Grief And Joy

Cui autem simile existimabo generationem istam? Similes sunt pueris sedentibus in foro, etc. Tantus est Joannes, sed vos nec ei, nec mihi voluistis credere, et ideo, cui vos similes aestimabo? Per generationem accipit communiter et Judaeos, et se etiam cum Joanne, quia aliter non diceret: Similis est pueris, etc., cum non solum Judaei, sed ipse etiam Joannes et Jesus pueris comparentur. Pueri dicunt sociis in ludo: Vos non estis socii nostri, quia quando cecinimus modo in ludo, vos non saltavistis, et quando ploravimus in ludo, vos noluistis nobiscum plorare. Similiter sunt duo status in sanctis, luctus pro peccatis, gaudium pro Redemptione nostra, quae utraque prophetaverunt antiqui prophetae. Alius enim dicit: Convertimini in toto corde vestro, etc. David vero ad gaudium nos invitat, cum ait: Haec est dies quam fecit Dominus, exsultate et laetate in ea. Similiter Christus et Joannes nos invitaverunt, alius ad lucem, sicut Joannes, qui jejunavit, et ad poenitentiam invitavit. Alius ad gaudium, sicut Christus qui in signum aeternae refectionis non jejunabat cum apostolis, sed comedebat, et ad gaudium nostrae redemptionis invitabat, quasi dicat: Ego, et sequaces mei apostoli et prophetae cecinimus in foro, id est in Jerusalem, ubi omnes conveniebant, id est gaudium vestrae redemptionis praedicavimus, et vos, qui eratis nobis coaequales, quia de eadem gente et promissione, noluistis saltare, id est mente et corpore, de redemptione vestra congaudere. Joannes et alii prophetae lamentaverunt, id est ad luctum poenitentiae invitaverunt, et vos noluistis cum eis plangere. Imo vocastis Joannem daemoniacum, qui tantum potest jejunare, me autem voracem, qui in signum vestri gaudii, et aeternae refectionis manduco. Sed ego, quidquid vos dicatis, qui sum sapientia Patris, justificor a filiis meis, id est juste agere dicor ab apostolis. Vel sapientia justificatur a filiis suis, id est ab operibus suis, id est opera quae ipse facit et generat, ostendunt sapientiam justam esse. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput XI Source: Migne PL 162.1352b-1352d

To what shall I compare this generation? They are like children sitting in the marketplace... 1 John is great, yet you do not believe in him nor in me, and therefore to what shall I liken you? By 'generation' the Jews are commonly understood, and even Himself and John, because otherwise He would have said, 'It is similar to children,' when not only the Jews but even John and Jesus are being compared to children. Children are saying to their peers in play, 'You are not our friends, because when we sing to you in play you do not dance, and when we lament in play you do not weep with us.' Likewise there are two states among the holy, sorrow for sin and joy for our redemption, which both the prophets of old made prophecy about. For one says, 'Convert in your whole hearts.' But David invites us to joy, when he says, 'This is the day that the Lord made, exult and delight in it.' 2 Similarly Christ and John invite us, one to sorrow, like John, who fasts and invites us to penance, and the other to joy, as Christ, who as a sign of eternal refreshment does not fast with the Apostles but eats, and invites us to the joy of our redemption, as if He said, 'I and my followers the Apostles and the prophets sang to you in the marketplace, that is, in Jerusalem, when all were gathered together, that is, we proclaimed the joy of your redemption, and you, who were our peers, because we are of the same people and promise, did not wish to dance, that is, in the mind and body, in joy at your redemption. John and other prophets lamented, that is, they invited you to the sorrow of penance, and you did not want to weep with them. Then you call John a demoniac, who is a great faster, and me a glutton who eat as a sign of your joy and eternal refreshment. But whatever you say, I, who am the wisdom of the Father, am justified by my sons, that is, I am spoken of by the Apostles through righteous conduct . Or 'Wisdom is justified by her sons,' that is, from their works, that is, the works performed and brought forth show wisdom to be righteous. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 11 1 Mt 11.16 2 Joel 2.12, Ps 117.24

John And The Greatest

Διὰ τί μείζων ἐν γεννητοῖς γυναικῶν, ἔφης, Ιωάννης, καὶ εἰ προφήτης ὁ Ἰωάννης, τί ἦν ἐν αὐτῷ περισσότερον προφήτου; Ἐπειδὴ τοῦτο λέγει ὁ Κύριος. Ἄκους τοίνυν πλεῖστα ἐν ὀλίγοις· μείζων ἐν γεννητοῖς γυναικῶν ὁ Ἰωάννης, ἐπειδὴ ἐξ αὐτῆς νηδύος μητρικής προεφήτευσε, καὶ ἐν σκότει κρυπτόμενος,τὸ φῶς ἐλθὸν, οὐκ ἠγνόησε. Περισσότερον δὲ προφητῶν, τὸ καὶ αὐτὸν ἰδεῖν ἐν σαρκὶ τὸν προφητευόμενον, ὃν πάντες οἱ πατριάρχαι καὶ προφῆται, δι' ὀνείρωνμὲν ἢ ὀπτασιῶν ἐφαντάσθησαν, θεωρῆσαι δὲ αὐτοψει οὐκ ἐπέτυχον. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΛΓ’, Προυνιχιῳ Source: Migne 78.201d-204a

You ask why it was said that John was the greatest born of women, 1 and as he was a prophet, if had a a certain greater and more excellent dignity of prophecy, since this is what the Lord said. Hear, then, much in little. John was the greatest born among women because he made prophecy from out of the maternal womb and hidden in the darkness was not ignorant of the light that had come. 2 This is why he stands ahead of the other prophets and also because when he was preaching he saw Him in the flesh, which all the patriarchs and prophets had till  then been told about in dreams and visions, but they were not able to look upon Him themselves. Saint Isidore of Pelusium, Book 1, Letter 33, To Prounichios 1 Mt 11.11 2 Lk 1.41

The Resurrection And The Seals

Flebat Joannes in Apocalypsi quia non inveniebat qui solveret septem signacula signati libri. Cum enim Joannes Baptista, qui major erat inter natos mulierum, iam se publice judicasset indignum solvere corrigiam calceamenti: perinde erat ac si diceret: Non sum dignus solvere signaculum libri. Nihil est aliud signaculum libri quam ligatura calceamenti. Unus autem de senioribus dixit ei: Ne fleveris. Dignus est Agnus, qui occisus est, accipere librum, et solvere septem signacula ejus. Hic est liber involutus, sicut in propheta legitur, scriptus digito Dei, in pergameno uteri virginalis. Liber iste in quo legunt angeli delectationes aeternas. Septem fuerunt hujus libri signacula. Deus enim gloriam suae majestis in carne abscondens, pretium nostrae redemptionis quasi in sacculo consignavit. Nonne saccus fuit carnis mortalis assumptio? Posuitisti, inquit vestimentum meum cilicium. Et iterum: Conscidisti saccum meum et circumdedisti me laetitia. In hoc sacculo attulit species pretiosas, veniam peccatorum, profectum virtutum, praemium meritorum. Haec saccum texuit divina sapientia novem mensibus: nam de illa legitur: Manum suam misit ad fortia et dirigit ejus apprehenderunt fusum. Hunc saccum in Jordane lavit, in passione torsit, in cruce siccavit. Humanitas Christi vocatur liber, quia in eo est scientia vitae et disciplinae. Fuit ergo vivum signaculum, ut non posset ejus divinitas comprehendi, dispensatio Virginis, corporis infirmitas, circumcisio, fuga in Aegyptum, fames in deserto, humilitas crucis, sepultura. Quae licet ultimum signaculum, multum tamen clausit et abscondit de gloria divinae majestatis. Haec omnia Christus hodie solvit, non rupit; nam omnibus quae ad dispensationem carnis assumptae pertinebant, obedienter impletis, hodie de miseri humanitatis resurgit in gloriam deitatis. Opportebat siquidem Christum pati, et resurgere et sic intrare in gloriam suam. Suam dico, imo et nostram. Non enim per aliud ostium intrabit caput, et per aliud membra. Volo, inquit, ut ubi ego sum, illic sit et minister meus. Petrus Blenensis, Sermo XXI, In Resurrectione Source: Migne PL 207.621a-d

In the Apocalypse John wept because he was not able to find anyone to undo the seven seals of the sealed book. 1 For when John the Baptist, compared to whom no one greater was born among woman, openly proclaimed that he was not worthy to undo a strap of His sandal, it was as if he had said, 'I am not worthy to undo a seal of the book.' 2 There is no difference between the seal of the book and the strap of the sandal. Then one of the elders said to John, 'Do not weep. The lamb who was slain is worthy to receive the book and undo the seven seals.' This is the book that is bound up, as is read in the prophet, 3 and was written by the finger of God on the parchment of the Virgin's womb. This is the book in which the angels read all the eternal joys. There were seven seals on this book. For leaving the glory of His majesty for the flesh, God consigned the reward of our redemption as if in a sack. Was this sack not the taking up of mortal flesh? 'And I made haircloth my garment.' And again, 'You have cut off my sackcloth and surrounded me with joy.' 4 In this sack He brought precious wealth, the forgiveness of sins, the perfection of virtue, the reward of merit. The Divine wisdom fashioned this sack in nine months, for concerning it we read, 'She has put her hand to strong things and her fingers have taken hold of the spindle.' 5 He washed this sack in the Jordan, He wrung it in the Passion, He dried it on the Cross. The book he speaks of is the humanity of Christ, because in it is the knowledge of life and discipline. It then had a living seal, so that it was not possible to understand His Divinity, the dispensation to the Virgin, the infirmity of the body, the circumcision, the flight into Egypt, the hunger in the desert, the humility of the cross, or the tomb. This last seal hid and obscured much of the glory of the Divine majesty. Today Christ undoes all these, and does not break them, for He obediently fulfilled everything of the dispensation of the taking up of the flesh, and today He rises from the wretchedness of humanity to the glory of Godhood. It was necessary that Christ suffer and rise and so enter into His glory. 6 His own, I say, and even ours. For it is not that the head enters through one gate and the members through another. 'I wish,' He says, 'that where I am, that there is my servant.' 7 Peter of Blois, from Sermon 21, On The Resurrection 1 Apoc 5.4 2 Lk 7.28, Lk 3.16 3 Ezek 2.9 4 Ps 68.12, Ps 29.12 5 Prov 31.19 6 Lk 24.26 7 Jn 12.26

Undoing The Sandal

Cui quantae reverentiae humilitatem debeat subdendo manifestat Cujus non sum dignus solvere corrigiam calceamenti. Mos apud veteres fuit ut si quis eam quae sibi competeret accipere uxorem nollet, ille ei calceamentum solveret qui ad hanc sponsus jure propinquitatis veniret. Quid igitur inter homines Christus, nisi sanctae Ecclesiae sponsus apparuit? De quo et idem Joannes dicit: Qui habet sponsam, sponsus est. Sed quia Joannem homines Christum esse putaverunt, quod idem Joannes negat, recte se indignum esse ad solvendam corrigiam ejus calceamenti denuntiat. Ac si aperte dicat: Ego Redemptoris nostri vestigia denudare non valeo, quia sponsi nomen mihi immerito non usurpo. Quod tamen intelligi et aliter potest. Quis enim nesciat quod calceamenta ex mortuis animalibus fiunt? Incarnatus vero Dominus veniens quasi calccatus apparuit, quia in divinitate sua morticina nostrae corruptionis assumpsit. Unde etiam per Prophetam dicit: In Idumaeam extendam calceamentum meum. Per Idumaeam quippe gentilitas, per calceamentum vero assumpta mortalitas designatur. In Idumaeam ergo Dominus calceamentum suum se extendere asserit, quia dum per carnem gentibus innotuit, quasi calceata ad nos divinitas venit. Sed hujus incarnationis mysterium humanus oculus penetrare non sufficit. Investigari etenim nullatenus potest quomodo corporatur Verbum, quomodo summus et vivificator spiritus intra uterum matris animatur, quomodo is qui initium non habet, et existit et concipitur. Corrigia ergo calceamenti est ligatura mysterii. Joannes itaque solvere corrigiam calceamenti ejus non valet, quia incarnationis ejus mysterium nec ipse investigare sufficit, qui hanc per prophetiae spiritum agnovit. Quid est ergo dicere: Non sum dignus solvere corrigiam calceamenti ejus, nisi aperte et humiliter suam ignorantiam profiteri? Ac si patenter dicat: Quid mirum si ille mihi praelatus est, quem post me quidem natum considero, sed nativitatis ejus mysterium non apprehendo? Ecce Joannes, prophetiae spiritu impletus, mira scientia emicat et tamen illud de se insinuat quod ignorat. Sanctus Gregorius Magnus, Homiliarum in Evangelia Liber I, Homilia VII, Habita ad populum in basilica sancti Petri apostoli, Dominica quarta in Adventu Domini Source: Migne PL 76.1101b-1102a

John the Baptist reveals how great was the humility and reverence he owed to Christ by saying, 'I am not worthy to undo the strap of His sandal.' 1 It was the custom of those of old that if someone were unwilling to take the wife he should have done, he who should have come to her as bridegroom by right of relationship would undo his sandal. 2 How, then, was Christ among men, but that He appeared as the bridegroom of the holy Church? The same John says of Him, 'He who has the bride is the bridegroom.' 3 Since men thought John was the Christ, which John denied, he was right to proclaim his unworthiness to undo the strap of Christ's sandal. As if he were openly saying, 'I am not able to lay bare the footsteps of our Redeemer, because I do not unrightfully usurp for myself the name of bridegroom.' But this can also be understood in another way. Who does not know that sandals are made from dead animals? Our Lord incarnated appeared as if in sandals because in His Divinity He took up the dead flesh of our corruption. So He says through the prophet: 'Over Edom I shall put forth my sandal.' 4 Edom is the Gentiles, and the sandal the mortality He assumed. The Lord asserts that He puts forth His sandal over Edom because when He became known through the flesh to the Gentiles it was as if Divinity came to us shod in sandals. But the human eye is not sufficient for perceiving the mystery of Christ's incarnation. There is no way we can discover how the Word took up a body, how the great and life-giving Spirit came to life in His mother's womb, and how He who has no beginning both is and is conceived. Therefore the sandal strap is the bond of a mystery. John cannot undo the strap of His sandal because even He is not able to understand the mystery of His incarnation, he who through the spirit of prophecy knew of it. What, therefore, does it mean to say, 'I am not worthy to undo the strap of His sandal,' but he openly and humbly confesses his own ignorance? As if he clearly said, 'Why is it a wonder if He has precedence over me? I see He was born after me, but I do not understand the mystery of His birth.' Behold John who was filled with the spirit of prophecy, and who shone with wondrous knowledge, and yet he implies that there is something he does not understand. Saint Gregory the Great, Homilies On The Gospels, Book 1, from Homily 7, Given to the people in the basilica of Saint Peter, on the fourth Sunday of Advent 1 Mk 1.7 Jn .1.27 2 Ruth 4.7 3 Jn 3.29 4 Ps 59.10

Preparing The Way

Parate viam Domini, rectas facite semitas ejus. Et quid est, fratres? Nonne a saeculo quod Joannes nos admonet parare vias Domini, et rectas facere semitas Dei nostri? Nonne a saeculo et usque in saeculum rectae sunt viae ejus? De viarum suarum rectitudine cum impius in corde suo Non est recta Domini via: sed eum Dominus constantissime redarguit et confutat: Nunquid non viae meae rectae sunt: et non magis viae vestra pravae sunt, dicit Dominus? Scimus equidem, nec possumus diffiteri, quia viae Domini, pulchrae et omnes semitae ejus pacificae. Hoc nobiscum fatebatur qui dicit: Via Domini immaculata Deus meus, impolluta via ejus. Via Domini adeo directa est, sicut propheta testatur, ut stulti non erant per eam. Sane multos sapientes vidi in hac vita errantes. Nam cum sapientia hujus mundi sit terrena, animalis et diabolica; non est mirum si illi qui ita sapiunt, errant; et viam aeternae civitatis ignorant. Illa vero stultitia per quam placuit Deo salvos facere credentes, illa est quae non errat; illa est quae viam novit, quam Deus abscondit a sapientibus et prudentibus hujus saeculi, stultisqie et parvulis revelavit. O Domine, tu parasti directiones viam justificationum tuarum, dirige in conspectu tuo viam meam. Et quid est dirigere Domini semitam, nisi corigere suam vitam? Viam vero Domino parat, qui cor suum coram Deo humiliat, et peccata in quibus offendit per poenitentiam purgat. Cum omni ergo diligentia considerandum est, ne quid pravum inveniatur in voluntatibus nostris, ne quid asperum in moribus, vel tenebrosum, vel lubricum, aut distortum: pravum per malitiam, asperum per impatientiam, tenebrosum per ingorantiam, lubricam per inconstatiam, distorum per discordiam et vitae inaequalitatem Petrus Blenensis, Sermo I, De Adventu Domini Source: Migne PL 207.503b-504a

Prepare the way of the Lord, make His paths straight. 1 And what is this, brothers? Is it from the world that John admonishes us to prepare the ways of the Lord and to make straight the paths of our God? Is it from the world and in the world that His ways are straight? Concerning the rightness of His ways when the impious man in his heart says, 'There is no right way of the Lord,'  the Lord consistently disputes and refutes him, saying, 'Are my ways not right, and your ways are not rather depraved, says the Lord?' 2 Certainly we know it, we cannot doubt it, because the ways of the Lord are fair and all His paths peaceful. 3 This was confessed for us by him who said, 'The way of my God is immaculate, His way is unsullied.' 4 And the way of the Lord is straight, as the prophet bears witness, so that fools shall not wander on it. 5 Truly I have seen many who are wise wandering in this life. For when the wisdom of this world is earthly and animal and demonic, 6 it is not to be wondered if they who are wise in this manner wander, they who are ignorant of the way of the eternal city. But that foolishness through which it was pleasing to God to save those who believe, 7 that is what does not wander, that is what knows the way, which God hides from the wise and the clever of this world, and reveals to the simple and little ones. 8 O Lord, you have made straight the way of your justifications, direct my way into your sight. 9 And what is it to make the path of the Lord straight, unless to correct one's own life? He prepares a way for the Lord who humbles His own heart before God, and who purges through penance those sins by which he has offended. When, then, everything must be considered diligently, let not any depravity be found in our wills, nor bitterness in our conduct, nor darkness, nor slipperiness, nor deceit. Depravity is through evil, bitterness through impatience, darkness through ignorance, slipperiness through inconstancy, deceit through discord and injustice in life. Peter of Blois, from Sermon 1, On The Advent of The Lord 1 Mk 1.3 2 Ezek 18.25 3 Prov 3.17 4 Ps 17.31 5 Isaiah 35.8 6 James 3.15 7 1 Cor 1.21 8 Mt 11.25 9 Ps 5.9

Praise And John The Baptist

Verbum Salomonis est: Laudent te labia proximi tui, et non tua. Si laus expetenda est, non expetenda a se ipso, sed ab ore proximi. Gloriosior tamen est laus procedens de ore Altissimi: Non enim qui se commendat, ille probatus est, sed quem Deus commendat. Si linguis loquamur hominum et angelorum, non poterimus explicare ad plenum Joannis merita, atque in Joanne Christi praeconia. Laus Joannis celebris est in Evangelio, quia, ubicunque occurit mentio de Joanne, commendatur a Christo. Non ergo mendicat laudis humanae suffragia, qui laudatur a Deo, qui dicere potest, In Domino laudabitur anima mea. Commendat Noe Dominus dicens: Vidi te justum coram me. Commendat Abraham faciens ei promissionis benedictionis in futuris generationis. De beato etiam Job loquens ad Satan, magnificat eum quod non sit similis in terra: Vir simplex et rectus et timens Dominum. De Moyse etiam dicit: Si quis fuerit inter vos propheta, loquar ei in visione vel per sominum. At non talis servus meus Moyses, qui in omni domo mea fidelissimus est. Ore ad os loquar ei. David quoque cum ipse dicit: Deus laudem meam ne tacueris; laudatur a Domino dicente: Inveni virum secundum cor meum. Testimonio Dei magni fuerunt isti, et multi alii. Sed ejusdem testimonio: Inter natos mulierum non surrexit major Joanne Baptista. Illi laudem et praeconiorum congragaverunt divitias, iste supergressus est universos; cujus nativitas per Gabrielem archangelum annuntiata est, sicut et nativitas Christi, cujus nomen vocatum est ab angelo, priusquam in utero conciperetur; intra Sancta sanctorum praenuntiatur, in utero sanctifiatur, ut dicere possit: Ab infantia crevit mecum sanctitas, et ab utero matris meae egressa est mecum. Fuit itaque factus antequam natus, et ideo processu temporis plus quam sanctus. Petrus Blenensis, Sermo XXVII, In Festo Sancti Joannis Baptistae Source: Migne PL 207.641a-b

The word of Solomon is 'Let your neighbour's lips praise you and not your own.' 1 If praise must be sought, let it not be sought from oneself but from the mouth of a neighbour. Yet more glorious is the praise if it comes forth from the mouth of the Most High. 'It is not he who commends himself who has been approved, but him whom God commends.' 2 If we were to speak with the tongues of men and angels we would not be able to explain the full merit of John but in John being a forerunner of Christ. The praise of John is celebrated in the Gospel, because everywhere there is mention of John he is commended by Christ. Therefore he does not beg for the judgements of human praise who is able to say, 'My soul shall have its praise in the Lord.' 3 The Lord commended Noah saying, 'I have seen you righteous before me.' He commended Abraham with the promise of his blessing in future generations. Speaking of the blessed Job to Satan, He magnifies him with, 'There is no one like him on the earth. A man simple and upright and fearing the Lord.' Concerning Moses He says, 'If there is a prophet among you, I shall speak to him in visions and through dreams, but I do not do so with my servant Moses, who of all my house is the most faithful. I speak to him face to face.' Also David when he says, 'O God, be not silent in my praise,' is praised by the Lord when He says, 'I have found a man according to my heart.' 4 Such was the testimony of God for these great ones, and for many others. But John's testimony is, 'Among those born of women there has not risen up one greater than John the Baptist.' 5 His praise gathers up the wealth of the forerunners and surpasses them all, whose birth was announced by the archangel Gabriel, as was the birth of Christ, and whose name was declared by an angel before he had been conceived in the womb. 6 Within the holy of holies he was foretold, in the womb he was sanctified, so that it is possible to say, 'From my infancy holiness was created with me, and from my going forth from my mother's womb is it with me.' 7 Thus he was before birth, and thus with the advance of time he is more holy. Peter of Blois, from Sermon 27, On The Feast of John The Baptist 1 Prov 27.2 2 2 Cor 10.18 3 Ps 33.3 4 Gen 7.1, Gen 22.18, Job 2.3, Num 12.6, Ps 108.2, Acts 13.22 5 Mt 11.1 6 Lk 1.9-17 7 Job 31.18

Differing Annunciations

Venit angelus Gabriel ad Zachariam, non ad Elisabeth uxorem eius, matrem Ioannis: venit, inquam, angelus Gabriel ad Zachariam, non ad Elisabeth. Quare? Quia Ioannes per Zachariam futurus erat in Elisabeth. Ergo angelus annuntians venturum Ioannem nascendo, non venit ad exceptorium ventris, sed ad fontem seminis. Nuntiavit amborum futurum filium, sed patri nuntiavit. Venturus enim erat Ioannes de connubio masculi et feminae. Ecce iterum ipse Gabriel venit ad Mariam, non ad Ioseph: unde erat caro illa coeptura, unde erat initium habitura, ad ipsam angelus venit. Patri autem sacerdoti Zachariae quomodo angelus futurum filium praenuntiavit? Noli, inquit, timere, Zacharia, exaudita est oratio tua. Quid enim, fratres mei, sacerdos ille ideo intraverat in sancta sanctorum, ut filios precaretur a Domino: Absit. Dicit aliquis: Unde hoc probas? non enim indicavit Zacharias quid rogaverit. Unum est quod breviter dico: Si petisset filium, crederet annuntiatum. Angelus dicit quod ei filius nasceretur, ille non credit? certe hoc rogaverat? Quis rogat sine spe? aut quis non credit in spe? Si non speras, quare petis? si speras, quare non credis? Quid ergo? Exaudita est, inquit, oratio tua: nam ecce concipiet Elisabeth, et pariet tibi filium. Quare? Quia exaudita est oratio tua. Si diceret Zacharias, Quare? hoc rogavi? Utique angelus nec falleretur, nec falleret, quando dicebat? Exaudita est oratio tua: nam ecce paritura est uxor tua. Sed quare hoc dictum est? Quia ille pro populo sacrificabat: sacerdos pro populo sacrificabat, populus Christum exspectabat; Ioannes Christum annuntiabat. Sanctus Augustinus Hipponensi, Sermo CCXCI, In Natali Ioannis Baptistae Source: Migne PL 38.253-254

The angel Gabriel came to Zachariah and not to his wife Elizabeth. The angel Gabriel came, I say, to Zachariah and not to Elizabeth. Why? Because John was to be conceived in Elizabeth by Zachariah. Therefore the angel who was to announce the coming birth of John did not come to one who bore the receptacle of the womb but to the source of the seed. He announced the coming of the son of both of them, but he announced it to the father, that John was to come from the coupling of male and female. Behold, again Gabriel comes, and to Mary and not to Joseph, whence he begins with that flesh which was the beginning of His habitation, her to whom the angel came. How did the angel announce the future son to the father and priest Zachariah? 'Do not fear, Zachariah, your prayer has been heard.' 1 Did, then, my brothers, that priest enter into the holy of holies to pray that he might receive a son by the Lord? May it not be. But someone might say, 'How is it that you assert this?' For it does not tell us what Zachariah had asked. I shall speak briefly. If he had sought a son, he would have believed the angel. But did not the angel say to him that a son would be born to him and he did not believe it? Can there be any certainty that he asked? Who asks without hope? Or who hopes and does not believe? If you do not hope, how is it that you seek? If you hope, how is it you do not believe? What then? 'Your prayer has been heard,' the angel says, 'for behold Elizabeth shall conceive and give birth to a son for you.' Why? 'Because your prayer has been heard.' If Zachariah had asked, 'What? Did I ask for this?' What would the angel say who did not lie, nor would lie? 'Your prayer is heard,' because, behold, your wife shall give birth. But why was this said? Because he had sacrificed for the people. He, the priest, had sacrificed for the people, the people who hoped for Christ, and John was to announce Christ. Saint Augustine of Hippo, from Sermon 291, On the Birth of Saint John the Baptist 1 Lk 1.13

Questions About Baptism

Et ego nesciebam eum, sed ut manifestetur in Israël, propterea veni ego in aqua baptizans. Et testimonium perhibuit Joannes, dicens: Quia vidi Spiritum descendentem quasi columbam de cælo, et mansit super eum. Sed dubitatio est hic: Cum minoris sit ire ad maiorem, non e converso; videtur, quod loannes debuit ire ad Christum. Item, cum in Christo nulla fuerit macula; et baptismus significet ablutionem a sorde: ergo falsum significavit in ipso: ergo si veritas Christi non recipit falsitatem, non debuit baptizari a loanne. Respondeo: Dicendum, quod aliquid debito vel congruo modo fit , aut quia necessitatis, aut quia supererogations. Quod minor vadat ad maiorem, hoc est debitum necessitatis; unde dixit loannes Domino: Ego a te debeo baptizari. Quod vero maior vadat ad minorem, hoc est perfectionis et supererogationis. Sic Dominus venit ad loannem; unde ipse dixit loanni: Sic decet nos implere omnem iustitiam, Matthaei tertio. Quod ergo venit, fuit condescensionis et in commendationem humiitatis. Quod quaeritur: quare voluit baptizari? Respondeo: Dicendum, quod sicut verbo significativo aliquid dicitur de capite ratione membrorum, sic actu exercito aliquid signifleatur in capite pro membris. Unde baptismus ille nullam significabat ablulionem interiorem in Christo, sed solum in membris. Ratio autem, quare Chiistus voiuit baptizari, fuil tripler: ut daret exemplum humilitatis; ut vim regenerativam conferret aquis; ut per baptismum loannis manifestaret se universis. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p250

'And I did not know Him, but that He may be made manifest in Israel, therefore I have come baptising with water.' And John gave testimony, saying: 'I saw the Spirit coming down, as a dove from heaven, and it remained upon Him.' 1 But there is a doubt here, in that the greater goes to the less and not the opposite, for it seems that John should go to Christ. Similarly, when there was no fault in Christ, and baptism signifies a cleansing from soiling, therefore it signifies falsely about Him, and as the truth of Christ receives no falsity, then he should not have been baptised by John. I answer that it must be said that something may be done as a matter of debt or because it is fitting, either because of necessity or as a matter of supererogation. That the less goes to the greater is a debt of necessity, whence John said to the Lord, 'I should be baptised by you.' However, because the greater goes to the less, this is a matter of perfection and supererogation. So the Lord comes to John and says to him, 'So it is fitting for us to fulfill all righteousness,' in the third chapter of Matthew. 2 Therefore that He came was a matter of condescension and a commendation of humility. Because it is asked, 'Why did He wish to be baptised?' I answer that it must be said that as the word signifies something about the rational head of the members, so the external act signifies something about the head for the members. Whence that baptism did not signify anything about the cleansing of the interior in Christ, but only about the members. Thus the reason why Christ was baptised was threefold, that He give an example of humility, that He confer on the waters the power of regeneration, and that by the baptism of John He manifest Himself to all. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.31-32 2 Mt 3.14-15

Stones And Sons

Illis enim qui de Abraham gloriabantur dicit: Et ne incipiatis dicere vobismetipsis, patrem habemus Abraham. Et de gentibus rursum loquitur: Dico enim vobis, quia potest Deus de lapidibus istis suscitare filios Abrahae. De quibus lapidibus? Non utque lapides irrationabiles corporeosque monstrabat, sed homines insensibiles et quondam duros, qui quia lapides et ligna adorabunt, impletum est illud quod in psalmo cantabatur: Similis illis fiant qui faciunt ea, et omnes qui confidunt eis. Vere qui faciunt idola, et confidunt in eis, similes sunt diis suis, absque sensu, sine ulla ratione, in lapides lignaque conversi sunt. Cum enim tantum videant creaturarum ordinem, decorem, officium, tantam mundi pulchritudinem, nolunt de creaturis intelligere Creatorem, neque considerant tantae dispensationis aliquam providentiam, aliquem esse rectorem, sed sunt caeci, his tantum oculis mundum videntes, quibus irrationabilia jumenta et bestiae vident. Non enim animadvertunt in his quae vident ratione regi, aliquam inesse rationem. Haec propterea, quia Joannes dixerat: Potest Deus de lapidibus istis suscitare filios Abrahae. Et nos igitur obsecreumus Deum, ut si quando fuimus lapides, vertamur in filios Abrahae pro his filiis qui ejecti sunt, et repromissonem adoptionemque suo vitio perdiderunt. Unum testimonium adhuc de lapidibus ponam. Siquidem in cantico Exodi scribitur: Vertantur in lapides, donec pertranseat populus tuus, Domine, donec transeat populus tuus iste quem possedisti. Rogatur itaque Deus, ut paulisper convertantur in lapides; hoc enim Graecs sermo significantius sonat, λιθούσθωσαν, donec pertranseat populus Judaeorum. Haud dubium quin postquam illi transierint, gentes lapideae esse cessabunt, et pro duro corde recipient humanam in Christo rationabilemque naturam. Cui est gloria et imperium in saecula saeculorum. Amen. Origenes, Homiliae in Lucam, Homilia XXII, Interprete Sancto Hieronymo Source: Migne PG 13.1858d-1856c

To those who gloried in Abraham John says: 'Do not begin to say yourselves, we have Abraham for a father.' And again about the Gentiles he says, 'I say to you that God can raise up sons of Abraham from these stones.' 1 From what stones? He does not mean irrational material stones but senseless and hard hearted men who adore stones and wood, which fulfills what was sung in the Psalm: 'They who make them are made like them, and so are all who trust in them.' 2 Truly those who make idols and trust in them are made like their gods, without sense, without any reason, they are turned into stone and wood. For when they see only the forms of created things, and the fairness of them, and the usefulness of them, and the beauty of the world, they care not to understand the creator through creatures, nor do they consider any providence in such a great dispensation, or any maker, but they are blind, with their eyes seeing only the world, by which they see like mindless cattle and beasts. Nor are they admonished by these things they see to be ruled by reason, and to be in possession of some reason. Because regarding these things John said, 'God can raise up sons of Abraham from these stones,'  therefore let us entreat God that if we have been stones, that we are turned into sons of Abraham, in place of those sons who have been cast out and in their sin and have died to the promise of adoption. One testimony I shall set forth about stones. In the song in Exodus it is written: 'Let them be turned into stones, until your people pass by, O Lord, until your people pass by, whom you have taken up.' 3 Thus God is asked that they be turned into stone for a little while, (and here the Greek word 'lithousthosan,' that is, let them be petrified, is more meaningful,) until the people of the Jews passes by. Without doubt after they have passed by the Gentiles shall cease to be stone, and receive for a hard heart a human one 4 in Christ, and a rational nature, to whom be glory and power forever. Amen. Origen, Homilies on Luke, from Homily 22, Translated by Saint Jerome 1 Lk 3.8 2 Ps 115.8 3 Exod 15.16 4 Ezek 36.26

Beginnings And Ends

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

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

John's Coming

In diebus illis venit Joannes Baptista praedicens... Sol appropians ad processum, antequem appareat, mittit radios suos, et facit albescere orientem, ut procedens aurora adventum diei demonstret. Sic Dominus natus in mundo, antequam appareat, Spiritus sui fulgore transmisso illuminavit Joannem, ut praecedens ille adventum Salvatoris annuntiet: ne forte subito veniens, et dicens se esse Filium Dei, propter ipsam magnam atque terribilem indicationem rei ipsius, magis se incredibiliorem ostenderet. Si enim Joannes praedicavit persona cognitus, genere dignitosus, erat enim fiilius Zachariae sacerdotis, et conversatione mirabilis, tamen infideles Judaei non acquieverunt credere Christo per illum: quanto magis non erant credituri, si nulla ante eum denuntiatio praecessisset? Nam quantumvis fuerit persona laubabilis, in sua causa non potest esse testis idoneus. Venit Joannes quasi magni regis praeparator fidelis. Qualis rex, talis et nuntius regis: natus ex gratia, non ex natura. Sicut Christi conceptionem ante angelus nuntiavit, sic et istius. Sicut illius nomen, antequam conciperetur, auditum est, sic et istius. Sicut illius potestas, antequam nasceretur, ostensa est: sic et istius virtus, anteuqam nasceretur, manifestata est. Haec fuit inter illos differentia: quia Christo concepto, fidelis mater confessa est gratiam Dei, dicens: Ecce ancilla Domini fiat mihi secundum verbum tuum. Joanne autem concepto, incredulus pater obmutuit: quia Joanne nato, lex de caetero fuerat tacitura; Christo autem nascente postmodum, gratia fuerat loquutura. Opus Imperfectum in Matthaeum, Homilia Tertia Source: Migne PG 56.646-647

In those days John came preaching... 1 When the sun nears its rising, before it appears, it sends forth its rays, and it lightens the east, and so the preceding dawn demonstrates the coming of the day. Thus for the Lord's birth in the world, before He appeared, the Spirit, with its light sent forth, illuminated John, so that coming before he might proclaim the advent of the Saviour, lest perhaps with Him suddenly coming, and saying that He was the Son of God, on account of the great and awesome revelation of such a thing, it appear to be more inconceivable. For if John preached as a person well known, and from a distinguished family, for he was the son of Zachariah the priest, and with wondrous conduct, and yet he did not convince the unfaithful of Judah to believe in Christ through him, how much more disbelief would there have been if no proclamation had preceded Him? For however great he was as a praiseworthy person, he was not an able witness in his own cause. John came as a faithful preparer of a great king. And as the king, so the messenger of the king, born from grace, not from nature. As the conception of Christ was announced beforehand, so was his. As His name was heard before His conception, so was his. As His power was shown before He was born, so was his made manifest before he was born. This was the difference among them, that at Christ’s conception, the faithful mother confessed the grace of God, saying: 'Behold the handmaid of the Lord, let it be done to me according to your word.' 2 but at John's conception, an incredulous father was made mute, since with the birth of John the law became silenced for anything else, and after the birth of Christ, grace was to speak. Opus Imperfectum on Matthew, from Homily 3 1 Mt 8.5-6 2 Lk 1.38

John And The Nativity

Hic est enim de quo dictum est per Isaiam prophetam dicentem, Vox clamantis in deserto: Parate viam Domini, rectas facite semitas ejus. Idem vero Joannes secundum alium evangelistam requisitus quis esset, respondit: Ego vox clamantis in deserto. Qui ideo vox a propheta vocatus est, quia verbum praeibat. Vox ergo inter duo verba solet fieri, hoc est animae incorporale et oris corporale. Sic et Joannes venit inter nativitatem Christi divinam, de qua dicitur: In principio erat Verbum, et humanam, de qua ita scribitur: Et Verbum caro factum est, et habitavit in nobis. Qui etiam in deserto clamat, quia derelictae et destitutae Judaeae solatium redemptionis annuntiat. Quid autem clamaret aperit, cum subditur: Parate viam Domini, rectas facite semitas ejus. Omnis qui fidem rectam et bona opera praedicat, quid aliud quam venienti Dominio ad corda audientium viam parat, ut hanc vis gratiae penetret, et lumen veritatis illustret, ut rectas Deo semitas faciat, dum mundas in animo cogitationes per sermon bonae praedicationis format. Rabanus Maurus, Commentariorum In Matthaeum, Liber I Source: Migne PL 107.767c-d

For this is the one concerning whom it is spoken through the prophet Isaiah: 'A voice crying out in the wilderness: Prepare the way of the Lord, make His paths straight.' 1 And then the same John, according to another Evangelist, being asked who he was, answers: 'I am a voice crying out in the wilderness.' 2 He who thus was called a voice as a prophet, because he came before the Word. Therefore 'voice' is accustomed to found shared between two words, that is between the incorporeal of the soul and the corporeal of the mouth. So John comes between the Divine nativity of Christ, about which it is said 'In the beginning was the Word,' 3 and the human birth, about which it is written: 'And the Word was made flesh and dwelt among us.' 4 And he cries out in the wilderness because he announces the consolation of redemption for the forsaken and lost Jews. And what he cries out is revealed when it says after: 'Prepare the way of the Lord, make His paths straight.' Everyone who preaches on correct faith and good works, does so that he might prepare a way in the hearts of those who hear for the coming of the Lord, so that the power of grace might penetrate, and the light of truth shine. So he makes the straight paths to God, while he fashions clean thoughts in the soul by the speech of good preaching. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 1 1 Mt 3.3, Isaiah 40.3 2 Jn 1.23 3 Jn 1.1 4 Jn 1.14

Light And Light

Quaest. III. Item quaeritur de hoc quod dicit: Non erat ille lux. CONTRA : Ad Ephesios quinto: Eratis aliquando tenebrae, nunc autem lux in Domino: ergo omnes boni sunt lux. Respondet Glossa, quod est lux illuminans et lux illuminata. loannes et alii Sancti non sunt lux illuminans, sed lux illuminata a prima luce. Sed contra hoc est Matthaei quinto: Sic luceat lux vestra coram hominibus; et ad Philippenses secundo: Inter quos lucetis sicut luminaria in mundo. Respondeo: Est lux illuminans effective et dispositive. Lux illuminans effective est lux per essentiam, sic solus Deus est lux illuminans; dispositive est lux per participationem, et sic Sancti, qui illuminant verbo et exemplo. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p451

Question 3: Concerning what was said about John the Baptist: 'He was not the light.' 1 Against which, in the fifth chapter of Ephesians: 'You were once in darkness, but now are light in the Lord.' 2 Therefore all good people are light. The gloss replies that there is an illuminating light and an illuminated light. John and the other saints are not the illuminating light but the light illuminated by the first light. But against this in the fifth chapter of Matthew: 'Let your light shine before men,' 3 and in the the second chapter of Philippians: 'Among whom you shine like luminaries in the world.' 4 I reply that illuminating light is so effectively and dispositively. The illuminating light is effectively so by being light in its essence, so that God alone is illuminating light. Light is dispositively so by participation, and so it is with the saints, who illuminate with word and example. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.8 2 Ephes 5.8 3 Mt 5.16 4 Phil 2.15

A Hard Diet

Αἱ ἀκρίδες, αἷς Ἰωάννης ἐτρέφετο, αὐ ζῶα εἰσιν ὧς τινες οἴονται ἀμαθῶς, κανθάροις ἀπεοικότα. Μὴ γένοιτο· ἀλλ' ἀκρέμονες βοτανῶν ἢ φυτῶν. Οὔτε δὲ πόα τίς ἐστι πάλιν τὸ μέλι ἄγριον. Ἀλλὰ μέλι ὄρειον ὑπὸ μελισσῶν ἀγρίων γινόμενον, πικρότατον ὄν, καὶ πάσῃ γεύσει πολέμιον. Δι' ὦν τὴν ὑπερβάλλουσαν κάκωσιν ἐπεδείκνυτο Ἰωάννης, οὐκ ἐνδείᾳ μόνῃ, ἀλλὰ καὶ τραχύτητι πὰσαν ὅρεξιν πικραίνων τοῦ σώματος. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλιον Πρῶτον, Ἐπιστολή ΡΛΒ' Τιμοθεῳ Ἀναγωστῃ Source: Migne PG 78.269c

The locusts which John fed on are not creatures somewhat like beetles, as some unlearned folk think. May it not be, but grass or plants from the heights. Nor again is wild honey a herb. But it is honey of the mountains made by wild bees, and it is most bitter and inimical to everyone's taste. By which things John wondrously shows how he afflicted himself, not only by not eating, but by treating roughly and with bitterness the desires of the body Saint Isidore of Pelusium, Book 1, Letter 132, To Timotheus the Lector

The Naming Of John

Et dixerunt ad illam: Quia nemo est in cognatione tua qui vocetur hoc homine. Innuebant autem patri ejus etc. Joannes est nomen est... Hoc est non ei nos nomen imponimus qui jam a Deo nomen accepti. Habet vocabulum suum quod agnovimus, non quod elegimus. Nec mireris si nomen mulier, quod non audivit asseruit, quando ei Spiritus sanctus qui angelo mandaverat revelavit, neque poterat Domini ignorare praenuntium, quae prophetaverat Christum. Et bene additur quia nemo in cognatione ejus vocatur hoc nomine, ut intelligas nomen non generis esse, sed vatis. Sanctus Beda,In Lucae Evangelium Expositio, Liber I, Caput I Source: Migne PL 92.324b

And they said to her: 'No one in your family is called by this name.' And they made signs to his father ... 'John is his name ...' 1 That is, we do not give a name to him who already has received his name from God. He has his title which we know, not that which we have chosen. Nor wonder if the woman asserts this because she did not hear it, when to her the Holy Spirit revealed what He commanded the angel, she was not able to be ignorant of the foretelling of the Lord, who made prophecy of Christ. 2 And well it is added that no one in his family was called by this name, that you understand the name was not of a family but of a prophet. Saint Bede, Commentary On The Gospel of Saint Luke, Book 1 1 Lk 1.61-63 2 Lk 1.41-45

Light And Fire

Audite ergo, fratres, quid de Joanne loquatur, cujus solemnis hodie nativitas celebratur. Ille, inquit, erat lucerna ardens, et lucens. Magnum testimonium, fratres mei: magnus enim est cui perhibetur, sed major est ipse qui perhibet. Ille, inquit, erat lucerna ardens, et lucens. Est enim tantum lucere vanum, tantum ardere parum: ardere et lucere perfectum. Audi quid dicat Scriptura: Sapiens permanet ut sol, stultus autem ut luna mutatur. Quia enim splendet luna sine fervore; modo plena, modo exigua, modo nulla videtur. Mutuatum siquidem lumen nunquam in eodem permanet statu, sed crescit, deficit, extenuatur, annihilatur, et penitus non comparet. Sic qui conscientias suas in alienis labiis posuerunt, modo magni, modo parvi sunt, modo nulli, secundum quod adulantium linguis vel vituperare placuerit, vel laudare. At vero solis splendor igneus est, et cum fervet acrius, etiam oculis lucidior exhibetur. Sic sapientis ardor internus foris lucet: et si non ei datur utrumque, curat semper ardere magis, ut Pater suus qui videt in abscondito, reddat ei. Vae nobis, fratres, si luxerimus tantum. Nam lucemus quidem, et magnificamur ab hominibus; sed mihi pro minimo est, ut ab humano judicer die. Qui enim judicat me, Dominus est, qui fervorem ab omnibus exigit, splendorem vero non ita. Ignem, inquit, veni mittere in terram; et quid volo nisi ut accendatur? Hoc nempe commune mandatum, hoc est quod exigitur ab universis; nec ulla, si deesse contigerit, admittitur excusatio. Sanctus Bernardus Clarae Vallensis, In Nativitate Sancti Joannis Baptistae, Sermones de Sanctis, Sermones de Sanctis Source: Migne PL 183.399a-c

Hear, then, brothers, what may be said of John, whose solemn nativity is celebrated today. He says: 'He was a lamp blazing and shining forth.' 1 A great testimony, my brothers, for great is he to whom is it given, but greater is He who gives it. He says: 'He was a lamp blazing and shining forth.' For to shine alone is vain, and to blaze alone a small thing. To blaze and to shine is perfection. Hear what Scripture says: 'A wise man is like the sun, but a fool changes like the moon.' 2 Because the moon shines without heat, however full, however small, it appears to be nothing. Then changeable light never remains in a stable state, but it grows, it lessens, it fades, it is extinguished, and it is not seen at all. So they who have placed their understanding on foreign lips, however great, however little they are, it is nothing, whether it shall please the tongues of adulators to revile or praise. But the splendour of the sun is fiery and its blaze is more ardent, and indeed it appears brighter to the eye. So the inner ardour of the wise man shines outside. But if both are not given to him to do, he always cares more that he blaze, so that his Father who sees in secret rewards him. 3 Woe to us, brothers, if we have only shone. For certainly we shine and we are extolled by men, but that is little to me, that I am judged by men for a day. For he who judges me is the Lord, who demands fervour from everyone; however it is not so with splendour. He says: 'I have come to place fire on the earth, and what do I wish but that it blaze up?' 4 Without doubt this is a common command, this is what is demanded from all; no one, if he happens to lack this, will have any excuse. Saint Bernard of Clairvaux, On The Nativity of Saint John the Baptist, Sermons on The Saints 1 Jn 5.35 2 Sirach 27.12 3 Mt 6.6 4 Lk 12.49

John And The Lamp

Nos ergo magnificentiam gloriae sanctitatis in Joanne loquamur, quam si non possumus imitari, studeamus tamen cum gaudio admirari. Si non possumus splendere ut lucerna quam praeparavit Dominus Christo suo, ambulemus saltem in splendoribus hujus lucernae. Quod Joannes lucerna sit perhibet ille cujus testimonia credibilia facta sunt nimis; Christus scilicet in Evangelio loquens: Erat, inquit, Joannes lucerna ardens et lucens. Erat Joannes quasi lucerna sub modio, dum adhuc in utero matris clausus, ardebat desiderio Domini sui venientis et in occursum suum gestiens exsultabat. Sed lucerna quae tunc erat sub modio, ponenda erat super candelabrum, ut luceret omnibus, qui in domo sunt, et quae illuminabat tunc solum modium, totum mundum novis irradiatura est fulgoribus. Nonne modium suum, illuminabat qui matri suae, mediante Spiritu sancto, tanti sacramenti notitiam revelabat? Et unde hoc mihi, dixit Elisabeth, ut veniat Mater Domini mei ad me? Quis tibi indicavit, o mulier sancta, quod veniret ad te Mater Domini tui? Ut facta est, inquit, vox salutationis tuae in auribus meis; exsultavit infans in gaudio, in utero meo. Ardebat itaque Joannes, quia de excelso missus fuerat ignis per os Gabrielis in alvum Virginis, ut per os Virginis ad parvulum veniens sanctus Spiritus ardorem infunderet, ipsuumque lucernam Domino praepararet. Petrus Blenensis, Sermo XXVII, In Festo Sancti Joannis Baptisae Source: Migne PL 207.642b-d

Let us then speak of the magnificence of the glory of the holiness in John, which if we cannot imitate, then let us strive with joy to admire it. If we cannot shine as a lamp which was prepared for his Lord Christ, let us at least walk in the splendour of this lamp. That John is a lamp the testimony of that one who is certainly to be trusted is given, 1 that is, Christ, who said in the Gospel: 'John was a lamp blazing and shining forth.' 2 John was like a lamp beneath a bushel; 3 while he was yet enclosed in the womb of his mother, he blazed up with a desire for the coming of His Lord and exalted joyfully at meeting Him. But the lamp which was then beneath a bushel, was to be placed on a stand, that it shine forth for all who are in the house, and that which then gave light only to the bushel, was to cast forth its new rays through the whole world. Is it not that he illuminated the bushel, who revealed to his mother, by the mediation of the Holy Spirit, the knowledge of such a great mystery? Elizabeth said, 'Why is it that the mother of my Lord comes to me?' Who told you, O holy woman, that the Mother of your Lord came to you? She said, 'The voice of your greeting came to my ears and the child leapt up joyfully in my womb.' 4 Thus John blazed up, because fire was sent from on high through the mouth of Gabriel into the womb of the Virgin, that through the mouth of the Virgin coming to the little one the Holy Spirit pour fire, and he be prepared as a lamp for the Lord. Peter of Blois, from Sermon 27, On The Feast of Saint John the Baptist 1 Ps 92.5 2 Jn 5.35 3 Mt 5.15 4 Lk 1.43-44

Baptism And Faith

Tali igitur Joannes habitu praedicans, venientes Phariseos et Sadduceos ad baptismum, progenies nuncupat viperarum: fructum ut dignum poenitentiae faciant monet, neve Abraham patrem habere se glorienter, quia ex lapidibus Deus potens est Abrahae filios excitare. Non enim successio carnis quaeritur, sed fidei haereditas. Dignitas igitur originis in operum consistit exemplis: et prosapie gloria fidei imitatione retinetur. Diabolus infidelis, Abraham fidelis. Nam ille in hominis transgressione fuit perfidus, hic vero justificatus ex fide est. Igitur uniuscujusque mores atque vita propinquitatem cognationis acquirit: ut qui fideles sunt, Abrahae propago per fidem sint; qui autem infideles sunt, in diaboli progeniam infidelitate mutentur: quando et Parisaei viperarum natio nuncupantur, et gloriatio sanctificati parentis eis inhibentur, et ex saxis et rupibus Abrahae filii excitantur, et ut operantes dignos fructus poenitentiae sint admonentur; ut qui diabolum patrem habere coeperant, cum eis, qui de lapidibus excitarentur, rursum Abrahae filii per fidem fiant. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap II Source: Migne PL 9.944c-945a

It is in such clothing that John preaches, openly declaring that the Pharisees and Sadducees, who were coming for baptism, were a brood of vipers. He admonishes them to bear fruit that is worthy of repentance and not to boast about having Abraham as a father, because God is able to raise up sons of Abraham out of stones. 1 He does not seek carnal succession but the heredity of faith. Worthiness of origin consists in the examples of deeds, and the glory of lineage is preserved by the imitation of faith. The devil is faithless, Abraham faithful. For the former betrayed man into transgression, the latter was justified by faith. 2 Therefore the behaviour of each one is acquired by nearness of resemblance, so that those who are faithful are descendants of Abraham through faith but those who are faithless are changed by faithlessness into the offspring of the devil. When the Pharisees are openly declared to be a race of vipers and their boast of holy parentage is curbed, it is out of stones and rocks that the sons of Abraham are raised up. And they are admonished to produce fruit worthy of repentance so that they who began with the devil for a father, along with those who are raised up from stones, can again become sons of Abraham through faith. Saint Hilary of Poitiers, Commentary on the Gospel of Saint Matthew, Chapter 2 1 Mt 3.7-9 2 Rom 4.1-5

Baptism And Sin

Et baptizabantur ab eo in Iordane confitentes peccata sua... Ecce ad quid exibant: Et tanguntur tria: Lavacrum Baptismatis, locus, et praeparatio praecedens lavacrum. Baptizabantur ab eo... Ioannes quidem baptizavit aqua, in eum, qui venturus erat, docens ut crederent, hoc est in Iesum. Ioannes quidem baptizavit aqua. In Iordane... Ecce locus: quia in Iordane figura Baptismatis praecesserat in transitu filiorum Israel pervada Iordanis. Et in divisione, quando Eliseus divisit aquas, percutiendo eas pallio Eliae. Et quando Naaman ad praeceptum Elisei lotus septies in Iordane recepit sanitatem a lepra. Confitentes peccata sua... Ecce praeparatio: Licet enim Baptismus Christi, cuius introductorius fuit Baptismus Ioannis, non requirat planctum et luctum exterior: tamen requirit poenitentiam interiorem, et peccati detestationem:quia aliter poneretur obex Spiritui sancto, qui facit remissionem peccati in Baptismo Christi. Spiritus sanctus disciplinae effugiet fictum. Et hoc doceret Ioannes, fecit eos confiteri peccata cum detestatione peccati Sanctus Albertus Magnus, Commentarium in Mattheum, Caput I Source: Here, p42-43

And they were baptised by him in the Jordan confessing their sins... 1 And behold what they went out to. Three things are touched upon: the cleansing of baptism, the place, and the preparation preceding the cleansing. They were baptised by him... 'John baptized with water, in Him who was to come, teaching them to believe, that is, in Jesus.' 'John baptized with water.' 2 In the Jordan... Behold the place, because in the Jordan the figure of Baptism has gone before in the passing of the sons of Israel over the Jordan. 3 And in division, when Elisha divided the waters, striking them with the cloak of Elijah. 4 And when Naaman at the command of Elisha washed seven times in the Jordan and was healed of leprosy. 5 Confessing their sins... Behold the preparation: The baptism of Christ, to which the baptism of John was an introduction, does not demand exterior weeping and groaning, but it does require interior penitence, and detestation of sin, because otherwise a barrier is placed against the Holy Spirit who gives forgiveness of sins in the baptism of Christ. 'The Holy Spirit flies all pretence of discipline.' 6 And John taught this, he made them confess their sins with the detestation of sin Saint Albert The Great, Commentary On The Gospel of St Matthew, Chapter 1 1 Mt 3.13 2 Acts 19.4, Acts 1.5 3 Josh 4 4 4 Kings 2.13-14 5 4 Kings 5.9-14 6 Wisd 1.5

Baptism And Humility

Vidit eum Joannes, ait evangelista, venientem ad se, et ait: Ecce Agnus Dei, ecce qui tollit peccata mundi. Vere agnus, vere humilis, vere mansuetus. Ecce, inquit, Agnus Dei, ecce qui tollit peccata mundi. En ipse qui purgationem faciat delictorum, ecce sentinam nostram purgaturus advenit: et tamen post hoc testimonium baptizari vult a Joanne. Tremit ille. Quid mirum? quid, inquam, mirum, si tremit homo, nec audet attingere sanctum Dei verticem, caput adorandum angelis, reverendum Potestatibus, tremendum Principatibus? Baptizari vis, Domine Jesu? Utquid enim, aut quid tibi opus fuit baptismate? Nunquid sano opus est medicina, aut mundatione mundo? Unde tibi peccatum, ut baptisma sit necessarium? Nunquid a patre? At patrem quidem habes, sed Deum; et aequalis es illi, Deus de Deo, lumen de lumine. Nam in Deum peccatum cadere non posse quis nesciat? An vero de Matre? Nam et Matrem habes, sed virgo est. Quod ergo peccatum ex ea trahere potuisti, quae te sine iniquitate concepit, et salva integritate peperit? Quam maculam habere potest Agnus sine macula? Ego, inquit Joannes, a te debeo baptizari, et tu venis ad me? Magna utrimque humilitas, sed nulla comparatio. Quomodo enim non humiliaretur homo coram humili Deo? Sine modo, inquit Dominus: decet enim sic nos implere omnem justitiam. Acquievit Joannes, et obedivit: baptizavit Agnum Dei, et aquas lavit. Nos abluti sumus, non ille: quia nobis lavandis aquae cognoscuntur ablutae. Sanctus Bernardus Clarae Vallensis, In Epiphania Domini, Sermo I, De verbis Apostoli, Apparuit benignitas et humanitas Salvatoris nostri Dei, et de tribus Christi apparitionibus, Sermones de Tempore Source: Migne PL 183.145d-146b

John saw Him, says the Evangelist, coming to him, and He said, Behold the lamb of God, behold Him who takes away the sin of the world. 1 Truly a lamb, truly humble, truly meek. Behold, he says, the lamb of God, behold Him who takes away the sins of the world. Behold, He who shall purge faults, behold He comes for the purging of our filthy waters. And yet after this testimony He wishes to be baptised by John. John is fearful. Why wonder? Why, I say, wonder, if a man is fearful, who does not dare touch the holy height of God, that head adored by angels, revered by powers, feared by princes. You wish to be baptised, Lord Jesus? But why, or what need was there for you to be baptised? Does a healthy man need medicine, or a clean man cleansing? How is there sin in you, that baptism is needed? Is it from your father? You have a father, but He is God, and you are equal to Him, God from God, light from light. Who does not know that there can be no sin in God? But is it from your mother? For you have a mother, but she is a virgin. How then were you able to draw sin from her who was conceived without iniquity and gave birth to perfect salvation? What spot has the lamb that is without spot? John says: 'I should be baptised by you, and you come to me?' Both have great humility, but there is no comparison. For what is the humility of man before the humility of God? 'Let it be so,' says the Lord, 'it befits us to fulfill all righteousness. 2 John accedes and obeys. He baptises the lamb of God and he washes Him with water. We have been cleansed, not Him, because to us is made known the washing of cleansing waters. Saint Bernard of Clairvaux, On the Epiphany of the Lord, from Sermon 1, On the words of the Apostle: 'The benevolence and kindness of God our Saviour appeared,' 3 and of the three showings of Christ 1 Jn 1.29 2 Mt 3.14-15 3 Titus 3.4