτοὺς, ἵνα παραδέξωνται τὸν λόγον αὐτοῦ, καί φησιν· ᾿Ακούετε καὶ συνίετε, διανιστῶν αὐτοὺς εἰς προσοχήν. Τῶν δὲ Φαρισαίων αἰτιωμένων τοὺς μαθητὰς ὡς ἀνίπτοις χερσὶν ἐσθίοντας,, ὁ Κύριος περὶ βρωμάτων λέγει, ὅτι οὐδὲν βρῶμα κοινοῖ τὸν ἄνθρωπον, τουτέστι μολύνει. Καὶ εἰ τὸ βρῶμα οὐ μολύνει, πολλῷ μᾶλλον τὸ ἀνίπτοις χερσὶν ἐσθίειν. Μολύνει γὰρ τὸν ἐντὸς ἄνθρωπον, τὸ λέγειν ἃ μὴ δεῖ. Αἰνίττεται δὲ διὰ τούτου τοὺς Φαρισαίους, μολυνομένους ἐκ τοῦ λέγειν φθονούντων ῥήματα· ὅρa δὲ σοφίαν , πῶς οὔτε φανερῶς τὸ ἄνιπτον ἐσθίειν νομοθετεῖ, οὔτε ἀποτρέπει. ᾿Αλλ' ἕτερόν τι διδάσκει, τὸ μὴ ἐκβάλλειν ἀπὸ τῆς καρδίας πονηρούς λόγους. Τότε προσελθόντες οἱ μαθηταὶ αὐτοῦ, εἶπον αὐτῷ · Οἶδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον, ἐσκανδαλίσθησαν; Οἱ μὲν μαθηταὶ διὰ τοὺς Φαρισαίους λέγουσιν, ὅτι ἐσκανδαλίσθησαν. Πλὴν ἀλλὰ καὶ αὐτοὶ ἐθορυβήθησαν· τοῦτο δὲ δῆλον ἀπὸ τοῦ προσελθεῖν τὸν Πέτρον καὶ ἐρωτῆσαι περὶ τούτου. Ὁ γοῦν Ἰησοῦς ἀκούσας, ὅτι ἐσκανδαλίσθησαν οἱ Φαρισαῖοι, ειπε· Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ οὐράνιος, ἐκριζωθήσεται· ἄφετε αὐτούς· ὁδηγοί εἰσι τυφλοὶ τυφλῶν, τυφλὸς δὲ τυφλὸν ἐὰν ἐδηγῇ , ἀμφότεροι εἰς βόθυνον πεσοῦνται. Τὰς τῶν πρεσβυτέρων παραδόσεις καὶ τὰ Ἰουδαῖκὰ ἐντάλματα λέγει ἐκριζωθήσεσθαι· οὐχὶ τὰ τοῦ νόμου , ὡς νοοῦσι Μανιχαῖοι· ὁ γὰρ νόμος φυτεία ἐστὶ Θεοῦ· οὐ τοίνυν οὗτος ἐξεῤῥιζώθη. Μένει γὰρ ἡ ῥίζα αὐτοῦ, τουτέστι, τὸ κρυπτόμενον πνεῦμα. Τὰ δὲ φύλλα, ἤτοι τὸ φαινόμενον γράμμα, ἀπεῤῥύη· οὐκ ἔτι γὰρ τὸν νόμον κατὰ τὸ γράμμα, ἀλλὰ κατὰ τὸ πνεῦμα νοοῦμεν·᾿Απεγνωσμένων δὲ ὄντων τῶν Φαρισαίων καὶ ἀνιάτων, εἶπε τό· ῎Αφετε αὐτούς. Ἐντεῦθεν οὖν μανθάνομεν, ὅτι τὸ σκανδαλίζεσθαι τοὺς ἑκοντὶ σκανδαλιζομένους καὶ ἀνιάτους, οὐκ ἔστιν ἡμῖν βλαβερόν· διδασκάλους δὲ αὐτοὺς λέγει τυφλοὺς τυφλῶν· τοῦτο δὲ φησιν ὡς ἂν ἀποστήσῃ ἀπ᾿ αὐτῶν τοὺς ὄχλους. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ IE' Source: Migne PG 123.305c-308b

'Hypocrites, well was prophecy made of you by Isaiah, saying, 'This people draw near to me with their mouths, and they honour me with their lips, but their hearts are far from me. They worship me in vain, teaching the lessons of men's teaching.' 1 By the voice of Isaiah He shows that as things were opposed to His Father so they are found to be opposed to Him, for when they were evil and withdrew far from God on account of evil works, they spoke the Divine words only with their mouths, and so they worshipped vainly, thinking that they worshipped God, who by their works they dishonoured. And calling the crowd to Himself, He said to them, 'Hear and understand, it is not what enters the mouth that defiles a man, but it is what goes out from the mouth that defiles a man.' He no longer speaks to the Pharisees, as if they were incurable, but He speaks to the crowd, and by calling them to Himself he seems to give honour to them, that they might receive His word, and He says, 'Hear and understand,' to arouse them and make them attentive. Because when the Pharisees were arguing with the disciples that they ate with unclean hands, then the Lord spoke of food, that no food is able to pollute man or defile him, and if food does not make him unclean, much more it is the case with eating with dirty hands, for what does pollute a man within is to say what he should not. And He obliquely refers to the Pharisees with these words, because they were speaking envious words and so polluting themselves. And see the wisdom here, how He neither manifestly commends eating with unclean hands, nor is He adverse to it, but He teaches something else, that they should not bring forth wicked words from their hearts. Then the disciples approached him and said to him, 'Do you not know that the Pharisees were offended when they heard such words?' The disciples say that the Pharisees were offended, but certainly they were troubled, which is made clear by their coming to Peter to question him about this. Therefore Jesus, when he heard that the Pharisees were offended, said, 'Every plant which my heavenly Father did not plant will be torn up. Let them be. They are blind leaders of the blind. But if the blind lead the blind they both fall into a pit.' He says that the traditions of the elders and the teachings of the Jews shall be torn up, but not the law, as the Manichees think. For the law is the planting of God, and therefore it is not to be torn up, for its root, that is, the spirit, persists and is hidden, and it is the leaves, that is, the manifest letter, that fall. For we must not understand the law according to the letter but according to the spirit. And because the Pharisees were wretched and incurable He says, 'Let them be.' Hence we learn they were offended of their own choice, and that they were incurable is no injury to us. He then spoke of those teachers as the blind leading the blind, so that He turned away from them to the crowd. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 15 1 Mt 15.7-9, Isaiah 29.13

Faith And Excellence

Amen dico vobis: non inveni tantam fidem in Israel. Non de omnibus prioribus Patribus et sanctis hoc dictum putamus , sed de solis ejusdem temporis loquitur hominibus, quibus ideo istius antefertur fides, quia eos, licet lex aut prophetae, tamen longa eruditione perduxerant ad fidem; hunc vero, nullo docente alio, Pater solus per Spiritum sanctum plenius instituit. Non enim caro et sanguis eum ista perdocuit, sed Pater Christi coelitus reseravit. Unde per eum, nec immerito, fides genitum collaudatur. Nam in priori leproso universitas designatur quos lepra peccati originalis resperserat, in isto vero centurione sola gentilitas aggegatur. Cujus nimirum fides, utlra Judaeorum, multis in locis, propter Christi gratiam, praedicatur, quia gentes mox, gratia praedictionis et signorum percepta, plenissime crediderunt. Israel autem, inquit, me non cognovit et populus ille me non intellexit. Non quod in Israel salvato tunc fides aliqua non fuerit, sed in isto plurima et praecipua, quasi in omnibus gentibus, approbatur. Ostendit denique in illo electos per gratiam ex gentibus, propterea fides ejus Israeli cum pomorum fructibus praeponitur. Fructus autem fidei fuit charitas qua Deum et proximum dilexit; prudentia et intellectus quibus in homine divinitatem deprehendit; humilitas fundatissima, qua se indignum quem Christus tecto accipiat, confitetur. Justificatur autem ex fide, et primam carnis conditionem non spernit, curam gerens pro domesticis. Quapropter nec immerito, virtutum militia ciccumvallatus, centurio nominatur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber V, Caput VIII Source: Migne PL 120.349b-d

Truly I say to you, I have not found such faith in Israel. 1 We should not think that this is spoken of the patriarchs and holy men of the past, but He speaks only of the men of that time, whom, therefore, the faith of this man excels, because they having the law and prophets only came to the faith by long study, but this man was not taught by anyone, but the Father alone, through the Holy Spirit, fully established him. For it was not flesh and blood that instructed him, but it was the heavenly Father of Christ who enlightened him. Whence rightly the faith of the Gentiles is praised through him. The previous leper signifies all who were sprinkled with the disease of original sin, 2 but in this centurion the Gentiles alone are gathered. Certainly his faith, which exceeded the Jews, on account of the grace of Christ, shall be preached in many places, because soon the nations, by the grace of preaching and the instruction of signs would come to believe most fully. 'But Israel,' it says, 'did not know me and my people did not understand.' 3 Not that there were not some in Israel then who were saved by faith, but in this man more and especially, as among all the nations, it is approved. Finally He shows in this man the elect through grace from the nations, because of which the fruit of his trees are greater. For the fruit of faith here was charity which loved God and neighbour, and prudence and understanding which grasped the Divinity in man, and most firmly founded on humility confessed itself unworthy to receive Christ under its roof. And there is justification from faith, for he does not scorn the original condition of the flesh, but cares for his servants. Because of which, quite rightly, being walled with an army of the virtues, he is called 'centurion.' Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 5, Chapter 8 1 Mt 8.10 2 Mt 8.1-4 3 Isaiah 1.3

Neither A Purse, Nor A Sack, Nor Shoes

Nolite portare sacculum, neque peram, neque calceamenta. Quid sit, sacculum non esse portandum, alibi evidenter expressit; scripsit enim Matthaeus quoniam dixit ad discipulos Dominus: Nolite possidere aurum, neque argentum. Si prohibemur aurum possidere, quid eripere, quid auferre? Si quod habeas, donare praeceperis, quemadmodum congeris quod non habebas? Qui praedicas non furandum, furaris? Qui dicis non maechandum, moecharis? Qui exsecraris idola, sacrilegium facis? Qui in Lege gloriaris, per praevaricationem Legis Deum inhonoras? Nomen enim Dei per vos blasphematur. Non sic apostolus Petrus, qui primus Dominicae exsecutor sententiae, ut ostenderet non in vacuum Domini effusa mandata; cum posceretur a paupere, ut ei aliquid pecuniae largiretur, ait: Argentum atque aurum non habeo. Ille gloriatur quod non habeat argentum neque aurum: vobis pudori est minus adhuc habere quam cupitis? Est ergo et pauperies gloriosa; quia est et beata, sicut scriptum est: Beati pauperes spiritu. Tamen non tam hoc gloriatur Petrus, quod argentum et aurum non habeat, quam quod servet mandatum Domini, qui praecepit: Nolite possidere aurum; hoc est dicere: Vides me Christi esse discipulum, et aurum a me requiris? Aliud nobis multo pretiosius auro donavit, ut in nomine eius operemur. Itaque non habeo quod non dedit, sed quod dedit habeo: In nomine Domini Iesu, surge, et ambula. Sicut ergo qui horrea vult congerendis aedificare frumentis, Dominicae sententiae auctoritate reprehenditur: ita qui sacculum vult auro parare condendo, naevum reprehensionis incurrit. Non peram, neque calceamenta. Utrumque de corio mortui animantis confici solet: nihil autem in nobis Dominus Iesus mortale vult esse. Denique ad Moysen dicit: Solve calceamentum pedum tuorum; locus enim in quo stas, terra sancta est. Mortale igitur atque terrenum calceamentum iubetur solvere, cum mitteretur ad populum liberandum; huius enim minister muneris timere nihil debet, nec a suscepto officio, mortis periculo retardari. Ipse enim cum defensionem fratrum, hoc est, Iudaeorum voluntarius recepisset, calumniae terrore revocatus est ab incoepto, et fugit ex Aegypto. Et ideo cum Dominus affectum eius probasset, conditionem autem vidisset infirmam, animi eius mentisque vestigium mortalibus vinculis censuit exuendum. Sanctus Ambrosius Mediolanensis, Expositio Evangelii Secundum Lucam, Liber VII Source: Migne PL 15.1712c-1713d

Carry neither a purse, nor a sack, nor shoes. 1 Why it might be that a purse should not be carried, is manifestly expressed elsewhere, for Matthew wrote that the Lord said to His disciples, 'Have neither gold nor silver.' 2 If we are forbidden to have gold why seize it, why carry it off? If you are commanded to give away what you have, why do you gather what you do not have? 'Why do you preach that one should not steal, when you steal? Why do you say do not commit adultery, when you commit adultery? Why do you denounce idols and commit sacrilege? Should he who glories in the law trespass against the Law and dishonour God? The name of God is blasphemed because of you.' 3 Peter the apostle was not like this, he who was the first enactor of the Lord's precepts, so that he might show the Lord did not pour out His commandments into a void. When asked by a poor man to give him some money, he said, 'I have neither silver nor gold.' 4 He glories in lacking silver and gold, and should you be ashamed because you have less than you would wish? This is a glory of poverty, that it is blessed, as it is written, 'Blessed are the poor of spirit,' 5 However Peter does not glory so much in this, that he has neither silver nor gold, as in serving the commandment of the Lord, who commands, 'Do not have gold,' which is to say, 'You see I am disciple of Christ, and you seek gold from me? He gave something more precious than gold, that we may work in His name. Therefore I do not have what He did not give, but what He did give I do have, 'In the name of the Lord Jesus rise and walk.' 4 Thus the authority of the Lord’s precepts rebukes the one who wishes to build barns for the gathering of wheat. 'Nor a sack, nor shoes.' Both are accustomed to be made of the skins of dead animals, and so the Lord Jesus wants nothing mortal in us. He says to Moses, 'Take the shoes from your feet, for the place in which you stand is holy ground.' 6 Therefore when he is sent to liberate the people the command is given to remove the shoe of mortality and worldliness, for his servant should not be troubled by a gift, or an office, or pause because of the peril of death. For when Moses had voluntarily undertaken the defense of his brothers, that is, of the Jews, he was recalled from his undertaking by the terror of calumny. 7 Therefore when the Lord had tested his love and seen it was in a weak condition, he decreed that his soul and mind should be stripped of any trace of mortal chains. Saint Ambrose, Commentary On The Gospel of Saint Luke, Book 7 1 Lk 10.4 2 Mt 10.9 3 Rom 2.21-24 4 Acts 3.6 5 Mt 5.3 6 Exod 3.5 7 Exod 2.15

Two Lords

Nemo potest duobus dominis servire: aut enim unum odio habebit, et alterum diliget: aut unum sustinebit, et alterum contemnet. Videamus in primis, quomodo dicta praecedentia subsequantur verba praesentia. Superius praecepit eleemosynas facere, dicens: Thesaurizate vobis thesauros in caelo, quoniam qui thesaurizaverit thesauros sibi in caelo, ille cor habet in caelo, et spem ad Deum: ille habet oculum animae simplicem, id est, mentem mundam et spiritualem, et semper non terrena, sed caelestia meditantem. Qui autem habet mentem mundam et spiritualem, ille potest corpus suum servare lucidum, id est, sine peccato. Qui autem non facit eleemosynas, nec cor habet in caelo, nec spem in Deum: nec mentem mundam et spiritualem, neque potest corpus suum servare lucidum, id est, sine peccato: quia nemo potest duobus dominis servire, Deo et mammonae, id est, divitiis. Opus Imperfectum in Matthaeum, Homilia XVI Source: Migne PG 56.722

No one is able to serve two Lords, for he either hates one and loves the other, or he cleaves to one and despises the other. 1 First let us see how the things which were said previously lead to the present words. Previously He commanded alms giving, saying, 'Heap up for yourself treasure in heaven,' because he who heaps up treasure for himself in heaven, he has heart in heaven, and his hope is in God, and he has cleansed the eye of his soul, that is, his mind is pure and spiritual, and he is always thinking on the things of heaven and not the things of earth, and he who has a pure and spiritual mind, he is able to make his body all light, that is, to be without sin. 2 But he who does not give alms, he does not have his heart in heaven, nor does he hope in God, nor is his mind pure and spiritual, nor is he able to make his body all light, that is, to be without sin, because no one is able to serve two lords, God and Mammon, that is, wealth. Opus Imperfectum on Matthew, from Homily 16 1 Mt 6.24 2 Mt 6.2-4, 19-22

Two Lives

Quae etiam sedens secus pedes Domini, audiebat verbum illius. Martha autem satagebat circa frequens ministerium. Haec utrique vitae congruere, nemo qui dubitet. Et contemplativae quidem uniformis perfectio est, exutam mentem in cunctis habere terrenis, eamque quantum humana imbecillitas sinit, unire cum Christo. Activae vero, quam frequens sit ministerium, gentium Magister edocet, qui celeberrimis Epistolarum dictis suos pro Christo terra marique labores, sua pericula commemorat. In quibus etiam visiones et revelationes Domini commendans, non minus se in speculativa virtute, quod perpaucis est imitabile, consummatum fuisse significat. Unde dicit: Sive enim mentem excedimus Deo, sive sobrii sumus vobis. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput X Source: Migne PL 92.471b

And she had a sister called Mary, who sitting also at the Lord's feet, heard his word. But Martha was busy about much serving. 1 That both lives are fitting no one doubts. And there is a certain uniform perfection of the contemplative which cuts the mind off from all worldly things, as much as human weakness will allow, to unite it with Christ. The active life, however, is busy with its service, which the teacher of the Gentiles instructs in very many places in his letters, where he recalls his perilous labours on land and sea for Christ, in which he also commends visions and revelations of the Lord, he who was not deprived of the speculative virtue, which being imitated by hardly anyone, signifies his perfection. Hence he said, 'For whether we are transported in the mind for God, or whether we are sober for you.' 2 Saint Bede, Commentary on the Gospel of Luke, Book 3, Chapter 10 1 Lk 10.39-40 2 2 Cor 5.18

Mercy And Sacrifice

Euntes autem, discite quid est, misericordiam volo, et non sacrificium. Pharisaeis de falsa justitia tumidis, dat consilium correctionis. Faciebant saepe sacrificia in templo, ut justi apparerent coram populo, sed non exercebant opera misericordiae, ubi comprobatur vera justitia. Si enim vere justi essent, peccatoribus condescenderent, et de salute illorum, sicut de sua laborarent, quasi dicat: Vos aestimatis vos esse justos, sed euntes ad prophetas, discite, quid est vera justitia, discite quod ait Dominus per Prophetam. Ait enim: Misericordiam volo, et non sacrificium, tamen non despicit Deus sacrificium, sed sacrificium sine misericordia. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput IX Source: Migne PL 162.1331a-b

Go, then, and learn what this means, 'I desire mercy and not sacrifice.'1 He gave the counsel of correction to the Pharisees who were puffed up with false righteousness. For they often sacrificed in the temple so that they might appear righteous before the people, but they did not apply themselves to the works of mercy, where true righteousness is proved. For if they were truly righteous, they would have concerned themselves with sinners and their salvation, just as much as they toiled for themselves, so it as if He said, 'You think yourself righteous men, but go to the prophets and learn what true righteousness is. Learn what the Lord said through the prophet. For he said, 'I desire mercy not sacrifice.' Not that the Lord scorned sacrifice, but sacrifice without mercy. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 9 1 Mt 9.13, Hosea 6.6

A Hard Saying

Legimus in Evangelio, quod praedicante aliquando Salvatore et sub mysterio edendi corporis sui discipulos ad communicandum passionibus suis admonente. dixerint quidam: Durus est hic sermo; et ex hoc jam non fuerint cum eo. Interrogati vero discipuli an et ipsi vellent abire: Domine, inquiunt, ad quem ibimus? verba vitae aeternae habes. Ita dico vobis, fratres, usque hodie quibusdam manifestum est quoniam verba quae loquitur Jesus, spiritus et vita sunt; et propterea sequuntur illum: aliis dura videntur, et miseram alibi quaerunt consolationem. Sapientia siquidem in plateis clamitat, in lata videlicet et spatiosa via quae ducit ad mortem, ut revocet ambulantes per eam. Denique Quadraginta annis, inquit, proximus fui generationi huic, et dixi: Semper hi errant corde. Habes et in alio Psalmo: Semel locutus est Deus. Semel utique, quia semper. Una enim, et non interpolata, sed continua et perpetua locutio est. Revocat autem peccatores ad cor, de cordis errore redarguit, pro eo quod ibi habitet ipse, ibique loquatur, faciens nimirum quod docuit per prophetam dicentem: Loquamini ad cor Jerusalem. Nam Babylon, quoniam terra est, nec potest sustinere universos sermones ejus; elongatur a corde, et in carne magis ambulat, tanquam mortua a corde, imo tanquam columba seducta non habens cor. Vult enim laetari cum malefecerit, et exsultare in rebus pessimis: audiensque vocem Domini hujus modi gaudia nullatenus approbantem, sed detestantem, sed arguentem, sed condemnantem, fugit, et abscondit se in similitudine praevaricatoris Adae. Sed heu me! quam vile operimentum quaeris, misera anima! quam inutile quaeris operimentum! Folia enim sunt quae intexis; folia, inquam, quae nil tibi caloris praebeant, nil habeant soliditatis. Orto denique sole arescent, et ventus urens disperget illa; tu vero nuda et misera remanebis. Tunc ergo nihil opertum quod non reveletur, quoniam veniet Dominus, qui et illuminabit abscondita tenebrarum, et manifestabit consilia cordium. Non erit jam quo lateas, misera. Frustra dices montibus: Cadite super nos: et collibus: Operite nos; quoniam nudam et apertam oportebit te stare ante tribunal Christi, ut audias vocem judicii, quae vocem consilii contempsisti. Ecce enim quid loquitur Deus: Agite, inquit, poenitentiam: et dissimulant multi, et continent aures suas, et dicunt: Durus est hic sermo, Non sic impii, non sic dissimulare poteritis, cum sonabit asperum illud verbum, et auditio mala: Ite, maledicti, in ignem aeternum. Sanctus Bernardus Clarae Vallensis, Sermones De Diversis, Sermo V, De verbis Habacuc, Super custodiam meam stabo.' Source: Migne PL 183.554b-555a

We read in the Gospel that at a certain time during the preaching of the Saviour, beneath the mystery of the eating of His body He warned His disciples about the sharing of His sufferings, and some said, 'This is a hard saying,' and from that point on did not accompany Him. Then He asked His disciples if they wished to go away and they said, 'Lord, to whom shall we go? You have the words of eternal life.' 1 Thus I say to you, brothers, to whom even today it is manifest that the words that Jesus spoke are spirit and life, and because of which they follow him, that to others they appear hard and they seek some their wretched comfort elsewhere. Certainly wisdom cries out in the streets, on the broad and wide way that leads to death, so that it might recall those who walk on it. 'For forty years,' He says, 'I was near to this people and their hearts were always straying.' 2 And in another Psalm you have, 'God has spoken once.' 3 Once because always. For His speech is one and not interrupted, and it is continuous and perpetual. He recalls sinners to the heart, he disputes with the heart that strays, so that He might dwell there. He speaks everywhere, certainly doing what He taught through the prophet, saying, 'Speak to the heart of Jerusalem.' 4 For Babylon, which is the earth, is not able to sustain all His words, it is distant in its heart, and it walks much more in the flesh, since it is dead from the heart, and as a snared dove it has no heart. It wishes for there to be rejoicing when it does evil, and for there to be exultation in the worst sort of things, and when it hears the voice of the Lord it does not joyfully approve it but detests it, and it disputes it and it condemns it, and it flees and hides itself just like that prevaricator Adam. But alas for me. What a vile covering you seek, wretched soul. How useless is the cover your seek. They are interwoven leaves, leaves, I say, that cannot provide any warmth, nor do they have any firmness. Soon the rising sun shall scorch them and a burning wind will scatter them, and you shall be naked and wretched. There is nothing covered that shall not be exposed when the Lord comes, He who shall bring light to all the hidden things of the darkness, and expose all the thoughts of the heart. There shall be nowhere to hide, wretched one. In vain you shall say to the mountains, 'Fall on us,' and to the hills, 'Cover us,' 5 because you shall stand naked and exposed before the tribunal of Christ and you shall hear the voice of the judge which you have scorned as the voice of counsel. Behold how God says, 'Repent,' 6 and many dismiss it and close up their ears and say, 'This is a hard saying.' Not so wicked ones, you shall not be able to dismiss it when you hear that bitter word, so evil to hear, 'Go, wicked ones, into the eternal fire.' 7 Saint Bernard of Clairvaux, Various Sermons, from Sermon 5, On the Words of Habakkuk, 'I will stand on my watch.' 1 John 6.61-69 2 Ps 94.10 3 Ps 61.12 4 Isaiah 40.2 5 Apoc 6.16 6 Mt 3.2 7 Mt 25.41

Wealth And Following

Et ille respondens ait: Magister, haec omnia observavi a juventute mea. Jesus autem intuitus eum, dilexit eum, et dixit illi: Unum tibi deest... Non est putandus homo iste vel voto tentantis, ut quidam putavere, Dominum interrogasse, et de sua esse vita mentitus, cum se legis mandata custodisse dicebat, sed simpliciter ut vixerit esse confessus, quia si mendacio aut simulationis noxa reus teneretur, nequaquam intuitus arcana cordis ejus diligere diceretur Jesus. Diligit enim Dominus eos qui mandata legis, quamvis minora, custodiunt, sed nihilominus quod in lege minus fuerat, his qui perfecti esse desiderant ostendit: quia non venit solvere legem aut prophetas, sed adimplere. Ad quam profecto adimpletionem pertinet, quod hic consequenter adjungit. Vade, quaecunque habes vende et da pauperibus, et habebis thesaurum in coelo; et veni, sequere me. Quicunque perfectus esse voluerit debet vendere quae habet, et non ex parte vendere, sicut Ananias fecit et Saphira, sed totum vendere, et, cum vendiderit, dare omne pauperibus, et sic sibi praeparare thesaurum in regno coelorum. Nec hoc ad perfectionem sufficit, nisi post contemptas divitias Salvatorem sequatur, id est, relictis malis, faciat bona. Facilius enim sacculus contemnitur quam voluntas. Multi divitias relinquentes Dominum non sequuntur. Sequitur autem Dominum qui imitator ejus est, et per vestigia illius graditur. Qui enim dicit se in Christo credere, debet quomodo ille ambulavit et ipse ambulare, sicque perveniet ad regnum coeleste. Rabanus Maurus, Homilia CXVIII, Lectio sancti Evangelii secundum Marcum. Source: Migne PL 110.370c-371a

And he answered him, 'Master, I have observed all these things from my youth.' And Jesus looked at him and loved him and said to him, 'But you lack one thing...' 1 It should not be thought that this man questioned the Lord as a temptation, being deceitful about his own life, when he said he kept the commandments, but that he innocently confessed how he lived, because if the guilt of lying and deceit had clung to him it would never have been said that Jesus, He who knows the secret things of the heart, 2 loved him. The Lord loves those who keep the commandments of the law, even the lesser ones, but nevertheless to those who desire to be perfect He shows what was lacking in the law, because He had not come to set aside the law and prophets but to fulfill them, 3 to which fulfillment this undoubtedly pertains, and because of which it is then added, 'Go and sell whatever you have and give it to the poor and you shall have treasure in heaven, and come, follow me.' Whoever wishes to be perfect should sell what he has, and not just a part, as Ananias and Sapphira did, 4 but the whole, and when he has sold it he should give it all to the poor and so prepare for himself treasure in heaven. But this is not enough for perfection unless after wealth is scorned the Saviour is followed, that is, with evils forsaken let good be done. 5 It is easier to scorn the purse than the will. Many who abandon wealth do not follow the Lord, for to follow the Lord is to imitate Him, and to walk in his footsteps. He who says that he believes in Christ should himself walk as He walked, and so He shall come to the kingdom of heaven. Rabanus Maurus, from Homily 118, On A Reading from the Gospel of Saint Mark 1 Mk 10.20-21 2 Ps 43.22 3 Mt 5.17 4 Acts 5.1-11 5 Ps 33.15, 36.27

Wealth And Salvation

Et circumspiciens Jesus, ait discipulis suis: Quam difficile qui pecunias habent, in regnum Dei introibunt. Discipuli autem obstupescebant in verbis ejus. At Iesus rursus respondens ait illis: Filioli, quam difficile est, confidentes in pecuniis, in regnum Dei introire. Ecce explanatio, quia eos quos primo dixit habere pecuniam: nunc exponendo dicit esse qui confidunt in pecuniis: unde Gloffa. Qui multiplicandis divitiis incumbunt, patet quia vitae alterius gaudia quaerere contemnunt. Sed aliud est pecuniam habere, aliud amare. Multi habent, et non amant: multi non habent, et amant: alii autem et habent et amant: alii vero nec habere, nec amare se gaudent, qui certiores sunt: qui cum Apostolo dicere possunt. Mihi mundus crucifixus est, et ego mundo. Unde Salomon ait Eccles. Qui amat divitias: fructum non capiet ex eis, quia vanae sunt. Sed ipse Dominus de his verbis obstupescentibus Discipulis exponit,dicens: filioli quam difficile est confidentes in pecuniis in regnum Dei introire. Qui volunt divites fieri, incidunt in tentationem e in laqueuin Diaboli: et in tentationes multas et nociuas, quae mergunt in interitum et perditionem. Ideo dicit Psal: Divitiae si affluant, nolite cor apponere. Ibidem etiam dicit Apostolus. Praecipe divitibus non sublime sapere, nec sperare in incerto divitiarum. Isti enim funt confidentes in divitiis, et difficile est tales in regnum Dei intrare hoc modo. Sanctus Albertus Magnus, Commentarium In Evangelium Divi Marci, Caput X Source: Here p121

And Jesus looking around said to His disciples, 'How hard it is for those who have riches to enter into the kingdom of God.' And the disciples were astonished at his words. But Jesus again answering, said to them, 'Children, how hard is it for those who trust in riches, to enter into the kingdom of God.' 1 Consider the explanation, because those who He first spoke of having wealth He now expounds in speaking of those who trust in riches, hence the Gloss: 'Those who are burdened with an abundance of riches,' because it is manifest that they scorn the seeking of another life. It is one thing to have wealth and another thing to love it. Many have riches and do not love them, many do not have them and love them, and others have them and love them, but others rejoice in not having them and in not loving them, who are more secure, who are able to say with the Apostle, 'The world is crucified to me and I to the world.' And Solomon says in Ecclesiastes, 'He who loves riches shall gain no fruit from them, for they are vain.' 2 For the Lord Himself explains these words to the astonished disciples, saying, 'Children, how difficult it is for those who trust in riches to enter the kingdom of God.' In the first letter to Timothy, 'Those who wish to be rich, they fall into temptation and in the trap of the devil,' and the temptations are many and harmful, and they drag down the soul into ruin and damnation. Therefore in the Psalm, 'If riches abound, do not set your heart on them.' Likewise the Apostle says, 'Warn the rich not to think too highly, nor to hope in the security of riches,' 3 for it is difficult for those who hope in riches to enter the kingdom of heaven.  Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mk 10.23-24 2 Galat 6.14, Eccles 5.9 3 1 Tim 6.9, Ps 61.11, 1 Tim 6.17

States Of Death And Life

Qui in monumentis sunt audient vocem Filii Dei, et qui audierint vivent. In istis verbis tangitur ordo spiritualis suscitationis, et tanguntur ibi tria. Tangitur enim ibi status mortis et status vitae et via perveniendi ad vitam de morte. Status mortis est status culpae, et hic tangitur, cum dicitur: Qui in monumentis sunt. Via perveniendi ad vitam est verbum doctrinae, et haec tangitur, cum dicitur: Audient vocem Filii Dei vivi. Status vitae est status gratiae , et hic tangitur , cum dicitur: Et qui audierint vivent ac si diceretur: qui sunt in morte culpae audient vocem doctrinae et vivent vita gratiae. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput V, Collatio XXV Source: Here, p563

Those in their tombs shall hear the voice of the son of God, and those who hear shall live. 1 With these words He touches on the order of spiritual revival, and it is touched on in a threefold manner. For there is a state of death and of life and of coming to life from death. The state of death is the state of sin and this is touched on when it is said, 'Those in their tombs.' The way of coming to life is the word of teaching, and this is touched on when it is said, 'They shall hear the voice of the son of the living God.' The state of life is the state of grace, and this is touched on when it is said, 'And those who hear shall live,' as if it was said, 'Those who are dead in sin shall hear the voice of teaching and live the life of grace.' Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 5 1 Jn 5.25

Signs And Showings

Et accesserunt ad eum Pharisaei et Sadducaei tentantes, et rogaverunt eum ut signum de coelo ostenderet eis. O quam duricordes! Signa quaerunt, quasi quae viderant opera Deitatis signa non fuerint. Sed quid quaerant ostendit Evangelista cum ait: Et rogaverunt ut signum de coelo ostenderet eis. Quaerebant ergo signum de coelo, ut jam supra, aut in morem Eliae, ignem de sublimi venire, aut in similitudinem Samuelis, aestivo tempore tonitrua concrepare, coruscare fulgura, imbres ruere, de quibus etiam supra dictum est, quasi non possent ista, et alia hujuscemodi calumniari ac dicere, ex occultis et variis aeris passionibus accidisse. Qua de causa sensus patet, quod non ob aliud de coelo quaerunt signum ut credant, sed ut ea quae secundo facta sunt de panibus, evacuent. Quanquam et in Evangelio Joannis monstretur eos post hoc miraculum de panibus, quaesisse ut manna more Moysi de coelo eis daret. Dicit enim Joannes eos ita dixisse: Quid ergo tu facis ut videamus et credamus tibi? Quid operaris? Patres nostri manna manducaverunt in deserto, sicut scriptum est: Panem de coelis dedit eis manducare. Ac si dicerent, ut qui multa millia hominum secundo pavisti in deserto paucis de panibus, fac in exemplum Moysi nobis manna venire de coelo, ut credamus tibi. Et hoc vere non de puritate fidei dixerunt, sicut nec patres eorum, quando dicebant: Nunquid panem poterit dare, aut parare mensam in deserto? Quae nimirum vox, non de credulitate venit, sicut nec istorum, sed de infidelitate et duritia cordis ut calumnientur et evacuent quae facta sunt a Domino, ne credentes salvi fiant. At ille respondens ait illis. Porro in Marco habetur quod ingemiscens spiritu dixerit: Generatio mala et adultera, praetermissis in medio quae Matthaeus commemorat, quoniam sicut supra turbam credentem coelestibus beneficiis refecturus, gratias agebat; ita nunc ob stultam Pharisaeorum non credentium perfidiam, et tentationis callidam fraudis petitionem, gemit et contristatur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VII, Caput XVI Source: Migne PL 120.550d-551b

And Pharisees and Sadducees came to Him to test Him, and they asked Him to show them a sign from heaven. 1 O what hard hearts. They seek a sign, as if what they saw of the works of the Lord were not signs. But why they sought the Evangelist shows when he says, 'And they asked Him to show them a sign from heaven.' Therefore they sought a sign from heaven as it was before, either in the manner of Elijah, that fire would come from the heights, or like Samuel when thunder sounded out a clear summer sky and lightening flashed and rain fell, which things have been spoken of above, as if they could not calumniate these things and those like them and say they happened because of various disturbances of the air. For which reason it is obvious that they did not seek a sign from heaven so that they might believe but so that they might make light of those things which had been done with bread. John says they spoke like this, 'What do you do that we might see and believe in you? What works? Our fathers ate manna in the desert, as it is written, 'He gave them bread from heaven to eat.' 2 As if they had said that He who had just fed with a few loaves of bread many thousands of men in the desert for a second time  should act 'in the manner of Moses for us and make manna come from heaven, so that we might believe in you.' And this was not said out any sort of pure faith, just like their fathers, who said, 'Can He give us bread or prepare a meal in the desert?' 3 Which voice, then came not from belief, just like those, but from faithlessness and a hard heart, so that they might calumniate and make light of the things the Lord had done, lest believing they be saved. 'He then answered them.' But Mark has it that He groaned in His spirit and said, 'A wicked and adulterous generation,' 4 passing over here what Matthew remembers, that the crowd who were to be refreshed with the heavenly benefactions gave thanks, and thus now because of the folly of the Pharisees, and not the treachery of believers, and their clever and deceitful request, He groaned and sighed. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 7, Chapter 16 1 Mt 16.1 2 Jn 6.30-31 3 Ps 77.19 4 Mk 8.1-12, Mt 15.31