Water And Wine

Ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδεὶ πόθεν ἐστὶν οἱ δὲ διάκονοι ᾔδεισαν οἱ ἡντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος, καὶ λέγει αὐτῷ· Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησι, καὶ ὅταν μεθυσθῶσι, τότε τὸν ἐλάσσω · σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. Οὐχ ἁπλῶς δὲ οἶνον ἐποίησεν, ἀλλὰ καὶ κάλλιστον.Τοιαῦτα γὰρ τὰ τοῦ Χριστοῦ θαύματα· πολλῷ βελτίω τῶν διὰ φύσεως τελουμένων. Τοῦ μὲν οὖν τὸ ὕδωρ οἶνον γενέσθαι, μάρτυρες οἱ διάκονοι, οἱ ἡντληκότες τὸ ὕδωρ· τοῦ δὲ κάλλιστον γενέσθαι , ὁ ἀρχιτρίκλινος· ἅπερ πάντα, τοῦ χρόνου προϊόντος , ἔμελλον κηρυχθέντα πιστωθῆναι βεβαιότερον τοῖς ἀκούουσι. Δύνασαι δὲ νοῆσαι οἶνον μὲν τὸν εὐαγγελικὸν λόγον, ὕδωρ δὲ πάντα τὰ πρὸ τοῦ Εὐαγγελίου· ὑδαρέστερα γὰρ ἦσαν, καὶ πρὸς τὴν τοῦ λόγου τελείωσιν μὴ φθάνοντα. Οἷον τί φημι Δέδωκε νόμους διαφόρους τῷ ἀνθρώπῳ ὁ Κύριος, ἕνα τὸν ἐν τῷ παραδείσῳ, δεύτερον τὸν ἐπὶ Νῶε,τρίτον τὸν ἐπὶ ᾿Αβραὰμ τῆς περιτομῆς, τέταρτον τὸν διὰ τοῦ Μωσέως, πέμπτον διὰ τῶν προφητῶν. Πάντες οὖν οὗτοι , ὡς πρὸς τὴν τοῦ Εὐαγγελίου ἀκρίβειαν καὶ δύναμιν συγκρινόμενοι, ὑδαρεῖς εἰσιν, εἴτις ἁπλῶς αὐτοὺς καὶ κατὰ τὸ γράμμα νοεῖ. Εἰ δ' ἐμβαθύνας τῷ πνεύματι, κατανοήσει τὰ κεκρυμμένα, εὐρήσει τὸ ὕδωρ οἶνον γεγενημένον· τὰ γὰρ ἁπλῶς λεγόμενα καὶ κατὰ τὸ γράμμα νοούμενα τοῖς πολλοῖς ὕδωρ ὄντα, πάντως ὁ πνευματικῶς ἀνακρίνων, εὐρήσει οἶνον κάλλιστον, ὕστερον πινόμενον, καὶ τηρούμενον παρὰ τοῦ νυμφίου Χριστοῦ · ἐπεὶ καὶ ἐν ἐσχάτοις καιροῖς ἐδείχθη τὸ Εὐαγγέλιον. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ B' Source: Migne PG 123.1193b-d

The master of the feast tasted the water which had been turned into wine, and he did not know whence it came; only the servants who had drawn the water knew. The master of the feast then called to the bridegroom, and said to him, 'Every man serves the good wine first, and when the guests are drunk he serves the worst, but you have kept the good wine until now. 1 He did not simply make wine but the best wine. For such are the wonders of Christ, that they are much better than what is brought about by nature. And that the water was turned into wine, the servants who tasted the water were witnesses, but that it was the best the master of the wedding feast gave witness, which signifies that everything preached in times before was made made more believable to the hearers, since one is able to understand the wine as the word of the Gospel, and water as what came before the Gospel, which was a tasteless liquid and did not bring to perfection. For the sake of an example I will say that the Lord gave various laws to men, one in paradise, the second in the time of Noah, the third to Abraham, which was circumcision, the fourth to Moses, and the fifth through the prophets. All these, then, when compared to the revelations and power of the Gospel, were water, if someone understands them simply according to the letter, But if someone walks according to the spirit and understands hidden things, he shall find water turned into wine. For what is simply said and understood according to the letter is like water to many, but he who judges spiritually finds the best wine and drinks what has been brought forth by Christ the bridegroom, for in the last times the Gospel has been set forth. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 2 1 Jn 7.37-38

Wisdom And Freedom

Haec populum justum et semen sine querela liberavit a nationibus quae illum deprimebant. Haec, scilicet sapientia, populum iustum, scilicet populum Israeliticum, per fldem iustificalum , secundum iilud ad Romanos quinto: iustificati ex fide; vel: iustum, per operationem boni ; et semen sine querela, scilicet per declinationem mali; semen, scilicet Patriarchiarum, ut dicit Glossa; item Tobiae secundo: Filii Sanctorum sumus; liberavit etc. Huius liberationis praemisit duplicem causam, scilicet populi bonitatem, cum dicit: Populum iustum; secundo, Patrum sanctitatem, cum dicit: Et semen sine querela liberavit a nationibus, id est ab Aegyptiis, in vitio nativitatis suae permanentibus. Quae illum opprimebant, id est, vexabant , scilicet in luto et latere et paleis, ut patet Exodi primo. Et nota, quod per hanc oppressionem vel vexationem potest intelligi vexatio diaboli, qua vexat servos suos in operibus luti luxuriae et lateris avaritiae et paiearum superbiae; Exodi tertio: Videns vidi afflictionem populi mei. Intravit in animam servi Dei, et stetit contra reges horrendos in portentis et signis. Intravit, id est ipsa sapientia, in animam servi Dei; Glossa: Id est Moysi, supra septimo: Per nationes in animas sanctas se transfert; item Exodi quarto: Ego ero in ore tuo et docebo te, quid loquaris. Et stetit, scilicet constanter; unde Exodi nono: Stetit Moyses coram Pharaone; stetit, inquam, contra reges horrendos: Glossa: Pharaonem et alios principes; in portentis, id est in maioribus miraculis, et signis, minoribus, quae fecit in Aegypto; unde Exodi septimo: Multiplicabo signa et ostenta mea in terra Aegypti; Ecclesiastici quadragesimo quinto: Magnificavit eum in conspectu regum; supra octavo: Timebunt me reges horrendi. Et reddidit justis mercedem laborum suorum, et deduxit illos in via mirabili, et fuit illis in velamento diei, et in luce stellarum per noctem. Et reddidit iustis; Glossa: Populi Israelitici; mercedem laborum suorum; Glosssa: Terram promissionis, quam eis prius promiserat; Genesis duodecimo: Semini tuo dabo terram hanc. Et deduxit illos, scilicet ad terram praedictam, in via mirabili; Glossa: Per desertum; in Psalmo: In terra deserta et invia et inaquosa. Haec autem via fuit mirabilis, quia nullo modo pervia tanto exercitui sine multis miraculis. Unde sequitur: Et fuit illis in velamento diei, id est aestus diurni, scilicet per columnam nubis; et in luce stellarum per noctem, id est loco lucis stellarum, et hoc per columnam ignis, ut dicit Glossa; Exodi decimo tertio: Nunquam defuit columna nubis per diem neque columna ignis per noctem. Sanctus Bonaventura, Commentarius In Librum Sapientiae, Caput X Source: Here, 395

She freed a righteous people and a blameless seed from the nations who oppressed them. 1 'She,' that is, wisdom, 'a righteous people,' that is the people of Israel, justified through faith, according to the fifth chapter of Romans, 'justified by faith,' 2 or righteous through doing good, and 'a blameless seed,' that is through the refusal of evil. 'Seed' that is, of the Patriarchs, as the Gloss says. Likewise in the second chapter of Tobit, 'We are the sons of holy men.' 3 'She freed,' a double cause of this liberation is set down, that is, the goodness of the people, when it says, 'A righteous people,' and secondly the holiness of the fathers, when it says, 'She liberated a blameless seed from the nations...' that is, from the Egyptians, who remained in their original fault. 'Who oppressed them,' that is, who troubled them with mud and bricks and straw, as in the first chapter of Exodus. 4 And note that through this oppression and trouble it is possible to understand the vexation of the devil, who troubles his servants with the muddy works of luxury and with the bricks of avarice and with the straw of pride. In the third chapter of Exodus, 'I saw the affliction of my people.' 5 She entered into the soul of a servant of God, and with portent and signs he stood against fearsome kings. 'She entered,' that is, Wisdom did. 'Into the soul of a servant of God,' that is, Moses, as in the seventh chapter of Wisdom, 'She passes into holy souls among the people.' Likewise in the fourth chapter of Exodus. 'I shall be in your mouth and I shall teach you what to say.' 6 'He stood.' that is, unwaveringly, hence in the ninth chapter of Exodus, 'Moses stood in the presence of the Pharaoh.' 7 'He stood against fearsome kings.' The Gloss, 'the Pharaoh and other princes.' 'With portents,' that is with greater miracles, 'and signs,' with lesser ones, which he made in Egypt. In the seventh chapter of Exodus, 'I shall multiply my signs and revelations in the land of Egypt.' In the forty fifth chapter of Ecclesiasticus, 'I magnified him in the sight of kings.' In the eighth chapter of Wisdom, 'Terrible kings will fear me.' 8 She gave to the righteous the reward of their labours, and she led them on a wondrous way, and it was a cloud by day for them, and the light of stars by night.' 'She gave to the righteous,' the Gloss, 'the people of Israel,' 'the reward of their labours, 'which in the Gloss is the promised land, that He had promised to them. In the twelfth chapter of Genesis, 'I shall give your seed this land.' 9 'And she led them,' that is to the foretold land, on a wondrous way. The Gloss, 'Through the desert.' In the Psalm, 'A desert land, without paths and without water.' 10 And this way was wondrous because without many miracles there was no way through for the multitude. Hence it follows, 'And it was a cloud by day for them,' that is, during the heat of the day, and so, 'as a column of cloud.' 'And the light of stars by night,' that is, in place of the light of stars, and this is 'the column of fire,' as the Gloss says. In the thirteenth chapter of Exodus, 'The column of cloud never failed them by day nor the column of fire through the night.' 11 Saint Bonaventura, Commentary On Wisdom, Chapter 10 1 Wisdom 10.15 2 Rom 5.1 3 Tob 2.18 4 Exod 1.14 5 Exod 3.7 6 Wisd 7.27, Exod 4.12 7 Exod 9.10 8 Exod 7.3, Sirach 45.3, Wisd 8.15 9 Gen 12.7 10 Ps 62.3 11 Exod 13.22

Mary And Miracles

Auctor mirabilium Deus tria quaedam mirabilia operatus es in Maria: integritatem munditiae mirabiliter suscitavit, ut arca testamenti auro purissimo tegeretur; puritatem virginalem potentialiter fecundavit, ut rubus ardens non combureretur; ima summis ineffabiliter copulavit, ut, scala Jacob mediante, terrena coelestibus unirentur. Hugo De Sancte Victore, Miscellanea, Liber VI Tit CXXXIV De Tribus Mirabilibus in Maria Source: Migne PL 177.862c-d

God the creator of miracles fashioned three miracles in Mary, He wonderfully elevated the integrity of purity, so that the ark of the testament was covered with pure gold, 1 with power He made untouched virginity fecund, as the burning bush was not touched by fire, 2 and He unspeakably bound depths and heights, as in the midst of Jacob's ladder the things of earth and heaven were united. 3 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 134, On The Three Miracles of Mary 1 Exod 30.3, Heb 9.4 2 Exod 3.2 3 Genes 28.12

Seeing Miracles

...et nuntiaverunt in civitatem et in villas. Exierunt autem videre quod factum est, et venerunt ad Jesum. Hic ponitur consequens effectus miraculi ex parte civium regionis. Dicuntur autem hic tria: exitus videlicet ad probandum, veritatis probatio per visum et auditum, timoris irrationabilis perculsio ex veritate probata. De primo dicuntur tria: exitus ex auditu causatus, finis exitus qui est probatio per visum, et perventio exeuntium usque ad Dominum. Exitus autem de civitate et villis, exitum significat pristinee conversationis et societatis. Genes: Egredere de terra tua, et de cognatione tua, et de domo patris tui, et veni in terram quam monstrabo tibi. Cantic: O pulcherrima inter mulieres, egredere. Apocal: Exite de illa, populus meus. Videre quod factum est. Quia, ut dicit Horatius, Segnius irritant animum demissa per aures, Quam qua sunt oculis subjecta fidelibus. Job: Auditu auris audivi te, nunc aulem oculus meus videt te. Idcirco ipse me reprehendo, et ago poenitentiam. Joan: Jam non propter tuam loquelam credimus: ipsi enim audivimus, et scimus quia hic est vere Salvator mundi. Sic et nobis exeundum est a nobis, et nostris, ut videamus Dominum Jesum. II ad Corinth: Revelata facie qloriam Domini speculantes, in eamdem imaginem transformamur. Cantic: Egredimini et videte, filiae Sion, regem Salomonem, etc. Quod factum est. Quia interim in factis suis Dominus videtur, donec per speciem in futuro clarius perspiciatur. I ad Corinth: Videmus nunc per speculum in aenigmate. tunc autem facie ad faciem. Ad Roman: Invisibilia Dei a creatura mundi, per ea quae facta sunt, intellecta, conspisciuntur: sempiterna quoque ejus virtus, et divinitas. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput VIII Source: Here p570

...and they announced it in the cities and villages, and they went out to see what had been done, and they came to Jesus. 1 Here is set down the consequence of the working of the miracle on the part of the people of the region. And it speaks of three things, the going out, that is, for proof, and the proof of truth through seeing and hearing, and the blow of irrational fear from the proof of truth. Concerning the first of these three matters, the going out is caused by hearing and the aim of going out is proof by seeing, and the way of those going out is to the Lord. The going out from the city and villages signifies the going out from the old life and society, 'Go out from your land and your kin and from the house of your father, and come to a land which I will show you.' In the Song of Songs, 'Most beautiful among women, go out.' In the Apocalypse, 'Come out of her, my people.' 2 'To see what had been done.' Because as Horace says, 'What passes through the ear moves the soul less than what comes before the faithful eyes.' 3 In Job, 'With the hearing of my eyes I have heard of you and now I look on you. Therefore I blame myself, and I am penitent.' In the Gospel of John, 'Now we do not believe because of your words, for we ourselves have heard, and now we know that He is the Saviour of the world.' So even we must go out from ourselves and what is ours so that we might see the Lord Jesus. In the second letter to the Corinthians, 'Looking on the revealed face of the Lord's glory we are transformed into that same image.' In the Song of Songs 'Go out and see king Solomon, daughters of Sion.' 4 'What had been done.' Because the Lord is seen through His deeds until He is perceived more clearly in the future through His face. 'We see now in a mirror, in mystery, but then face to face.' In Romans, 'The unseen things of God are seen from the created things of the world, understood through what has been done, even His eternal power and Divinity.' 5 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 8 1 Lk 8.34-5 2 Gen 12.1, Song 1.7, Apoc 18.14 3 Horace Ars Poe 180-1 4 Job 42.5-6, Jn 4.42, 2 Cor 3.18, Song 3.11 5 1 Cor 13.12, Rom 1.20

Healing And Preaching

Συγκαλεσάμενος δὲ τοὺς δώδεκα μαθητὰς αὐτοῦ, ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν... Διὰ ταῦτα ἐνθέοις δυνάμεσι τοὺς ἑαυτοῦ μαθητὰς ὁ Κύριος ὥπλιζεν, ὡς ἂν ἐν πρώτοις τὰ δαιμονικὰ στίφη καὶ τὰς ἐχθρὰς τῶν ἀνθρώπων καὶ πολεμικὰς παρατάξεις καθαιροῖεν· ἔπειτα νόσων καὶ παντοίων παθῶν θεραπεύοιεν τοὺς καταπονουμένους· γνωρίσματα δὴ τῆς κηρυττομένης βασιλείας παρέχων ὁρᾷν ἅπασιν ἀνθρώποις. Ἐχρῆν γὰρ, παράδοξον κήρυγμα καταγγέλλοντας, ξένων καὶ νέων ἀγαθῶν ἐναργῆ σημεῖα παρέχειν τοῖς μαθητευομένοις. Ἦσαν δ' οὖν ἀληθῶς Θεοῦ βασιλείας δείγματα αἱ τεράστιαι δυνάμεις, τά τε θαύματα καὶ σωτήριοι ψυχῶν καὶ σωμάτων θεραπεῖαι· ὅτι ἅπας λόγος, ἔργων ἔρημος, οὔποτ' ἂν ἰσχύσῃ πεῖσμα βέβαιον ἐμποιῆσαι τοῖς ἀκροωμένοις. Διὸ ταῖς δι' ἔργων ἐπιτελουμέναις πράξεσι πίστιν ἐναργῆ παρεῖχον τῷ κηρύγματι. Εἰ γοῦν ψιλοῖς ῥηματίοις καὶ φωναῖς εἰκῆ προφερομέναις Θεοῦ βασιλείαν εἰς πάντας ἐβόων, κατάλυσίν τε τῶν πατριῶν θεῶν, τίς ἂν αὐτοῖς παρέσχε τὸν νοῦν; τίνα δ' ἂν ἔπεισαν Θεὸν εἶναι τὸν Ἰησοῦν καταγγέλλοντες, μηδεμίαν δὲ πίστιν τῇ μαρτυρίᾳ προσάγοντες; Διὸ πάντα λόγον θεϊκαῖς προλαμβάνων πράξεσιν ὁ Σωτὴρ, πρῶτα μὲν ἀνεπιτηδεύτους τὸν τρόπον, λόγων τε καὶ σοφίας θνητῆς ἀπείρους τοὺς αὐτοῦ μαθητὰς ἐπὶ κατορθώσει τῆς ὅλης οἰκουμένης προεχειρίζετο· κἄπειτα ἁλιευτὰς ψυχῶν ἀνθρωπίνων ποιήσειν προφήσας αὐτοὺς, ποιητὴς αὐτὸς ἐγίνετο τῆς ἐπαγγελίας· ὅθεν παραδόξων θαυμάτων ἐργάτας αὐτοὺς ἀπειργάζετο, ἄγκιστρα ταῦτα ψυχῶν σωτήρια παραδιδοὺς αὐτοῖς, ὡςἂν δι' αὐτῶν σαγηνεύοιεν καὶ ἀνέλκοιεν ἐκ τοῦ τῆς κακίας βυθοῦ τὸ θνητὸν γένος, πνεύματα πονηρὰ φυγαδεύοντες, καὶ πᾶσαν νόσον καὶ μαλακίαν ἰώμενοι ἐπὶ τῆς ἐπιταγῆς τῆς αὐτοῦ· οὔπω γὰρ ἦν Πνεῦμα δεδομένον. Εὐσέβιος ὁ Καισάρειος, Τὸ Κατὰ Λουκαν Ἐπαγγελιον, Ἐκλογή Source: Migne PG 24.544a

And He called together His twelve disciples and gave them power and authority...1 For this the Lord armed His disciples with heavenly power, that they might overcome the initial opposition of the devil and the hostility of men and bitter adversaries, since in curing sickness and all sorts of disorders they would offer proof in the sight of all men to the preaching of the kingdom of heaven. For it was necessary that those who were to declare an unexpected teaching should exhibit these strange new goods with signs. Therefore there were demonstrations of the kingdom of God, wonderous prodigies and miracles, and the accomplishment of the curing of souls and bodies by the Saviour. For the word is vain without deeds and it is not otherwise possible to convince listeners with any firm persuasion. Because of this works were accomplished for the gaining of firm faith in preaching. If, then, they had ventured to go out with words and voices alone to tell of the kingdom of God to everyone, with the abolishment of ancestral gods, who would have turned their minds to them? Who would have been persuaded by the declaration that Jesus was God if they have given no witness for such faith? Therefore the Saviour anticipates every word with Divine works, and from simple ways of living, lacking eloquence and worldly wisdom, He recruits His disciples for the correction of the whole world. And He had foretold that He would make them fishermen of human souls, with the author Himself as the promise of it, whence He made them workers of prodigious miracles, supplying them with salutary hooks for souls, so that they might catch and drag them out of the deep abyss of iniquity of the mortal race, in driving out evil spirits and in healing with a nod sickness and disorders, for they were not yet given the Holy Spirit. Eusebius of Caesarea, Commentary On the Gospel of Saint Luke, Fragment 1 Lk 9.1

Faith And Healing

Et erat quidam regulus, cujus filius infirmabatur Capharnaum. Hic cum audisset quia Jesus adveniret a Judea in Galilaeam, abiit ad eum, et rogabat eum ut descenderet, et sanaret filium ejus: incipiebat enim mori. Dixit ergo Jesus ad eum: Nisi signa et prodigia videritis, non creditis. Dicit ad eum regulus: Domine, descende priusquam moriatur filius meus. Dicit ei Jesus: Vade, filius tuus vivit. Credidit homo sermoni quem dixit ei Jesus, et ibat. Quaest. II. Item quaerit Gregorius de isto regulo, utrum crederet , an non? Quod non, videtur: 1. Quia Dominus increpat eum: Nisi signa et prodigia videritis , non creditis. 2. Hoc ipsum arguitur per litteram: quia petebat, quod descenderet, quasi nisi in praesentia sanare non posset. Sed contra hoc est: si non credidit, quomodo salutem filii postulavit a Domino? Respondeo: Dicendum, quod credidit, sed semiplene: credidit, in Christo esse virtutem ad salvandum filium; sed non credidit, in eo esse Divinitatem per quam posset ubique. Unde fides fuit, cum petiit salutem; sed defectus fidei, cum requirebat praesentiam corporalem. Quaest. III. Item quaerit dictus Gregorius : unde est, quod Dominus ad servum centurionis ire se obtulit, ad filium reguli, cum rogaretur, ire recusavit? Respondeo: Dicendum, quod hoc fuit ad aedificationem fidei et morum: fidei, quia, dum se obtult centurioni, ipsius fidei devotionem nobis manifestavit; dum retraxit se a filio reguli, curando eum in absentia, ad Divinitatis idem invitavit. Ad aedificationem vero morum , ut nostram superbiam constringeret, qui magnos veneramur et parvos despicimus, Dominus se obtulit ire ad centurionis servum, et recusavit ire ad reguli filium. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput IV Source: Here, p278

And there was a certain local ruler, whose son was lying sick at Capernaum. When he heard that Jesus had come from Judaea to Galilee, he went to him and asked Him to come down and heal his son, who was about to die. Jesus said to him, 'Unless you shall see signs and miracles, you shall not believe.' The local ruler said to him, 'Lord, come down before my child dies.' Jesus told him, 'Go, your son lives.' And the man believed in the word which Jesus had spoken to him, and he went.' 1 Question 2 Gregory asks the same thing regarding this ruler, whether he believed or not. 2 It seems that he did not, 1 Because the Lord admonished him with, 'Unless you shall see signs and prodigies, you shall not believe.' 2 According to what is written it is asserted that he entreated Him to come down, as if unless He was present He could not heal. But against this, if he did not believe why did he ask the Lord to heal his son? I answer that it must be said that he did believe but not fully. He believed that the power of Christ could heal his son, but he did not believe in the Divinity in Him by which He was able to be everywhere. Hence there was faith when he sought healing, but a lack of faith because he sought bodily presence. Question 3 Gregory asks the same question, why did the Lord offer to go to the servant of the centurion 3 but when he was asked to go to the son of the ruler he refused? I answer that it must be said that this was for the edification of faith and morals. Faith because when He offered Himself to the centurion He manifested the devotion of his faith to us, and when He held Himself back from the son of the ruler and cured him in His absence, He signified His Divinity. And to edify morals in that we should suppress our pride, we who admire great men and scorn little men, for the Lord offered Himself to the centurion's servant and refused to go to a ruler's son. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 4 1 Jn 4.46-50 2 Homilies on Gospels 2.28.1 3 Homilies on Gospels 2.28.2, Lk 7.1-10

The Soul And The Body's Healing

Et revera majus miraculum est de propria carne fomitem luxuriae eradicare, quam expellere immundos spiritus de corporibus alienis; et magnificentius signum est virtute patientiae truculentos motus iracundiae cohibere, quam aeris principatibus imperare; plusque est exclusisse edacissimos de corde proprio tristitiae morbos, quam valetudines alterius febresque corporeas expulisse. Postremo multis modis praeclarior virtus sublimiorque profectus est, animae propriae curare languores, quam corporis alieni. Quanto enim haec sublimior carne est, tanto praestantior ejus est salus; quantoque pretiosioris excellentiorisque est substantiae, et tanto gravioris ac perniciosioris est et ruinae. Sanctus Ioannes Cassianus, Collationes, Collatio XV, Quae est secunda abbatis Nesterotis, De Charismatibus Divinis, Caput VIII, Quod mirabilius sit de semetipso vitia, quam de altero daemones extrusisse Source: Migne PL 49.1007b-1008a

And in truth it is a greater miracle to root out from one's own flesh the inclination to lust than to expel unclean spirits from the bodies of others, and it is a greater sign to restrain the wild motions of anger by the virtue of patience than to command the powers of the air, and it is greater to have shut out from one's heart the devouring pangs of gloominess than to have expelled sickness and fever from the body of another. Finally it is in many ways a greater virtue and a more glorious achievement to cure the infirmities of one's own soul than those of the body of another. For as much as the soul is greater than the flesh, so is its salvation more important, and as much as the soul is more precious and more excellent, so its ruin is more grievous and more perilous. Saint John Cassian, Conferences, Conference 15, The Second of Abbot Nesteros, On Divine Gifts, Chapter 8, That it is more wonderful to have cast out one's faults from one's self than demons from another.

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

Miracles And The Incarnation

Mirum non esse debet a Deo factum miraculum: mirum enim esset si homo fecisset. Magis gaudere quam mirari debemus, quia Dominus noster et salvator Iesus Christus homo factus est, quam quod divina inter homines Deus fecit. Plus est enim ad salutem nostram quod factus est propter homines, quam quod fecit inter homines: et plus est quod vitia sanavit animarum, quam quod sanavit languores corporum moriturorum. Sed quia ipsa anima non eum noverat a quo sananda erat, et oculos habebat in carne unde facta corporalia videret, nondum habebat sanos in corde, unde Deum latentem cognosceret; fecit quod videre poterat, ut sanaretur unde videre non poterat Sanctus Augustinus Hipponensi, In Evangelium Ionannis, Tractatus XVII Source: Migne PL 35.1527

It should not be a matter of wonder that God performed a miracle, for the wonder would be if man had done it. We should rejoice more than wonder that our Lord and Saviour Jesus Christ was made man than that God performed Divine works among men. It is of greater importance for our salvation that He was made for men, than what He did among men. It is more important that He healed the faults of souls, than that He healed the infirmities of mortal bodies. But as the soul did not know Him who was to heal it, and had the eyes of flesh by which it saw corporeal deeds and not yet the healthy eyes of the heart with which it could recognise the hidden God, so He did what the soul was able to see, so that being healed it would see what it could not. Saint Augustine of Hippo, from Tractate 17 On The Gospel of St John

The Cursing Of The Fig Tree

Τὴν συκῆν οὐκ ἁπλῶς ὁ Κὺριος κατηράσατο, μὴ τοῦτο νόμιζε, ὦ τῶν θείων ἀκόρεστε, ἀλλ' ἵνα δείξῃ τοῖς ἀγνώμοσιν Ἰουδαίοις, ὅτι ἔχει δύναμιν καὶ πρὸς τιμωρίαν ἀκροῦσαν. Ἐπειδὴ γὰρ ἐν πᾶσι τοῖς θαύμασιν οὐδὲν αὐτὸν παραχόντα τινὶ λυπρὸν ἑωράκεισαν, μόνον εὐργετεῖν αὐτὸν ὑπελάμβανον δύνασθαι, οὐκ ἔχοντα κακοῦν τοὺς πονηροὺς ἐξουσίαν. Ἐκ τῆς ἀψύχου τοίνυν οὐσίας, πείθει τὸν ἀχάριστον δῆμον, ὅτι καὶ ἀμύνασθαι δύναται, καὶ ὡς ἀγαθὸς οὐ βεδούλευται. Ἐξηράνθη οὖν ξύλον, ἵνα φοβήσῃ ἀνθρώπους. Ἄμα δέ τις τούτῳ καὶ ἀπόῥῥητος συμπέπλεχται λόγος, παρὰ γερόντων εἰς ἡμᾶς σοφῶν διαφοιτήσας· ὅτι τὸ ξύλον τῆς παραβάσεως τοῦτο, οὖ καὶ τοῖς φύλλοις εἰς σκέπην οἱ παραβάντες ἐχρήσαντο. Καὶ κατηράθη παρὰ Χριστοῦ φιλανθρώπως, μηκέτι καρπὸν ἐνεγκεῖν αἴτιον ἁμαρτίας. Ἐπειδὴ δευτέρα Θεοῦ παρουσία, πρὸς ἐνανθρώπησιν μὲν οὐκ ἔστι, πρὸς δὲ τίσιν τῶν πεπραγμένων ἐκάστῳ. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΝΑ’ Θεοπομπῳ Τριβουνῳ Source: Migne PG 78.213b-c

Do not think, O insatiable one for things Divine, that the Lord cursed the fig tree in mindless fashion, 1 but it was so that He might show to the ingrate Jews what power He possessed, and that He might use it for punishment. Since in His miracles they did not perceive anything troubling to themselves, therefore they thought that He could only do what was beneficial, and that He did not possess that power which is able to afflict the wicked with evil. But by this thing without a soul He admonishes a thankless people that He is indeed able to bring requital on crimes, though on account of His own goodness He is unwilling. That tree withered, then, so that men might be touched with fear. And there is also a certain secret message bound up in this, which wise elders have spread among us, that is, that this is the tree of transgression, whose covering of leaves sinners make use of. And it was cursed by the benevolent Christ so that it would no longer bear fruit on account of fault. For at the Second Coming He shall not be kind to those who err, but return to each man according to his deeds. Saint Isidore of Pelusium, Book 1, Letter 51, to Theopompus the Tribune 1 Mk 11.12-14

The Staff And The Serpent

ΕΡΩΤ Θ' Διατί πρῶτον σημεῖον δέδωκε τῆς ῥαβδου τὴν εἰς ὄφιν μεταβολὴν; Ἐπειδὴ λογικῆς ὁ Φαραὼ φύσεως ῶν ὠμότητι κατὰ τῶν Ἐβραίων ἐχρήσατο, καὶ τὸ θεοειδὲς θηριῶδες ἀπέφηνε, τὴν ῥάβδον δι' ἦς αὐτὸν ἐμαστίγωσεν, εἰς ὄφιν μεταβληθῆναι προσέταξεν· εἰς ἔλεγχον μὲν τῆς ἐκείνου θηριωδίας, ἔμφασιν δὲ τῆς δυσμενείας. Καὶ γὰρ τῇ τοῦ ὄφεως ἀρᾷ καὶ τοῦτο προστέθεικεν· Ἔχθραν θήσω ἀναμέσον σοῦ καὶ ἀναμέσον τῆς γυναικὸς. καὶ τὰ ἐξῆς. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Ἐξοδον Source: Migne PG 80.232b-c

Question 9 Why for the first sign did God change the staff into a serpent? 1 Because the Pharaoh, though of a rational nature, savagely used this to oppose the Hebrews, and thus he turned what was Divine in himself into a monster. Therefore God commanded the staff, by which he would strike him, to turn into a serpent, for a reproach of his savagery and declaration of his malevolence. For even this is added to the curse of the serpent: 'I shall place enmity between you and the woman,' and the rest. 2 Theodoret of Cyrrhus, Questions On Exodus 1 Exod 7.8-10 2 Gen 3.15

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

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

Miracles And Teaching

Καὶ ἠκολούθει, φησὶν, αὐτῷ ὄχλος πολὺς, ὅτι ἑώρων τὰ σημεῖα ἆ ἐποίει. Οὐ σφόδρα βεβαίας διανοίας ἡ ἀκολούθησις. Τοσαύτης γὰρ διδασκαλίας ἀπολαύσαντες, ἀπὸ τῶν σημείων ἐνήγοντο μᾶλλον· ὅ παχυτέτας γνώμης ἦν. Τὰ γὰρ σημεῖα, φησὶ, τοῖς ἀπίστοις οὐ τοῖς πιστεύουσιν. Ἀλλ' οὐκ ἐκεῖνος ὁ δῆμος ὁ παρὰ τῷ Ματθαίῳ οὕτως, ἀλλ' ἄκουε πῶς· Ἐξεπλήσσοντο πάντες ἐπὶ τῇ διδαχῇ αὐτοῦ, φησὶν, ὅτι ἐδίδασκεν αὐτοὺς ὡς ἐξουσίαν ἔχων. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Υπόμνημα Εἰς τὸν ἅγιον Ἰωάννην τὸν Ἀπόστολον και Εὑαγγελιστην, Ὁμιλία ΜΒ´ Source: Migne PG 59.239

'A great crowd followed Him beholding the miracles that He did.' 1 Those who were following had not a very wise state of mind, for having enjoyed such teaching, they were more attracted by the miracles, which indicates a duller state. For it is said that 'miracles are not for believers but for unbelievers.' 2 The people noted by Matthew were not like this, but hear how: 'They all were astonished at His teaching '  he says, 'because He taught as one having authority.' 3 Saint John Chrysostom, Commentary On The Gospel of Saint John, Homily 42 1 Jn 6.2 2 1 Cor 14.22 3 Mt 7.28-29

Asking For A Miracle

Quaest IV Quaeritur de responsione Domini ad Matrem: Quid mihi et tibi est, mulier? Nondum venit hora mea. Aut enim divina Virgo petebat petendum, aut non petendum. Si petebat petendum: ergo non debuit ei ita acriter respondere. Si petebat non petendum: ergo petentem non debuit exaudire. 2 Item, quid est quod dicit: Nondum venit hora? Aut enim venit, et ita falsum dicit; aut non venit, et ita male facit, quod ante horam facit. 3 Item, ex hoc arguunt haeretici, quod Dominus fuit subiectus fato et astris. Respondeo: Dicendum, quod Domini responsio non fuit insultatoria, sed instructoria. Ostendit enim, qua ratione Matri petenti satisfaciat. Unde in petitione tria considerantur: petens, et haec est Mater Domini; pro quibus petit, quia pro consanguineis pauperibus; quid petit, quia miraculum. Dominus ostendit in responsione, quod hoc non debebat petere ut mater; quia non ex natura ab ipsa tracta hoc poterat, ideo dicit ei mulier, non dicit mater. Non debebat petere pro consanguineis, tanquam curam habens parentum carnalium; ideo dicit: Quid mihi ei tibi est? Ostendit, quod miraculum non est faciendum propter indigentiam, sed ad manifestandam suam gloriam, cuius manifestandae nondum erat necessitas; ideo dicit: Nondum venit hora mea. Quia tamen petens mulier sancta erat; quia illi, pro quibus petebat, pauperes erant; quia discipulis gloria manifestanda erat: ideo exaudit eam. Quod obiicitur de hora, intelligendum, nondum venerat hora perfectae manifestationis, qualis fuit circa mortem: de hora dicit Augustinus, non qua cogeretur mori, sed qua dignaretur occidi; unde infra decimo: Potestatem habeo ponendi animam meam, et nemo eam tollit a me. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput II Source: Here, p513

Question 4. A query concerning the reply of the Lord to His mother: 'What is it to me or you, woman? My hour has not yet come.' 1 Either the holy Virgin asked for what should be asked or for what should not be asked. If she asked for what should be asked, then He should not have answered her so sharply. If she asked for what should not be asked, then He should not have listened to her request. 2 Likewise, why is it said: 'My hour has not yet come?' For either it came and He speaks falsely, or it had not come and thus He acts wrongly because He did so before the hour. 3 Likewise, because of this heretics argue that the Lord was subject to Fate and the stars. Response: It must be said that the reply of the Lord was not offensive but instructive. For He shows how His mother's request might be rationally satisfied. Whence in this petition three things must be considered: she who asks, who is the Mother of the Lord; for whom she asks, who are poor relations; what she asks for, which is a miracle. The Lord shows in His answer, that this should not have been asked as a mother, because not on account of that nature was she able to acquire this, therefore he says to her, 'Woman', not 'Mother.' Nor should it have been asked for relations, as if it were a care due to parental flesh, and therefore He says: 'What is it to me and to you?' He shows that a miracle is not made on account of poverty, but to manifest His glory, which it was not yet necessary to manifest, so He says: 'My hour has not yet come.' However, because the woman who asked was holy, because those for whom she asked were poor, because His glory would be manifested to His disciples, therefore He listened to her. Concerning the objection about the hour, it must be understood that the hour had not yet come for His perfect manifestation, as it was around His death. Concerning which hour Augustine says: 'Not that He was forced to die, but because He considered it right to die.' 2 Whence it says in the tenth chapter: 'I have the power to place down my soul and no one takes it from me.' 3 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 2 1 Jn 2.4 2 Aug Tractates Gosp John 8.10-12, 37 3 Jn 10.17

High And Humble Speech

Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον Τίνος οὖν τὰ πάθη; Τῆς σαρκός. Οὐκοῦν εἰ δίδως σαρκὶ τὰ πάθη, δὸς αὐτῇ καὶ τοὺς ταπεινοὺς λόγους. Καὶ ᾧ τὰ θαύματα ἐπιγράφεις, τοὺς ἀνηγμένους ἀνάθες λόγους· ὁ γὰρ θαυματουργῶν Θεὸς εἰκότως ὑψηλὰ λελεῖ, καὶ τῶν ἔργων ἐπάξια· ὁ δὲ πάσχθν ἄνθρωπος καλῶς ταπεινὰ φθέγγεται, καὶ τῶν παθῶν κατάλληλα. Ἀμφιλοχίος Ἐπισκόπος Ἰκονίου, Ἐκλογή Source: Migne 39.108d

Truly I say to you that he who listens to my words, and believes in Him who sent me, he has eternal life. 1 Where are the passions? In the flesh. Therefore if you assign passions to the flesh, assign to the same humble words; but to Him whom you ascribe miracles, give sublime speech. For God, who brings forth miracles, rightly speaks of high things, as befits His works. But man who suffers the passions, rightly speaks humbly, as befits the passions. Amphilocius of Iconium, Fragment 1 Jn 5.24

Preaching And Revival

Eductus somne, cecidit de tertio coenaculo deorsum... Inter verba praedicationis occurrit occasio curationis, ut dulcedine miraculi et doctrinae sermo firmetur, et vigiliarum labor arceatur, et memoria magistri jam discessuri arctius mentibus infigatur. Tria vero coenacula in quorum supremo Paulus disputat, fides, spes, et charitas, sunt. Major autum his charitas. Quam si quis per ignaviam deseruerit, et inter Apostoli voces dormitare non timuerit, jam inter mortuos computabitur. Cum enim in uno offenderit, factus est omnium reus. Ad quem cum descendisset Paulus, incubuit super eum... Quod descendit, incumbit, complectitur, hoc est quod ipse dicit: Filioli mei, quos iterum parturio, donec formetur Christus in vobis. Operosior enim est resuscitatio eorum qui per negligentiam, quam qui per infirmitatem peccant. Et haec per Eutychum, illa per Tabitham quam Petrus suscitavit, experimitur. Et ideo illa in diebus infirmata moritur, hic media nocte cadit et moritur. Illa post mortem lota in coenaculo ponitur, hic tertio coenaculo delapsus deorsum mortuus lugetur. Iste praesente et docente, illa absente magistro. Ad hunc Paulus descendit, ad illam Petrus suscitaturus ascendit. Illa mox viso Petro resedit, hic nocte media defunctus tandem mane resurgit, et justitiae sole afflante, redivivus adducitur. Sanctus Beda,Super acta Apostolorum Expositio, Caput XX Source: Migne PL 92.985a-c

Having fallen asleep, he fell down from the third storey... 1 Here among the words of preaching there occurs an occasion for healing, that the sweetness of a miracle fortify the speech of teaching and watch over the labour of vigils, and the memory of the teacher soon to depart be more firmly fixed in the mind. The third storey at which height Paul disputed, are faith, hope and charity, and the greatest of these is charity. 2 Which if someone forsakes by negligence, and does not fear to slumber among the Apostolic voices, he is already to be reckoned among the dead. For when he offends in one thing, he is made guilty in all. 3 And when Paul had gone down to him, he bent over him... 4 He descends, he bends over, he embraces, and this is as he said: 'My children, whom again I carry in the womb until Christ is fashioned in you.' 5 For more laborious is the resuscitation of those who sin by negligence rather than by weakness. And the former is expressed by Eutychius, the latter by that Tabitha whom Peter revived. 6 Thus she died by weakness in the day, he fell and died in the middle of the night. She after death was washed and placed in the upper room, he fallen from the third storey was mourned as one who had died. He was present amid teaching, she had the teacher absent. Paul went down to revive him, Peter went up to her. She quickly sat up at the sight of Peter, he who perished in the middle of the night eventually rose in the morning, and with the sun of righteousness blazing, was led away alive. Saint Bede, from the Commentary on the Acts of The Apostles, Chap 20 1 Acts 20.9 2 1 Cor 13.13 3 Jam 2.10 4 Acts 20.10 5 Galat 4.19 6 Acts 9.36-41

Wolves And Sheep

Si quis lupum cooperiat pelle ovina, quomodo cognoscas illum, nisi aut per vocem, aut per actum? Ovis inclinata deorsum balat, lupus in aera convertit caput suum contra caelum, et sic ululat. Qui ergo secundum Deum vocem humilitatis et confessionis emittit, ovis est: qui vero adversus veritatem turpiter blasphemiis ululat contra Deum, lupus est: sicut dicit propheta de illis: Iniquitatem in excelso loquuti sunt, posuerunt in coelum os suum. Ovis herbas manducat, lupus carnibus delectatur. Quem videris ergo de pratis Scripturarum herbas floridas justitiae colligentem, ovis est: quem videris autem in sanguine persequutionis gaudentem, lupus est. Adhuc autem considera an virtutes, quas facit, utiles sint an inutiles. Utiles sunt, quae mirabiliter fiunt, et ad salutem proficiunt: utputa infirmos sanare, et alia hujusmodi, quae fecit Christus. Vacuae autem sunt, quae admirationem quidem faciunt videntibus, utilitatem autem afferunt nullam: utputa volare per aerem, sicut et Dominum diabolus hortabatur: statuas facere ambulare: aut commisceri flammae, et non comburi: et alia qualia Simon fecit. Nam plena opera ex Deo sunt, quia et ipse est plenus; vacua autem ex diabolo, sicut et ipse est vacuus et vanus. Nam quia quaedam mirabilia fiunt ex Deo, quaedem autem ex diabolo, demonstrat Nicodemus. Non enim dixit, Nemo facit signa, nisi sit Deus cum illo: sed, Nemo fecit haec signa, quae tu facis, nisi sit Deus cum illo. Opus Imperfectum in Matthaeum, Homilia XIX Source: Migne PG 56.739

If someone covers the wolf with the fleece of a sheep 1 how will we know it, unless by the voice, or the deed? The sheep bleats with its head down, the wolf turns its head to the sky and howls against heaven. Therefore, he who gives forth the voice of humility and confession to God, he is a sheep, but he who against the truth, with foul blasphemy, howls against God, he is a wolf, as the Prophet says of them: 'They spoke iniquity against the High, and they placed their mouths in heaven.' 2 The sheep eats grass, the wolf delights in flesh. Therefore he whom you see gathering the flowery grasses of righteousness from the meadows of Scripture is a sheep, but he whom you see delighting in persecution, he is a wolf. And then consider their powers, whether they be useful or useless. They are useful when they are wonders and profit for salvation, as healing the sick and the other things which Christ did. They are empty when they are done for the admiration of onlookers and they have no usefulness for anything, as flying through the air, just as the Devil demanded of Christ, 3 and making statues walk, and standing in flames and not being burnt, and those other things that Simon did. 4 For full works are from God, because He is fullness, and empty ones are from the devil, as even he is empty and vain. And that certain wonders are from God, and others from the devil, Nicodemus demonstrates. For he did not say, 'No one makes signs unless he is from God.' but 'No one makes these signs, which you do, unless God is with him.' 5 Opus Imperfectum on Matthew, from Homily 19 1 Mt 7.15 2 Ps 72.8-9 3 Mt 4.5-6 4 Acts 8.9-11 5 Jn 3.2

The Limitations Of Miracles

Non fuit, inquis, ordo eiusmodi necessarius, quia statim se et Filium et Missum et Dei Christum rebus ipsis esset probaturus per documenta virtutum. At ego negabo solam hanc illi speciem ad testimonium competisse, quam et ipse postmodum exauctoravit, siquidem edicens multos venturos et signa facturos et virtutes magnas edituros, aversionem etiam electorum, nec ideo tamen admittendos, temerariam signorum et virtutum fidem ostendit, ut etiam apud pseudochristos facillimarum. Aut quale est si inde se voluit probari et intellegi et recipi, ex virtutibus dico, unde ceteros noluit aeque et ipsos tam subito venturos quam a nullo auctore praedicatos? Si quia prior eis venit et prior virtutum documenta signavit, idcirco, quasi locum in balneis, ita fidem occupavit, posteris quibusque praeripuit, vide ne et ipse in condicione posteriorum deprehendatur, posterior inventus creatore ante iam cognito, et proinde virtutes ante operato, et non aliter praefato non esse aliis credendum, post eum scilicet. Igitur si priorem venisse et priorem de posteris pronuntiasse hoc fidem excludet, praedamnatus erit et ipse iam ab eo quo posterior est agnitus, et solius erit auctoritas creatoris hoc in posteros constituendi, qui nullo posterior esse potuit. Iam nunc, cum probaturus sim creatorem easdem virtutes, quas solas ad fidem Christo tuo vindicas, interdum per famulos suos retro edidisse, interdum per Christum suum edendas destinasse, possum et ex hoc merito praescribere tanto magis Christum non ex solis virtutibus credendum fuisse quanto illum non alterius quam creatoris interpretari potuissent, ut respondentes virtutibus creatoris et editis per famulos suos et in Christum suum repromissis. Quamquam, et si alia documenta invenirentur in tuo Christo, nova scilicet, facilius crederemus etiam nova eiusdem esse cuius et vetera, quam cuius tantummodo nova, egentia experimentis fidei victricis vetustatis, ut sic quoque praedicatus venire debuerit tam praedicationibus propriis exstruentibus ei fidem quam et virtutibus, praesertim adversus Christum creatoris venturum et signis et prophetiis propriis munitum, ut aemulus Christi per omnes diversitatum species reluceret. Sed quomodo a deo nunquam praedicato Christus eius praedicaretur? Hoc est ergo quod exigit nec Deum nec Christum tuum credi, quia et Deus ignotus esse non debuit, et Christus agnosci per Deum debuit. Tertullianus, Adversus Marcionem, Liber III, Caput III Source: Migne PL 2.323c-325a

An arrangement of prior prophecy, you say, was not necessary, because He was instantly able to prove Himself the Son, and He Who Was Sent, and the Christ of God, with His deeds, by means of the witness of His miracles. But I shall deny that evidence of this sort alone was sufficient testimony of Him when He Himself later dismissed its authority, since He, declaring that many would come and show great signs and wonders, so as to turn aside the very elect, and yet were not to be received, 1 showed the rashness of belief in signs and wonders, which were so easy to perform even by false christs. Else how is it, if He wished to be approved and understood and received on account of such wonders, that He forbade the recognition of others like that, whose coming was to be quite sudden and unannounced by any authority? If, because He came before them, and was before them in displaying signs, and therefore, just as the firstcomers have the first place in the baths, He had first right to faith, and so seized it from all who came after, be careful lest even He be caught in the condition of the latecomer, being found to be after the Creator, who had already been made known, and who had already worked miracles like Him, and just like Him had forewarned that others not be believed, who should come after Him. If, therefore, to have come first and to have first uttered this warning is the limit of faith, He will Himself have to be condemned, because He was later in being acknowledged, and authority to prescribe such a rule about latecomers will belong to the Creator alone, who could have been after none. And now, when I am about to prove that the Creator displayed the same miracles, which you claim as solely enough for faith in your Christ, sometimes by His servants before, and in other cases reserved for His Christ to show, I may from this with merit maintain that there was so much the greater reason why Christ should not be believed in simply on account of His miracles, inasmuch as these would have shown Him to belong to none other than the Creator, because they answer to the miracles of the Creator, both as performed by His servants and reserved for His Christ. And, then, even if some other proofs should be found in your Christ, that is, novelties, we would be more readily inclinced to believe that even they belong to the same one as the old ones, rather than to him who has nothing but new proofs which have not the witness of antiquity which wins faith, so that even here he should have come announced as much by prophecies of his own for the building up of faith in him, as by miracles, especially against the Creator's Christ who was to come fortified by signs and prophets of His own, that he might shine forth as a rival of Christ in every way. But how was his Christ to be foretold by a God who never predicted? This, therefore, must obtain: that neither your God nor your Christ are to be believed, because God should not have been unknown and Christ should have been made known through God. Tertullian, Against Marcion Book 3, Chapter 3 1 Mk 13.21-22