A Lack Of Understanding

Quod abscondisti haec a sapientibus, et prudentibus et revelasti ea parvulis. Gratias agit, exsultat in Patre, quod apostolis adventus sui aperuerit sacramenta quae ignoraverint Scribae et Pharisaei, qui sibi sapientes videntur, et in conspectu suo prudentes. Justificata est sapientia a filiis suis. Ubi pulcher sapientibus et prudentibus non insipientes et hebetes, sed parvulos, id est, humiles opposuit, ut probaret se tumorem damnasse, non acumen. Quia haec est clavis, de qua dicit: Tulistis clavem scientiae, hoc est, humilitatem fidei Christi, qua ad divinitatis ejus agnitionem pervenire potertatis, spernentes abjicere maluistis. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput X Source: Migne PL 92.466c-d

Because you have hidden these things from the wise and prudent and revealed them to children. 1 He gives thanks, He exults in the Father, because His coming will have opened the mysteries to the Apostles of which the Scribes and Pharisees were ignorant, they who seemed so wise to themselves and so prudent in their own sight. 'Wisdom is justified by her sons.' 2 Here quite beautifully He does not oppose the wise and prudent with the foolish and dull, but with children, that is, those who are humble, to show that they had condemned themselves by pride not by insight. And this is the key, concerning which He says, 'You have taken away the key of knowledge.' 3 that is, the humbleness of faith in Christ, because you were able to come to the understanding of His Divinity, but you preferred to spurn it and cast it down. Saint Bede, Commentary on the Gospel of Luke, Book 3, Chapter 10 1 Lk 10.21 2 Lk 7.35 3 Lk 11.52

Trials And Blessings

Beatus vir qui suffert tentationem, quoniam cum probatus fuerit, accipiet coronam vitae, quam repromisit Deus diligentibus se. Huic simile est illud in Apocalypsi: Esto fidelis usque ad mortem, et dabo tibi coronam vitae, quam repromisit, inquit, Deus diligentibus se. Aperte admonens quia tanto amplius gaudere in tentationibus oportet, quanto certius claret Deum his quos diligit majus saepe tentationum pondus imponere, ut scilicet per tentationum exercitium probentur in fide perfecti; cum autem probati sint veraciter esse fideles, hoc est perfecti et integri, in nullo deficientes, jure accipiant promissam vitae aeternae coronam. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.13d

Blessed the man who suffers trials, for when he is proved he shall receive the crown of life which God promised to those who love Him. 1 This is similar to what is found in the Apocalypse, 'Be faithful even to death and I shall give to you a crown of life, that which God has promised to the those who love Him.' 2 Openly warning that one ought to rejoice so much the more in trials, as it shines more clearly that God often imposes a greater weight of temptations upon those whom He loves, so that through the exertions of trials they are proved to be of perfect faith, and when they have been proved they are truly faithful, that is perfect and unflawed, lacking in nothing, rightly they receive the promised crown of eternal life. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.12 2 Apoc 2.10

Prayer And Faith And Doubt

Postulet autem in fide nihil haesitans. Id est, talem se exhibeat bene vivendo, ut dignus sit exaudiri dum postulat. Qui enim meminit se Domini non obtemperasse praeceptis, merito desperat Dominum suis intendere precibus. Scriptum est enim: Qui obturat aurem suam ne audiat legem, oratio ejus erit exsecrabilis. Qui enim haesitat, similis est fluctui maris qui a vento movetur et circumfertur. Qui mordente se conscientia peccati haesitat de perceptione praemiorum coelestium, facile ad impulsum tentationum statum fidei deserit, qua in tranquillitate Deo servire videbatur, et ad libitum hostis invisibilis, quasi ad flatum venti, per diversos vitiorum raptatur errores. Sanctus Beda, Super Divi Jacobi Epistolam, Caput I Source: Migne PL 93.12a

Let him ask in faith without doubt... 1 That is, let him show himself worthy by living well, so that he may be worthy of being heard when he makes his request. For he who is mindful that he has not obeyed the commandments of the Lord rightly despairs that the Lord listens to his prayers. It has been written, 'He who turns away his ear from hearing the law, his prayer shall be an abomination.' 2 He who doubts is like a wave of the sea which is moved by the wind here and there. He whose conscience is troubled by sin doubts the reception of the heavenly rewards, and the blow of temptation easily makes him lose his faith, which when he was at peace he seemed to guard for God, and at the whim of the invisible enemy, like a gust of wind, he is carried off by the errors of various vices. Saint Bede, Commentary on the Letter of Saint James, Chapter 1 1 James 1.6 2 Prov 28.9

Peter And Aeneas

Invenit autem ibi hominem quemdam, nomine Aeneam, ab annis octo jacentem in grabato... Aeneas iste genus significat humanum, infirmorum prius delectatione languescens, sed apostolorum opere et ore sanatum. Quia etenim mundus ipse quatuor plagis sublimatur, et cursus saeculi annuis quatuor temporibus variatur, quicunque praesentia labentiaque gaudia complecitur, quasi bis quaternario annorum numero, grabato sternitur enervis. Grabatum quippe est ipse segnities, ubi requiescit animus aeger et infirmus, id est, in voluptate corporis et omni delectatione saeculari. Aenea, sanet te Dominus Jesus Christi. Surge et sterne tibi... Quem de paralyspsi curaverat, mox surgere et sternere sibi praecepit, spiritaliter insinuans ut quisque fidei solidamentum in corde perceperit, non solum torporem, in quo fessus jacuerat, discutiat, sed etiam bona opera, in quibus requiescere valeat, paret. Sanctus Beda, Super acta Apostolorum Expositio, Caput IX Source: Migne PL 92.965a-b

And Peter found there a certain man by the name of Aeneas, who had been laying on a pallet for eight years... 1 This Aeneas signifies a type of person who has been languishing in the pleasures of laxity but who is then cured by the works and words of the Apostles. Because indeed the world is raised up by four corners, and the course of the secular year is varied by the four seasons, so it is with anyone caught up in present joys and delights, he lays stretched out in infirmity, and the number of years are reckoned as two fours. Certainly the pallet signifies sloth, where the sick and weak soul rests, that is, in the pleasures of the body and in worldly delights. Aeneas, the Lord Jesus Christ heals you. Rise up and make your bed... He cures him of paralysis and immediately exhorts him to rise up and make his bed, spiritually intimating that he who takes possession of the firmness of faith in his heart, not only casts off his torpor in which he has been thrown down in weariness, but he even prepares for good works, in which he shall be able to find rest. Saint Bede, Commentary on the Acts of The Apostles, Chapter 9 1 Acts 9.33

A Failed Follower

Et ait illis Jesus: Vulpes foveas habent, et volucres coeli nidos, Filius autem hominis non habet ubi caput reclinet. Ex Domini verbis ostenditur hunc qui obsequium promittit ob hoc repudiatum, quod signorum videns magnitudinem, sequi voluerit Salvatorem, ut lucra ex operum miraculis quaereret, hoc idem desiderans, quod et Simon Magus a Petro emere voluerat. Talis ergo fides juste sententia Domini condemnatur, et dicitur ei: Quid me propter divitias et saeculi lucra cupis sequi cum tantae sim paupertatis, ut ne hospitiolum quidem habeam, et non meo utar tecto? Aliter, intelligitur miraculis Domini commotus propter inanem jactantiam eum sequi voluisse, quam significant aves. Finxisse autem discipuli obsequium, quae fictio vulpium nomine significata est. Reclinatione vero capitis humilitatem suam significavit, quae in illo simulatore ac superbo non habebat locum. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput IX Source: Migne PL 92.460c-d

Jesus said to them, 'Foxes have their holes, and the birds of heaven their nests, but the Son of Man has nowhere to rest His head.' 1 From these words of the Lord it is shown that this man who promised to follow is repudiated, because he wished to follow having seen the greatness of His signs so that he might try to profit from the work of miracles, which same thing Simon Magus desired, and wished to buy from Peter. 2 The speech of the Lord rightly condemns such faith and it is said to him, 'Why did you desire to follow me for the sake of wealth and worldly gain when I am so poor so that I do not have anywhere to rest and no roof over my head?' Otherwise it may be understood that having been amazed by the miracles of the Lord this man wished to follow Him for the sake of inane boasting, which the birds signify. But the following of the disciple was false, which fiction He names by foxes. However the resting of the head signifies humility, which has no place for deceit or pride. Saint Bede, Commentary on the Gospel of Luke, Book 3, Chapter 9 1 Lk 9.58 2 Acts 8.18-20

The Father And The Son And Truth

Sed qui misit me, verax est. Videte quemadmodum Patri dat gloriam aequalis Filius Patri. Exemplum enim nobis praebet, gloriam dare Deo, gloriam Dei quaerere, non nostram: quasi diceret, O homo fidelis, si ego Filius Patris, aequalis Patri, consubstantialis Patri, coaeternus Patri, do gloriam ei, a quo sum: quomodo tu superbus es apud eum, cujus es servus? Multa, inquit, habeo de vobis loqui, et judicare; sed qui misit me, verax est, tanquam diceret, ideo verum dico, quia filius veracis, veritas sum. Pater veritas est, Filius veritas. Ait enim apertisime ipse Dominus, Ego sum via, et veritas, et vita. Ergo si Filius veritas, Pater quid, nisi quod ait, veritas? Qui me misit, verax est. Filius veritas, Pater verax est, sed non a veritate. Filius veritas, sed a Patre, quia Filius a Patre, non a seipso, et ideo ait alio loco: A meipso non veni, id est, a meipso non sum. Pater utique verax est, non participando veritatem, sed generando veritatem, quia Pater genuit Filium, qui de seipso ait: Ego sum via, et veritas. Cum autem dixisset Dominus Jesus: Verax est, qui me misit, non intellexerunt illi, quod de Patre eis dicebat; necdum habuerunt oculos cordis apertos, ut intelligere possent aequalitatem veracis et veritatis. Sanctus Beda, In Ioannis Evangelium Expositio, Liber I, Caput VIII Source: Migne PL 92.745c-746a

But He who sent me is true. 1 Note how the equal Son gives glory to the Father. He gives it as an example for us to give glory to God and to seek the glory of God and not our own, as if He were to say, 'O faithful man, if I, the Son of the Father, equal to the Father, consubstantial to the Father, coeternal with the Father, give glory to Him from whom I am, how shall you be proud before Him, you who are his servant? 'Many things I have to tell you and judge,' He says, 'but He who sent me is true,' 1  as if He were to say, 'Therefore I speak the truth, because I am the Son of Him who is true, and I am the truth. The Father is truth, the Son is truth.' For the Lord openly says, 'I am the way and the truth and the life.' 2 Therefore if the Son is truth, what is the Father, unless, as He said, the truth? 'He who sent me is true.' The Son is truth, the Father is true, but not from truth. The Son is truth, but from the Father, because the Son is from the Father and not from Himself, and therefore in another place He says, 'I did not come from myself,' 3 that is, I am not from myself. So the Father is true, and not by participating in the truth but in generating the truth because the Father begat the Son, He who says about Himself, 'I am the way and the truth.' But when the Lord Jesus had said, 'He who sent me is true,' they did not understand that He spoke to them of the Father, for the eyes of the heart was not yet open, so that they were able to understand the equality of the one who is true and the truth. Saint Bede, Commentary on the Gospel of John, Book 1, Chapter 8 1 Jn 8.26 2 Jn 14.6 3 Jn 8.42

The Given Spirit

In hoc cognoscimus quoniam in eo manemus, et ipse in nobis: quoniam de Spiritu suo dedit nobis. Hoc ipsum, quia de Spiritu suo dedit tibi, unde cognoscis? Interroga viscera tu. Si plena sunt chartitate, habes Spiritum Dei, Paulo attestante qui ait: Quia charitas Dei diffusa est in cordibus nostris per Spritium sanctum qui datus est nobis. Sanctus Beda, In I Epistolam Sancti Joannis, Caput IV Source: Migne PL 93.110b

In this we know that we remain in Him, and that He is in us, because He has given of His Spirit to us. 1 How do we know this, that He has given of His Spirit to us? Question your heart. If it is full of love, you have the Spirit of God. Paul also gives witness to this, saying, 'Because the love of God has been diffused in our hearts through the Holy Spirit that has been given to us.' 2 Saint Bede, Commentary on the First Letter of Saint John, Chapter 4 1 1 Jn 4.13 2 Rom 5.5

Preparing The Soul

Hominis est animam praeparare, etc. Certum est quia neque animum praeparare, neque gubernare linguam, neque aliquid facere boni, absque divina gratia valemus; quia sine me, inquit, nihil potestis facere. Quomodo ergo hominis est animum praeparare, et Dei gubernare linguam, nisi quia hoc proprie in tempore persecutionis significat? de quo Dominus ait: Cum autem tradent vos, nolite cogitare, quomodo aut quid loquamini; dabitur enim vobis in illa hora quid loquamini. Omnes viae hominis patent oculis ejus, etc. Ita vias, id est, actiones omnium, et bonorum videlicet et malorum, Dominus videt, ut spiritus etiam singulorum, quid in occulto cogitent, certa lance discernat. Unde recte subjungitur: Revela Domino opera tua, etc. Domino quippe opera nostra revelamus, quando eum, quem nihil latere novimus, in cunctis quae agimus, in memoriam reducimus, atque illius in omnibus flagitamus auxilium. Et cum hoc devoti agamus, fit ut non opera eadem tantummodo, sed etiam internae nostrae cogitationes illo dirigente procedant. Sanctus Beda, Super Parabolas Salomonis, Liber II, Caput XVI Source: Migne PL 91.986a-c

It is for a man to prepare his soul... 1 It is certain that we are not able to prepare the soul, nor guard the tongue, nor do any good without Divine grace, 'Because without me,' He says, 'you can do nothing.' 2 How, then, is a man to prepare the soul and guard the tongue for God, unless this especially signifies a time of persecution, concerning which the Lord says, 'When they hand you over do not think how you will speak or what you will say, for in that hour it will be given to you what you shall say.' 3 All the ways of a man are open to His eyes... The ways that are the deeds of everyone, that is, both good deeds and evil ones, are seen by the Lord, so that even the spirit of each one, which they think is hidden, He certainly discerns. Hence it is rightly added, Reveal your works to the Lord... We reveal our works to the Lord when  we bring Him to mind in everything we do, Him to whom we know nothing is hidden, and we entreat His help in all of them. And when we do this devoutly, we do not do this only in our works, but even in our internal thoughts, from which our deeds proceed and are directed. Saint Bede, Commentary On Proverbs, Book 2, Chapter 16 1 Prov 16.1 2 Jn 15.5 3 Mt 10.19

The Betrayal And The Kiss

Jesus autem dixit ei: Juda, osculo Filium hominis tradis? Filium, inquit, hominis tradis, quia caro, non divinitas, comprehenditur. Illud tamen plus confutat ingratum, quod eum tradiderit, qui cum esset Dei Filius proper nos tamen Filius hominis esse voluit. Et quasi dicat: Propter te suscepi, ingrate, quod tradis. Interrgative sane pronuntiandum puto, quasi amantis affectu corripiat proditorem. Juda, osculo Filium hominis tradis? hoc est, amoris pignre vulnus infligis, et charitatis officio sanguinem fundis, et pacis instrumento mortem irrogas, servus Dominum, discipulus prodis magistrum, electus auctorem. Sanctus Beda, In Lucae Evangelium Expositio, Liber VI, Caput XXII Source: Migne PL 92.604b

And Jesus said to him, 'Judas, you betray the Son of man with a kiss?' 1 'You betray the Son of man,' He says, because the flesh is understood but not the Divinity. That, however, confutes the thankless one even more, because he would betray Him who as the Son of God yet wished to be a Son of man because of us. As if He said, 'Because of you I took up what you betray, O thankless one.' And this, I think, must be said interrogatively, as He corrects the traitor with the emotion of love. 'Judas, do you betray the Son of a man with a kiss?' That is, with the pledge of love you inflict a wound, and with the duty of charity you shed blood, and with the instrument of peace you impose death. A servant betrays his master, a pupil his teacher, a chosen one his Creator. Saint Bede, Commentary on the Gospel of Luke, Book 6, Chapter 22 1 Lk 22.48

The Mockers And The Simple

Quia abominatio Domino est omnis illusor. Omnis, inquit, illusor, quia illusor est, qui vel verba Dei, quae novit, implere contemnit, vel eadam perverse intelligendo ac docendo corrumpit. Est illusor et ille qui promissa ejus quasi parva despicit, ac iram districtionis ejus quasi tolerabilem spernit: nec non et ille qui proximorum simplicitati vel paupertati improbus insultat. Ideoque omnem hujusmodi illusorem merito divina abominatur justitia. Bene autem subditur: Et cum simplicibus sermocinatio ejus. Quia saepe superbi, dum simplicibus illudunt, prudentiores se illis, quos irrident, judicant. Sed horum prudentia, juxta quod Jacobus ait, Terrena est, animalis, diabolica. Sermocinatio autem Domini cum simplicibus est, quia illos coelestis sapientiae secretis illustrat, quos terreni fastus ac simplicitatis nil habere considerat. Hinc etenim dicit, Abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis Sanctus Beda, Super Parabolas Salomonis, Liber I, Caput III Source: Migne PL 91.945a-c

Because everyone who mocks is an abomination to the Lord. 1 Everyone who mocks, it says, because he who mocks is one who though he knows the word of the Lord does not cares to fulfill it, or he corrupts it with a perverse understanding and teaching. He mocks who despises His promises as something trivial and His anger as something that is tolerable, and he is a wicked man who insults the simplicity or poverty of his neighbours. Therefore everyone who mocks like this is abominated by the Divine righteousness. Then it is well added, 'His conversation is with the simple.' Because often the proud, in their mocking of the simple, judge themselves to be wiser than those whom they ridicule. But their wisdom, as James says, is worldly and animal and diabolical. 2 The speech of the Lord is with the simple because He enlightens them with the secrets of heavenly wisdom, which the worldly scorner does not consider that the simple might possess. Hence He says, 'You have hidden these things from the wise and clever, and revealed them to little ones.' 3 Saint Bede, Commentary On Proverbs, Book 1, Chapter 3 1 Prov 3.32 2 James 2.15 3 Mt 11.25, Lk 10.21

Love And Friends And Enemies

Et si diligitis eos, qui vos diligunt, quae vobis est gratia? Nam et peccatores diligentes se diligunt, etc. Si etiam peccatores, publicani et ethnici, erga dilectores suos natura duce norunt esse benefici, quantum vos, inquit, quibus ut gradus professionis eximior, ita cura necesse est sit virtutis uberior, latiori sinu dilectionis amplecti debetis etiam non amantes? Unde quaesitu dignum videtur quomodo cum Dominus eos qui diligentes se solum diligunt, benefacientibus sibi benefaciunt, amicis fenerantur, non modo perfectam non habere charitatem, verum peccatoribus aequiparari testetur, ille pectoris dominici recubitor Epistolam de Dei et proximi dilectione consummans, non uspiam inimicos monuerit esse diligendos, sed absolute dixerit: Quia si diligamus invicem, Deus in nobis manet, et charitas Dei in nobis perfecta est. Quod si quem movet, sciat eum non de inimicorum amore tacuisse, sed et illos fratrum nomine comprehendisse fraternique amoris intuitu diligi, et pro eis praecepisse orari. Scilicet, ut non semper inimici remaneant, sed resipiscant a diaboli laqueis, nobisque germano foedere socientur. Nec durum videatur, quod nondum credentes, propter spem tamen credendi fratres apellari posse dicimus. Nam idem Joannes, eos etiam filios Dei vocitare legitur. Quia Jesus, inquit, moriturus erat pro gente, et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum. Quandiu enim dispersi, nondum filii sunt Dei, sed conveniendo in unum, jam efficiuntur filii. Sanctus Beda, In Lucae Evangelium Expositio, Liber I, Caput VI Source: Migne PL 92.407a-c

And if you love those who love you, what credit is that to you. For even sinners love those who love them... 1 If even sinners, tax collectors and gentiles, know by nature that their lovers are of benefit, how much more should you be more excellent, because of which care is needed for a more abundant virtue, so that with a wider lap of love you may embrace with love those who do not love. Now it seems worthwhile to ask how it is that when the Lord says they do not have a perfect love who love only those who love them, and who do good to those who do good to them, and help friends, and He gives witness to it by the comparison with sinners, yet he who reclined on the Lord's breast, concluded his letter about the love of God and neighbour with no exhortation anywhere to the love of enemies, but openly stated, 'Because if we love one another, God remains in us, and the love of God is perfected in us.' 2  If one considers it, one may understand that he has not been silent about the love of enemies, but includes them under the name of brothers who are to be loved with fraternal love, and he has commanded us to pray for them, that is, so that they might not always remain enemies, but recognise the snares of the devil and join us in familial relationship. It does not seem so difficult that we should be able to call them brothers while they are not yet believers on account of the hope of them becoming believers. For the same John even calls them sons of god. 'Because Jesus' it says, 'should die for the people, and not only for the people, but so that the sons of God who are scattered might be gathered into one.' 3 For while they were scattered they were not sons of God, but coming together as one, so they are made sons. Saint Bede, Commentary on the Gospel of Luke, Book 1, Chapter 6 1 Lk 6.32 2 1 Jn 4.12 3 Jn 11.51-52

Baptism And The Heavens

Et statim ascendens de aqua vidit coelos apertos... Mysterium trinitatis in baptismati domini demonstratur. Dominus baptizatur, Spiritus descendit in specie columbae, Patris vox testimonium Fili prabentis auditur. Aperiuntur autem coeli, non reseratione elementorum, sed spiritualibus oculis, quibus et Ezechiel in principio voluminis sui apertos eos esse commemorat. Sedit quoque columba super caput Jesu, ne quis putaret vocem Patris ad Joannem factam, non ad Dominum. Pulcher autem cum dixisset: Et Spiritum tanquam columbam descendentem, addidit, et manentem in ipso. Hoc etenim Mediatori Dei et hominum donum est speciale collatum. ut implens semel eum Spiritus sanctus, nunquam recederet, sed perpes in illo maneret. Nam fidelibus ejus ad insignia virtutum et miracula facienda aliquando gratia Spiritus confertur, aliquando tollitur. Quibus tamen ad operationem pietatis et justitiae, ad amorem Dei et proximi conservandum, nunquam gratia Spiritus abest. Unde de illo Spiritu promittitur, dicente eis Domino: Vos autem cognoscetis eum quia apud vos manebit, et in vobis erit. Verum specialiter in Domino manet Spiritus semper, non quomodo in electis ejus juxta mensuram fidei, sed sicut Joannes ait: Vidimus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratiae et veritatis. Manet autem in illo Spiritus, non ex eo tantum tempore quo baptizatus est in Jordane, sed ex illo potius quo in utero conceptus est virginali. Nam quod in baptizatum descendere visus est Spiritus, signum erat conferendae nobis in baptismo gratiae spiritualis, quibus in remissionem peccatorum ex aqua et Spiritu regeneratis amplior ejusdem Spiritus gratia per impositionem manus episcopi solet coelitus dari. Sicut etiam hoc quod apertos coelos vidit post baptisma, nostri utique gratia factum est, quibus per lavacrum undae regeneratricis janua panditur regni coelestis, quae, peccantibus quondam protoplastis ac paradiso ejectis, toti generi humano interpositis cherubim et flammeo gladio clausa est. Exstinguitur namque haec flamma cuique fidelium, cum aquis vitalibus tingitur. Reconciliatur angelicis spiritibus, cum ad pacem sui redierit Creatoris, adeo ut si percepta fidei sacramenta puro corde et corpore servaverit, mox solutus carne regna possit intrare coelestia. Alioqui quomodo tunc aperirentur Domino coeli, qui cum homo fieret et habitaret nobiscum in terra, coelum pariter divina potentia continebat et terram? Sed et hoc quod vox paterna de coelis innotuit: Tu es Filius meus dilectus, in te complacui, non ipse Filius quod nesciebat docetur, sed nobis quod credere debeamus ostenditur: Ipsum videlicet qui baptizandus cum aliis venit ad Joannem homo, verum esse Dei Filium; non solum ipsius Joannis, sed et totius mundi Dominum, et ideo veraciter in Spiritu sancto baptizare valentem. Nos quoque vox eadem docuit per aquam ablutionis et spiritum sanctificationis Dei posse filios effici. Quotquot enim receperunt eum, dedit eis potestatem filios Dei fieri. Bene autem in specie columbae descendit Spiritus sanctus, quod multum simplex est animal, atque a malitia fellis alienum, ut figurate nobis insinuaret quod simplicia corda quaerit, nec habitare dignatur in mentibus impuris, qualis fuit Simon ille cui dicebat Petrus: Non est tibi pars, neque sors in sermone hoc; in felle enim amaritudinis et obligatione iniquitatis video te esse. Sanctus Beda, In Marci Evangelium Expositio, Liber I, Caput I Source: Migne PL 92.138b-139b

And immediately as He rose up from the waters the heavens were opened... 1 The mystery of the Trinity is revealed in the baptism of the Lord. The Lord is baptised, the Spirit descends in the form of a dove, the voice of the Father is heard bearing witness to the Son. Yet the heavens were not opened with the wrenching apart of the elements but to spiritual eyes, as with Ezekiel who in the beginning of his book recalls the things revealed to him. Then the dove sat on the head of Jesus, lest it be thought that the voice of the Father was addressed to John and not to the Lord. Well it is said, 'And the spirit descended like a dove,' and then it is added, 'and remained on Him,' for this is the special gift given to the Mediator of God and man, that once He was filled with the Spirit it never withdrew, but it remained with Him always. For sometimes the grace of the Holy Spirit is given to His faithful ones as a sign of virtue, or for the making of miracles, and then it is taken away, but for the works of piety and righteousness and the preservation of love of one's neighbour and God the grace of the spirit is never taken away. Whence concerning the spirit that is promised the Lord says to them, 'You shall know Him because He shall remain with you, and in you He shall be.' 2 But the spirit remains in the Lord always especially, not as in the elect according to the measure of faith, but as John says, 'We have seen His glory, the glory as the only unbegotten of the Father, full of grace and truth.' 3 And the spirit remains in Him not only from the time when He was baptised in the Jordan, but from that point when He was conceived in the virginal womb. For that the spirit was seen to descend at the baptism was a sign given to us for the baptism of spiritual grace, by which for the forgiveness of sins through water and the regeneration of the spirit there is more of that spirit's grace than is accustomed to be found in the laying on of the blessed hands of a bishop. Therefore Him seeing the heavens opened after baptism was done for our sake, because by the washing of the waters of regeneration the doors of the heavenly kingdom are opened, those gates from which sin cast out the first formed man and which were then closed to the whole human race by the setting of a Cherubim with a flaming sword there. 4 This flame is extinguished for the faithful when it is touched by the life giving waters. It reconciles us with angelic spirits when it returns us to peace with the Creator, so that if a man shall serve the holy teachings of the faith with a pure heart and body, soon with the dissolution of the flesh he shall be able to enter the kingdom of heaven. Yet how were the heavens opened to the Lord who had become a man and dwelt with us on the earth, when the Divine power encompasses both heaven and earth? But even this the Father's voice from heaven takes note of when it says, 'You are my beloved son, in you I am well pleased.' For He is not a Son who was ignorant and taught, but it was for us, that we should believe, that it was revealed. That is, He came to John as a man to be baptised with other men, He who was truly the son of God, and Lord not only of John but even of the whole world, and therefore rightly it was beneficial to be baptised in the Holy Spirit. We also learn from that voice that we can be made into sons of God by the cleansing waters and the sanctification of the spirit. 'As many as received Him, He gave power to be sons of God.' 5 Well indeed, then, did the Holy Spirit descend as a dove, because it is a most innocent animal and has nothing to do with any bitter wickedness, but its figure intimates to us that we should seek simplicity of heart, 6 and scorn to live with soiled minds, as Peter said to Simon, 'You have no part nor lot in this matter. For I see you are in the gall of bitterness and in the bonds of iniquity.' 7 Saint Bede, Commentary on the Gospel of Mark, Book 1, Chapter 1 1 Mk 1.10 2 Jn 14.17 3 Jn 1.14 4 Genes 3.24 5 Jn 1.12 6 Wisdom 1.1 7 Acts 8.21-23

From The Beginning

Quod fuit ab initio... Hanc Epistolam beatus Apostolus Joannes de fidei et charitatis perfectione conscripsit, laudans devotionem eorum qui in unitate Ecclesiae perseverabant; porro illorum impietatem coarguens, qui Ecclesiae pacem vesano dogmate turbabant, Cerinthi maxime et Marcionis, qui Christum ante Mariam non fuisse contendebant. Propter quos etiam Evangelium suum scripsit, ibi quidem et suis et ipsius Domini verbis consubstantialem Patri Filium affirmans, hic autem quae a Domino didicit propriis sermonibus depromens, et haereticorum stultitiam apostolica auctoritate refellens. Unde mox in capite Epistolae divinitatem simul et humanitatem veram ejusdem Dei et Domini nostri Jesu Christi designat dicens: Quod fuit ab initio, quod audivimus. Fuit enim ab initio Filius Dei, sed eumdem Filium Dei in homine apparentem audierunt, et oculis viderunt discipuli, quod ipsum in Evangelio latius explicavit. Nam quod hic ait: Quod fuit ab initio, hoc est quod in Evangelio dicit: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Et quod hic subdidit: Quod audivimus, quod vidimus oculis nostris, hoc est quod ibi latius subdit: Et Verbum caro factum est, et habitavit in nobis, et vidimus gloriam ejus, gloriam quasi Unigeniti a Patre. Et ne parum dicere videretur in eo quod ait: Quod vidimus oculis nostris, adjunxit: Quod perspeximus, et manus nostrae contrectaverunt de Verbo vitae. Non solum quippe corporalibus oculis sicut caeteri Dominum viderunt, sed et perspexerunt, cujus divinam quoque virtutem spiritualibus oculis cernebant. Maxime illi qui eum in monte clarificatum viderunt, e quibus unus erat ipse Joannes. Quod autem ait: Et manus nostrae contrectaverunt de Verbo vitae, Manichaeorum vincit insaniam, qui Dominum veram assumpsisse carnem negant; quam apostoli veram esse dubitare non poterant, ut pote cujus veritatem non solum videndo, sed et tangendo probarent; maxime Joannes ipse, qui, in sinu ejus in coena recumbere solitus, tanto licentius ejus membra, quanto vicinius tangebat. Sed et post resurrectionem ejus a mortuis, manus eorum tractaverunt de Verbo vitae, cum veram eum recepisse carnem, quamvis jam incorruptibilem, absque ulla dubietate cognoverunt, audientes ab illo ipso: Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere. Bene autem dicitur: Et manus nostrae contrectaverunt de Verbo vitae, quia cum veritatem resuscitatae carnis ejus a mortuis etiam manibus contrectando probarent, certius eum Verbum vitae, hoc est Deum verum, esse cognoverunt. Sanctus Beda, In I Epistolam Sancti Joannis, Caput I Source: Migne PL 93.85b-86b

That which was from the beginning... 1 The Apostle John wrote this letter about the perfection of faith and charity, praising the devotion of those who persevered in the unity of the Church, but disputing the impiety of those who troubled the peace of the Church with their irrational teachings, especially Cerinthus and Marcion, who contended that Christ did not exist before Mary. Indeed it was on account of them that he wrote his Gospel, and there with the very words of the Lord affirmed the consubstantiality of the Son and Father. But here in his own words he sets forth what the Lord taught and with Apostolic authority refutes the foolishness of heretics. Whence at the very beginning of the letter he designates the Divinity and true humanity of our God and Lord Jesus Christ, saying, 'That which was from the beginning, that we heard.' For the Son of God was from the beginning, but that same Son of God the disciples also heard and saw with their own eyes in the appearance of a man, which he explains more broadly in his Gospel. For as here he says, 'That which was from the beginning,' so in the Gospel he says, 'In the beginning was the Word and the Word was with God, and God was the Word. In the beginning He was with God.' 2 Then here he adds, 'That we have heard and seen with our eyes,' that is, what is more broadly given in the Gospel as, 'The Word was made flesh and dwelt among us, and we saw His glory, the glory as the only begotten of the Father.' And lest it seems he says less here when he says, 'What we have seen with our eyes,' he adds, 'What we have perceived and our hands have  touched, the Word of Life.' They did not only see the Lord with the eyes of the body, as with other things, but they even looked on and perceived the Divine virtue with spiritual eyes, certainly those who saw Him transformed on the mountain, one of whom was John himself. 3 And saying, 'and our hands have touched, the Word of Life.' he overthrows the madness of the Manichees, who denied that the Lord had taken up the flesh, which truth the Apostles could not doubt, since they not only saw His truth, but they even proved it by touching, especially John himself, who alone reclined in His lap at the Last Supper, his members given as much freedom as a neighbour who touched. 4 But even after His resurrection from the dead, their hands touched the Word of Life, when He has received true flesh, now incorruptible, and without any doubt they knew, hearing from Him, 'Touch and see, because a spirit does not have flesh and bones, as you see I have.' 5 And it is well said, 'And our hands have touched, the Word of Life,' because when by touch they proved the truth of the flesh raised up from the dead, they more certainly knew that He was the Word of Life, that is, the true God. Saint Bede, Commentary on the First Letter of Saint John, Chapter 1 1 1 Jn 1.1 2 John 1.1-2 3 Mt 17.1-8 4 Jn 13.23 5 Lk 24.39

Life And Light

Et vita erat lux hominum. Quo verbo aperte docetur quod ipsa vitalis per quam omni disposita sunt et reguntur: non omnem creaturam, sed rationabilem tantum, ut sapere possit illuminat. Homines namque, qui ad imaginem Dei facti sunt, percipere sapientiam possunt, animalia non possunt. Sed animalis quicunque est homo, non percipit ea quae sunt Spiritus Dei. Unde bene cum dixisset: Et vita erat lux hominum, subjunxit, et de his qui ab humanae conditionis honore procul recedentes, comparati sunt jumentis insipientibus, et similes facti sunt illis, atque ideo rectae voluntatis luce privantur. Sanctus Beda, In Ioannis Evangelium Expositio, Liber I, Caput I Source: Migne PL 92.639c

And the life was the light of men. 1 With which words he openly teaches that it is through this living one that all has been arranged and is ruled, but He does not illuminate every creature but only those who are rational, that is, those who are able to know. For men, who are made according to the image of God, can all attain to wisdom, and animals cannot. Yet there is a bestial man who does not perceive the things which are of the Spirit of God. 2 Whence it is well said, 'And the light was the light of men,' which alludes to those who have withdrawn far from the honour of the human condition, comparing them to mindless beasts, and that they made like them, 3 and therefore they are deprived of the light of a good will. Saint Bede, Commentary on the Gospel of John, Book 1, Chapter 1 1 Jn 1.4 2 1 Cor 2.14 3 Ps 48.13

Goods Now And After

Qui autem me audierit, absque terrore requiescet, et abundantia perfruetur, timore malorum sublato. Potest et in hac vita et in futura intelligi, quia qui Domino perfecte servit, nullis terretur adversis, imo gaudet in adversis, et in ipsa morte quasi de ingressu vitae laetatur, quietumque semper a supervacuis cogitationibus ac tumultibus tentationum, pectus, juvante sancti Spiritus gratia, gerit, quod requies septimi diei in lege mystice designabat. Sed et cum transierit e saeculo hoc, non solum absque terrore malorum, sed etiam in magno gaudio speratae resurrectionis quiescet, ut Lazarus in sinu Abraham. Et abundantia perfruetur, etc. Nunc abundantia bonorum operum, ablato timore etiam eorum qui occidunt corpus, tunc abundantia gaudiorum in praemio. Quanta enim ibi abundantia bonorum omnium, ubi gloriam ejus, a quo sunt omnia bona, licet intueri, ablato prorsus timore omnium, quae aliquid adversi ulterius adferant! Sanctus Beda, Super Parabolas Salomonis, Caput I Source: Migne PL 91.945a-b

But he who shall hear me, shall know rest from terror, and enjoy abundance, and be free from all fear of evil. 1 It is possible to understand this as referring to both this life and to the future life, because he who serves the Lord perfectly shall not be terrified by any adversity but rather rejoice in them, and be glad in death as an entrance into life, and undisturbed by vain thoughts and the tumults of temptation, he bears his heart in the grace of the Holy Spirit, which was signified in the spiritual law by the rest of the seventh day. Then when he passes on from this world, he is not only free from any fear of evil but he rests in great joy in the hope of the resurrection, like Lazarus in the lap of Abraham. 2 And he enjoys abundance now in an abundance of good works, and he is free from all fear of evil from those who kill the body, 3 and then he has the reward of an abundance of joy, for how great there is the abundance of every good, where he shall be able to look on His glory from whom all goods come, immediately free from all fear of evil, that any further adversity may come. Saint Bede, Commentary On Proverbs, Chapter 1 1 Prov 1.33 2 Lk 16.22 3 Mt 10.28

Death And The Gates

Et ibant cum illo discipuli ejus, et turba copiosa. Cum autem appropinquaret portae civitatis, ecce defunctus efferebatur filius unicus matris suae. Defunctus hic, qui extra portam civitatis multis est intuentibus elatus, significat hominem lethali criminum funere soporatum, eamdemque insuper animae mortem, non cordis adhuc cubili tegentem, sed ad multorum notitiam per locutionis operisve indicium, quasi per suae civitatis ostia propalantem. Qui bene filius unicus matris suae fuisse perhibent, quia licet e multis collecta personis, una sit perfecta et immaculata virgo, mater Ecclesia, singuli quique tamen fidelium universalis se Ecclesiae filios rectissime fatentur. Nam et electus quilibet, quando ad fidem imbuitur, filius est. Quando alios imbuit, mater. An non materno erga parvulos agebat affectu, qui ait: Filioli mei, quos iterum parturio, donec formetur Christus in vobis? Portam civitatis qua defunctus efferebatur, puto aliquem de sensibus esse corporeis. Qui enim seminat inter fratres discordias, qui iniquitatem in excelsum loquitur, per oris portam extrahitur mortuus. Qui viderit mulierem ad concupiscendum eam, per oculorum portam suae mortis indicia profert. Qui fabulis otiosis, obscenisve carminibus, vel detractionibus, aurem libenter aperit, hanc animae suae portam mortis efficit, caeterosque qui non servat sensus, mortis sibi ipse reddit aditus. Obsecro, Domine Jesu, cuncta meae civitatis portas justitiae facias, ut ingressus in eas confitear nomini tuo, tuaeque majestati, cum ministris coelestibus eam crebrius invisenti, non fetor elati cadaveris occurrat, sed occupet salus muros illius, et portas ejus laudatio. Sanctus Beda, In Lucae Evangelium Expositio, Liber I, Caput VII Source: Migne PL 92.417c-418a

And there went with him his disciples, and a great multitude. And when He came near to the gate of the city, behold a dead man was carried out, the only son of his mother. 1 This dead man who is carried out through the city gates with many looking on signifies a man who is to be buried in the fatal sleep of crimes, but that same death of the soul does not yet touch the inner chamber of the heart, though it it is known to many by word and deed, like something openly paraded through the gates of a city. They well reckon him to be the only son of his mother, for it is possible that with many persons gathered together, one is the perfect and immaculate virgin, the mother Church, and rightly the faithful are spoken as sons of the church, for any of the elect is a son when imbued with faith. When did you imbue others, mother? Is it not that he acted with maternal love who said, 'My little children, who again I birth until Christ is formed in you?' 2 That the one who is dead carried out through the city gates, I think says something about the corporeal senses. For he who sows discord among brothers, he who speaks blatant wickedness, is drawn out a dead man through the gate of the mouth. He who sees a women and lusts for her, 3 brings forth the signs of his death through the gate of his eyes. He who gleefully opens ears with idle tales, or obscene songs, or detraction, he makes the gate of death for his soul, and he who does not guard the other senses, he makes the entrance of death for himself. I beg you, Lord Jesus, make all my gates those of the city of righteousness, so that having gone through them I might confess your name and your majesty, 4 and with the heavenly servants gathered together and watching, may no stench rise from the corpse, but may salvation dwell within those walls and praise within its gates. Saint Bede, Commentary on the Gospel of Luke, Chapter 7 1 Lk 7.11-12 2 Galat 4.19 3 Mt 5.28 4 Ps 117.19

The Seed And The Path

Et dum seminat, aliud cecidit circa viam, et venerunt volucres, et comederunt illud. In Evangelio Lucae ita de hoc semine scriptum est: Aliud cecidit secus viam, et conculcatum est, et volucres coeli comederunt illud. Quaecunque ergo Dominus in hac parabola eхроnere dignatus est, pia fide suscipienda sunt. Quae vero tacita nostrae intelligentiae dereliquit, aeque pia intentione perquirenda ac perstringenda sunt breviter. Semen quod circa viam cecidit, duplici laesura disperiit, ut ab itinerantibus scilicet conculcatum, eta volucribus raptum. Via ergo est mens assiduo malarum cogitationum meatu trita atque arefacta, ne verbi semen accipere ac germinare sufficiat; atque ideo quidquid boni seminis vicinia talis viae contigerit, perit, quia improbo pessimae cogitationis transitu conculcatum a daemonibus rapitur. Qui recte volucres cœli, sive quia caelestis spiritalisque sunt naturae, sive quia per aera volitant, appellantur. Sanctus Beda, In Marci Evangelium Expositio, Liber I, Caput IV Source: Migne PL 92.167d-168a

And while he sowed, some seed fell around the path and the birds came and ate it. 1 In the Gospel of Luke it is written about the seed, 'Some fell beside the path and it was trodden on and the birds of heaven ate it.' 2 Whatever, then, the Lord in this parable thought worthy to set forth must be received with pious faith. But the unspoken things that escape our understanding, with pious application must be briefly sought and touched upon. The seed that falls around the path is destroyed in two ways, that is, by being crushed by travellers and by being seized by birds. The path, then, is the mind continually fixed in wicked thoughts which grinds down and dries up with guilt, and is not capable of receiving the seed of the Word and germinating. Therefore when good seed falls near such a path, it is crushed by the passing of vile thoughts and seized by demons, who are rightly called birds of heaven, either because they have the nature of heavenly spirits, or because they fly through the air. Saint Bede, Commentary on the Gospel of Mark, Chapter 2 1 Mk 5.14-15 2 Lk 8.5

Making Rich And Poor

...et mercatores terrae de virtute deliciarum ejus divites facti sunt... Divites peccatis dici eos qui pro abundantia temporali suas infelici mercatu animas commutant. Nam nimietas luxuriae pauperes potius quam divitis facit Sanctus Beda, Explanatio Apocalyspsis, Liber III, Caput XVIII Source: Migne PL 93.185c

...and the merchants of the earth made rich by the power of her delicacies... 1 It speaks of those rich in sin, those who barter their souls away in a wretched market for temporal wealth, for excessive luxury makes men poor rather than rich. Saint Bede, Commentary On The Apocalypse, Book 3, Chapter 18 1 Apoc 18.3

Weights And Balances

Statera dolosa abominatio est apud Deum... Statera dolosa, non tantum in mensuratione pecuniae, sed et in judicaria discretion tenetur; qui enim aliter causam pauperi,aliter causam potentis,aliter sodalis, aliter audit ignoti, statera utique librat iniqua. Sed et is qui sua bene gesat meliora quam proximorum, suaque errata judicat leviora, trutina ponderat dolosa. Necnon et ille qui onera importabilia imponit in humeros hominum, ipse autem uno digito non vult ea tangere. Ille etiam qui bona in publico, et mala agit in occulto, pro iniquitate librae dolosae abominabitur a Domino. At qui sinceriter agit in omnibus, qui causam et causam aequa lance discernit, is nimirum justi judicis voluntati et actioni congruit. Sanctus Beda, Super Parabolas Salomonis, Caput XI Source: Migne PL 91.971b-c

A deceitful balance is an abomination before the Lord... 1 A deceitful balance is not only found in the measuring of money but it even holds in the discretion of judgement, for he who hears the cause of the poor man in one way and the cause of a powerful man in another, and the cause of a friend in one way and that of a stranger in another, he weighs wickedly. But even the one who judges his own deeds as better than his neighbours and his own errors as lighter weighs in a deceitful balance. And also he who imposes insupportable burdens on the shoulders of men and with a finger will not move them. 2 And then he who does good deeds in public and wicked ones unseen, because of the wickedness of a deceitful balance shall be abominated by the Lord. But he who acts honestly in everything, he who discerns between cause and cause with a fair weighing, he certainly harmonises a justly judging will with action. Saint Bede, Commentary On Proverbs, Chapter 11 1 Prov 11.1 2 Mt 23.4

The White Horse

Et vidi coelum apertum, et ecce equus albus... Dominus qui est via, veritas et vita, et cui per prophetam dicitur: Quoniam fecisti mirabilia, cogitationes antiquas fideles, amen: ad debellandas aereas potestates candidi corporis, id est, immaculati conscendit sedem. Et in justitia judicat et pugnat. Judicat ut rex saeculorum. Pugnat, quia in suis membris semper compassus dimicat. Oculi autem ejus sicut flamma ignis. Oculos Dei aliquando praecepta dicit, aliquando spiritum. Lucerna, inquit, pedibus meis verbum tuum, Domine. Et de Spiritu: Ignem veni mittere in terram. Et in capite ejus diademata multa. In quo faciemus virtutem, in ipso multitudo sanctorum coronatum dicitur habere decorem. Habens nomen scriptum quod nemo novit nisi ipse. Nisi ipse, ait, quia in illo est omnis Ecclesia. Verbi enim Dei perfecta cognitio illis manifestatur, qui corpus Christi et membra esse meruerunt. Eodem modo et Dominus ait: Nemo ascendit in coelum, nisi qui de coelo descendit, Filius hominis qui est in coelo. Et vestitus erat veste aspersa sanguine. Vestis Christi pro locis intelligi debet. Hic ergo videtur ipsum opus indicare passionis, ut in equo albo nativitas incorrupta, in veste sanguinolenta mors innoxia, designetur. Et vocabatur nomen ejus Verbum Dei. Quia idem qui homo passurus ad tempus apparuit, in principio Deus apud Deum erat. Verbum enim dicitur, quia nihil in substantia naturae ejus visibile vel corporeum est, vel quia per eum omnia condidit Pater. Cujus ad integrum notitia naturae sibi tantum, ut superius ait, et Patri cognita est. Pax enim Dei exsuperat omnem sensum, id est, ea pax qua Deus ipse sibi pacatus est omnem creaturae, sive humanae, sive etiam angelicae, transcendit intellectum. Sapientiae enim ejus non est numerus. Nam quod dicitur: Et cui voluerit Filius revelare, id est, Filium et Patrem novit, ad modum creaturae respicit. Sanctus Beda, Explanatio Apocalyspsis, Liber III, Caput XIX Source: Migne PL 93.189a-d

And I saw heaven opened, and, behold, a white horse... 1 The Lord who is the way and the truth and the life, even Him whom through the prophet it is said, 'Because you have done wonderful things, your faithful thoughts of old,' for the vanquishing of the powers of the air with the bright body, that is, He mounts the seat immaculate. 2 And in righteousness He shall judge and fight... He judges as the king of the ages. He fights because He contends in the suffering of His members. His eyes as flame... The eyes of God are sometimes the commandments, and sometimes the Spirit. 'Your word is a lamp for my feet, O Lord.' And concerning the Spirit, 'I have come to place fire on the earth.' 3 And on His head many crowns. In that we act virtuously, we shall be adorned with the many crowns of the saints. Having a name written that no one knows but Himself. But Himself, it says, because in Him is all the Church, and the flawless knowledge of the Word of God is manifested to those who have merited to be the body and members of Christ. In the same way the Lord says, 'No one ascends to heaven unless He who comes down from from heaven, the Son of Man who is in heaven.' 4 And He was clothed with a garment speckled with blood. The garment of Christ should be understood by other passages. Therefore here it seems to signify the work of the passion, so that the white horse is the incorruption of the Nativity and and blood stained garment is the guiltless death. And His name was called the Word of God. Because He who appeared for a time as a suffering man was God with God in the beginning. 'The Word' because nothing in the substance of His nature is visible and corporeal, or because through Him the Father made all things. 5 And the perfection of His nature is known by Him alone, as said above, and by the Father. For the peace of God exceeds all understanding, that is, that peace which God Himself is, which transcends the understanding of every creature, whether human or angelic. 'For His wisdom is without number.' 6 And it is said, 'And to whom the Son shall choose to reveal it,' 7 that is, according to the manner of the creature is the knowledge of the Son and the Father. Saint Bede, Commentary On The Apocalypse, Book 3, Chapter 19 1 Apoc 6.2 2 Jn 14.6, Isaiah 25.1, Ephes 2.2 3 Ps 118.105, Lk 12.49 4 Jn 3.13 5 Jn 1.1-3 6 Phil 4.7, Ps 146.5 7 Mt 11.27