Killings In Bethlehem

Τότε Ἡρώδης ἰδὼν, ὅτι ενεπαίχθη ὑπὸ τῶν Μάγων... Ὥσπερ τῷ Φαραὼ ἐνέπαιξεν ὁ Θεὸς διὰ Μωϋσέως, οὕτω καὶ τῷ Ἡρώδῃ διὰ τῶνΜάγων· ἐπεὶ καὶ ἄμφω, καὶ Ἡρώδης καὶ Φαραὼ, παιδοκτόνοι. Ὁ μὲν Φαραὼ τὰ τῶν ἐν Αἰγύπτῳ Ἑβραίων ἄῤῥενα φονεύων, ὁ δὲ Ἡρώδης, τὰ τῶν ἐν Βηθλεέμ. Ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλε πάντας τοὺς παῖδας τοὺς ἐν Βηθλεέμ. Τὴν κατὰ τῶν Μάγων ὀργὴν, κατὰ τῶν οὐδὲν ἀδικησάντων, ἐνδείκνυται . Τίνος δὲ ἕνεκεν συνεχωρήθησαν' οἱ παῖδες σφαγῆναι; Ἵνα δειχθῇ τοῦ Ἡρώδου ἡ κακία· ἀλλ᾽ ἴσως ἐρεῖς μοι· Καὶ τὶ τοῦτο; ἵνα δειχθῇ ἡ ἐκείνου κακία, διὰ τοῦτο ἠδικήθησαν οἱ παῖδες; ῎Ακουε τοίνυν, ὅτι οὐκ ἠδικήθησαν, ἀλλὰ στεφάνων ἠξιώθησαν. Πᾶς γὰρ ὁ·κακόν τι πάσχων ἐνταῦθα, ἢ εἰς ἁμαρτημάτων διάλυσιν πάσχει , ἢ εἰς στεφάνων προσθήκην· ὥσπερ δὴ καὶ οὗτοι οἱ παῖδες, μειζόνως στεφανωθήσονται. Καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς, ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὂν ἠκρίβωσε παρὰ τῶν Μάγων. Τότε ἐπληρώθη τὸ ῥηθὲν ὑπὸ Ἱερεμίου τοῦ προφήτου, λέγοντος, Ἴνα μή τις νομίσῃ, ὅτι ἄκοvτος τοῦ Θεοῦ γέγονεν ἡ τῶν νηπίων ἀναίρεσις, δείκνυσιν ὅτι καὶ προεγίνωσκε καὶ προείπεν. Φωνὴ ἐν Ῥαμᾷ ἡκούσθη. Ἡ Ῥαμά, τόπος ἦν τῆς Παλαιστίνης ὑψηλός. Τοῦτο γὰρ σημαίνει τὸ ὄνομα, ὑψηλήν· ἔλαχε δὲ εἰς κλῆρον τῇ φυλῇ τοῦ Βενιαμίν, ὃς ἦν τῆς Ῥαχὴλ υἱός· ἡ δὲ Ῥαχὴλ, ἐv τῇ Βηθλεὲμ ἐτάφη. Λέγει τοίνυν τὴν Βηθλεὲμ ὁ προφήτης , Ῥαχήλ, διότι ἐν αὐτῇ ἐτάφη ἐκείνη· τὸν δὲ κλαυθμὸν καὶ τὸν θρῆνον, ἀκουσθῆναι ἐν τῇ ὑψηλῇ. Ἄκουε τοίνυν τοῦ προφήτου· θρῆνος καὶ κλαυθμὸς, καὶ ὀδυρμὸς πολύς· Ραχήλ κλαίουσα τὰ τέκνα αὐτῆς, τουτέστιν, ἡ Βηθλεέμ, καὶ οὐκ ἤθελε παρακληθῆναι , ὅτι οὐκ εἰσίν. Ἐν τῷ βίῳ τούτῳ οὐκ εἰσὶν, ἐπεὶ ἀἱ ψυχαὶ, ἀθάνατοι. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ B' Source: Migne PG 123.169a-c

Then Herod, perceiving that he had been tricked by the Magi... 1 As Pharoah was outwitted by God through Moses, so Herod was through the Magi, since both Herod and the Pharoah were murderers of children. Pharaoh killed the first born boys of the Hebrews in Egypt 2 and Herod the those of Bethlehem. 'He was exceedingly angry and commanded that all the male boys in Bethlehem should be slain.' He reveals his anger against the Magi who offended in nothing. But why were the boys allowed to be killed? So that the wickedness of Herod might be shown. But perhaps you will say to me, 'Why in this way? Can his wickedness not be exposed but that little boys must suffer violence?' Hear then, that it was to win crowns they there were afflicted. All who suffer some injury here, either suffer that sin might be cleansed, or that a crown might be gained, and so even these boys were crowned. 'And to all the borders, from two years and under, according to the time that had been reckoned by the Magi. Then were fulfilled the words of Jeremiah the prophet, who said... Lest anyone think that the killing of the little ones was done without God's knowledge, he shows it was foreknown and predicted. A cry in Rhama was heard... 3 Rhama was a high place in Palestine, and the name signifies a high place, and it was part of the lot of the tribe of Benjamin, who was a son of Rachel, and Rachel was buried in Bethlehem. 4 Therefore the prophet speaks of Bethlehem and Rachel because Rachel was buried there, and weeping and groaning was heard in the heights. Hear, then, the prophet, 'Lamentation and tears and much weeping. Rachel weeping for her children,' that is, of Bethlehem, 'and she was unwilling to be consoled, because they are no more.' 3 They are no more in this world, because their souls are immortal. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 2 1 Mt 2.16 2 Exod 1.8-22 3 Jerem 31.15 4 Genes 35.17-20

Wolves And Sheep

Sicut oves in medio luporum... Ecce legationis difficultas. Et non dicit: iuxta lupos, sed ut nusquam fit effugere nisi capturam luporum, quia in hoc solo spes est, si lupi, natura lupina deposita, ab ovibus capi possunt. Beniamin lupus rapax mane dividet praedam, et vespere dividet spolia. Tales enim lupi sunt, qui de lupis possunt fieri filii dextrae et nunc praedam, quam mane, dum lupi erant, acceperunt, vespere conversionis spolia dividentes Domino reportant, sicut fecit Paulus. Lupus rapit et dispergit oves. Aestimati sumus sicut oves occisionis. Dedisti nos tanquam oves escarum, et in gentibus tanquam inter lupos dispersiti nos. In huius signum Rachel, quae ovis interpretatur, enixa est Beniamin. De quo dicitur Beniamin lupus rapax. Sanctus Albertus Magnus, Commentarium in Mattheum, Caput X Source: Here

Like sheep in the midst of wolves... 1 Behold the difficulty of the messenger. And He does not say: near the wolves, but that there never shall be escape unless the wolves are captured, because in this alone is hope, if the wolves, whose nature is established as the wolf, they are able to seize from the sheep. 'Benjamin is a rapacious wolf dividing the prey in the morning and in the evening dividing the spoil.' 2 For so are wolves, who yet from wolves can become sons of the right hand, and then the prey, which in the morning, while they were wolves, they took, in the evening, turning to dividing the spoil, they bring it back to the Lord, as Paul did. 'The wolf seizes and scatters the sheep.' 3 'We are judged as sheep for the slaughter.' 4 'You have handed us over as sheep for eating and we are scattered among the Gentiles,' 5 as among wolves. In this is the sign of Rachel, she whose name means sheep, she who gave birth to Benjamin. 6 Concerning which it is said Benjamin is a rapacious wolf. Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 10 1 Mt 10.16 2 Gen 49.27 3 Jn 10.12 4 Ps 43.22 5 Ps 43.12 6 Gen 35.16-20

Rachel And The Children

Tunc adimpletum est quod dictum est per Jeremiam prophetam, dicentem: Vox in Rama audita est, ploratus et ululatus multus, Rachel plorans filios suos, noluit consolari, quia non sunt. De Rachel natus est Benjamin, in cujus tribu non est Bethleem. Quaeritur ergo quomodo Rachel filios Judae, id est, Bethleem, quasi suos ploret? Respondebimus breviter, quia septula sit juxta Bethleem in Ephrata, et ex materno corpusculi hospitio matris nomen acceperit. Sive quoniam Juda, et Benjamin duae tribus junctae erant, et Herodes praeceperat non solum in Bethleem interfici pueros, sed et in omnibus finibus ejus. Per occisionem Bethleem intelligimus multos etiam de Benjamin fuisse caesos. Plorat autem filios suos, et non recipit consolationem, secundum duplicem intelligentiam. Sive quod eos in aeternum mortuos aestimaret, sive quod consolari se nollet de his quos sciret esse victuros. Quod aptem dicitur in Rama, non putemus loci nomen esse, juxta Gabaa, sed rama excelsum, רמה, interpretatur, ut sit sensus: Vox in excelso audita est, id est, longe lateque dispersa. Sanctus Hieronymus, In Matthaei Evangelium Expositio, Liber I, Cap II Source: Migne PL 26.27c-28b

Then was fulfilled what was spoken through Jeremiah the Prophet, saying: A voice was heard in Rama, weeping and much wailing, Rachel weeping for her children, and she was unwilling to be consoled, because they are not. 1 Benjamin was born of Rachel, but in his tribe there is no Bethlehem. Therefore it is asked how Rachel could weep for the children of Judah, that is, of Bethlehem, as if they were her own? We shall briefly answer that she was buried near Bethlehem in Ephrata, and it received the name of the mother from the burial there of her dear body, or because the two tribes of Judah and Benjamin bordered each other, and Herod commanded that the boys be killed not only in Bethlehem but in all its surrounding regions. By the killing at Bethlehem we understand that many also from Benjamin were slain. 'She weeps for her sons and does not receive consolation' has a twofold understanding: either that she thought them to be dead forever, or that she did not want to console herself concerning those she knew would live. As for the word 'in Rama' we should not think that this is the name of the place near Gabaa, but rather 'Rama' is translated 'on high' so that the meaning is: 'A voice has been heard on high,' that is, it has gone forth far and wide. Saint Jerome, Commentary on the Gospel of Matthew, Book 1 Chap 2 1 Mt 2.17, Jer 31.15

Son Of My Suffering

Egressus autem inde, venit verno tempore ad terram quæ ducit Ephratam: in qua cum parturiret Rachel, ob difficultatem partus periclitari cœpit. Dixitque ei obstetrix: Noli timere, quia et hunc habebis filium. Egrediente autem anima præ dolore, et imminente jam morte, vocavit nomen filii sui Benomi, id est, Filius doloris mei: pater vero appellavit eum Benjamin, id est, Filius dextræ. Euphrata vero et Bethlehem unius urbis vocabulum est, sub interpretatione consimili, siquidem in frugiferam et domum panis vertitur, propter eum panem qui de coelo descendisse se dicit. Et factum est cum dimitteret eam anima, siquidem moriebatur, vocavit nomen ejus filius doloris mei, Pater vero vocavit nomen ejus Benjamin. In Hebraeo similitudo omnis resonat. Filius doloris mei, quod nomen moriens mater imposuit, dicitur Ben oni: filius vero dexterae, hoc est virtutis, quod mutavit Jacob, appellabatur. Unde erant qui putant Benjamin filium dierum interpretari. Cum enim dextera appelletur iamin, ימין et finiatur in n litteram, dies quidem appellantur et ipsi iamim, ימים, sed in m litteram terminantur. Sed quid sibi vult quod cum eumdem Benjamin Rachel pareret, vocavit nomen ejus filius doloris mei, nisi futurum prophetans ex ea tribu Paulum, qui affligeret filios Ecclesiae persecutionis suo tempore? Aliter, per Benjamin terrestis figurabatur Jerusalem, quae est in tribu ejusdem Benjamin, cujus populus gravi matrem dolore afflicit, effundendo sanguinem prophetarum, insuper etiam in necem Christi impiis acclamando vocibus. Sanguinus eius super nos et super filios nostros. Rabanus Maurus, In Genesim Libri Quatour, Liber III, Caput XXIV Source: Migne PL 107.617a-c

And leaving there in the spring he came into the land that lies towards Ephrata, in which place when Rachel was to give birth, the difficult labour she had put her life in peril. But the midwife said to her, 'Do not be afraid, for you will give birth to a son.' But with her life ebbing away from her in her suffering, already close to death, Rachel called her son Benoni, that is, 'Son of my suffering.' His father’s name for him was Benjamin, the son of my right hand.' 1  Euphrata and Bethlehem is the name of one city, which when translated are similar, that is, they mean 'fruit bearing' and 'house of bread', on account of that bread which is said to have descended from heaven. And when Rachel's soul was leaving her, when she was dying, she called his name 'Son Of My suffering,' but his father named him Benjamin. In Hebrew the names are very similar, Son Of My Suffering, which name the dying mother gave, is 'Ben Oni' and 'Son Of My Right Hand,' that is, my strength, to which Jacob changed it. And there are some who think that Benjamin is to be translated 'Son of Days'. But right hand is iamin ימין  and ends in the letter 'n', and that which is called days is iamim  ימים and ends in the letter 'm'. But why did Rachel wish, bearing this same Benjamin, to call him by the name 'Son Of My Suffering,' unless as a prophecy of the future and that tribe from which Paul arose, who afflicted the sons of the Church with persecution in his time. Otherwise, Benjamin is a figure of the terrestrial Jerusalem, which is in the territory of the tribe of Benjamin, which people afflicted that mother with grave grief, pouring out the blood of the Prophets, 2 and beyond this even clamouring with impious voices for the death of Christ: 'His blood be on us and our sons.' 3  Rabanus Maurus, from the Commentary On Genesis, Book 3, Chapter 24  1 Gen 35. 16-18  2 Mt 23.37, Lk 13.34  3 Mt 27.25

The Wives Of Jesus

Ipse autem est qui praefigurabatur in Jacob Dominus Jesus, duorum vir conjugiorum, hoc est, consors quidam legis et gratiae, qui virginem Rachel ante dilexit, et praedestinatam sibi in conjugium pio amabat affectu. Sed quoniam Lia tanquam lex subintravit, et oculis infirmior obrepsit tanquam Synogoga, quae mentis caecitate Christum videre non potuit, superabundavit gratia sanctae Rachel, quae supra primum illud est expetita conjugium, quae Ecclesiae principatum futurum jam tunc nominis sui in interpretatione signabat. Beata Rachel, quae astulit opprobrium suo partu: beata Rachel, quae abscondit cultus, erroresque gentilium, quae simulacra eorum plena esse immunditiae declaravit. Nemo credat paternae pietatis laesam esse reverentiam, quod stante patre sedit; quoniam scriptum est: Qui plus fecerit patrem aut matrem, quam me, non est me dignus. Ubi causa agebatur religionis, fides debuit sedem habere judicii, et quasi rea stare perfidia. Sanctus Ambrosius Mediolanensis, De Jacob et Vita Beata, Lib II, Caput V Migne PL 14 624

In Jacob is prefigured the Lord Jesus, a man of two wives, that is, the consort of the law and grace, who first loved the virgin Rachel, and, being predestined for her in marriage, he loved with pious affection. But Leah as the law was first introduced, and had weaker eyes like the Synagogue, which blindness of mind was not able to recognise Christ, while Rachel abounded with grace of sanctity, 1 she who above the first was the desired marriage, she who the preeminent future of the Church already then signified by her name interpreted. Blessed Rachel, who took away shame with her birthing, blessed Rachel, who took away the religion and the errors of the Gentiles, who declared their idols to be unclean. No one thinks that paternal piety is honourable when it does harm, and so with the father standing she sat; for it is written 'He who cares for father or mother rather than me is not worthy of me.' 2 When the court of religion is held, faith should sit in the seat of judgement, and the guilty traitor stands. 3   Saint Ambrose, On Jacob and the Good Life, Book 2, Chap 5 1.Gen 29.17,30 2 Mt 10.37 3 Gen 31

Taking A Wife

Post longam igitur servitutem, quam Jacob apud socerum suum pro uxoribus, velut mercede, sustinuit, praecepit ei Dominus ut reverteretur in patriam suam. Tunc, ignorante socero, eum uxoribus et comitatu properavit. Laban autem consecutus est eum in montem Galad cum furore, atque idola quae Rachel furata erat apud eum requisivit, nec reperit. Quid igitur sibi hoc ipsum figuraliter velit, inspiciendum est. Dum Laban superius aliam gerat personam, nunc tamen diaboli typum figurat. Laban quippe interpretatur dealbatio. Dealbatio autem diabolus non inconvenienter accipitur, qui cum sit ex merito tenebrosus, transfigurat se in angelum lucis. Huic servivit Jacob, id est, ex parte reproborum Judaicus populus, ex cujus carne incarnatus Dominus venit. Potest etiam per Laban mundus hic experimi, qui cum furore Jacob persequitur, quia electos quosque, qui Redemptoris nostri membra sunt, persequendo opprimere conatur. Hujus filiam, id est, seu mundi, seu diaboli, Jacob abstulit, cum sibi Christus Ecclesiam ex gentilitate conjunxit, quam et de domo partis abstrahit, quia ei per prophetam dicit 'Obliviscere populum tuum, et domum patris tui' Quid vero in idolis, nisi avaritia designatur? Unde et per Paulum dicitur: Et avaritia, quae est idolorum servitus. Laban ergo veniens apud Jacob, idola non invenit, quia, ostensis mundi thesauris, diabolus in Redemptore nostro vestigia concupiscentiae terrenae non reperit. Sed quae Jacob non habuit, ea Rachel sedendo cooperuit. Per Rachel quippe, quae ovis dicitur, Ecclesia figuratur. Sedere autem est humilitatem poenitentiae appetere, sicut scriptum est: Surgite, postquam sederitis. Rachel ergo sedendo idola cooperuit, quia sancta Eccleisa Christum sequens, vitia terrenae concupiscentiae per humilitatem poenitetniae cooperuit. De hac coopertione vitiorum per Prophetam dicitur: Beati quorum remissa sunt iniquitates, et quorum tecta sunt peccata. Sanctus Isidorus Hispalensis, Quaestiones in Vetus Testamentum, Caput XXVI

Therefore after long service which Jacob undertook for his uncle for wives, as reward, the Lord commanded that he should return to his fatherland. Then, without the knowledge of his uncle, he hurried away with his wives and company. Laban however pursued him to mount Galaad in anger, and seeking the idols which Rachel hid, he did not find them. 1 What this means figuratively we must investigate. While Laban before bore another persona, now however he is a type of the devil. And the name of Laban is interpreted as whitewashing. And whitewashing is not inconveniently applied to the devil who though he is by his nature darkness may transform himself into an angel of light. Jacob served this one, that is, from a part of the reprobate Hebrew people the Lord came incarnate in the flesh. And by Laban the world is expressed, who with fury pursued Jacob, because those chosen, who are members of the Redeemer, he tried to suppress with persecution. His daughter, that is,a thing of the world, or of the devil, Jacob took away, as Christ joined himself to the Church drawn from the Gentiles, which he drew forth even from the house of her father, and concerning this it is said by the Prophet, 'Forget your people, and the house of your father.' 2 And what is signified by the idols but avarice? Whence by Paul it is said: 'And avarice which is the service of idols.' 3 Laban, then, coming to Jacob did not find the idols, because regarding the ostentatious wealth of the world, the devil does not in our Redeemer find trace of worldly desires. Yet that which Jacob did not have, Rachel sitting covered. And by Rachel, who is named sheep, the Church is signified. To sit is take to the humility of penance, as it is written, 'You rise after sitting.'  4 Rachel therefore sitting covers the idols, and the Church following Christ with the humility of penance covers the vices of worldly desires. Concerning which covering of faults the Prophet says, 'Blessed are they whose iniquities are forgiven, and whose sins are covered.' 5 Saint Isidore of Seville, Questions on the Old Testament, Chapter 26 1 Gen 29-31 2 Ps 44.11 3 Col 3.5 4 Ps 126.2 5 Ps 31.1

In Defence of Women

Scio me, Principia,in Christo filia, a plerisque reprehendi, quod interdum scribam ad mulieres, et fragiliorem sexum maribus praeferam. Et idcirco debeo primum obtrectatoribus meis respondere, et sic venire ad disputatiunculam, quam rogasti. Si viri de Scripturis quaererent, mulieribus non loquerer. Si Barae ire ad praelium voluisset, Debbora de victis nostibus non triumphasset. Jeremias carcere clauditur, et qui periturus Israel virum non receperat prophetantem, Olda eis mulier suscitatur. Sacerdotes et Pharisaei crucifigunt Filium Dei et Maria Magdalene plorat ad crucem, unguenta parat, quaerit in tumulo, hortulanum interrogat, Dominum recognoscit, pergit ad Apostolos, repertum nuntiat. Illi dubitant, ista confidit. Vere πυργίτης, vere turris candoris et Libani, quae prospicit faciem Damasci, sanguinem videlicit Salvatoris ad sacci poenitentiam provocantem. Defecerant Sarae muliebria, et ideo Abraham ei subjicitur, et dicitur ad eum: Omnia quae dicit tibi Sara, audi vocem ejus. Illi defecerant muliebria, tu numquam habuisti muliebria. Sexus devoratur a virgine, Christum portat in corpore. Jam possidet quod futura est. Rebecca pergit ad interrogandum Deum: et sua responsione condigna audit oracula: 'Duae gentes in utero tuo, et duo populi de vente tuo dividentur.' Illa duos generat dissidentes: tu unum quotidie concipis, paturis, generas, unione fecundum, majestate multiplicem, trinitate concordem. Maria soror Moysi, victorias Domini canit, et Rachel Bethleem nostram atque Ephratham stirpe nominis sui signat in posteros  Filiae Salphaad haereditatem inter fratres merentur accipere. Ruth et Esther et Judith tantae gloriae sunt, ut sacris voluminibus nomina indiderint. Anna prophetissa generat filium Levitam, Prophetam, Judicem, sacro crine venerabilem, et offert cum in tabernaculo Dei. Thecuites mulier, regem David interrogatione concludit, aenigmate docet, exemplo Dei mitigat. Legimus et aliam sapientem feminam, quae cum obsideretur civitas, et propter unum perduellem, dux exercitus Joab muros ariete quateret, locuta est ad populum in sapientia sua, et tantae multitudinis periculum, muliebri auctoritate sedavit. Quid loquar de regina Saba quae venit a finibus terrae audire sapientiam Salomonis, et testimonio Domini condemnatura est omnes viros Jerusalem? Elisabeth utero propheta et voce. Anna filia Phanuelis in templo, templum efficitur Dei, et quotidiano jejunio, coelestem invenit panem. Sequuntur mulieres Salvatorem, et ministrant ei de substania sua. Ille qui de quinque panibus, quinque millia hominum, exceptis mulieribus et parvulis, aluit, escas sanctarum mulierum non recusat accipere. Cum Samaritana loquitur ad puteum, et saturatus conversione credentis, cibos qui coempti fuerunt negligit. Apollo virum Apostilicum et in lege doctissimum, Aquila et Priscilla erudiunt, et instruunt eum de via Domini. Si doceri a femina non fuit turpe Apostolo, mihi quare turpe sit post viros docere et feminas? Sanctus Hieronymus, Epistula LXV, Ad Principiam Virginem

I know I am, Principia, daughter in Christ, reproved by many because I sometimes write to women and choose the weaker sex to husbands. I therefore should first respond to my detractors and then come to the matter about which you asked. If men had studied the Scriptures I would not talk to their wives. If Barac had wished to go to battle, Deborah would not have triumphed over the conquered. Jeremiah was shut up in prison and no man would receive the prophecy of Israel's coming destruction, but the woman Hulda took it to them. The Priests and Pharisees crucified the Son of God and Mary Magdalene wept at the cross, she prepared ointment, she sought the tomb, she questioned the gardener, she recognised the Lord, she went to the Apostles, she announced the discovery. They doubted, she was confident. Truly she was a tower of brightness and of Lebanon which looks down on the face of Damascus, the blood of the Saviour provoking penance in sackcloth. To the womanhood of Sarah they fell, and so Abraham was subject to her and it was said to him, 'Everything which Sarah says to you, listen to her voice.' They failed by womanhood, you never had it. Sex devoured by virginity you carry Christ in your body. Already it possesses what will be. Rebecca went to question God and by way of response she heard a worthy oracle: 'Two nations from your womb, and two peoples from your belly.' She bore two dissentiant, you conceive one every day, you carry, you give birth, fruitful in union,  increase in majesty, in harmony with the Trinity. Mariam sister of Moses sang the victory of God and Rachel our Bethlehem and Ephrata by naming of child signified to posterity. The daughter of Salphaad were worthy to receive the inheritance among brothers. Ruth and Esther and Judith had such glory that sacred volumes were named after them. Hannah the prophetess gave birth to a son, a priest, prophet, and venerable judge with sacred hair and offered when in the tabernacle of God. The woman from Thecua caught king David with a question and taught a mystery and softened him with an example of God. We read of another wise woman who when a city was besieged and on account of one enemy, Joab the leader of the army shook with a ram, she spoke to the people in their wisdom and such a multitude a danger calmed with womanly authority. Why should I speak of the Queen of Sheba who came from the ends of the earth to hear the wisdom of Solomon and by the testimony of the Lord condemned all the men of Jerusalem. Elizabeth had a prophetic voice in her womb. Anna the daughter of Phanuel dwelling in the temple, going about God's work, fasting daily, discovered the bread of heaven. Women followed the Saviour and ministered to him from their own substance. He who five thousand loaves, five thousand men, excepting woman and children,  fed, the food of the holy woman did not refuse. When he spoke to the Samaritan woman at the well she saturated with his words believed, food which they bought neglected. Apollo was an apostolic man and most learned in the law, Aquila and Priscilla educated and instructed him in the way of the Lord. If to be taught by a woman was not disgraceful for an Apostle, why should it disgrace me that after men I teach women? St Jerome, from Letter 65, To Principia

Children Good and Bad

Bethlehem, id est, Judaea, martyrum sanguine redundante. Herodis vero furor et infantium interfectio, populi Judaici in Christianos saevientis est forma: existimantis se beatorum Martyrum caede posse in omnium fide et professione Christi nomen exstinguere. Sed gloriosus per prophetam neci eorum honor redditur, dicentem, Vox in Rama audita est, ploratus et ululatus multus, rachel plorans filios suos: et noluit consolari, quia non sunt. Rachel Jacob uxor fuit diu sterilis; sed nullum ex his quos genuit amisit. Verum haec in Genesi Ecclesiam typum praetulit. Non igitur illius vox et ploratus auditur, quae nullum habuit amissorum filiorum dolorem, sed hujus Ecclesiae diu sterilis, nunc vero fecundae. Hujus ploratus ex filiis, non idcirco quia peremptos dolebat, auditur; sed quia ab his perimebantur, quos primum genitos filios retinere voluisset. Denique consolari se noluit quae dolebat. Non enim non erant ii, qui mortui putabantur: in aeternitatis enim profectum per martyrii gloriam efferebantur.   In Evangelium Matthaei Commentarius, Sanctus Hilarius Pictaviensis

Bethlehem, that is, Judea, overflows with the blood of martyrs. Indeed the fury of Herod and the murder of infants is a form of the savagery of the Jews against the Christians, thinking that by the slaughter of blessed martyrs it is possible to extinguish the faith and the profession of Christ in everyone. But a glorious honour is given to the slain through the prophet, who says, 'A voice in Rama is heard, weeping and crying out greatly, Rachel weeping for her children, and she will not be comforted because they were not.' Rachel wife of Jacob was for a long time barren, but she did not lose those born. In Genesis she is brought forth as a type of Church. It is not therefore her voice and weeping that is heard, since she had no sorrow for lost children, but it is the voice of the Church, long barren, now in truth fertile. This weeping for her children was heard not because they were killed but because they were killed by those first born whom she wished to retain as sons. This is why she did not want to be comforted in her grief. And indeed it is not that the first mentioned should be thought not to have died, for from eternity they were marked to bring forth the glory of martyrdom Commentary on the Gospel of Matthew, Saint Hilary of Poitiers

The Inheritance Of The Wise

Itaque sicut iis quae in quodam censu imprudentiae atque intemperantiae sunt, abdicat se prudentia, abdicat continentia: ita eorum exsors omnis insipiens est atque incontinens, quae in bonis atque in haerediatet sapientis viri sunt et continentis. Denique santae illae tali conjugio Lia et Rachel, una laboriosa, altera aspirato fortis, refugientes non generis necessitudinem, sed morum discrepantiam; cum viri exerciti Jacob sermone edocatae essent, quod vellet discedere, ut Laban et filiorum ejus invidiam declinaret atque ignaviam, responderunt: Numquid est nobis portio aut haereditas in domo patris nostri? Nonne sicut alienae aestimamur ei? Vendidit enim nos, et devoravit pretium nostrum. Ecce primum, quia ignavus et invidus laboriosam et disciplinae tenacem alienart a se ac defugit, seseque cupit separare; quoniam eas oneri esse cernit sibi, putat se lucrum fecisse, quod alienavit eas, et hoc esse suum pretium judicat, eumque fructum voluptatis. Nunc audiamus quomodo quae habet virtus, non habeat ignavia; aiunt enim: Omnes divitiae et gloria, quam tulit Deus petri nostro, nobis erit, et filiis nostris. Merito, Deo arbitro, dicunt esse sublata, quia ipse est auctor bonorum, cujus gratia ignavi exuuntur; quia decorem haereditatis divinae capere improbi atque infirmi non queunt: succedit autem intentus, et spiritum in se fortis habens. Sanctus Ambrosius Mediolanensis, Epistola XXVII, Ad Irenaeum Source: Migne PL 16.1047b-1048a

Thus as wisdom and continence are removed from those who are found in the register of imprudence and intemperance, so the foolish and incontinent man is without a share in the inheritance of the wise and continent. Again, those women sanctified by their marriage, Leah and Rachel, the one name meaning laborious, the other strong breath, not shrinking from family ties but averse to a difference of manners, when taught by the much tried Jacob that he wished to depart that he avoid the envy and sloth of Laban and his sons, answered, 'Is there yet any portion or inheritance for us in our father's house? Are we not judged to be strangers by him? He has sold us and devoured our money.' 1 Behold first that the slothful and envious man alienates himself from strict discipline and flies from it, desiring to separate himself from it, because he sees that it will be a burden to him, and he judges he has profited to do so, and it is the fruit of his pleasure. Now let us hear how virtue has what sloth has not: they say, 'All the riches which God has taken from our father, shall be ours, and our children's.' 2 Rightly do they say that they were removed by God's judgement, for He is the creator of the good, for the sake of which slothful men are deprived; for immoral and weak men do not seek to grasp the beauty of the Divine inheritance; it is the resolute man who succeeds, he who has in himself a strong spirit. Saint Ambrose, from Letter 27, To Ireneaus. 1 Gen 31.14-15 2 Gen 31.26