The Demoniac Healed

Et egressi sunt videre quid esset factum. Et veniunt ad Jesum, et vident illum qui a daemonio vexabatur sedentem, vestitum et sanae mentis, et timuerunt... In Evangelio Lucae scriptum est, Sedentem ad pedes ejus. Significat autem multitudinem vetusta sua vita delectatam, honorare quidem, sed nolle pati Christianam legem, dum dicunt quod eam implere non possunt, admirantes tamen fidelem populum a pristina perdita conversatione sanatum. Sedere namque ad pedes Domini, est eum a quo daemonia exierant, eos qui a peccatis correcti fuerint, fixa mentis intentione vestigia sui Salvatoris quae sequantur intueri. Vestitum resumere, est virtutum studia quae vesani perdiderant, jam sana mente recipere. Cui figurae apte congruit illa Domini parabola, in qua rediens ad patrem filius luxuriosus et prodigus, mox stola prima cum annulo induitur, manifeste insinuans quod quisquis vero corde de amissis poenituerit, potest donante Christi gratia, prima justitiae opera de quibus ceciderat, cum annulo inviolatae fidei recuperare. Sanctus Beda, In Marci Evangelium Expositio, Liber II, Caput V Source: Migne PL 92.146e-146d

And they went out to see what had happened, and they came on Jesus and saw the man who had been troubled by a demon seated and clothed and of sane mind, and they were afraid... 1 In the Gospel of Luke it is written that the man was sitting at His feet. 2 This signifies the multitude who delight in the old life, that may honour the Christian law but does not wish to endure it, for they say they are not able to fulfil it, though they may wonder at the faithful people who have been made healthy from their old ruin. Then to sit at the feet of the Lord is for him from whom demons have gone out, those who have been corrected from sins, who with a fixed intention of mind look to follow in the way of the Saviour. They are clothed when with a healthy mind they receive an eagerness for virtue which their madness ruined. To which figure that parable of the Lord aptly refers, in which the prodigal and self indulgent son returns to the father, who immediately bestows on him a robe and ring, 3 openly intimating that whoever repents of what has been lost with an honest heart is able, with the gift of the grace of Christ, to regain those former works of righteousness from which he had fallen, with the ring of inviolate faith. Saint Bede, Commentary on the Gospel of Mark, Chapter 2 1 Mk 5.14-15 2 Lk 8.35 3 Lk 15.22

After Six Days

Καὶ μεθ᾽ ἡμέρας ἓξ, παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ τὸν Ἰωάννην, καὶ·ἀναφερει αὐτοὺς εἰς ὅρος ὑψηλὸν κατ᾿ ἰδίαν μόνους, καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ τὰ ἱμάτια͵ αὐτοῦ ἐγένοντο στίλβοντα, λευκά λίαν ὡς χιὼν, οἷα κναφεὺς ἐπὶ τῆς γῆς οὐ δύναται λευκᾶναι. Λουκᾶς δὲ, μετὰ ὀκτὼ ἡμέρας, φησὶν, οὐκ ἐναντιούμενο; τούτῳ, ἀλλὰ καὶ σφόδρα συνάδων. Ὁ μὲν γὰρ, καὶ αὐτὴν τὴν ἡμέραν καθ᾽ ἣν ἐφθέγξατο, κἀκείνην καθ' ἣν ἀνήγαγεν, εἶπεν· ὁ δὲ Μάρκος τὰς μεταξὺ τούτων μόνας. Λαβὼν τοίνυν τοὺς κορυφαίους, ἀναφέρει αὐτοὺς εἰς ὅρος ὑψηλόν· Πέτρον μὲν, ὡς ὁμολογήσαντα καὶ ὡς ἀγαπῶντα· Ἰωάννην δὲ, ὡς ἀγαπώμενον· καὶ Ἰάκωβον, ὡς καὶ αὐτὸν μεγαλοφωνότατον καὶ θεολογικώτατον. Οὕτω γὰρ ἦν βαρὺς τοῖς Ἰουδαίοις, ὥστε καὶ Ἡρώδης ἀρέσαι βουλόμενος τοῖς Ἰουδαίοις, ἀπέκτεινεν αὐτόν. Εἰς ὄρος δὲ ὑψηλὸν ἀναφέρει, ἵνα μᾶλλον ἐνδοξότερον εἴη τὸ θαῦμα. Καὶ κατ' ἰδίαν· μυστήριον γὰρ ἔμελλεν ὑποδείξαι. Τὴν μεταμόρφωσιν δὲ νόει, οὐχὶ τοῦ χαρακτῆρος ἐξαλλαγὴν, ἀλλ᾽ ὅτι μένοντος τοῦ χαρακτῆρος οἷος καὶ πρώην ἦν, φωτὸς προσθήκη ἀρρήτου ἐπεγένετο. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Μάρκον, Κεφαλὴ Θ' Source: Migne PG 123.580a-b

And after six days Jesus took Peter and James and John and led them to a high mountain, and He was transformed before them, and His vestments were made a splendid white, more than any fuller on earth could make them. 1 Luke says it was after eight days, but he is not disagreeing with Mark, he is in harmony with him, for Luke speaks of that day when He spoke and the day when He went up, but Mark speaks only of the days in between. Therefore He led certain disciples to a high mountain, Peter because of his confession and his love, John because he was loved, and James because he was the most vocal theologian, for he was to be a burden to the Jews so that Herod would kill him on account of a wish to please them. 2 He led them to a high mountain, then, where there was to be a glorious miracle, and it was done above because it was a mystery to be demonstrated above. Do not think of a change of appearance and clothes with the Transfiguration but an emanation of the character that was there already, an increase of the ineffable light already present. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 9 1 Mk 9.1-2 2 Acts 12.1-3

Healing The Paralytic

Et venerunt ad eum ferentes paralyticum, qui a quatuor portabatur. Curatio paralytici hujus salvationem designat animae post diuturnam illecebrae carnalis inertiam ad Christum suspirantis, quae primo omnium ministris qui eam sublevent et Christo afferant, id est bonis doctoribus qui spem sanationis opemque intercessionis suggerant, indiget. Qui bene quatuor fuisse referuntur, sive quia quatuor sancti Evangelii libris omnis praedicantium virtus, omnis sermo firmatur, seu quia quatuor sunt virtutes quibus ad promerendam sospitatem fiducia mentis erigitur. De quibus in aeternae sapientiae laude dicitur: Sobrietatem enim et sapientiam docet et justitiam et virtutem, quibus utilius nihil est in vita hominibus. Quas nonnulli diversis nominibus prudentiam, fortitudinem, temperantiam et justitiam nuncupant. Sanctus Beda, In Marci Evangelium Expositio, Caput II Source: Migne PL 92.146e-146d

'And they came to Him bearing a paralytic, who was carried by four men' 1 The curing of this paralytic signifies the soul's salvation in its desire for Christ after long torpor amid carnal snares, which first of all requires helpers to lift up the soul and carry it to Christ, that is, good teachers who counsel hope of healing and intercessory work for the one who is infirm. And these are well said to be four, either referring to the four Gospels, in which is the preaching of all virtue and every word of which strengthens, or the four virtues by which the confidence of the mind is raised to hope of gaining healing. Concerning which it is said in praise of eternal wisdom, 'It teaches sobriety and wisdom and righteousness and virtue,' 2 and there is nothing more useful in human life than these, which not a few speak of under the alternative names of prudence and fortitude and temperance and righteousness. Saint Bede, Commentary on the Gospel of Mark, Chapter 2 1 Mk 2.3 2 Wisdom 8.7

Faith And Healing

Quod autem dicit quod in patria signa non fecit, Marc. VI, causa redditur, ubi sic dicitur: Non poterat ibi virtutem ullam facere, nisi paucos infirmos impositis manibus curavit. Haec autem impotentia, sicut patebit ex sequentibus, non fuit in Domino, sed in ipsis. Impedivit enim hoc eorum incredulitas, et indevotio: quia in fide devote non petebant. Et ideo quod Dominus poterat de potentia absoluta, non poterat de justi- tia. Non enim, ut dicit Augustinus super Joannem, aliquem sanabat Dominus in corpore quem prius non sanaret in anima. Et ideo dicitur, Joan. VII, quod totum hominem sanum fecit. Et quia interius sanari ab ipso noluerunt, ideo indigni fuerunt quod exterior sanitas praestaretur eis. Haec ergo est causa quod apud alios etiam Gentiles multas perfecit sanitates, et paucas apud suos. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput IV Source: Here p333

When it says that He was not able to do miracles in His homeland, Mark gives the cause, when he says that there He was not able to perform any act of power unless to cure a few of the sick on whom He placed His hands. 1 This inability, as shall be clear from what follows, was not in the Lord but in them. It was their disbelief that was the impediment, since they did not ask in devout faith. And thus what the Lord could have done according to His absolute power, He was not able to do according to justice. For there is no one, as Augustine says on John, that the Lord healed in the body who was not first healed in the soul. And thus it says in the seventh chapter of John that He made the whole man well. 2 And because here they were not willing to be healed within, therefore they were unworthy of the exterior health He could have bestowed upon them. This, then, is the reason why many were restored to health among others, even Gentiles, and few were among them. Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 4 1 Mk 6.5 2 Jn 7.23

Asking And Receiving

Καὶ προσπορεύονται αὐτῷ Ἰάκωβος καὶ Ἰωάννης, οἱ υἱοὶ Ζεβεδαίου, λέγοντες· Διδάσκαλε, θέλομεν ἕνα ὁ ἐὰν αἰτήσωμεν, ποιήσῃς ἡμῖν. Ὁ δὲ εἶπεν αὐτοῖς · Τί θέλετε ποιῆσαί με ὑμῖν ; Οἱ δὲ εἶπον αὐτῷ· Δὸς ἡμῖν ἵνα εἷς ἐκ δεξιῶν σου , καὶ εἷς ἐξ εὐωνύμων σου καθήσωμεν ἐν τῇ δόξῃ σου. Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Οὐκ οἶδατε τί αἰτεῖσθε. Δύνασθε πιεῖν τὸ ποτήριον ὁ ἐγὼ πίνω, καὶ τὸ βάπτισμα ὁ ἐγὼ βαπτίζομαι, βαπτισθῆναι; Οἱ δὲ εἶπον αὐτῷ· Δυνάμεθα. ῎Αλλος εὐαγγελιστής φησιν ὅτι ἡ μήτηρ αὐτῶν προσἦλθε τῷ Χριστῷ . Εἰκὸς δὲ ἐστιν ἀμφότερα γενέσθαι· καὶ τοὺς ἀποστόλους αἰσχυνομένους προβαλέσθαι τὴν μητέρα αὐτῶν , εἶτα καὶ αὐτοὺς προσελθεῖν ἰδίᾳ· διὸ καὶ ὁ εὐαγγελιστὴς ἐπισημαίνεται τοῦτο, λέγων· Προσπορεύονται , ἀντὶ τοῦ, ἰδίᾳ προσέρχονται, τῶν ἄλλων ἀποχωρισθέντες. Τί δὲ ἦν ὁ ᾐτοῦντο, μάθωμεν. Ἐνόμιζον ὅτι τοῦτο ὁ ἀνέρχεται εἰς Ἱεροσόλυμα, διὰ τὸ βασιλεύσειν ἀνέρχεται αἰσθητὴν βασιλείαν. Καὶ μετὰ τὸ βασιλεῦσαι, τότε πείσεται ὁ ἔμελλε παθεῖν. Ταῦτα οὖν ἐννοοῦντες, αἰτοῦνται καὶ τὴν ἐκ δεξιῶν καὶ τὴν ἐξ εὐωνύμων καθέδραν· διὸ καὶ ὁ Κύριος ἐπιτιμᾷ αὐτοῖς ὡς ἀνόητόν τι ζητοῦσιν. Οὐκ οἶδατε γὰρ, φησὶ, τί αἰτεῖσθε . Ὑμεῖς γὰρ νομίζετε αἰσθητὴν εἶναι τὴν ἐμὴν βασιλείαν, καὶ αἰσθητὴν τὴν καθέδραν αἰτεῖσθε. Οὐκ ἔστι δὲ τοῦτο· ἀλλὰ ταῦτα πάντα ὑπὲρ νοῦν εἰσι. Καὶ τὸ καθίσαι ἐκ δεξιῶν μου μέγα ἐστὶ , καὶ τὰς ἀγγελικὰς ὑπερβαῖνον τάξεις, καὶ ὑμεῖς μὲν ἐπὶ δόξαν κεχήνατε, ἐγὼ δὲ εἰς θάνατον ὑμᾶς καλῶ. Ποτήριον γὰρ καὶ βάπτισμα τὸν σταυρὸν ὀνομάζει· ποτήριον μὲν, ὡς εἰς ὕπνον εὐθὺς ἄγον καὶ ὡς ἡδέως ὑπ᾿ αὐτοῦ προσδεχθέν· βάπτισμα δὲ, ὡς καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενον· οἱ δε, μὴ νοήσαντες τί λέγοι, ὑπέσχοντο, νομίζοντες λέγειν περὶ ποτηρίου αἰσθητοῦ, καὶ βαπτίσματος οἶῳ ἐβαπτίζοντο οἱ Ἰουδαῖοι, πρὸ τοῦ φαγεῖν πλυνόμενοι. Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Τὸ μὲν ποτήριον ὁ ἐγὼ πίνω, πίεσθε, καὶ τὸ βάπτισμα ὁ ἐγὼ βαπτίζομαι, βαπτισθήσεθε. Τὸ δὲ καθίσαι ἐκ δεξιῶν μου καὶ ἐξ εὐωνύμων μου, οὐκ ἔστιν ἐμὸν δοῦναι , ἀλλ᾿οἷς ἡτοίμασται. Τὸ μὲν μαρτύριον, φησὶν, ὑπεισελεύσεσθε, καὶ ἀποθανεῖσθε τὸν ὑπὲρ τῆς ἀληθείας θάνατον. Τὸ δὲ καθίσαι, οὐκ ἔστιν ἐμὸν δοῦναι. Ἐνταῦθα δὲ δύο τινὰ ζητοῦνται. Εν μὲν τόδε. ῎Αρα ἡτοίμασταί τινι τὸ καθίσαι; ἕτερον δὲ, ἆρα ὁ πάντων Δεσπότης οὐ δύναται ταύτην τὴν καθέδραν δοῦναι; Λέγομεν οὖν ὅτι οὐδεὶς ἐκ δεξιῶν καθίσει ἢ ἐξ ἀριστερῶν. Ἀλλὰ κἂν πολλαχοῦ τῆς Γραφῆς καθέδρας ἀκούῃς, μὴ καθέδραν νόει, ἀλλὰ τιμὴν ὑπερβάλλουσαν. Τὸ δὲ, Οὐκ ἔστιν ἐμὸν δοῦναι, τοιοῦτον ἔχει τὸν νοῦν· Οὐκ ἔστιν ἐμοῦ τοῦ δικαίου κριτοῦ, τὸ δοῦναι ὑμῖν κατὰ χάριν τὴν τιμὴν ταύτην· οὐ γὰρ ἂν δίκαιο; εἴην· ἀλλὰ τοῖς ἀγωνισαμένοις, ἐκείνοις ἡτοίμασται ἡ τιμὴ αὕτη , ὥσπερ ἂν εἰ βασιλεὺς δίκαιος προεκάθητο ἀγῶνός τινος , εἶτα προσέλθοιεν αὐτῷ τινες φίλοι αὐτοῦ, καὶ εἴποιεν · Δὸς ἡμῖν τοὺς στεφάνους , εἶπεν ἂν , Οὐκ ἔστιν ἐμὸν τὸ δοῦναι , ἀλλ᾿εἴ τις ἀγωνίσεται καὶ νικήσει, ἐκείνῳ ἡτοίμασται ὁ στέφανος· ὥστε καὶ ὑμεῖς , οἱ τοῦ Ζεβεδαίου παῖδες, μαρτυρήσετε μὲν ὑπὲρ ἐμοῦ, ἐὰν δὲ τις εὑρεθείη μετὰ τοῦ μαρτυρίου, καὶ τὴν ἄλλην πᾶσαν ἀρετὴν ἔχων ὑπὲρ ὑμᾶς, ἐκεῖνος προάξει ὑμᾶς Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Μάρκον, Κεφαλ. I’ Source: Migne PG 123.605a-607a

And the sons of Zebedee, James and John, came to Him, saying, 'Teacher, we wish to ask you to do one thing for us.' And He said to them, 'What do you wish?' They said to Him, 'Grant to us that one of us may sit at your right hand and one at your left hand in your glory.' Jesus said to them, 'You do not know what you are asking. Can you drink the cup I shall drink and be baptised with the baptism with which I shall be baptised?' And they said to Him, 'We can.' 1 Another evangelist says that it was their mother who approached Christ. But both accounts are true, for it was out of modesty that the apostles first sent their mother, and then they themselves approached. Therefore the evangelist here attends to the latter pair, saying that they came to Him, that is, they brought themselves near and so separated themselves from the others. What it was they sought, let us consider. They thought that He was going up to Jerusalem to reign in some temporal kingdom and that after He had reigned those things which He had spoken of that He would suffer would occur. Thinking such things they sought a seat at his right and at His left hand, and therefore the Lord warned them that they were asking foolishly. 'You do not know,' He said, 'what you are asking.' 'For you believe my kingdom to be a material thing and you seek a temporal seat, but it is not so, but all these things are above the minds of men. And to sit at my right hand is a great thing and excels the angelic orders. You are certainly keen for glory, but I am called to death.' For He speaks of the cross under the name of a cup and baptism. Certainly the cup is what swiftly brings sleep and because of that is taken up with joy, and baptism is purification from sins. But they did not understand what He said was promised, thinking He spoke of a material cup and the washing the Jews would perform so as to be clean before eating. Jesus said to them, 'The cup I shall drink, you shall drink, and the baptism with which I shall be baptised you shall be baptised, but to sit at my right and left is not for me to give, but it is for those for whom it is prepared.' 2 You shall come to martyrdom, He says, and die for the truth, but to give the seat is not mine to give. In this place two questions are often asked: firstly, for whom is the seat prepared, and then how is it that the Lord of all things is not able to give this seat? We say, then, that no one shall actually sit at His right hand and at His left hand. For when you often hear in Scripture about a seat you should not understand a seat, but an excellence of dignity. And 'it is not for me to give,' has this meaning: it is not for me, the righteous judge, to give to you this honour for free, for that would not be right, but this dignity is prepared for those who labour. It is as if a righteous king presided over a contest and then certain friends approached him and said, 'Give us laurels.' He would say 'That is not for me to give, but if a man will compete and triumph, for him a crown is prepared.' And thus even you, O sons of Zebedee. You shall be martyrs for me, but if some youth shall come to martyrdom, and if he possess all the other virtues more than you, he shall precede you.' Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 10 1 Mk 10.35-39 2 Mk 10.39-40

The Angel And The Tomb

Ὀψὲ δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων, ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον. Kαὶ ἰδοὺ σεισμὸς ἐγένετο μέγας: ἄγγελος γὰρ Kυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ. Ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ, καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών. Ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί. ἀποκριθεὶς δὲ ὁ ἄγγελος εἶπεν ταῖς γυναιξίν: μὴ φοβεῖσθε ὑμεῖς: οἶδα γὰρ ὅτι Ἰησοῦν τὸν ἐσταυρωμένον ζητεῖτε. Oὐκ ἔστιν ὧδε: ἠγέρθη γὰρ, καθὼς εἶπεν: δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο. Kαὶ ταχὺ πορευθεῖσαι εἴπατε τοῖς μαθηταῖς αὐτοῦ ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν... Τὸν δὲ ἄγγελον ὁ μὲν Ματθαῖος ἔφη καθῆσθαι ἐν τῷ λίθῳ· ὁ δὲ Μάρκος ἀποκυλίσαντα τὸν λίθον, ἔνδον τοῦ μνημείου καθῆσθαι , ἐν τοῖς δεξιοῖς· ἄρ᾽ οὖν ἐναντιομωνοῦσιν; Οὐχι· ἀλλ᾽ εἰκὸς ἐστι φανῆναι πρῶτον τὸν ἄγγελον καθήμενον ἐν τῷ λίθῳ , εἶτα εἰσελθουσῶν τῶν γυναικῶν, προάγειν τὸν ἄγγελον, καὶ πάλιν φανῆναι ἐντὸς τοῦ μνημείου καθήμενον ἐν τοῖς δεξιοῖς. Εἶπε δὲ πρὸς τὰς γυναῖκας Μὴ φοβεῖσθε ὑμεῖς, τουτέστιν, Οἱ μὲν φύλακες ἄξιοί εἰσι φοβεῖσθαι· ὑμεῖς δὲ αἱ τοῦ Κυρίου μαθήτριαι , μὴ φοβεῖσθε . Μεθ᾽ ὁ δὲ ἀπαλλάττει αὐτὰς τοῦ δέους, εὐαγγελίζεται αὐταῖς τὴν ἀνάστασιν. Ἔδει γὰρ πρότερον ἐκβαλεῖν τὸ δέος, εἶτα εὐαγγελίσασθαι. Οὐκ αἰσχύνεται δὲ ἐσταυρωμένον ὀνομάζων τὸν Κύριον. Τῷ γὰρ σταυρῷ ὥσπερ τροπαίῳ τινὶ ἐγκαυχᾶται , πάντα τὰ ἀγαθὰ προεξενηκότι ἡμῖν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ KH' Source: Migne PG 123.480c

On the night after the Sabbath, at  dawn on the first day of the week, Mary Magdalen and the other Mary came to look at the tomb. And, behold, there was a great shaking of the earth, for an angel of the Lord came down from heaven, and he rolled away the stone and sat on it. His face shone like lightning and his garments were white as snow, and the guards shook with fear and became like dead men. But the angel said to the women, 'Do not be afraid. I know you seek Jesus who was crucified. He is not here; for He has risen, as He said. Come, see the place where He lay. Then go quickly and tell His disciples that He has risen from the dead...' 1 Matthew says that the angel sat on the stone, but Mark that he rolled away the stone and sat within the tomb, on the right side. Is there not disagreement between them here? 2 Hardly, for it appears that first the angel sat on the stone and then went in before the women, and was seen there in the tomb sitting on the right side. And he said to the women, 'Do not be afraid,' that is, 'It is fitting that the guards should be struck with fear, but since you are followers of the Lord, do not be afraid.' And after he had delivered them from their fright, he evangelizes them as regards the resurrection, for it is first necessary to cast out fear, and then to evangelize. Nor does he blush to speak of the Lord as Him who was crucified. For one should boast of the cross, since by it every good is given to us. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 28 1 Mt 28.1-6 2 Mk 16.5

Teaching And Returning

Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν. Kαὶ λέγει αὐτοῖς: δεῦτε ὑμεῖς αὐτοὶ κατ' ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν. καὶ ἀπῆλθον ἐν τῷ πλοίῳ εἰς ἔρημον τόπον κατ' ἰδίαν. Kαὶ εἶδον αὐτοὺς ὑπάγοντας καὶ ἐπέγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς. Μεθὸ ἐκήρυξαν οἱ ἀπόστολοι, συνάγονται πρὸς τὸν Ἰησοῦν· ἵνα καὶ ἡμεῖς μανθάνωμεν, ἐπειδὰν προβληθῶμεν εἰς διακονίαν τινὰ, μὴ ἀφηνιάζειν καὶ κατεπαίρεσθαι τοῦ προβαλλομένου, ἀλλ' ἐκεῖνον εἰδέναι κεφαλὴν, καὶ πρὸς αὐτὸν ἐπισρέθειν, καὶ ἀπαγγέλλειν αὐτῷ ὅσα ἤ ἐποιήσαμεν ἤ ἐδιδάξαμεν· χρὴ γὰρ μὴ μόνον διδάσκειν, ἀλλὰ καὶ ποιεῖν· ἀναπαύει δὲ ὁ Χριστὸς τοὺς μαθητὰς, ἵνα πάλιν μάθωσιν οἱ προεστῶτες, τοὺς κοπιῶντας ἔν τε λόγῷ καὶ διασκαλίᾳ ἀναπαύσεως ἁξιοῦν, καὶ μὴ ἀεὶ κατατείνειν αὐτοὺς τοῖς πόνοις· εἰς ἔρημον δὲ τόπον ἀναχωρῶν, διὰ τὸ ἀφίλόδοξον, ὅμως οὐδ' ἐνταῦθα λανθάνει τοὺς ζητοῦντας αὐτόν. Ἀλλὰ τοσοῦτον ἐγρηγόρουν, ἵνα μὴ διαφύγῃ αὐτοὺς, ὥστε καὶ προῆθλον αὐτοὺς, τουτέστι, προέφθασαν οἱ ὄχλοι τοὺς ἀποστόλους, καὶ ἀπῆλθον εἰς τόν τόπον ἔνθα ἔμελλεν ἀναπαυθῆναι ὁ Ἰησοῦς. Οὕτως οὖν καὶ σὺ προλάμβανε τὸν᾽Ιησοῦν, μὴ ἀναμένων, ἵνα ἐκεῖνός σε προσκαλέσηται. Ἀλλὰ προτρέχων, καὶ μᾶλλον σὺ πρόφθὰνων ἐκεῖνον. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Μάρκον, Κεφαλ. Ϛ’ Source: Migne PG 123.553b-d

And the Apostles gathered to Jesus, and they told Him everything, even what they have done and what they had taught. And He said to them, 'Come, let us go alone into a desert place and rest there a little while.' For many would come and go and they did not have food. And they sailed off alone to a desert place, but many saw them going, and many knew Him, and on foot, from every city, they hurried there and came before them. 1 After the Apostles preached they came to Jesus, whence we should also learn that after we have been sent out on ministry we should not cut ourselves off utterly from Him who sent us out and be as rebels against Him, but knowing Him to be the head, return to Him, declaring to Him everything which we have taught and done. For it is not enough to teach but even to act. And Christ made the disciples rest so that they might understand what was said before, that they who labour in word and teaching, are worthy of receiving rest, and should not always be intent on work. He withdrew to a deserted place so that he might ward off vainglory, but He was not trying to hide in that place from those who sought Him. Therefore the people observing it, lest He should be separated from them, even they came to them, that is, the crowds came before the Apostles, going out to the place to which Christ was withdrawing. Thus even you should come before Christ and not delay until He calls. But make haste before that to come to Him. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 6 1 Mk 6.30-33

Beginnings And Ends

Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ, υἱοῦ θεοῦ, καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ: ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου: φωνὴ βοῶντος ἐν τῇ ἐρήμῳ: ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. Ἰωάννην τὸν τελευταῖον τῶν προφητῶν, ἀρχὴν εἶναι τοῦ Εὐαγγελίου τοῦ Υἱου τοῦ Θεοῦ φησι. Τὸ γὰρ τέλος τῆς Παλαιᾶς, ἀρχὴ τῆς Νέας Διαθήκης· ἡ δὲ μαρτυρία ἡ περὶ τοῦ Προδρόμου ἀπὸ δύο προφητῶν ἐλήφθη. Τοῦ μὲν γὰρ Μαλαχίου ἐστὶ τὸ Ἰδοὺ ἀποτέλλω τὸν ἀγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου· τοῦ δὲ Ἠσαΐου, τὸ, Φωνὴ βοῶντος, καὶ τὰ ἐξῆς. Ἀπὸ δὲ τοῦ Θεοῦ καὶ Πατρὸς πρὸς τὸν Υἱόν ἐστιν ὁ λόγος, λέγοντος ἄγγελον εἶναι τὸν Πρόδρομον, διὰ τὸ ἀγγελικὴν καὶ σχεδὸν ἄῡλον ἔχειν ζωὴν, καὶ τὸ ἀγγέλλειν καὶ μηνύειν τὸν Χριστὸν ἐρχόμενον· κατεσκεύασε δὲ τὴν ὁδὸν τοῦ Κυρίου, τὰς ψυχὰς τῶν Ἰουδαίων διὰ τοῦ βαπτίζειν παρασκευάζων δέξασθαι τὸν Χριστόν· τὸ δὲ, πρὸ προσώπου σου, τοῦτο σημαίνει, ὅτι Ἐγγύς σου ἴσται ὁ ἄγγελός σου· ὅθεν δείκνυται ἡ οἰκειότης τοῦ Προσδρόμου πρὸς τὸν Χριστόν· καὶ γὰρ καὶ τῶν βασιλέων ἐγγύς προπορεύονται οἱ μάλιστα οἰκεϊοι. Φωνὴ δὲ βοῶντος ἐν τῇ ἐρήμῳ, τάχα μὲν καὶ ἐν τῇ ἐρήμῳ τοῦ Ἰορδάνου, τάχα δε καὶ ἐν τῇ Συναγωγῇ τῶν Ἰουδαίων, ἤτις ἔρημος ἦν παντὸς ἀγαθοῦ. Ὁδὸς δὲ, ἡ Νέα Διαθήκη· τρίβοι δὲ ἡ Παλαιὰ, ὡς κατατετριμμένη· πρὸς μὲν οὖν τὴν ὁδὸν ὤφειλον ἐτοιμασθῆναι, τουτέστι, πρὸς τὴν Νέαν Διαθήκην, τῆς δὲ Παλαιᾶς τὰς τρίβους εὐθείας ποιῆσαι, πάλαι μὲν δεξάμενοι ταύτας, εἶτα σκολιοὶ φανέντες καὶ χωλάναντες ἀπὸ τῶν τρίβων αὐτῶν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Μάρκον, Κεφαλ. Α’ Source: Migne PG 123.493c-496a

The Beginning of the Gospel of Jesus Christ the Son of God, as it is written in the prophet Isaiah, 'Behold I send my angel before your face, who shall prepare your way before you. A voice crying out in the desert, 'Prepare the way of the Lord, make his paths straight.' 1 This speaks of John as the last of the prophets, and the beginning of the Gospel of the Son of God, for the end of the Old Testament is the beginning of the New Testament. But this testimony that is given of the forerunner is taken from two prophets. Malachi says, 'Behold, I send my angel before your face, who shall prepare your way before you,' and Isaiah says, 'The voice of one crying out in the wilderness, etc.' 2 The speech is of God the Father to the Son, and it speaks of the forerunner as an angel, because he shall live an angelic life apart from material things, and he shall announce and reveal the coming of Christ. He shall prepare the way of the Lord by baptising the souls of the Jews so that they are ready to receive Christ. In addition to this, 'before your face,' signifies 'your angel shall be near you,' in which is shown the familial relationship of the 'angel' with Christ, for it is those who are most closely related to a king who stand nearest to him. 'A voice crying out in the desert', is perhaps the desert of the Jordan, or perhaps the synagogue of the Jews, which was a desert of every good. But 'the way' is the New Testament, whereas 'the paths' is the Old, which are worn away. Thus they should prepare the way, that is, to the New Testament. And to make the paths of the Old Testament right, which they had received of old, but then made crooked and closed up with their own paths. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 1 1 Mk 1.1-3 2 Malachi 3.1, Isaiah 40.3

Calling For Help

Qui cum audisset quia Iesus Nazarenus esset, copeit clamare et dicere, Iesu fili David, miserere mei. Tangit instantiam supplicantis: et dicit duo: supplicationem, et instantiam. In supplicatione dicit tria, scilicet, excitationem ad petendum, intensionem ad clamandum, discretionem ad impetrandum. Dicit igitur, qui cum auddiset, a transeuntibus quia sicut dicit: Cum audiret turbam praetereuntem, interrogabat quid hoc esset. Dixerunt autem ei quia Iesus Nazarenus transiret: et hoc est, quia Iesus Nazarenus, omni flore vernans, esset, qui transiret: sperans de misericordia et bonitate et largitate eius, qui illuminat omnem hominem venientem in hunc mundum, excitatus est ad petendum ab eo, de quo dicitur: Illuminare his qui in tenebris et in umbra mortis sedent, ad dirigendos pedes nostros in viam pacis. Et hoc est, coepit clamare, cum magna desiderii et intentionis et vocis intensione. Clamor meus introivit in aures eius. Clamavi in toto corde meo, exaudi me Domine. Anima in angustiis et spiritus anxius clamat ad te Domine, et dicere, tangit discretionem petitionis ad exaudiendum. Iesu fili David miserere mei. Iesum nominat Salvatorem, cuius et officium et actus semper fuit ad salvandum. In oratione Manasses: Indignum salvabis me secundum mulititudinem misericordiae tuae. Fili David. manu fortis, qui salvare potest: affectu desiderabilis, qui ex benignitate cunctis exhibet vultum gratiosum: divitis regis, qui habit unde salvare possit: misericordis etiam in inimicos, quem aliena misera in corde afficit, et cogit ad miserendum. Tu qui filius huius es et haereditate cuncta ista accepisti. Miserere mei, de primo dicitur: Secundum nomen suum fortis in salutem gentis. De secundo Ioel Benignus et misericors et praestabilis super malitia. Valde mirabilis es Domine et facies tua plena gratiarum. Et ideo omnes in facie eius gratiam inveniunt. De tertio In omnibus divites facti estis in illo. Et sequitur, ita ut nihil desit vobis in ulla gratia. Dives in omnes qui invocant illum. De quarto: Apud Dominum misericordia et copiosa apud eum redemptio. Ergo, miserere mei, tua compassione, utranque meam miseriam corporis et fortunae remonendo. Miserere mei Deus secundum magnam misericordiam tuam, et secundum multitudinem miserationum tuarum. Ubi est zelus tuus et fortitudo tua, multitudo viscerum tuorum, et miserationum tuarum super me continuerunt se? Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput X Source: Here p129

When he had heard that it was Jesus of Nazareth, he began to cry out and say: 'Jesus, son of David, have mercy on me.' 1 This touches on the insistence of supplication, and it speaks of two things, the supplication and the insistence. In supplication there are three parts, exertion in seeking, intensity of crying out, and discretion in what is sought. It says, then, 'when he had heard' and this from passers by, as Luke says, 'When he heard the crowd passing by he asked what it might be. They said to him that Jesus of Nazareth was passing by,' 2 that is, because it was Jesus of Nazareth, fresh with every flower, who was passing by, and he had hope for His mercy and kindness and largess, 'He who illuminates every man coming into this world,' 3 and he was roused to entreat from Him, of whom it is said 'To enlighten those who are in darkness and who sit in the shadow of death, to direct our feet into the way of peace.' 4 And this is the beginning of crying out, with great desire and intensity and strength of voice. 'My cry entered into your ears.' 'I cried out from my whole heart, hear me, O Lord.' 'An anguished soul and a troubled spirit cries out to you, O Lord.' 5 Then he touches on the discretion of the petition so that it might be heard. 'Jesus, son of David, have mercy on me.' He names Jesus the Saviour, whose office and act was always for salvation. In the prayer of Manasseh: 'You saved me, one who was unworthy, according to the abundance of your mercy.' 6 'Son of David', by the hand of power He is able to save, by joyful affection, He who from benevolence shows to everyone a gracious face, you who are rich to kings, who possess what is able to save, you who are merciful even to enemies, who are touched even by misery in a foreign heart, and it inclines you to compassion. You who are his son and you have received all his inheritance, 'Have mercy on me,' Firstly in Ecclesiasticus it says: 'According to your name, mighty for the salvation of the people.' Secondly in Joel: 'Benevolent and merciful and superior to all wickedness.' In Esther: 'Exceedingly wonderful you are, O Lord, and your face is full of grace.' 7 And therefore all find grace in his face. Thirdly, 'In everything you are rich in Him' And it follows: 'So that nothing will be lacking to you in any grace.' 'Rich to all who call on him.' 8 Fourthly 'With the Lord is mercy and an abundance of redemption.' 9 Therefore, 'Have mercy on me,' in your compassion, being mindful of my wretchedness in both body and fortune. 'Be merciful to me according to your great mercy, and according to the abundance of your compassion.' 'Where is your eagerness and your strength, the abundance of your care, and your compassion over me, which is yours?' 10 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mark 10.47 2 Lk 18.36 3 Jn 1.9 4 Lk 1.79 5 Ps 17.7, Ps 118.145, Baruch 3.1 6 2 Chron 33.19, Prex Manasseh 14 7 Sirach 46.1, Joel 2.13, Esther 15.17 8 1 Cor 1.5,7, Rom 10.11 9 Ps 129.7 10 Ps 50.3, Isaiah 63.15

Angels And The Resurrection

Cum enim a mortuis resurrexerint neque nubent neque nubentur: sed sunt sicut angeli Dei in caelis... Tangit hic secundum qualitatem veram resurgentium in duobus: in remotione erroirs, et in doctrina veritatis. De primos dicit, cum enim a mortuis, illi qui mortui sunt, resurrexerint, sive boni sive mali, neque nubent neque nubentur. Gloss. Graeco idiomati, Latina consuetudo non respondet: nubere enim proprie mulieres dicuntur, et viri uxores: sed nos simpliciter dictum intelligamus sic, neque nubant viri, neque nubentur mulieres. Unde Augustines dicit, quod ibi erunt membra genitalis, non quae libidinem provocent: sed quae sapientiae admirationem indicant. In resurrectione neque nubent neque nubentur: sed omnis ibi foecunditas est ex coniunctione spiritus creati cum increato, sed erunt, tangit doctrinam veritatis dicens, sed erunt, in futuro, sicut angelis, non in natura Angeli: sed sicut Angeli in proprietate spiritualitatis et immortalitatis. Et quia nuptiae sunt bonum mortalium, ideo neque nubent neque nubentur, in caelis, autem dicit, ne in terra in aurea Ierusalem resurrectio putetur esse futura. Filii huius seculi nubunt et traduntur ad nuptias: illi vero qui digni habebuntur illo seculo et resurrectione, neque nubent, neque ducent uxores, neque enim ultra mori poterunt: aequales enim sunt Angelis, et filii sunt Dei, cum filii sunt resurrectionis. Unde Gloss, Nemo ibi mortiur, nemo ibi nascitur, nec infans nec senex ibi erit. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput XII Source: Here p146

For when they are resurrected from the dead they shall neither marry nor be married, but they are like the angels of God in heaven...1 This touches on the true state of those who rise in two parts, in the removal of error and in the teaching of truth. Concerning the first He says, 'from the dead,' those who have died, they are resurrected, whether good or evil, and shall not marry or be married. The gloss says: 'This is a Greek idiom to which the Latin does not answer, for woman are properly said to marry, and men to take a wife,' but we should understand what is said in a simple sense, that neither will men marry, nor will woman be married. Whence Augustine says 2 that there there shall be generative members there but not to provoke to lust, but to signify the admiration of wisdom. 'In the resurrection they shall neither marry nor be married,' 3 but all there is a harmony in the joining of the created spirits with the uncreated. But they shall be, and here He touches on the teaching of truth, saying that in the future they shall be like angels, yet not by nature angels, but like angels by the possession of spirituality and immortality. And because marriage is a good of the mortal state, thus they shall not marry or be married in heaven, which means that it is not on earth, nor in some gilded Jerusalem, that the future resurrection should be thought to be. 'The children of this world marry and are given in marriage, but those who are worthy shall have the future and the resurrection, and they shall not marry nor take wives, nor shall they be able to die, but they shall be equal to angels, and sons of God, sons of the resurrection.' 4 Whence the gloss says: 'No one dies there, no one is born there, nor is there a babe there, nor an old man.' Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 12 1 Mark 10.1 2 Aug 3 Mt 22.30 4 Lk 20.34-36

Curing The Blind

Et stans Jesus praecepit illum vocari. Et vocant caecum, dicentes ei: Animaequior esto: surge, vocat te. Qui, projecta vestimento suo, exsiliens venit ad eum.Et respondens Jesus dixit illi: Quid tibi vis faciam? Caecus autem dixit ei: Rabboni, ut videam. Jesus autem ait illi: Vade, fides tua te salvum facit. Et confestim vidit, et sequebatur eum in via. Tangit hic ea quae circumstant istius mirculi perfectionem. Sunt autem septem, quorum primum est status transfeuntis, cum dicit, et stans Iesus, ut eum caecus consequi posset: stetit enim ex misericordia expectans eum, quem defidem transiuerat ex iustitia. Expectat vos Dominus ut misereatur vestri. En ipse stat post paritem nostrum. Et quid mirum quod stat expectans, quia ante stetit pulsans. Secundum est adduendi caeci ad se praeceptum, unde dicit praecepit illum vocati, ut Deo et lumini aeterno appropinquaret. Accedite ad eum et illuminamini, et facies vestrae non confundentur. Adducite illum ad me, et ponam oculos meos super eum. Tertium est quod iuxta Christi imperium caecus vocatur, et vocantes caecum, ministri illuminationis et intercessores, dicentes ei caeco iam statim illuminando. Confirmetis in illum charitatem. Animaequior esto Forti animo esto, in proximo est ut a Deo cureris. Animaequior esto populus Dei; quia quae Deo placent manifesta sunt vobis. Ergo, surge, hoc est, sursum ad caeli lumen age te. Surge qui dormis et exurge a mortuis, et illuminabit te Christus. Vocat te. Qui vocat ea quae non sunt tamquam ea quae sunt. Quartum est caeci ad lumen acceleratio, et hoc est, Qui proiecto vestimento suo, ut reverentiam exhiberet, et pristini erroris per confessionem conversationem deponeret. Exui me tunica mea, et quomodo induat illa. Deponere vos secundum pristinam conversationem veterem hominem, qui corrupitur secundum desideria erroris. Exiliens prae gaudio quod concepit spe sanitatis percipiendae. Ecce venit, saliens in monitbus, transiliens colles. Quia si etiam claudus fuisset, prae gaudio saltasset: et hoc fuit signum perfectae fidei, quia aliter guadium tantum non concepisset. Tunc saliet quasi cevus claudus, et aperta erit lingua mutorum. Venit ad eum Salvatorem et illuminatorem omnium. In die bona venimus ad te. Et respondens Jesus dixit illi. Quintum est, in quo per quaestionem intendit Dominus aliis hujus caeci ostendere affectum. Quid tibi vis faciam? Hoc quaerit non ignorans, sed ut aliis ostendatur quod non carnale aliquid, sed perceptionem luminis interioris et exterioris habet in desiderio. Quale gaudium mihi erit, qui in tenebris sedeo, et lumen coeli non video? Caecus autem dixit ei, de videndo lumine suum exclamans desiderium: Dulce lumen et delectabile est oculis videre solem. Rabboni, dulcissime magister, qui veritate tua omnes illuminas, qui dixisti, Ego sum lux mundi, qui sequitur me, non ambulat in tenebris, sed habebit lumen vitae, qui dixisti adhuc, In judicium ego in hunc mundum veni, ut qui non vident, videant, et qui vident, caeci fiant. Ut videam. Domine, ut videam: Deus meus, illumina tenebras meas. Jesus autem ait illi, Fons verae lucis. Candor est lucis aeternae, et speculum sine macula. Vade, illuminationis profectu. Et hoc est sextam. Domine, in lumine vultus tui ambulabunt: et in nomine tuo exsultabunt tota die, et in justitia tua exaltabuntur. Disce ubi sit lumen oculorum et pax.'  'Fides tua,' qua me posse hoc tibi facere credis, 'te salvum fecit.' 'Fides tua te salvam fecit, vade in pace.' 'Et confestim vidit.' Hoc est septimum. 'Confestim,' quia nescit tarda molimina Spiritus sancti gratia. Et ne putetur per medicinam curatus, statim in momento factum est. Confestim ergo vidit. 'Revela oculos meos, et considerabo mirabilia de lege tua.' 'Ceciderunt ab oculis ejus tamquam squamae, et visum recepit.' 'Cum sedero in tenebris, Dominus lux mea est.' 'Et sequebatur eam in via.' Fructus est miraculi et utilitas. Sequar te quocumque ieris. Hic enim de caetero lumen sequebatur, ne in tenebris impingeret. Dum lucem habetis, credite in lucem, ut filii lucis sitis. Ut filii lucis ambulate. Hoc enim est primum lucis beneficium ut sequamur lucem. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput X Source: Here p130

And Jesus stopped and commanded him to be called. And they called the blind man, saying to him, 'Take heart, rise up, He has called you.' And casting off his cloak he leapt up and came to Him. And in answer Jesus said to him, 'What do you want me to do?' The blind man said to him: 'Master, that I might see.' And Jesus said to him: 'Go, your faith has saved you.' And instantly he saw, and he followed Him in the way. 1 These touches on the things which pertain to the perfection of the miracle. There are seven parts, the first of which is the state of passing by, when it is said, 'And Jesus stopped,' so that the blind man might be able to come to him. For He stopped because of mercy to await him, who sitting He would have passed by because of righteousness. 'The Lord waits for you that He might be merciful to you.' 'Behold, he stands at our wall.' 2 And why wonder that He stood waiting, since before He stood knocking. The second part is the blind man coming to Him at His command, whence it is said that He commanded Him to be called, so that he might come near to God and the light eternal. 'Come to Him and be illuminated, and your faces shall not be confounded.' 'Bring him to me and I shall place my eyes upon him.' 3 The third part is that the blind man is called by the people of Christ, and calling the blind man they are ministers and intercessors of the light, who now immediately speak to the blind man for his enlightening. 'Be strong in love for him.' 4 'Take heart.' Be strong in soul, it is near that you might be healed by God.' 'Take heart, people of God, because the things which are pleasing to God have been revealed to you.' Therefore 'rise up,' that is, lift yourself up to the light of heaven. 'Rise you who sleep, rise up from the dead and Christ shall illuminate you.' 'He calls you.' 'He who calls the things which are not as things which are.' 5 The fourth part is the hurrying of the blind man to the light, and this is, 'Casting off his cloak,'  so that he exhibits reverence, and would be rid of the state of the first fault through confession. 'He took my tunic from me, how shall I put in on?' 'Put off your former conduct of the old man, which was corrupted by deceitful desires.' 'He leapt up,' for joy because he conceived hope of the healing to be gained. 'Behold he comes, leaping on the mountains, bounding across the hills.' 6 Because even if he had been lame, he would have leapt for joy. And this is the sign of perfect faith, because otherwise he would not have been joyful at all. 'Then the lame man shall leap like a hart, and the tongues of the mute shall be opened.' Thus he comes to the Saviour, to the one who enlightens all things. 'On a good day we come to you.' 7 'And in answer Jesus said to him.' The fifth part is that by question the Lord intends to reveal the desire of the blind man to others. 'What do you want me to do?' He did not ask as one ignorant, but that He might show others that this was not something carnal, but that he had in him a desire for the possession of interior and exterior light. 'What joy shall there be for me who sits in darkness and does not see the light of heaven?' 8 'The blind man said to Him,' he cries out with his desire for the light of seeing, 'Light is sweet and it is delightful to see the sun with one's eyes.' 9 'Master' the sweetest teacher, who with your light illuminates everyone, you who said, 'I am the light of the world, he who follows me shall not walk in darkness but he shall have the light of life.' You who yet said, 'In judgement I shall come into this world, that those who do not see might see and those who see might be blind.' 10 'That I might see.' 'O Lord, that I might see.' 'My God, illuminate my darkness.' 'Jesus said to him,' 'The fount of true light. Its brightness is of the light eternal and it is a mirror without flaw.' 11 'Go,' in the success of enlightenment. And this is the sixth part. 'O Lord, in the light of your face they shall walk, and in your name they shall exult the whole day, and in your righteousness they shall be exalted.' 'Learn where might be the light of the eyes and peace.' 12 'Your faith,' because you believe that I am able to do this to you, 'has saved you.' 'Your faith has saved you, go in peace' 13 'And instantly he saw.' This is the seventh part. 'Instantly,' because the Holy Spirit does not know delay in its efforts. And lest it be thought he was cured by medicine, it is performed in a moment. Thus he sees instantly. 'Open my eyes, and I shall consider the wonders of your law' 'They fell from his eyes like scales and he received his sight.' 'When I shall sit in darkness, the Lord is my light.' 14 'And he followed Him in the way.' The fruit and usefulness of the miracle. 'I shall follow you wherever you shall go.' Henceforth he followed the light lest he be driven into darkness. 'While you have the light, believe in the light, that you be sons of the light.' 'So that you walk as sons of light.' 15 This is the first blessing of light, that we might follow the light. Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mk 10.40-52 2 Isaiah 30.18 Song 2.9 3 Ps 33.6 Genes 44.21 4 2 Cor 2.8 5 Tob 5.13, Baruch 4.27, Ephes 5.14, Rom 4.17 6 Song 5.3 Ephes 4.22, Song 2.8 7 Isaiah 35.6, 1 Kings 25.8 8 Tob 5.12 9 Eccle 11.7 10 Jn 8.12, Jn 9.39 11 Lk 18.41, 1. Ps 17.29, Wisd 7.26 12 Ps 88.16,11 Baruch 3.14 13 Lk 7.50 14 Ps 118.18, Acts 9.18, Micah 7.8 15 Mt 8.19, Jn 12.36, Ephes 5.8

Healing The Hand

Καὶ εἰσῆλθεν πάλιν εἰς τὴν συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα: καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. Kαὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν ξηρὰν χεῖρα ἔχοντι: ἔγειρε εἰς τὸ μέσον. Kαὶ λέγει αὐτοῖς: ἔξεστιν τοῖς σάββασιν ἀγαθὸν ποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. Kαὶ περιβλεψάμενος αὐτοὺς μετ' ὀργῆς, συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ: ἔκτεινον τὴν χεῖρα. καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ ὑγιὴς, ὡς ἡ ἄλλη. Των μαθητῶν κατηγορηθέντων ὑπὸ τῶν Ἰουδαίων, διότι τῷ Σαββάτῳ τοὺς στάχυας ἔτιλλον, ὁ Κύριος ἐπεστόμισε μὲν τοὺς κατηγόρους, καὶ διὰ τοῦ κατὰ τὸν Δαβὶδ ὑποδείγματος. Ἐπιπλέον δὲ αὐτοὺς καὶ νῦν ἐντρέπων, θαυματουργεῖ, δεικνύων ὅτι, Τοσοῦτον οὐχ ἁμαρτάνουσιν οἱ μαθηταί μου, ὥστε καὶ αὐτὸς ἑγὼ ἐργάζομαι ἐν τῇ ἡμέρᾳ τοῦ Σαββάτου, θαῦμα ἐπιδεικνύμενος· ὥστε εἰ κακόν ἐστι τὸ θαυματουργεῖν, ἔστι κακὸν ἁπλῶς καὶ τὸ ἐργάζεσθαι τὰ ἀναγκαῖα ἐν τῷ Σαββάτῳ· ἀλλὰ μὴν τὸ θαυματουργεῖν, ἐπὶ σωτηρίᾳ ἀνθρώπου, θεῖόν ἐστιν, οὐκ ἄρα παρανομεῖ ὁ ἐν τῷ Σαββάτῳ μὴ κακόν τι ἐργὰζόμενος. Διὰ τοῦτο οὖν καὶ ἐρωτᾷ αὐτοὺς εἰ ἔξεστιν ἀγαθοποιῆσαι, ἐντρέπων αὐτοὺς ὡς κωλύοντας αὐτὸν ἀπὸ τοῦ ἀγαθποιεῖν· ξηρὰν δὲ ἔχει τὴν χεῖρα τὴν δεξιὰν πᾶς ὁ μὴ πράττων τὰ τῆς δεξιᾶς μερίδος ἔργα. Πρὸς ὄν λέηει ὁ Χριστός· Ἐγηειρα, τουτέστιν, Ἀνάστα ἀπὸ τῆς ἁμαρτίας, καὶ στῆθι εἰς τὸ μέσον, τουτέστιν, εἰς τὴν μεσότητα τῶν ἀρετῶν. Πᾶσα γὰρ ἀρετὴ, μεσότης ἐστὶν, οὔτε εἰς τὴν ἔλλειψιν, οὔτε εἰς τὴν ὑπερβολὴν ἐπινεύουσα· τότε τοίνυν ὅταν σταθῇ εἰς τὴν μεσότητα, ἀποκατασταθήσεται ἡ χεὶρ αὐτοῦ ὑγιής. Ὅρα δὲ κὰι τὸ Ἀποκατεστάθη. Καὶ γὰρ ἦν ὅτε εἴχομεν ὑγιεῖς τὰς χεῖρας, τουτέστι, τὴν πρακτικὴν ἑνέργειαν, ὅτε οὔπω παράβασις· ἀφ' οὗ δὲ ἐξετάθη ἡ χεὶρ ἡμῶν ἐπὶ τὸν ἀπηγορευμένον καρπὸν, ἔκτοτε ἐξηράνθη πρὸς τὴν τοῦ καλοῦ ἐργασίαν. Πάλιν οὖν ἐν τῷ μέσῳ σταθῶμεν τῶν ἀρετῶν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Μάρκον Εὐαγγέλιον, Κεφαλ. Γ’ Source: Migne PG 123.520d-521b

And He entered again into the synagogue, and there was a man there with a withered hand. And they watched Him whether He would heal on the Sabbath days, so that they might accuse him. And He said to the man with the withered hand: 'Stand up in the midst.' And He said to them, 'Is it lawful to do good on the Sabbath days or to do evil? To save life or to destroy it?' But they were silent. And looking on them in anger,  and being grieved because of the blindness of their hearts, He said to the man, 'Hold out your hand.' And he held it out, and his hand was restored to him, as healthy as the other. 1 When the disciples were accused by the Jews because they plucked ears from the corn, the Lord refuted their accusers, and that with the example of David, but now He confuted them much more with the making of a miracle, showing by this turning to the work of the making of a miracle on the Sabbath that His disciples did not sin, because if it is wicked to perform a miracle on the Sabbath, certainly it is wicked to perform a needful deed. But to work a miracle for the saving of a man is Divine, therefore he does not sin who works what is not evil on the Sabbath. Thus He questions them, if it is permitted to do good, reproving them because they would prohibit goodness. And everyone has a withered right hand who does not perform the works which belong to the right side. To which Christ says, 'Stand up,' that is, 'Rise from sin', and stand 'in the midst,' that is, in the middle of virtue. For every virtue is middling when it is tending neither to defectiveness nor perfection. Thus when the man had stood in the middle, He restored His right hand to health. And note that it is said, 'It was restored.' For once we had healthy hands that were useful for the works of virtue, when we had not fallen. But when our right hand was extended to the forbidden fruit, then it began to dry up for good works. So let us stand again in the midst of virtue.  Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 3 1 Mk 3.1-5

Light's Loss

Et inde exsurgens... Spiritualiter tamen doctor salutis Dominus exsurgit, quia corda audientium sursum erigit, sicut sol se exaltans cuncta ad se trahit quae lumine suo tangit. Oritur sol, et occidit: et ad locum suum revertitur. Sol, vas admirabile opus Excelsi. Sic ergo, exinde exsurgens, et se exaltans in lumine, quaedam loca relinquit, et ad quaedam accedit. Relicta vel despiciens, propter indevotionem: vel sibi relinquens, ad propriae fragilitatis considerationem: vel tentationi exponens, propter virtutis exercitationem. De primo horum dicitur: Ecce relinquetur vobis domus vestra deserta. Dico enim vobis, non me videbitis amodo. Ipsi fuerunt rebelles lumini. Tales sol exsurgens deserit, sicut lumen deserit caecos a se aversos: quosdam autem deserit ad suae fragilitatis considerationem. Si ignoras te, o pulcherrima inter mulieres, egredere, et abi post vestigia gregum, et pasce hoedos tuos juxta tabernacula pastorum. Hoc est, si tu, quae pulcherrima es pulchritudine et compositione virtutis, ignoras te per oblivionem propriae fragilitatis, egredere, hoc est, egredieris de sereno tuae lucis quae te tenet et venustat: et statim relicta sequeris vestigia gregum ad modum bestiarum: et abi dissoluta effecta, et pasces sensuum delectatione haedos foetidos, et pecorinos motus, juxta tabernacula pastorum, hoc est, ad similitudinem aliorum pastorum pecorinos motus pascentium. Dimisi eos secundum desideria cordis eorum: ibunt in adinventionibus suis. Sic Paulus de lumine aeternae contemplationis projectus est in stimulum carnis. Quosdam autem deserens, tentationi exponit ad virtutis exercitationem, Quia acceptus eras Deo, necesse fuit ut tentatio probaret te. In hoc sensu dicitur: Cum sedero in tenebris, Dominus lux mea est. In tenebris enim tentationis caute et patienter sedens, ad lucem pro certo consolationis deveniet. Hoc pro certo habet omnis qui te colit, quod vita ejus, si inprobatione fuerit, coronabitur. si autem in tribulatione fuerit, liberabitur: et si in correptione fuerit, ad misericordiam tuam venire licebit. Non enim delectaris in perditionibus nostris : quia post tempestatem, tranquillum facis: et post lacrymationem et fletum, exsultationem infundis. In hoc sensu dictum est illud Psalmi et: Nox sicut dies illuminabitur: et nox illuminatio mea in deliciis meis. Deus meus, illumina tenebras meas: quoniam in te eripiar a tentatione. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput X Source: Here p108

And rising up from there... 1 Spiritually, the Lord, the teacher of salvation, rises because He lifts up the hearts of those who hear Him, as the rising sun draws everything to itself which it touches with its light. 'The sun rises and it sets, and it returns to its place.' 2 'The sun, a wondrous vessel made by the Most High.' 3 Therefore 'rising up from there,' and exalting Himself in light, He left that place and went to another. Either scorning those He left because of their lack of devotion, or that in His absence that they might turn to consideration of their fragility, or to expose them to trial for the exercise of virtue. Concerning the first of these it is said: 'Behold a ruined house shall be left to you. I say to you that you shall see me no more...' 4 'They were rebels against the light...' 5 The rising sun forsakes such folk, as the light forsakes the blind who have turned themselves away from it, forsaking them to the consideration of their fragility. 'If you do not know yourself, fairest among women, go out, and follow after the tracks of the flocks and feed your kids beside the tents of the shepherds.' 6 That is, if you, who are most fair by the beauty and arrangement of virtue do not know yourself because of forgetfulness of your own fragility, go out, that is, go out from the tranquillity of your light which supports and beautifies you, and forsaken you shall immediately follow the tracks of the flocks in the way of beasts, and you go off to ruinous deeds, and feed your senses on the pleasure of fetid kids and the desires of cattle, 'beside the tents of the shepherds,' that is, in the likeness of other shepherds who feed the desires of cattle. 'I dismissed them according to the desires of their hearts, and they went off in their ways.' 7 So Paul was cast down with a goad to the flesh from the light of eternal contemplation. 8 Regarding those whom are forsaken for an exposure to trial for the exercise of virtue: 'Because you were acceptable to God, it was necessary that trial prove you.' 9 With this sense it is said: 'When I sit in darkness, the Lord is my light.' 10 For patiently and prudently sitting in the gloom of trial, it is certain that the light of consolation shall come. 'Everyone who worships you is certain of this, that his life, if it has been tested, thus shall be crowned, and if he was in tribulation, so he shall be delivered, and if in correction, he shall be allowed to come to your mercy. For you do not delight in our ruin, but after the storm you make calm, and after tears and weeping you pour forth exaltation.' 11 In this sense it was said in the Psalm: 'Night shall be as bright as day. Night shall be my light in my delights.' 12 And 'My God, illuminate my darkness, because in you I am delivered from trial.' Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mark 10.1 2 Eccl 2.5 3 Sirach 43.2 4 Mt 23.38-39 5 Job 24.13 6 Song 1.7 7 Ps 80.13 8 2 Cor 12.1-7 9 Tob 12.13 10 Micah 7.8 11 Tob 3.21-22 12 Ps 138.11-12

Elijah And Moses

Kαὶ ὤφθη αὐτοῖς Ἠλίας σὺν Μωϋσεῖ, καὶ ἦσαν συλλαλοῦντες τῷ Ἰησοῦ. Ἠλίας καὶ Μωσῆς φαίνονται συλλαλοῦντες, διὰ πολλὰς αἰτίας· δύο δὲ ἀρκοῦσιν. Ἐπειδὴ γὰρ ἔφησαν οἱ μαθηταὶ, ὅτι οἱ ὄχολοι, οἱ μὲν Ἠλίαν αὐτὸν λέγουσιν, οἱ δὲ, ἕνα τῶν προφητῶν, δείκνυσιν αὐτοῖς τοὺς κορυφαίους τῶν προφητῶν, ἵνα κὰντεῦθεν μάθωσι τὸ μέστον τῶν δούλων καὶ τοῦ Δεσπότου· μία μὲν αὕτη αἰτία. Ἑτέρα δὲ, ἐπειδὴ ἀντίθεον οἱ πολλοὶ αὐτὸν ἐνόμιζον, ὡς λύοντα τὸ Σάββατον, καὶ τὸν νόμον παραβαίνοντα, δείκνυσιν ἐν τῷ ὄρει τοὺς προφήτας· ὦν ὁ μὲν νομοθέτης ἦν, ὁ δὲ ζηλωτής. Οὐκ ἂν οὖν ὡμίλουν οἱ τοιοῦτοι προφῆται τῷ τὸν νόμον λύειν δοκοῦντι, εἰ μὴ ἤρεσκεν αὐτοῖς ἃ λέγει. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Μάρκον Εὐαγγέλιον, Κεφ' Θ' Source: Migne PG 123.580c-d

And Elijah and Moses appeared to them, and they spoke with Jesus... 1 Elijah and Moses appeared speaking for many reasons, but let two suffice. Because the disciples reported that people said that Christ might be Elijah, or one of the number of the prophets, 2 He shows to them certain eminent ones among the prophets, that they might learn the great distance between the servant and the Lord. This is certainly one of the reasons. But another is that since many thought He was an opponent of God, and that he would end the Sabbath and that He discounted the Law, He showed the prophets on the mount, one who was a legislator and the other one a zealot. For such prophets would not converse with Him who was seen to make an end of the Law, unless they had been pleased with the things He had said. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 9 1 Mk 9.4 2 Mt 16.13-14

Acquiring Greatness

Καὶ ἦλθον εἰς Καφαρναούμ. καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς: τί ἐν τῇ ὁδῷ διελογίζεσθε; οἱ δὲ ἐσιώπων: πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ τίς μείζων. Kαὶ καθίσας ἐφώνησεν τοὺς δώδεκα, καὶ λέγει αὐτοῖς: εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος καὶ πάντων διάκονος. Kαὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν, καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς: ὃς ἂν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται: καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με. Οἱ μαθητὰι ἔτι ἀνθρωπικώτερα φρονοῦτες, διεφιλονείκουν πρὸς ἀλλήλους περὶ τοῦ, ποῖος αὐτων μείζων ἐστὶ καὶ προτιμότερος παρὰ τῷ Χριστῷ. Ὁ δὲ Κύριος τὴν μὲν ἐπιθυμίαν τὴν τῆς προτιμήσεως οὐ κωλύει. Θέλει γὰρ ἡμᾶς ἐπιθυμεῖν τοῦ ἡψηλοτέρου βαθμοῦ. Οὐ μέντοι ἁρπάζειν ἡμᾶς βούλεται τὰ πρωτεῖα, ἀλλὰ διὰ τῆς ταπεινώσεως μᾶλλον κατακτᾶσθαι τὸ ὑψηλόν. Παιδίον γὰρ ἔστησεν εἰς τὸ μέσον, καὶ κατ' ἐκεῖνο γενέσθαι καὶ ἡμᾶς βούλεται. Τὸ γὰρ παιδίον· οὔτε δόξης ἐφίεται, οὔτε φθονεῖ οὔτε μνησικακεῖ. Καὶ οὐ μόνον, φησὶν, ἐὰν αὐτοὶ τοιοῦτοι γενήσεσθε, μισθὸν λήψεσθε μέγαν, ἀλλὰ κἂν ἑτέρους τοιούτους τιμήσητε δι' ἐμὲ, βασιλείαν οὐρανῶν ἀντιλάβοιτε. Ἐμὲ γὰρ δέχεσθε· ἐμὲ δὲ δεχόμενοι, δέχεσθε τὸν ἀποστείλαντά με. Ὁρᾷς οὖν πόσα δύναται ἡ ταπείνωσις, καὶ τὸ ἄπλαστον τοῦ τρόπου καὶ ἄδολον. Τὸν Υἱον γὰρ καὶ τὸν Πατέρα ἐνοικίζει ἐν ἡμῖν. Πρόδηλον δὲ ὅτι καὶ τὸ Πνεῦμα τὸ ἅγιον. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Μάρκον Εὐαγγέλιον, Κεφ' Θ' Source: Migne PG 123.589c-d

They came to Capernaum, and when they were in the house, He asked them: What did you talk of in the way? They were silent, for in the way they had argued among themselves about who was the greatest. Sitting down, He called the twelve and said to them: 'If any man wishes to be first, he shall be the last of all and the servant of all.' And taking a child, He set him in the midst of them, and having embraced him, He said to them: 'Whoever shall receive one child like this in my name, he receives me. And whoever receives me, receives not me, but Him who sent me. 1 The disciples who were yet thinking in human terms, argued in the way about who was greater and more worthy to be with Christ. Now the Lord did not prohibit the desire for eminence, for He wishes us to aspire to come to a higher rank, but He does not want us to seize the first places as if they were plunder, but rather He wishes us to acquire the higher places by humility. For having placed the boy in the midst of them, He wishes us to become like him. For the boy does not desire glory, nor envies, not bears grudges. And not only, He says, if you become so will you receive a great reward, but if you honour these other ones because of me, you shall obtain the kingdom of heaven. For he who receives me, receives the one who sent me. See, then, how much humility can do, and simplicity and conduct which is without deceit. For it makes the Son and the Father dwell in us. 2 And most manifestly the Holy Spirit. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 9 1 Mk 9.31-36 2 Jn 14.23

Peter's Calling

Et præteriens secus mare Galilaeae, vidit Simonem, et Andream fratrem ejus, mittentes retia in mare, erant enim piscatores, et dixit eis Jesus: Venite post me, et faciam vos fieri piscatores hominum. Et protinus relictis retibus, secuti sunt eum. Mittentes retia in mare. Et tangit actum, et usum, et rationem usus. Notatur autem quod lucris intendebant: mittentes retia in mare, sine quorum usu vitam agere non poterant. Labores manuum tuarum quia manducabis, beatus es et bene tibi erit. In sudore vultus tui vesceris pane tuo, et subiungit laboris istius rationem. Erant enim piscatores... Hoc est, usu piscationis viventes: patres enim veteris testamenti pastores fuerunt ovium, sicut dicitur. Patres autem novi testamenti piscatores piscium fuerunt. Mittam eis piscatores multos et piscabuntur eos. Duc in altum et laxate retia vestra in capturam. Et dixit eis Iesus: venite post me et faciam vos fieri piscatores hominum. Et protinus relictis retibus, securi sunt eum. Hic tangitur vocatio: et subiungitur simplex obedientia discipulorum. Vocatio autem ponitur et subiungitur ad quid vocantur: vocatio est ad veniendum, et modum dicit cum addit 'post me' dicit igitur Venite... Relinquendo vestra et vestros. Nunc sequimur te in toto corde nostro et timemus te. Qui fugistis gladium venite ad me et nolite stare. Venite ad me omnes qui laboratis et onerati estis. Post me... Neque ad dexteram neque ad sinistram declinando. Sequamini vestigia eius. Hoc enim perfectum est: et in hoc sequuntur idoneitatem, ut sint vicarii in postestae, si sint successores et suscitatores Christi. Faciam vos fieri piscatores hominum. Ecce ad quid vocantur. Homines enim submersi in concupiscentiis mundi, capiuntur et trahuntur ad litus stabilitatis, sagena praedicationis. Facies homines quasi pisces maris. Simile est regnum caelorum sagenae missae in mare et ex omni genere piscium congreganti. Et protinus... Hic tangitur obedientia velox, et simplex, et perfecta: velox, in hoc quod dicit protinus simplex, in hoc quod dicit relictis retibus, perfecta, in hoc quod dicit secuti sunt eum. De primo, Vidisti hominem velocem in opere suo: coram regibus stabit. Sed contra: Nolite peregrinari in fervore qui ad tentationem vobis fit. Respondeo quod non peregrinabantur in fervore: cum iam ante habuerit notitiam et experientiam per alias vocationes: sicut paulo ante diximus. Relictis... Ut sine impedimento sequerentur. Non enim camelus transit per foramen acus, nisi deposito gibbo. Et licet census hic relictus parvus fit, tamen affectus attendendus est qui maior est in paupere quam in divite: eo quod pluribus indigens plura concupiscit: unde Ecce nos reliquimus omnia. Qui est in agro non revertatur tollere aliquid de domo sua. Secuti sunt eum. Hoc est perfectum, ut dicit Hieronymus, et quod fecit eos veros discipulos Christi. Vestigia eius secutus est pes meus. Sequar autem si quo modo comprehendam in quo et comprehensus sum. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput I Source: Here p13-14

And as He passed along the sea of Galilee, He saw Simon and Simon’s brother Andrew casting their nets into the sea, for they were fishermen. Jesus said to them, 'Come after me, and I will make you fishers of men.' And immediately they left their nets and followed him. 1 Casting their nets into the sea... This touches on the act, the use, and the reason of it. Let it be noted what they look to for gain, the casting of their nets into the sea, without which they were not able to live. 'Because you shall eat the labours of your hands, you are blessed and it will go well with you.' 'In the sweat of your face you shall eat your bread.' 2 And he adds the reason for this: For they were fishermen... That is, they live by fishing. The fathers of the Old Testament were shepherds, as it is said, 3 but the fathers of the New Testament were fishermen. 'I shall send to them many fishermen and they will fish for them.' 'Go out to the deep and lower your nets for a catch.' 4 And Jesus said to them, 'Come after me, and I will make you fishers of men.' And immediately they left their nets and followed Him. This touches on the calling. And then he adds the simple obedience of the disciples. So the calling is given and what they are called is added. The calling is to come and he speaks of the way when he adds, 'After me.' Therefore He says: 'Come...' By leaving your things and your own. 'Now we follow you with all our hearts and we are in awe of you.' 'You who would escape the sword, come to me and do not linger.' 'Come to me all of you who labour and are burdened.' 5 After me... Neither declining to the right or the left. 'Follow in His footsteps.' 6 For this is to be perfect. And in this following comes capability, so that they might be His representatives in power, if they are to be successors and revivers for Christ. I shall make you fishers of men... See to what they are called. For men are submerged in the desires of the world, and they are drawn and dragged out to the firm shore by the nets of preaching. 'You make men like fish in the sea.' 'The kingdom of heaven is like a net cast into the sea that gathers up every sort of fish.' 7 And immediately... This touches on swift and simple and perfect obedience. Simple when it is said 'immediately' and swift when it is said 'leaving their nets,' and pefect when it is said 'they followed Him.' Concerning the first: 'You have seen a man quick to his work, he shall stand in the presence of kings.' But against this: 'Do not reckon as something strange the heat which is a trial to you.' 8 I answer that they do not reckon it strange when already before they had knowledge and experience through other callings, as we said a little earlier. Leaving their nets... That they might follow without impediment. For a camel cannot pass through the eye of a needle unless it loses its hump. And it is possible to think what is left here is little, however the affection must be attended to, which is greater in the poor than in the rich, because the more poor so the more the desire. Whence 'Behold, we have left everything.' 'He who is in the field let him not turn back to take up anything from his house.' 9 They followed Him. This is perfection, as Jerome says, and what makes them true disciples of Christ. 'My feet have followed His path.' 'And I shall follow, if in some way I might grasp Him who has grasped me.' 10 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 1 1 Mark 1.16-18 2 Ps 127.2, Gen 3.19 3 Gen 47.3 4 Jerem 16.16, Lk 5.4 5 Dan 3.41, Jerem 51.50, Mt 11.28 6 1 Pet 2.21 7 Habac 1.14, Mt 13.47 8 Prov 22.29, 1 Pet 4.12 9 Mt 19.24-27, Mt 24.18 10 Job 23.11, Philip 3.12

Raising Up

Ut autem sciatis: quia potestatem habet filius hominis in terra dimittendi peccata, ait paralytico: tibi dico, surge: tolle grabatum tuum, et vade in domum tuam. Verba sunt Evangelistae: et est argumentum a visibili effectu postestatis, ad invisiblem: ut demonstrata Deitate in corporali effectu, intelligatur operari invisibiliter in mente. Et litera per se patet: notabile autem est quod dicit. Surge: tolle grabatum tuum, et vade in domum tuam Et dicit tria: quorum primum, cordis in Deum notat elevationem: secundum, peccati in pondus transitionem: tertium, conscientiae quietem. Surge, enim est: sursum te age. Surge qui dormis et exurge a mortuis: et illuminabit tibi Christus. Si consurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextra Dei sedens: quae sursum sunt sapire, non quae super terram. Levemus corda nostra cum manibus in caelum. Tolle grabatum tuum. Ut pondus et onus fit, quod fuit delectatio resoluti. Sicut onus grave gravatae sunt super me. Qui me salvum fecit, ille mihi praecepit: tolle grabatum tuum et ambula in pace. Et vade in domum tuam Ire est proficere in merito: in domum ire, est per profectum in pacata conscientia quiescere: in domum suam ire, est in merito proprio, et non in alienis actibus curiosum esse. De primo horum. Ibant in similitudinem fulguris coruscantis. Euntes ibant et flebant mittentes semina sua. De secundo. Intrans in domum meam conquiescam cura illa: non enim habet amaritudinem. Scies quod pacatu fit tabernaculum tuum. De tertio Ex his quae penetrant domos otiosae simul verbosae. Edidit terra eorum ranas in penetralibus regum ipsorum. Et staim surrexit ille: et sublato grabato abiit coram omnibus: ita ut mirarentur omnes et honorificarent Deum: dicentes, quia nunquam sic vidimus. Duo tanguntur: salus et salutis fructus. Salus autem est subita, integra, vigorosa, et aperta. Subita quidem, quia statim integra, quia dissolutus per omnes artus consolidatus surrexit vigorosa, quia sublato grabato suo abiit aperta sive manifesta, quia coram omnibus fructus autem triplex est: via enim ad fidem est admiratio: et hanc tangit, cum dicit. Ita ut admirentur omnes... Gratiarum autem actio, est secundum et honorificarent Deum laus autem, est in hoc quod dicit quod nunmquam sic vidimus. Quis audivit unquam talia: aut quis vidit huic simile? Si non opera fecissem inter eos quoa nemo alius fecit: peccatum non haberent. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput II Source: Here p24

'But that you may know that the Son of Man has power on earth to forgive sins,' He said to the paralytic, 'I say to you, rise, take up your pallet, and go to your house.' 1 The words of the Evangelist are an argument from the visible effect of power to the invisible, so that Divinity is demonstrated in the bodily effect. Let what works unseen be understood in the mind. And the letter itself reveals it, for what He says is remarkable. 'Rise, take up your pallet and go into your house.' Which speaks of three things, the first of which is the elevation of the heart to God. The second is the passing away of the weight of sin. The third is the peace of the conscience. 'Rise,' that is, raise yourself up. 'Rise you who sleep and rise up from the dead and Christ shall enlighten you.' 2 'If you have risen with Christ, seek the things which are above, where Christ is sitting at the right hand of God.' 3 'Let us lift up our hearts with our hands to heaven.' 4 'Take up your pallet.' What was a comfort to the sick man is made a weight and a burden. 'As a burden weighing greatly upon me.' 5 'He who saved me, He it was who commanded me, 'Take up your pallet and go in peace.' 6 'And go into your house.' To go is to advance in merit. To go into the house is by progress to rest with a peaceful conscience. To go into one's own house, is to advance by one's own merit and not wander off to averse deeds. Concerning the first of these: 'They went off ... in a likeness of flashing lightning' 7 'Going out, they went and wept, sowing their seed.' 8 Concerning the second: 'Going into my house, I shall have rest by her care, for she has no bitterness.' 9 'You shall know that your tent is secure' 10 Concerning the third: 'From these who enter into houses are alike idle and verbose.' 11 'Their land sent frogs into the inner chambers of their king.' 12 'And immediately he arose, and taking up his pallet he went out before everyone, so that they were all amazed and honoured God, saying, 'We have never seen anything like this.' Two things are touched upon: salvation and the fruit of salvation. For salvation is sudden, whole, vigorous and evident. It is sudden because 'immediately' he was made whole, the weakness in every limb being made firm. 'He arose' with vigour, because then 'taking up his pallet he went out' and did so openly and manifestly, that the fruit before all be threefold: for the way to faith is by wonder, and this is touched on when it says: So that they were all amazed... Their act of thankgiving is according to 'and they honoured God', but their praise is in this which is said: 'We have never seen anything like this.' 'Who has heard of such a thing? Or who has seen anything like this?' 13 'If I had not done the works among them which no other has done, they would not have sin.' 14 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 2 1 Mk 2.10 2 Ephes 5.14 3 Col 3.1 4 Lament 3.41 5 Ps 37.5 6 Jn 5.11 7 Ezek 1.14 8 Ps 125.6 9 Wisd 8.16 10 Job 5.24 11 cf 2 Tim 3.6 12 Ps 104.30 13 Isaiah 66.8 14 Jn 15.24

Peter Remembers

Et recordatus est Petrus verbi quod dixerat ei Jesus: Priusquam gallus cantet bis, ter me negabis. Et coepit flere. Quia tunc tempus fuit de misericordia Petrum respicere, et ideo dicitur quod conversus Dominus respexit Petrum respectu suae misericordiae. Miserere nostri Deus omnium et respice nos, et ostende nobis lucem miserationum tuarum. Et ad respectum divinae misericordiae, recordatus est Petrus, haec enim recordatio veritatis significatur. Evasi ego solus ut nuntiarem tibi. Verbi quod dixerat ei Iesus futurorum praescius. Deus qui in malis sic praescit et praedicit: ut non causet malum quod scit, sed admonitio est ad cavendum. Admones ut relicta malitia credant in te Domine. Prius quam gallus cantet bis hoc enim verbum fuit ad refraenandam praesumptionem Petri. Ter me negabis. Et non erit eius populus qui eum negaturus est. Et coepit flere, ut flendo dilueret maculas quas negando contraxit. Lacrymis meis stratum meum rigabo. Egressus foras flevit amare. Ut amaritudo referatur ad cordis compunctionem: fletus autem ad commissi delicti verecundam recognitionem: et egressus ad operis mali et pravae societatis derelictionem. Luctum unigeniti fac tibi planctum amarum. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput XIV Source: Here p117

And Peter remembered the word Jesus had spoken to him: 'Before the cock crows twice you shall deny me three times.' And he began to weep. 1 Because then was the time to look on Peter with mercy, therefore it is said that 'the Lord turned and looked down on Peter,' 2 and with the look of pity. 'Be merciful to us, Lord of all things, and look down on us and show to us the light of your mercies.' 3 And with the look of Divine pity 'Peter remembered', and this signifies the remembrance of the truth. 'I alone have escaped to tell you.' 4 The word Jesus had spoken to him was prescient of the future. God who foreknows and foretells evils, does not cause the evil He knows, but it is a warning to be wary. 'You warn them to forsake wickedness and trust in you, O Lord.' 5 'Before the cock crows twice.' This was the word to bridle the presumption of Peter. 'You will deny me three times.' 'The people will deny Him and not be His.' 6 'And he began to weep,' that with weeping he might wash away the stains which his denials had contracted. 'With my tears I watered my bed.' 7 'Going outside he wept.' 8 The bitterness indicates compunction of heart, the tears the shameful recognition of the evil committed, and the going outside his abandonment of the evil deed and depraved company. 'Make lament for an only son with a bitter cry.' 9 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 14 1 Mk 14.72 2 Lk 22.61 3 Sirach 36.1 4 Job 1.15 5 Wisd 12.2 6 Dan 9.26 7 Ps 6.7 8 Lk 22.62 9 Jerem 6.26