Prayer And Receiving

Tunc accesserunt discipuli ad Jesum secreto, et dixerunt: Quare nos non potuimus ejicere illum? Hoc est quod alibi dicit: Quaecunque in nomine meo petieritis credentes, accipietis. Et ideo quotiescunque petentes non accipimus, non Salvatoris nostri est impossibilitas, sed cupla deprecantium, dum aut male petunt, aut non cum integra fide petunt. Nam curato lunatico tunc accesserunt secreto more suo, ut interrogarent eum, et instruerenur secrtius, quasi domestici. Quibus cum respondisset, quod propter incredulitatem eorum factum esset, docet et erudit eos quantam debeant habere fidem, et quid agendum sit in hoc opere cum fide. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VIII, Caput XVII Source: Migne PL 120.595b-c

Then the disciples came to Jesus secretly, and said, 'Why could we not cast it out?' 1 In another place He says, 'Whatever you shall ask for in my name, believing, you shall receive.' 2 And therefore as many times as we do not receive what we ask for, it is not that it is impossible for our Saviour, but it is the fault of our praying, when we either ask badly or we do not ask in firm faith. When the lunatic had been cured they then came to Jesus in a secret manner so that they might question Him and be taught in secret, like servants. And He replied to them that it was on account of their lack of belief that it was so, and He teaches and instructs how much faith they should have, and how it must be done with faith. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 8, Chapter 17 1 Mt 17.18 2 Mt 21.22

The Promise Of The Transfiguration

Sunt quidam de hic stantibus qui non gustabunt mortem donec videant Filium hominis venientem in regno suo. Sermo itaque et promissio omnipotentis Dei, omni est repleta gaudio et consolatione in spe futurorum, eo quo sperare poterant omnes, qui prius promiserat universis de futuro; dum hic lici paucis, se firmat ostensurum, venientem in regno suo, antequam de proximo mortem gustarent. Et hoc quidem quia in ea claritate se tansformavit in monte coram discipulis, quos secum assumpsit, in qua venturum se promiserat in gloria Patris cum angelis suis. Et notandum quia regnum Christi, in quo venturus erat, ut eum viderent venientem in regno suo, ipse est gloria Patris; quia sicut regnum Christi, Patris est regnum: ita et gloria Patris Christi est gloria, quae ostenda est in monte, licet paucis, ut et ipsi qui viderant et caeteri qui audierant, illis repromissa se vidisse demum narrantibus, firmarentur ad fidem de filio hominis, quia visus est in gloria, quod ipse esset verus Filius Dei qui et filius hominis. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VIII, Caput XVI Source: Migne PL 120.575a-b

There are some standing here who shall not taste death before they see the Son of Man coming in His kingdom. 1 This speech and promise of almighty God is full of all joy and comfort and hope for the future, because all are able to hope in what He promised for everyone in the future, while here it is given to a few whom He strengthens by showing them His coming in His kingdom before they taste death. And this is because He transfigured Himself in that brightness on the mount before His disciples who He took up with Him, in which He promised His coming in the glory of the Father and His angels. And it must be noted that the kingdom of Christ in which He shall come, so that they shall see Him coming in His kingdom, is the glory of the Father, because the kingdom of Christ is as the kingdom of the Father and thus the glory of the Father is the glory of the Son, which was shown on the mount to a few, so that they who saw and others who heard, who were told by those who saw what was promised, would be strengthened in faith concerning the Son of Man, because He was seen in His glory, that He is the Son of God who is the Son of Man. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 8, Chapter 16 1 Mt 16.28

Reasons For Refusal

Omnis enim qui petit, accipit: et qui quaerit, invenit: et pulsanti aperietur. Unde cuicunque non datur quod petit, absque dubio non recte petit, neque quaerit, neque recte pulsat ante januam pietatis. Omnia enim quaecunque petimus aut quaerimus, et ad quod pulsamus, sicut dixi, non nisi unum, et propter unum esse debet, quia non nisi unum est necessarium. Hinc quoque David ait: Unam petii a Domino, hanc requiram, ut inhabitem in domo Domini omnibus diebus vitae meae. Alioquin quomodo negabit petentibus se, qui primum se non petentibus sponte obtulit? Aut quomodo quaerentes eum non invenient, qui etiam non quaerentibus se ut invenirent praestitit? Vel quomodo pulsantibus non aperiet ad se, qui quotidie clamat nobis: Ecce sto ad ostium et pulso; utique de ostio nostri pectoris dicens: Si quis aperuerit , introibo ad eum, et caenobo cum illo? Patet igitur quoties non accipimus quod non recete petimus, et cum non invenimus quod non bene quaesivimus, et dum pulsantibus non aperitur: quia non recte pulsamus Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber IV, Caput VII Source: Migne PL 120.319c-d

Everyone who asks shall receive, and he who seeks shall find, and to him who knocks it shall be opened. 1 So to whom what is asked is not given, then without doubt he does not ask correctly, nor does he seek or knock before the door of piety rightly. For whatever we ask for, or seek, and for what we knock, as said, should be nothing but one thing and on account of one thing, because only one thing is necessary. 2 Hence David also says in the Psalm, 'I asked for one thing from the Lord, this I will seek, that I might dwell in the house of the Lord all the days of my life.' 3 Besides, how shall He refuse Himself to those who ask, He who first of His own will gave Himself for those who did not seek Him? Or how shall those who seek Him not find Him who even to those who do not seek Him set himself forth so that they might find Him? Or how shall He not open Himself to those who knock, who cries out every day, 'Behold, I stand at the door and knock,' so that standing at the door of our hearts, He says, 'If someone shall open, I shall enter into him, and I shall feast with him?' 4 It it obvious, then, that we do not receive because do not ask rightly, and when we do not find it is because we have not sought rightly, and while we knock and it is not opened, it is because we do not knock correctly. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 4, Chapter 7 1 Mt 7.8 2 Lk 10.42 3 Ps 26.4 4 Rev 3.20

Leading Into Temptation

Et ne nos inducas in tentationem... Non quod Dominus dux et magister veritatis, qui via est credentibus, quempiam in laqueum tentationis inducat; sed abhorrens qui suis negligent parere disciplinis, cum eos deserit et permittit ire quocunque ducuntur illecti, tum utique inducere eo perhibetur. Fit ergo iste loquendi modus in Scripturis divinis frequentissime, per id quod sinit aut praestat fieri, ut ipse facere dicatur. Habes quoque in bono quod Spiritus sanctus postulet pro nobis gemitibus inenarrabilibus, dum nos postulare facit; habes et in malo, dum dicit: Et ego indurabo cor Pharaonis, cum eum indurari permisit. Atque propheta: Indurasti, Domine, cor nostum, indurasti ne iremus post te. Non quod pius Dominus aliquem aut inducet in laquem tentationis, aut induet, ne verbum disciplinae queat suscipere: sed quia, dum judici suo vero et justo nos deserit, quasi inducere in sacris litteris figuratur, et dum nos sinit infidelitate cordis interius congelescere, quasi indurare dicitur, quia non resolvit ad calorem amoris, quis novit frigescere ab illo, quis sedem suam ad Aquilonem posuit. Unde sponsa in Canticis: Surge, Aqulio, et veni, Auster, perfla hortum, ut flant aromata illius. Alioquin, nisi animus divino fuerit adjutus suffragio, cito flante vento tentatinis ad ruinam impellitur. Hinc est quod petimus: Et ne nos inducas in tentationem, id est, ab eo qui male tentat ne sinas nos induci. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber IV, Caput IV Source: Migne PL 120.296c-297a

And lead us not into temptation... 1 Not that the Lord, the guide and teacher of truth, who is the way for the faithful, leads into any sort of snare of temptation, but He abhors those who neglect to attend to His teachings, and when He has forsaken them He allows them to go into whatever snare they will be led into, and so He is held to lead them. This is frequently a way of speaking in Scripture that what is allowed, or given, is as if He did it. As a good example you have the Holy Spirit asking for us with inexpressible groaning, when He makes us entreat so, and in an evil manner you have it when He says, 'And I shall harden the heart of Pharoah,' when He permits it to be hardened, and when the prophet says, 'You harden our hearts, Lord, you hardened them, lest we should go after you.' 2 It is not that the pious Lord leads anyone into a trap of temptation, or imposes so that a man is not able to receive the word of His teaching, but the case is that while His true and just judgement is scorned, so there is a 'leading' according to the figure of the sacred writings, and while He allows the heart to freeze with unfaithfulness within, so it is said that He hardens it, because He does not set free the fire of love, knowing it is frozen by another, he who sets his seat to the north. 3 Whence the bride says in the Song of Songs, 'Rise up, north wind, and come, south wind, blow through the garden, that all its scents may arise.' 4 Besides, unless the soul is aided with the Divine assistance, the gusting wind of temptation shall drive it into ruin. Hence this is what we ask with, 'And lead us not into temptation,' that He does not allow us to be led away by the one who tempts wickedly. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 4, Chapter 4 1 Mt 6.13 2 Rom 8.26, Exod 4.21, Isaiah 63.17 3 Isaiah 14.13 4 Song 4.16

Bread And The Word

Non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei. Ubi non quasi Deus sua utitur potestate, sed quasi homo, ut homo disceret admodum pugnare Scipturarum potitur auctoritate. Et docet quod altera pars coeli sit, atque altera terrae. Idcirco non in solo pane, per quem non nisi exterior homo in commune cum pecoribus vivit, sed in omni verbo per quos interius angelis coaequaretur. Omne quippe verbum Deus charitas jure accipitur, in qua legis et prophetarum omnia pendent verba, sine qua nemo in Deo unquam vel cum Deo vivit. Quod bene Paulus insinuat: Et si quod est aliud mandatum, inquiens, in hoc verbo instauratur. Diliges proximum tuum tanquam teipsum. Ac si diceret, etiam est cibus alius quo pascatur interior homo, habeat aliquis charitatem, et omnibus abundavit bonis, quia fruitur illo verbo ad quod concurrunt universa. Nam in Christo Jesu Deus et homo erat; quisquis illo utitur verbo, charitate pascitur Dei et hominis, quia omnes in Christo diligit et veneratur ut membra Christi; et qui necdum sunt in Christo, curat ut ad eum perveniant, et compleantur omnia membra Christi. Alioquin si habeat omnia rerum verba, et compleat etiam reliqua quasi virtutum opera, factus est omnium reus, si non vixerit hoc omni verbo. Est autem hoc verbum generale omnium verborum, in quo pendent omnia verba, non qualiacunque, sed quae procedunt de ore Dei. Caeterum verba haereticorum et poetarum ac philosophorum, extra hoc verbum sunt, quia non sunt in charitate, neque Christo fruuntur, Patris videlicet Verbo, et ideo quae in Christo sunt omnino diligere nequeunt. Huic sane verbo Moyses intentus panem desiderare non potuit, illoque pastus Elias famem prolixioris inediae omnino non sensit. Non enim qui hoc verbo vescitur panem terrenum, deliciis angelorum satiatus, inquirit. Sed et omnia Scripturarum sanctarum verba, cujuscunque enuntientur officio, sic quasi ex ore Dei sumantur, quia non ejus sunt a quo ex ministerio debite narrantur, sed Dei ex cujus ore procedunt. Quod si quidpiam doctor aliud voluerit interserere, quam quod in hoc omni verbo invenitur, quia non ex ore Dei profertur, neque ex charitate subsistit, tanquam venenum, tanquam virus lethiferum respuatur. Quandoquidem non humanis divina ministrantur officiis, sed inimica, sed fraudulenta diabolicis suggeruntur officiis. Et notandum quod ait: Non in solo pane vivit homo. Ex quo datur indicium quia non deitas, sed homo tentatur, ita ut quomodo praemisi, tota haec tentatio exterius facta credatur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber III, Caput IV Source: Migne PL 120.192b-193a

A man does not live on bread alone but on every word that comes forth from the mouth of God. 1 Where He uses His power as a man, not as God, so that man might learn how a man might fight by the authority of the Scriptures. He teaches that there is one part which is heaven and another of earth. Therefore it is not on bread alone, on which the exterior man alone lives, in the manner of beasts, but on every word by which the interior is made equal to angels. Certainly every word is rightly received as 'God is love,' on which all the words of the Law and the Prophets hang, 2 and without which no one lives in God or with God. Which Paul well suggests, saying, 'And as for any other commandment, with these words it is summed up, 'Love your neighbour as yourself.' 3 As if He had said, even if there is some other bread on which the interior man may feed, let a man have love, and he has abounded with every good, because he enjoys that Word to which everything hastens. Because in Christ Jesus was God and man, whoever makes use of that word is fed with the love of God and man, for all in Christ love and revere as members of Christ, and those who are not yet in Christ, have care that they might come to Him and complete the members of Christ. Besides if someone has every word and he fulfills all the rest as works of virtue, he is made guilty of all if he has not lived with these words for all. 4 For these words are the general word of all words, from which hangs all words, and it is not just any word, but what comes forth from the mouth of God. There are other words of heretics and poets and philosophers which are outside these words, because they are not spoken in love, nor are they fruitful in Christ, He who is the Word of the Father, and therefore they cannot love at all what is in Christ. Certainly, being intent on this Moses had no desire for bread, and when Elijah was fed on them he did not feel the starvation of a long famine. For he who feeds on this word does not seek the bread of the earth, but he is satiated with the delights of angels. And whoever has the duty of proclaiming all the words of Scripture, he takes them as from the mouth of God, for he should not tell them as if they were something of his own work, but as proceeding from the mouth of God. So if some teacher should wish to insert something other than what is found in these words, then because it does not proceed from the mouth of God, nor is it founded on love, so it is a poison and it is spat forth as a fatal venom. Whenever men do not minister to human affairs with Divine things, but with things that are harmful and deceitful, so they are brought under the devil's service. And it must be noted that He says, 'Man does not live on bread alone,' by which a sign is given that it is not Godhood that is tested here but man, so that, as we have said, this whole trial should be thought to be a matter of the exterior. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 3, Chapter 4 1 Mt 4.4 2 1 Jn 4.8, Mt 22.40 3 Rom 13.9 4 James 2.10

Prayer And The Inner Room

Tu autem cum orabis, intra in cubiculum... Cubiculum autem dicit secretius mentis arcanum, ubi nemo videre potest quid sit in illo, nisi spiritus hominis qui est in eo. De hoc quippe cubili David monendo canit: Quae dicitis, inquit, in cordibus vestris, et in cubilibus vestris compungimini; videtur enim aliquid secretius per ea velle significari, dum quae corde promimus, quasi introrsus prius compungi jubemur. Ad hujus ergo cubilis ostium pulsat sapientia Patris ita dicens: Ecce sto ad ostium et pulso. Quod sane ostium ei per fidem aperitur, de quo in Canticis sponsa loquitur: Pessulum ostii mei aperui dilecto meo. Pulsat itaque Christus ad ostium, quoties per aspirationem boni operis mentem afficit, cujus profecto vox, quam saepe blandientis affectu ingeminat, ita dicens: Aperi mihi, soror mea, amica mea, columba mea, immaculata mea, quae nisi pulsanti aperuerit, vacua introrsus in se redit. Quid enim prodest orare in eo cubiculo mentis, ubi nec Pater, nec Filius, nec Spiritus sanctus venientes adhuc recepti sunt, neque mansionem apud eum fecere? Quapropter quisquis infra cubiculum cordis Deum, ut jussum est, vult orare, prius per fidem ostium pulsanti aperiat, et deosculetur eum per charitatem, atque intra cubiculum genitricis suae, ubi doceatur ab eo, devotus indicat. Alioquin quid prodest orare ubi non esse velis quem oras? Quod si fide jam tenes quem diligis ex toto corde tuo, et ex tota anima tua, et ex tota virtute tua, recte intras cubiculum mentis, ubi Deus Trinitas per fidem colitur, per charitatem amplectitur, per spem quoque profundius solidatur. Tale quippe templum jam sacrum est, sicut ait Apostolus: Templum Dei sanctum est, quod estis vos. Quid igitur prodest introire, orandi gratia, quo nullus est religionis locus? Idcirco, quia gratis venit Christus pulsans ad ostium, suscipiatur, et per charitatem interius tacita conscientia amplectatur Deus Trinitas: tum utique, sicut praecipitur, claudatur ostium, et oretur Deus Pater. Oretur autem non strepitu verborum tantum, sed fide ac spe et charitate intus quod quaerimus impetretur. Haec est, inquam, vera religio Christianitatis, non ut ultra coelos aut infra abyssum, vel circa fines terrarum quaerendo Deum animus se diffundat, sed intus quem diligit fide teneat, et eisdem virtutibus quibus eum colit attentius exoret. Sic itaque decet adorare eum, qui nec loco clauditur, nec fine terminatur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber IV, Caput VI Source: Migne PL 120.275b-276a

But you, when you pray, go into an inner room... 1 He speaks of the inner room as the secret place of the heart, where no one can see what is there unless the spirit of a man that is in him. 2 Certainly concerning this David exhorts when he says, 'What you say in your hearts, struggle with in your inner rooms.' 3 for it seems there is something more secret he wishes to signify with this, that while we bring forth things from the heart, we are first commanded to struggle. And therefore the wisdom of God the Father knocks at this door, saying, 'Behold, I stand at the door and knock.' 4 Which door is opened through faith, concerning which the bride says in the Song of Songs, 'I opened the bolts of my door to my beloved.' 5 Therefore Christ knocks at the door as many times as we fix the mind in hope of good works, the voice of whom often encourages with love, saying, 'Open to me, my sister, my friend, my dove, my flawless one.' 6 which unless she shall open to him who knocks she will remain within empty in herself. For what does it profit to pray in the secret place of the mind, when there is no Father, no Son, no Holy Spirit coming and received, nor a resting place made for them? 7 Therefore whoever wishes to pray to God within the inner room of his heart, he first in faith opens the door to Him who knocks, and he embraces Him in love, even within the inner room of her who bore him, 8 where he may be taught by Him, he devoutly indicates. Besides what does it profit to pray when you have not care for the one to whom you pray? Only if in faith you hold to Him you love with your whole heart, and your whole soul and your whole strength, do you rightly enter into the inner room of your mind where God the trinity is worshipped in faith, and embraced in love, and in hope made more firm. Such then is the holy temple about which the Apostle speaks, saying, 'Because you are a holy temple of God.' 9 How could it profit to enter for the sake of prayer into a place where there is no religion? Therefore, because Christ comes knocking at the door, let Him be received, and in the love of a silent conscience within let God the Trinity be embraced. In this way, as commanded, there is prayer to God the Father. For one does not pray to Him with the sound of words only, but within in faith and hope and charity, which we are bidden to seek. This, I say, is the true Christian religion. It is not beyond the sky, or deep within the abyss, or somewhere at the ends of the world that the soul must scatter itself in the search for God, but within let it hold to Him whom it loves, and with the same efforts which it worships let it attentively pray. Thus it befits to adore Him, whom no place encloses, nor limitation constrains. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 4, Chapter 6 1 Mt 6.6 2 1 Cor 2.11 3 Ps 4.5 4 Apoc 3.20 5 Song 5.6 6 Song 5.2 7 Jn 14.23 8 Song 3.4 9 1 Cor 3.17

Fasts And Feasts

Tu autem cum jejunas, unge caput tuum, et faciem tuam lava... Idioma sanctarum scripturarum est, ut sic uni quasi omnibus, et sic omniubs quasi uni loquatur; idcirco singulari numero, tu autem, dixit, cum jejunas, ut unusquisque specialter sibi intelligat hoc dictum. Caeterum notandus est locus, quod non omnia etiam Novi Testamenti praecepta juxta litteram sunt servanda. Alias autem fugientes in jejuniis hominum conscientiam, et vanae laudis jactantiam, uncti capitibus magis ostendimur jejunare, et ridiculi erimus olei pinguedine delibuti. Verumtamen more Palestinae provinciae loquitur, ubi diebus festis solent ungere capita sua solemnia celebrants. Ex quo liquet jejunantes nos festivos esse debere, et in diebus abstinentiae laetitia spiritali pinguescere Est namque interior homo noster, in quo sicuti a capite omnia membra corporis reguntur, ita a mente illlius participantur partes, propter quod saepe caput pro mente ponitur. Quam oportet denique in diebus jejuniorum sacro perungi unguento, illo videlicet de quo sponsa in Canticis ad Sponsum loquitur: Unguentum effusum nomen tuum, ideo adolescentulae diligunt te. Quo nimirum unguento mens nostra peruncta, recte diligit eum, cujus amore interius perfusa, fragrat odorem, et virtutum odoramenta passim bonis operibus decorata respergit. At vero hypocritarum caput unguento ungitur adulationis, de quo Psalmista canens: Oleum autem peccatoris non impinguet caput meum. Christus itaque factus est nobis unguentum, quod effusum per passionem mortis, totam domum, sanctam videlicet Ecclesiam, suo replevit odore. Idcirco non alterius causa jejunare convenit: sed illius spiritu profusi, debemus per abstinentiam macerare carnem, ut ejus passionibus particimur. Alioquin nisi ejus ungamur spiritu amoris, jejunia nostra vana erunt. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber IV, Caput VI Source: Migne PL 120.302b-303a

When you fast, anoint your head and wash your face... 1 It is the idiom of the Holy Scriptures that as one is spoken for many, so many is for one, therefore when He speaks with the singular 'you' about fasting everyone should understand that it has been spoken to him especially. Besides, let it be noted in this place, that not every commandment of the New Testament should be taken literally. Otherwise in fasts, fleeing from the good conscience of men, even as a boast for vain praise, we would exhibit our heads anointed, and be ridiculous doused in ointments. However it is said of the custom of the province of Palestine that they are accustomed on their feast days to celebrate their solemnities with their heads anointed. From which it is clear our fasts should be feasts, and in the days of abstinence we should anoint ourselves with spiritual joy. For it is our interior man with which as a head all the members of the body are ruled, thus by the mind they are made participant parts, on account of which the head is often set down for the mind. Therefore in the days of fasting one should be anointed with the sacred unguent which the bride speaks of to the groom in the Song of Songs, 'Your name is oil poured out, therefore the young maidens love you.' 2 Whence certainly with our mind anointed, rightly it loves Him whose love is diffused through the interior, a fragrant odor, and the fragrances of virtue waft forth from the adornment of good works. However the heads of hypocrites are anointed with the oil of adulation, concerning which the Psalmist says, 'Let not the oil of the sinner anoint my head.' 3 Thus with the passion of His death Christ was made an ointment for us, which was poured out through the whole house, which is filled with His scent, that is, the Church. Therefore no other cause befits fasting, but that with His spirit diffused in us, we should emaciate the flesh with abstinence so that it participates in His sufferings. Besides, unless we are anointed with the spirit of His love, our fasting shall be in vain. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 4, Chapter 6 1 Mt 6.17 2 Song 1.3 3 Ps 140.5

A Bad Promise

Accessit unus scriba, et ait illi: Magister, sequar te quocumque ieris. Accessit autem non fide, ut centurio ille, de quo diximus; sed tantum labiis dicendo: Magister, sequar te. Sic itaque decicit qui promittit, aut incaut aut fice, se Deum ad omnia sequi posse. Displicet enim Dei infidelis et stulta promissio. Necdum sciebat miser, quinam vel quantus esset, quem sequi se promittbat quocunque iret; alioquin quomodo promitteret quod nemo mortalium in hac vita potest, licet post finem vitae dicatur de sanctis, qui empti sunt de terra ex omnibus primitiae Deo et Agno, quod sequantur eum quocunque ierit. Quorum profecto mox addidit causam, quod virgines sint, et empti de terra ex omnibus, ut primitiae Deo et Agno essent etiam sine macula. Sed iste nec suam perpendit mensuram, nec Christi considerat celsitudinem, ignorans quid vel quantum inter se et illum esset. Unde patet quod nihil eum amplius quam hominem putabat, unde et magistrum eum vocat. Credidit enim quod unus esset ex doctoribus legis, et ideo sic eum appellat. Vult ergo sequi, non ut imitetur, sed ut de miraculis et virtutibus lucrum, aut vanam quaerat gloriam. Sic itaque et Simon Magus sequi desiderat. Nam Petrus princeps apostolorum per mare sequitur, sed mergitur: ad passonem quoque, sed negat. Quod si tantus una cum caeteris deserit, nec sequi valet ad omnia; quid putas iste incautus promissor, si tunc adesset? Verumtmen sic dicit, quasi cum eo posset ferre crucis ignominiam, portas confringere inferorum, mortem quoque morte destruere, et vitam resurgendo restituere, ac caetera quae de Christo difficile est enumerare. Idcirco unicuique prius cogitandum quod possit, aut cui, vel quid voveat, quove animo, qua intentione. Sed quod iste dolose haec promiserit, pandit mox conspector omnium, qui corda inspicit singulorum. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber V, Caput VIII Source: Migne PL 120.356b -357a

One of the Scribes came to Him and said, 'Teacher, I will follow you wherever you shall go.' ' 1 He does not draw near in faith, like that centurion of whom we have spoken, but only with the lips does he say, 'Teacher, I will follow you.' Thus he who promises to be capable of following God in everything errs either by imprudence or deceit. A faithless man and a foolish promise is displeasing to God. That wretch did not know what it meant or how much it meant, when he promised to follow Him wherever He would go. Besides how shall he promise what no mortal in life is able to do, that is said to be possible only after the end of life for the saints, who have been redeemed from the earth, the first fruits to God and the Lamb, who shall follow Him wherever He shall go, 2 concerning which he soon gives the cause, that they are virgins, and redeemed from all on earth as first fruits to God and the Lamb, and they are without spot. But this man here he does not consider that measure, nor does he consider the heavenly nature of Christ, because He is ignorant of the great gulf between himself and Christ. Whence he openly shows that he does not think Him anything more than a man, and hence he calls Him teacher, for he believes he is one of the teachers of the Law, and therefore he names Him so. He wished, then, to follow, not that he imitate Him, but because he sought profit and vainglory from miracles and power. Simon Magus desired to follow in this way. 3 And Peter the prince of the Apostles followed on the sea but then sank, 4 and also at the Passion he denied Him, and if one as great as this were to desert Him along with the rest, being unable to follow in everything, what do you think would have happened had this imprudent man here who promised been present? Yet so he spoke, as if He was able to bear the disgrace of the cross, and to shatter the gates of hell, and destroy death with death, and rise to the restoration of life, and the other things of Christ which are difficult to enumerate. Therefore each of us should first think what he is able to do, and to whom, and what he shall promise, and how it sits in the soul, and with what intention. But that this man promises wrongly He who sees all things soon reveals, He who looks into the hearts of us all. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 5, Chapter 8 1 Mt 8.19 2 Apoc 14.4 3 Act 8.13 4 Mt 14.30

Holding The Hand

Tenuit, inquit, manum, et dimisit eam febris. Quid putas? Nunquid verbo non potuit eam curare, quia tenuit manum ejus? Vel cur leprosum tangit, et curat verbo; hujus vero tenet manum, e continuo discedit febris? Illum ergo tangit, quod lex vetuerat, ut se supra legem ostenderet, de quo satis jam diximus. Hujus vero tenuit manum, quam mulier contra mandatum extenderat ad arborem, de qua noxium arboris gustum sumeret. Propterea ergo ratio fuit ejus tenere manum, ut vitam resumeret; quia Adam de manu mulieris acceperat mortem. Sic omnia Salvatoris concinunt opera. Justum quippe erat ut quod manus praesumentis admiserat, manus repararet auctoris, et indulgentiam reciperet quae cunctis intulerat mortem. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber V, Caput VIII Source: Migne PL 120.354b

'He held her hand and the fever left her.' 1 What do you think? Is He not able to cure with a word because He took her hand? Or when He touched the leper, and then cured with a word, 2 yet here He must hold the hand of this woman for the fever to leave her immediately? He touched the leper to set aside the law and show Himself superior to it, concerning which we have said enough already. But He held the hand of this woman because the woman had stretched out her hand to the tree against the command, from which she took up the bitter taste of death. 3 Therefore this is the reason He held her hand, so that life would be restored, because Adam received death from the hand of the woman. So all the works of the Saviour harmonise. Certainly it was right that because the presumptuous hand had worked loss, the hand of the Creator should restore, and that she should receive forgiveness who brought death on everyone. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 5, Chapter 8 1 Mt 8.15 2 Mt 8.3, 8.7-13 3 Gen 3.1-6

Taking The Cross

Tollat, inquit, crucem suam, et sequatur me. Quia non satis est tollere crucem, nisi sequaris Christum. Nam et philosophi hujus saeculi sua omnia reliquerunt, etiam interdum et vitia, sectantes mores bonos, et multa passi sunt, sed quia fidem non habuerunt, neque Christum sunt secuti: Putantes se esse sapientes, stulti remanserunt, quia non glorificaverunt Deum, sed evanuerunt in cogitationibus suis, et oberraverunt a vero. Propterea unusquisque qui vult sequi Christum, tollt crucem suam, quia nisi in cruce Christ gloriatus fuerit, et in ae crediderit, crucemque Christi suam esse fecerit, et portaverit post Christum cum Simone, in angaria, eum sequi non potest, quia nemo vacuus Christum sequitur. Idcirco quicunque moritur peccato, non alio modo moriatur, quam secundum carnem, ut dicere possit cum Apostolo, Absit mihi gloriari, nisi in cruce Domini, per quam mihi mundus crucifixus est, et ego mundo. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber VIII, Caput XVI Source: Migne PL 120.570c-d

Let him take up his own cross and follow me. 1 Because unless you follow Christ it is not enough to take up the cross. For even philosophers of this world have forsaken everything, even vices, and sought after good ways, and suffered much, but because they did not have faith, they did not follow Christ. 'Thinking themselves wise, they remained fools, because they did not glory in God, but they were empty in their own thoughts,' 2 and they wandered from the truth. Because of which everyone who wishes to follow Christ should take up his own cross, because unless He glories in the cross of Christ and believes in it, and he makes Christ's cross his own, and carries it after Christ with Simon in trials, he cannot follow Him, because no one empty follows Christ. Therefore, whoever is dead to sin, in no other way dies but according to the flesh, so that it it possible to say with the Apostle, 'May it not be for me to glory unless in the cross of the Lord through which I the world has been crucified to me, and I to the world.' 3 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 8, Chapter 16 1 Mt 16.24 2 Rom 1.21 3 Galat 6.14

The Good One

Et ecce unus accedens, ait illi: Magister bone, quid boni faciam ut habeam vitam æternam? Qui dixit ei: Quid me dicis bonum? Nemo bonus nisi unus Deus. Arguta responsio: non quod non esset bonus ipse, cum esset Filius Dei, et ipse Deus. Sed ita Judaeos revocat per istum, ut intelligant et ipsum Deum, cum sit ipse Deus, boni Dei Filius, et nihil aliud quam bonus Deus. Quia bonus Deus Pater, bonus Deus Filius, bonus Deus et Spiritus Sanctus. Et non tres dii, sed unus bonus Deus. Ac per hoc non dixit, nemo bonus nisi solus Pater, sed nemo bonus , nisi solus Deus; et quod istae tres personae non sunt nisi unus Deus. Verumtamen Judaicus populus unius Dei habens cognitionem, nec Filium Dei, nec Deum trinum in personis, unquam intelligere voluit. Hac ratione Christus laudem sibi oblatam ab eo repulit, quia non quasi Deum bonum veneratus est, sed quasi hominem, bonum eum dicebat. Unde quantum ad Judaeos spectat, qui unum Deum coeli colebant, et Christum Dei Filium non cognoscebant, nemo erat bonus nisi unus Deus. Apud fideles autem sicut unus Deus Pater est bonus, sic et Unigenitus Deus bonus, atque Spiritus sanctus unus Deus bonus, non tres siquidem boni, sed unus Deus bonus, sanctus et justus, et omnia illa quae de Deo essentialiter dicuntur. Idcirco non a deitatis se natura exclusit, sed ipsam naturam bonam Dei utique laudavit. Bonitas ergo in natura est, et non in vitio mendacii; quia omnis homo mendax. Natura vero Dei ipse Filius est, quia ex Deo Patre natus est, et hoc est quod Pater. Et ideo quod ille non credebat adolescens, Christus adjunxit, ut se Dei Filium, non solum bonum ex parte Magistrum, verum etiam Dominum bonum crederet ex toto. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib IX, Cap XIX Source: Migne PL 120.659a-d

And behold a man came to Him and said, 'Good teacher, what good must I do to have eternal life? He said to him, 'Why do you call me good? No one is good but God alone.' 1 A wise answer, and not because He is not God, when He is the Son of God and He is God. But He speaks to the Jews through this, that they might understand that He is God when He is God, the Son of the good God and nothing else than the good God. Because God the Father is good, and God the Son is good, and God the Holy Spirit is good, and there are not three gods, but the good God is one. And here He did not say, 'No one is good but the Father alone,' but 'No one is good but God alone.'  And there are not three persons unless they are one God. However though the Jewish people had the knowledge of the one God, they were never willing to understand the Son of God, nor the persons of the triune God. For this reason Christ rejects the praise that is offered by the man, because when he called Him good he did not honour Him as the good God but as a man. Whence that no one was good unless the one God very much refers to the the Jews who worshipped the one God of heaven and did not know Christ the Son of God. But with the faithful, just as the one God the Father is good, so even the Only Begotten is good, and the Holy Spirit is the one good God, not as if there are three gods, but it is the one God who is good, holy and righteous, and everything which it is proper to say about God. Therefore He did not exclude Himself from the nature of the Deity here but He praised that same good nature of God. Therefore goodness is in His nature, and not in the defect of a lie, because 'every man is a liar.' 2 But the nature of God is the Son, because He is born from God the Father, and this is what the Father is. Therefore what the young man did not believe, Christ added, that He is the Son of God, so that he should not think Him good by the office of teaching only, but that he should deem Him the good Lord in full. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 9, Chapter 19 1 Mt 19.16-17 2 Ps 115.11

Going Before, Following Behind

Qui praecedebant, et qui sequebantur, clamabant dicentes: Hosanna filio David, benedictus qui venit in nomine Domini. Turbae quae exierant cum eo de Jericho, et viderant mirabilia quae ostendit eis, caecos illuminatos, et Lazarum resurgentem, valde permoti miraculis, et sanitatibus quas praestitit eis, exsultando se forte transfundunt in laudes, ut impleatur ad litteram, quod per prophetam jam supra dixisse meminimus, Gaude valde, filia Sion, jubila, filia Jerusalem; quoniam non sine magna cordis exsultatione populus, et qui praeibat, et qui sequebatur, forte talia clamabat. Nam in his uterque populus intelligitur, qui et ante Evangelium, et post in Christum crediderunt; ipsi namque sunt qui et praecedunt et sequuntur. Omnes tamen unum dicunt, neque aliud qui praecedunt, et aliud qui sequuntur: sed omnes simul clamabant consona voce. Humanam quidem Christi dispensationem laudantes, et divinam praedicabant, in eo quod praedicabant, Hosanna filio David, benedictus qui venit in nomine Domini. Non enim aliter nisi Deus esset, in nomine Domini venire potuisset. Sed quia Deus homo factus est, mirabiliter restitutionem ejus praedicant, in illa coelesti Jerusalem sancta; in eo quod dicitur Hosanna in excelsis. Quem sane versum turba de psalmo centesimo septimo decimo assumit, qui manifeste de Christo prophetatur, et in synagogis Judaeorum celeberrime ac crebo legabatur: unde et illi populo notior erat. Et ideo assumunt eosdem versus, quibus ostendatur, quod ille, qui tam ibi, quam et alibi, repromittebatur de genere David venturus, jam venerit salvaturus Israel. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber IX, Caput XXI Source: Migne PL 120.704b-d

Those who went before and those who followed cried out, saying, 'Hosannah to the son of David, blessed is he who comes in the name of the Lord.' 1 The crowd that went out with Him from Jericho and saw the miracles He performed before them, giving light to the blind, and raising Lazarus, being greatly moved by the miracles and the healing He performed in their presence, and likely exulting in themselves, poured forth praise, as it might be fulfilled to the letter what we recall was said through the prophet, 'Rejoice greatly, daughter of Sion, be joyful daughter of Jerusalem,' 2 because it is not without great exultation that the people who went before and followed behind would cry out such things. And by both these groups one should understand those who believed before and after the Gospel, whence they were going before and they were following. They all said one thing, it was not that those before said one thing and those behind said another, but all at the same time cried out with one voice. Certainly praising the human dispensation of Christ, and proclaiming the Divinity, since they were crying out, 'Hosanna to the son of David, blessed is he who comes in the name of the Lord.' For He was not able to come in the name of the Lord unless He was God. But because God was made man, they wonderfully declare his restitution in the holy heavenly Jerusalem, since it is said, 'Hosanna in the highest.' Which verse the crowd takes from the one hundred and seventeenth Psalm, which openly prophesies Christ, and was often and repeatedly read in the synagogues of the Jews, whence it was well known to the people. Therefore they took up those verses by which it is shown that He there, as elsewhere, was the one promised, who was to come from the seed of David, and had now come for the salvation of Israel. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 9, Chapter 21 1 Mt 21.9 2 Zech 9.9

The Eye And Love

Lucerna corporis tui est oculus tuus... Prosequitur autem munditiam cordis nostri, et de exteriore docet metaphorice interioris hominis officium. Quia sicut oculis istis carnalibus omnia corporis membra ordinate ad operationem diriguntur: ita intentione mentis et luce fidei cuncta virtutum genera, ut lucidum corpus perficiant, illustrantur. Ubi non nisi unus et simplex quaeritur oculus, de quo sponsus in Canticis: Vulnerasti cor meum, soror mea, vulnerasti cor meum in uno oculorum tuorum, ubi purissimum cordis ejus lumen expressit. Quia licet plura virtutum genera hinc inde resplendeant, ex uno fidei, qui per charitatem operatur, oculo vulneratur Christus amore dilectionis: nam lucerna lumen in testa est, sic et charitas amoris Christi in fide lucet. Cum autem fides cessaverit, tantum nobis sola charitas. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber IV Caput VI Source: Migne PL 120.305b-c

Your eye is the lamp of your body... 1 He seeks the purity of our hearts and by an exterior metaphor teaches the duty of the interior man. Because all the members of the body are directed in their order about their work by bodily eyes, so by the intent of the mind and the light of faith all the types of the virtues shine to fashion a bright body. When nothing is sought but the single and pure eye, concerning which the spouse says in the Song of Songs: 'You have wounded my heart, my sister, you have wounded my heart with one of your eyes,' 2 there the pure light of her heart is expressed. But because there are many types of virtue that may shine forth from there, it is the one that is faith, which works through love, 3 which is the eye by which Christ is wounded with love, for as the light in the earthen vessel is the lamp, so the charity of the love of Christ shines forth in faith. And for us there will only be love when faith has come to an end. 4 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 4 Chapter 6 1 Mt 6.22 2 Song 4.9 3 Galat 5.6 4 1 Cor 13.8

Baptism And Penitence

Tunc exibat ad eum Hierosolyma et omnis Judaea et omnis regio circa Jordanem, et baptizabantur confitentes peccata sua. Ubi notandum quod ideo confitentur peccata sua, ut digni efficiantur baptismi gratia, secundum quod audierant, poenitantiam agite, appropinquavit enim regnum coelorum. Unde apparet, nullum recte poenitere posse, nisi primum confitaetur peccata sua, et prioris vitae errores damnaverit, ita efficiatur idoneus percipiendae gratiae, et tum demum divinis mysteriorum sacramentis in Christi corpore consecretur. Praeterea ex eo quod Apostolus ait: Quia sine poenitentia dona et vocatio, non incongrue legentibus quaestio generatur. Quia nimirum si sine poenitentia sunt dona mysterii, et nobis in baptismo condonatur remissio peccatorum, videtur non recte ad eum currentibus poenitentia velut indigna praedicari. Sed poenitentiae modus triplex accipitur, dum aliud sit errores vitiorum, et universa diaboli opera per poenitentia abrenuntiando ante ablutionem fontis penitus condemnaeri, aliud post fontem remissionis labi in peccatum, et per poenitentiam iterum renovari. Nec non et illud quod quotidie sancti a talibus purgantur delictis, sine quibus nostra humana mortalitas, aut vix, aut certe minime potest vivere. Quorum prior poenitentiae modus ideo praedicatur, ut homo qui Deum auctorem suum, declinando post ea quae vana sunt, contempserat, et per reatum irae filius factus erat, tandem in semetipsum rediens, pristinos vitae errores rudimento fidei funditus condemnaret. Non enim erat fas duobus dominis servire, imo proprio veniente rectum erat, ut quod infauste tenuerat primum, relinqueret, et puniret in se quidquid in eo male vivebat, quatenus per hoc divinae gratiae capax esset. Verumtamen haec ut ageret non sua libertas, eo quod esset servituti addictus, sed vocantis gratia fuit; quae gratia non solum reis peccata gratis indulsit, sed etiam facultatem agendi quae monebat, dedit; ac deinde meritum, quo perciperet quisque quae promissa sunt, plenius condonavit. Et ideo jure clamat Apostolus: Quod sine poenitentia sunt dona et vocatio, praesertim quod cuncta gratis donantur, in tantum ut etiam ipsa poenitentia Dei donum recte dicatur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber II Caput III Source: Migne PL 120.154d-155c

Then they came out to him from Jerusalem and all Judea and from every region around the Jordan, and they were baptized confessing their sins...' 1 Where one should note that it is by confessing their sins that they are made worthy of the grace of baptism, according to what they heard, 'Repent, for the kingdom of heaven is at hand.' Whence it appears that no one is able to be truly penitent, unless he first confesses his sins and deplores the errors of his earlier life, so that he is made capable of receiving effective grace and by the Divine sacraments of the mysteries consecrated into the body of Christ. And yet the Apostle says: 'Without penitence there are gifts and calling.' 2 which does not without reason question what we have read. Because, indeed, if there are gifts of the mysteries without penitence and in baptism we receive forgiveness for sins, it does not seem right that John said to those who made haste to penitence that they were unworthy. 3 But penitence is understood in three ways: some by penitence renounce and condemn the errors of vices and the works of the devil before the washing at the font; others do so after baptism, so that they receive forgiveness for falling into sin, and again are renewed by penance. Nor is there a day that the holy do not need to be purged from fault, without which we can scarcely, or certainly to a very little extent, live in our human mortality. Of the first way of penitence, therefore, it is declared that the man who has scorned God his creator, later falling into things which are vain, by guilt has been made a son of anger 4 until returning to himself and established on the foundation of faith he deplores the old errors of life. For the service of two masters was not right, but rather with the coming of his true master who had ruled, he should relinquish what he had wretchedly held to and punish in himself whatever he lived with in wickedness, as much as he was able to according to the Divine grace in him. Yet such things were not done by man's own freedom since he was bound in a state of servitude, but by the grace of calling, which grace not only freely dismissed the sins of the guilty, but even admonished as to what should be done. And then there is merit, by which a man seizing on the things promised, makes a full offering. And therefore rightly the Apostle cries out: 'Without penitence there are gifts and calling.' Certainly because everything is given by grace, so that even penitence before God is rightly named a gift. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 2 Chapter 3 1 Mt 3.5-6 2 Rom 9.29 3 Mt 3.7 4 Ephes 2.3

Kings And Heaven

Et venimus, inquiunt, adorare eum. Adorare, quem Deum stella famulante intelligunt. Alioquin Herodem, quem regio cultu renitentem cernebant, primum debuerant adorare. Sed quia divinitus agebantur, ut latentem Deum in cunis, vl inter praesepia vagientem, ad adorandum requirerent, hunc nec regem intendunt, nec eum veneratur, nec aliquid eum esse computant. Quo sane inspirationis affectu et illud gestum dixerim, quod Octavianus Augustus, eo tempore quo totum sibi subditum atque subjectum persenserat orbem, atque populus universus in concione, quod supra memini, dominum eum totius terra voluerit acclamare, nequaquam passus est: sed legibus hoc prohibuit, quod nullus unquam regem ante fecisse legitur. Hinc profecto patet quia vis divina, quae istos devotionis intus agebat affectu, ipsa hunc cohibuit principem, ne sibi applauderet indebite, quod potentatu alterius totus terrarum orbis sub monarchia Romani imperii subdebatur. Sed corybanta Herodes, audiens alium quam se Judaeorum regem requirere, turbatus dicitur, et omnis Hirosolyma cum illo. Moliebatur enim, cum esset alienigena ignobilis genere, legitimus Judeorum rex videri. Unde et omnes codices, teste Josepho, quibus Judaeorum genealogia texebatur, igne cremaverat, ne notarent eum, reticendo, ignobilem, et prosapiae ordinem tribus Judae clarissimum commendarent. Aestimans se itaque nobilem videri posse, si nullis sacrae Scripturae fascibus premeretur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber II, Caput II Source: Migne PL 120.130c-131a

'And we have come,' they said, 'to adore him.' 1 To adore Him whom they understand to be God by the guidance of the star. Yet Herod, who they noted to be the celebrated one of that land, they should have first adored. But because they were moved by heaven, so they sought to adore the hidden God in the cradle, and crying out in a manager, whence they do not deem Herod to be a king, nor do they venerate him, nor do they reckon him to be anything. Which affection of inspiration and act I would say that Emperor Octavian felt deeply in himself, who in that age had subdued and subjected the whole world, for with all the people gathered together, as I mentioned before, when they wished to acclaim him as the lord of all the earth, he would not allow it, but he made laws to prohibit it, which it is not recorded that any king did before. 2 Whence undoubtedly it is manifest that some Divine power worked on the interior affection of these men, and restrained the prince, lest he celebrate himself unduly, since it was another potentate who subdued the whole orb of the earth beneath the monarchy of the Roman empire. But the maddened Herod, hearing that they sought someone else and not him as the king of the Jews, is said to be troubled, and all Jerusalem with him. For being born of foreign ignoble stock, he yet strove to appear as the rightful king of the Jews. Whence Joseph testifies that he had every book in which the Jews set down their genealogies burnt with fire, lest they judge him, though silently, as ignoble, and commend the most famous line of the lineage of the tribe of Judah. Thus he is only able to think that he appears noble if he is not oppressed by any of the books of Holy Scripture Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 2, Chapter 2 1 Mt 2.2 2 122c

Reckoning The Slain

Tunc Herodes videns quod illusus esset a Magis, iratus est valde. Et mittens occidit omnes pueros qui erant in Bethlehem, et in omnibus finibus ejus, a bimatu et infra, secundum tempus quod exquisierat a Magis. Omnes igitur occidit, ut unus non effugeret. Sed quanti eorum essent,non facile repritur, etsi quorumdam traditio habeat juxta Apocalypsin Joannis centum quadraginta quator millia fuisse. Nam ibidem e omni tribu duodecim millia leguntur ascripti; hic vero ex Bethlehem atque ejus finibus omnes perhibentur occisi. Rursus alii asseverant per viginti locorum spati duo millia infantum occisos fuisse, ita ut in singulis locis centum perempti essent. Quod nos non astruimus. Quia quod in Scripturis sanctis non legimus, melius ignorare quam temere definire credimus. Hoc tantum ad praesens fatemur, quod Deum non lateant cui omnia vivunt, qui pro domino mortis dispendium subierunt. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber I, Caput II Source: Migne PL 120.142b

Then Herod seeing how he was deceived by the Magi was greatly angered, and he ordered all the young boys who were in Bethlehem to be killed, and in all the surrounding region, from two years and under, according to the time he had learnt from the Magi. 1 Therefore he killed them all, that not one might escape. But it is not easy to reckon how many there were, even if it is the custom of some to hold that according to the Apocalypse of John they were one hundred and forty four thousand. For there they read that it is written that from every tribe there were twelve thousand. But here it is said that all those from Bethlehem and all the surrounding region were killed. 2 Again others assert that in twenty places two thousand children were killed, so that in each place a hundred were slain. We cannot confirm this, because we think that it is better to confess ignorance of what is not told in the Holy Scriptures than to make bold statements. For the present this alone we will say, that they are not unknown to God, with whom they all live, all who have undergone the sentence of death for the Lord. 3 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 1, Chapter 2 1 Mt 2.16 2 Apoc 7.5

Thrones And Kingdoms

Et dabit illi Dominus Deus sedem David patris ejus Et si quempiam movet, quomodo hic sedere dicatur super solium et regnum David, cum ipse David non sederit rex super solium et regnum illius coelestis Jerusalem, neque Christus super hanc terrenam Jersusalem rex sedisse legatur; praesertim cum ipse dicat Pilato: Regnum meum non est de hoc mundo: quia si de oc mundo esset, utique ministri mei decertarent ne traderer Judaeis. Dicimus ergo hanc civitatem Jerusalem, illius figuram coelestis habuisse, et hoc regnum illius schema gessisse. Ac per hoc in eo regno illud jam inerat per figuram, sicut in isto terreno illud coeleste quodammodo fuisse videtur per umbram. Sed umbram jam exinanita cernitur, ut lux vera succederet; et figura tunc viguit, ut veritas interea celaretur, donec plenitudo temporlis veniret. Et ideo sane recte dicimus Christum super solium David sedisse, quia in solio David jam regnam Christi inerat per figuram, super quod eumdem David tunc sedisse, nemo qui recte sapit ambigit. In quod profecto Christus regnum veniens carnem de semine ipsius suscepit, evacuavit futurorum umbras, et sedit super claritatem lucis quae tunc intus in regno latebat; ac per hoc civitas illa non eget sole vel luna, quia lucerna quae diu repromittebatur de semine David, jam in ea lucet; et lux illa ipse est Agnus, diu in figura pro populo immolatus. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Liber I, Caput I Source: Migne PL 120.69b-d

And the Lord God shall give Him the throne of His father David. 1 If anyone is troubled at how it could be said that he sits on the throne and kingdom of David, when David himself shall not sit as king on the throne and kingdom of that heavenly Jerusalem, nor did Christ sit as king over this terrestrial Jerusalem, and certainly He says to Pilate: 'My kingdom is not of this world, because if it were of this world, then my servants would fight lest I be given over to the Jews,' 2 we say then that this city of Jerusalem is a figure of the heavenly one, 3 and this kingdom is a form of the other, and through it one kingdom can be understood as the other, through a figure, as in this world the heavenly one appears as a shadow. But the shadow is now seen without detail, so that when the true light comes, then the figure becomes apparent, while the truth is yet hidden until the fulness of time shall come. Therefore quite rightly do we say that Christ sat on the throne of David, because by the throne of David the kingdom on Christ is given as a figure, upon which throne David once did sit, which no one who thinks rightly doubts. Into which kingdom coming Christ took up flesh from his seed, and dispelled the shadows of the future, and He sits amid the brightness of light which then was hidden in the kingdom, and because of this that city will have no moon or sun, because its lamp, which was promised through the seed of David, now shines in it, and that light is the Lamb Himself, which in a figure was sacrificed for the people. 4 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 1, Chapter 1 1 Lk 1.32 2 Jn 18.36 3 Apoc 21.2 4 Apoc 22.5

Lights And Lamps

Neque accendunt lucernam et ponunt eam sub modio. Quod si de seipso insinuat, non esse sub obscuro legis, ut quidem volunt, vel sub modio carnis ponendum; tum recte per candelabrum crux passionis, super quam levandus erat, et per lucernam introrsus lucentem divinitas in carne reserata monstratur. Sed tamen circumstantius apostolos et apostolicos viros lucernas esse putamus, quanquam superius gloriosius lux sint vocati, Nimirum quia etsi luci adhaerentes lux esse meruerant, tamen alterius lumine succensi, sicut lucerna alientis pascitur donis, non oportuit sub modio timoris delitescere illos, vel certe sub commoditate praesentis vitae abscondere. Sed accensi lumine veritatis, ponendi erant in candelabro, super quod septem lampades mystice in templo positae, oleo, videlicet Spiritus sancti gratia, jugiter nutriebantur. Cur autem praeeminentius lampas fidei et bonorum operum lucere debeat, patenter insinuat, cum subjungut, ut luceat, inquit, omnibus qui in domo sunt. Videlicet in Ecclesia, quae una et perfecta domus praedicatur. Vel forte luceat omnibus in domo hujus mundi, quae sub uno coelo quasi camera concluditur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib III Cap V Source: Migne PL 120.235b-c

Nor do they light a lamp and place it beneath a bushel... 1 Because if He hints of Himself here, as not being placed beneath the darkness of the Law, as indeed they wish, or beneath the bushel of the flesh, then rightly on the lamp stand of the cross of the passion, upon which He was to be raised, by the lamp shining within, Divinity is revealed in the uncovered flesh. But we may also think that the surrounding Apostles and Apostolic men are lamps, they who just previously were more gloriously called light, 2 certainly because even if adhering to the light they merited the title of 'light', and although kindled by the light of another, just as a lamp is fed with gifts of another, and it was not done so they that should be hidden beneath the bushel of fear, of indeed obscured beneath the comforts of the present life. But lit by the light of truth they were placed on the lamp stand, on which the seven lamps were mystically set in the temple, 3 and were continually nourished with oil, which is the grace of the Holy Spirit. And why the lamp of faith and good works should be preeminent in shining He clearly suggests when He adds that it should shine on everyone in the house. That is, in the Church, which is proclaimed to be the one perfect house. Or perhaps it should shine on everyone else in the house of the world, which is beneath one heaven as in a vaulted room. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 3, Chapter 5 1 Mt 5.15 2 Mt 5.14 3 Exod 25.37

The Father And Perfection

Estote ergo vos perfecti, sicut Pater vester coelestis perfectus est. Ecce ad quod culmen Christus suos provehit, et quam perfectos eos esse debere in charitate denuntiat. Unde, si volumus esse filii, perfectionem sectemur charitatis, quia praecepta custodiendo erimus filii, non natura quidem, sed gratia, per quam in nostro positum videtur arbitrio ut filii maneamus. Ad quod fortassis dicat aliquis: Quomodo mortalis nostrum quispiam tam perfectus poterit esse, sicuti Deus Pater perfectus est, praesertim cum nunquam in eodem statu subsistat? Interea, quisquis hoc requirit, sciat quod non aliud est similem Deo Patri fieri, quam per charitatem, quae diffussa est in cordibus nostris, eamdem similitudinem, in qua creatus est primus homo, ad melius reparari. Quod nemo fidelium negat; nam ad imaginem et similitudinem totius Trinitatis factus est. Idcirco quid mirum si renovatur admodum, ut sit perfectus, sicut Deus perfectus esse dicitur, cui et olim perfectio imaginis ac similitduinis attributa fuit? Sed quia subtilius hanc similitudinem perfectionis quidem requirentes, nescio quam caliginem impederunt, saltem ne ad quod facti sunt remearent**, libeat paulo latius initimare etiam quid philosophi de hoc loquendi genere senserunt. Nam omne quod simile est, per quod quisque alteri similis efficitur, duobus modis consideratur; aut quadam habitudine formarum, aut natura rerum. His quidem duabus partibus omnis similitduo contemplatur. Age nunc quam harum elegeris partem, in qua per similitudinem Dei Patris perfectionem habere queas. Si autem secundum habitudinem formarum pefectus esse elegeris, scias quod in eo nulla habitudo est, nisi quod ipse est; ipse enim illa forma est ex qua omnia formantur. Si vero juxta naturam te similitudinem perfectionis habere dixeris, occurrit illico, quod non alia natura est. Ac per hoc erigendus est interior homo noster, ut quod ille habet per essentiam, nos incipiamus habere per adoptionis gratiam. Ut, sicut relative ad nos ille per adoptionem, qua nos adoptavit sibi filios, Pater noster dicitur, ita et nos per eamdem similitudinem qua sumus filii adoptionis, relative in illa perfecti maneamus. Alioquin quomodo is perfectus dicitur, qui nunquam factus, nunquam initium aut consummationem habere creditur? Perfectus autem Deus, non proprio verbo, sed sicut multis in locis pro nostra infirmitate dicitur, ut per hoc integere Deus bonus et summus praedicetur. Homo vero non esse realiter, sed per gratiam perfectus invenitur; qui si Deo comparatur, quid in eo perfectum erit? Nemo bonus, nisi solus Deus. Quod si nemo bonus, quis nostrum in bonitate perfectus erit? Unde constant quod haec similitudo non pro toto, sed pro parte accipitur. Si autem homo in toto per Deo, vel similis foret, utique Deus esset. Nunc autem quia iuxta quantitatem vel qualitatem deitatis, nihil ei par aut simile esse potest, restat ut pro parte capacitatis suae homo aut angelus perfectus esse dicatur. Non tamen aliunde quam ex ipsa imagine vel similitudine Dei, ad quam factur legitur. Tanto enim perfectior quisque, quanto similior erit. Similis autem vel perfectus, non ex proprietate sui, sed ex gratia diviniae largitatis, et virtutum integritate. Ut, quod Deus habet per naturam, homo incipiat habere per adoptionem, ex participatione bonitatis Dei. Ac per hoc recte quisque perfectus, sicut Deus Pater dicitur, dum integritatem virtutum, et adoptionis donum, quantum per gratiam asseuqi potest, participat. Ut, sicut ille ex sese perfectus dicitur in natura deitatis, ita nos ex eo perfecti dicamur pro parte, in gratia sanctae adoptionis. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib III Cap V Source: Migne PL 120.266a-267b

Therefore be perfect, as your Father in heaven is perfect. 1 Behold, to what height Christ lifts up His own, even announcing that they should be perfect in love. Whence, if we wish to be sons, we should pursue the perfection of love, because in the keeping of His commandments we are sons, not indeed by nature, but by grace, which with it placed in our wills let us remain sons. To which someone will perhaps say: 'How can any of us mortal creatures be perfect, even as God the Father is perfect, when certainly it is not possible that a man may ever exist in that same state?' Why, he who asks this, let him know that to become like God the Father, is nothing but through love, which is diffused in our hearts, to better restore that same image in which the first man was created. Which none of the faithful deny, for as an image and likeness of the whole Trinity he was made. Therefore why is it such a wonder if a man should be renewed so, in order that he might be perfect, as God is said to be perfect, to whom it is attributed that he was once the perfect image and likeness? 2 But because some need more exactitude regarding this likeness of perfection, though I know not what darkness impedes them from going back to what they were made, it is possible to hint a little more broadly about what the wise think about this of which we speak. For everything which is similar, being made so by being similar to another, should be considered so in two ways, either by the appearance of forms, or by the nature of things. By these two all likeness is observed. So now choose one of these by which you will be able to have a likeness to the perfection of God the Father. If you choose to be perfect according to the appearance of form, know that there is no appearance but only what He Himself is, for He is that form from which all things are formed. If however you said that you will choose the likeness of perfection according to nature, it happens there that there is no other nature. And by this our interior man is raised up, so that what God has in essence we begin to have through the adoption of grace. And as He is related to us by adoption, since He has adopted us as His sons and He is called our Father, so we through that same likeness by which we are sons of adoption shall remain in that relation of perfection. Besides how is He named perfect who was never made and is thought to have neither beginning nor end? For God is perfect not in a particular sense, but as it is said in many places for our infirmity, that through this shall be preached the wholly good and flawless God. Man however is not truly perfect, but it is found that he is perfected through grace; for when compared to God, what is perfect in man? 'No one is good but God alone.' 3 And if none of us are good, which one of us shall be perfect in goodness? Whence it holds this likeness is not total, but it is understood as something partial. For if man were totally equal to God, or totally similar, so he would be God. But now because nothing in man is similar according to the quantity or quality of the Deity, what remains is that in a part, according to his capacity, a man or an angel is said to be perfect. But not in any other way than the image or likeness of God, to which it is said man was made. Whoever shall be more perfect, shall be more similar. But this similarity or perfection is not from ourselves, but from the largess of Divine grace, and the wholeness of virtue. Thus what God has by nature, man begins to have by adoption, from participation in the godness of God. Rightly because of this is anyone perfect, as God the Father is said to be, while as much as by grace he is able to attain to it, he participates in the wholeness of virtue and the gift of adoption. Thus, as He in Himself because of the nature of the Deity is said to be perfect, thus we shall be said to be perfect partially, in the grace of holy adoption. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 3, Chapter 5 1 Mt 5.48 2 Gen 1.27 3 Mk 10.18

Grapes And Thorns, Figs And Thistles

Nunquid colligunt de spinis uvas, aut de tribulis ficus? Spina namque quamvis a principio floribus candeat, non ideo uvas affert, quia non manet in vite, etsi videntur uvae pendere super eam. Vitis autem Christus est, et omnia membra ejus palmites. Idcirco solummodo eorum est uvas ferre, opera videlicet Spiritus sancti, quae inebriant mentem. Quas profecto cum videris inter spinas, noveris non ex eis esse; et ideo sic uvam carpe ut spinam caveas. Spinarum autem est, dilacerare tangentem se et disrumpere; quia haeretici verborum aculeis universos dilaniant et affigunt. Porro tribuli nullam dulcedinem ficus ferunt; quia fornicarii et scelerum amatores sine fructu ad tempus florent. Quibus duobus bene omnes, qui de massa perditionis sunt, etsi ad nos veniant, extra nos ad ignem sine fructu futuri figurantur. Undeo primo homini dicitur: Cum operatus fueris terram, spinas et tribulos germinabit tibi. Quas isti miseri in carne et in animo, quia terra sunt, nutrientes, hortos ferre nequeant vineae, de qua Pater agricola est, et omnes palmites propagantur. Neque de tribulis ficus generantur, quos mittit ficulnea grossiores, sed ex sua propagine; quae carnis sunt ex Adam sentiunt, et ea solummodo sectantur. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib IV Cap VII Source: Migne PL 120.323c-324a

Are grapes gathered from thorns, figs from thistles? 1 For though in the beginning a thorn bush may be adorned with flowers, it does not thus bring forth grapes, because it is not part of the vine, even if it seems that grapes should come forth from it. The vine is Christ, and all his members are branches. 2 Therefore it is they alone who bear grapes, that is, the works of the Holy Spirit, which inebriate the mind. And certainly when you see them among thorns, you know they are not from them, and so lay hold of the grape and beware the thorn. For it is of thorns to cut and rend the one who touches them, for all the stings of the words of heretics tear and snare. Then thistles do not bear the sweetness of the fig, because the lovers of fornication and crimes do not bring forth fruit in its season. By which two types are contained all who are of the damned mass, even if they do come to us, and who outside of us, without fruit for the future, are shaped for fire. Whence it is said to the first man: 'When you shall work the land, it shall bear thorns and thistles for you.' 3 Which things they feed on who are wretched in flesh and soul, because they are of the earth, and they unable to bear the gardens of the vine, of which the Father is the farmer, 4 and all the branches spread forth. Nor do thistles produce the figs which the greater fig trees send forth, but they produce from their own seed, which know they are of the flesh of Adam, and these things alone they pursue. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 4, Chap 7 1 Mt 7.16 2 Jn 15.5 3 Gen 3.18 4 Jn 15.1