Giving Life And Dying

Caro enim factus est, ut nos spiritales faceret; benigne inclinatus est, ut levaret; exiit, ut introduceret; visibilis apparuit, ut invisibilia monstraret; flagella pertulit, ut sanaret; opprobria et irrisiones sustinuit, ut ab opprobrio aeterno liberaret; mortuus est, ut vivificaret. Agamus ergo gratias vivificanti et mortuo, et ideo amplius vivificanti, quia mortuo. Unde bene salutem nostram, et passionem illius Isaias contemplatus ait: Ut faciat opus suum, alienum opus ejus; ut operetur opus suum, peregrinum est opus ejus ab eo. Opus etenim Dei est animas quas creavit colligere, et ad aeternae lucis gaudia revocare. Flagellari autem atque sputis illini, crucifigi, mori, atque sepeliri, non hoc in sua substantia opus Dei est, sed opus hominis peccatoris, qui haec omnia meruit per peccatum. Sed peccata nostra ipse pertulit in corpore suo super lignum. Et qui in natura sua manet semper incomprehensibilis, in natura nostra comprehendi dignatus est ac flagellari, quia nisi ea quae erant infirmitatis nostrae susciperet, nunquam nos ad suae fortitudinis potentiam sublevaret. Ut ergo faciat opus suum, alienum opus ejus; et ut operetur opus suum, peregrinum est opus ejus ab eo, quia incarnatus Deus, ut nos ad suam justitiam colligeret, dignatus est pro nobis tanquam peccator homo vapulare. Et alienum opus fecit ut faceret proprium, quia per hoc quod infirmans mala nostra sustinuit, nos qui creatura illius sumus, ad fortitudinis suae gloriam perduxit, in qua vivit et regnat cum Deo Patre in unitate Spiritus sancti Deus, per omnia saecula saeculorum. Amen. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber Secundus, Homilia IV Source: Migne PL 76.984a-c

He was made flesh that He might make us spiritual, He kindly came down that He might lift up, He went out that He might bring in, He appeared visibly that He might reveal things unseen, He suffered the whip that He might heal, and He sustained abuse and ridicule that He might deliver from eternal shame, and He died that He might give life. Therefore let us give thanks to the one who gives life and who died, and therefore more to the one gives life because He died. Whence Isaiah well contemplated our salvation and His passion when he said, 'So that He make a work, a strange work, and so that might accomplish a work which is alien to Him.' 1 For it is the work of God to gather the souls He created and to recall them to the joy of the eternal light. To be covered with spittle and crucified and to die and to be buried are not works consonant with the substance of God, but it is work for man the sinner, who has deserved all these things because of sin. 'But He bore our sins in His body on the cross,' 2 and He who in His nature remans incomprehensible was understood in our nature to be worthy of being whipped, because unless He took up the things of our weakness we would never have been lifted up to the power of His might. Therefore so that He might make His work, a strange work and so that might accomplish a work which is alien to him, God was incarnated, so that He might gather us to His righteousness, and worthy it was that for us he was whipped as a sinful man. And He made this foreign work so that He might perform His own, because through this, that in weakness he endured our evils, He led us who our His creations to the glory of His might, in which he lives and reigns with God the Father in the unity of the Holy Spirit, through every age forever. Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 4 1 Isaiah 28.21 2 1 Pet 2.24

The Setting Sun

Vespere autem facto, obtulerunt ei multos daemonia habentes... Solis occubitus passionem mortemque designat illius qui dixit: Quandiu in mundo sum, lux sum mundi, et sole occidente plures daemoniaci quam ante, et plures sanantur aegroti, et qui temporaliter vivens in carne, paucos Judaeorum docuit, calcato mortis regno, omnibus per orbem gentibus fidei dona transmisit, cujus ministris tanquam vitae lucisque praeconibus Psalmista dicit: Iter facite ei qui ascendit super occasum. Ascendit super occasum, quando in passione occubuit; majorem resurgendo suam gloriam manifestavit. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput VIII Source: Migne PL 162.1323a

And when it was evening, they brought to Him many who had demons... 1 With the sun's setting His passion and death is signified, He who said, 'While I am in the world, I am the light of the world.' 2 And with the sun's death there are more demoniacs than before and more who are healed of their sicknesses, for He who while He was living temporally in the flesh taught a few of the Jews, having crushed down the kingdom of death, then sent forth through the world the gift of faith to all peoples, He whose servants are as preachers of life and light, as the Psalmist says, 'You make a way for Him who ascends over the setting sun.' 3 He ascends over the setting sun, when having set in His passion He manifests His greater glory in His rising. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 8 1 Mt 8.16 2 Jn 8.12 3 Ps 67.5

Exaltations

Ego si exaltatus fuero a terra, omnia traham ad me ipsum. In verbis istis duo praedicit Dominus: primo, passionis suae modum, cum dicit: Cum exaltatus fuero; secundo, passionis suae fructum, cum dicit: Omnia traham ad me ipsum. Ait ergo: Cum exaltatus fuero a terra. Nota, quod multiplex est exallatio. Est enim exaltatio hominis-Christi et hominis iusti et hominis mali. De exaltalione Christi nota, quod Christus fuit exaltatus in passione, in ascensione et in Apostolorum praedicationce. In passione fuit exaltatus in poena; de qua hic: Cum exaltatus fuero etc.; et loannis tertio: Sicut exaltavit Moyses serpentem in deserto, ita exaltari oportet Filium hominis. In ascensione fuit exaltatus in gloria. Tunc enim Deus exaltavit illum et dedit ille nomen, quod est super omne nomen, ut in nomine lesu omne genu flectatur caelestium , terrestrium et infernorum, et omnis lingua confiteatur, quia Dominus lesus in gloria est Dei Patris, ad Philippenses secundo. In Apostolorum praedicalione fuit exaltalus in fama ; de quo in Psalmo: Exaltabor in gentibus et exaltabor in terra; et iterum: Exaltare super caelos Deus; quod factum est in ascensione; et in omnera terrara gloria tua; quod factum est in Evangelii promulgatione. Sequitur de exaltatione hominis iusti, quae. multiplex est. Exaltat enim Deus hominem iustum in gratia, in gloria et in fama. In gratia exaltat, quando de culpa ad gratiam vocat; unde Psalmus: Qui exaltas me de portis mortis. Portae mortis, quibus intratur ad mortem, peccata sunt; portae vero vitae, gratia et virtutes. Tunc ergo exaltatur homo de portis mortis, quando revocatur de statu peccati ad statum gratiae. De hac exaltatione Lucae decimo octavo: Omnis, qui se exaltat, humiliabitur. In gloria exaltat, cum de miseria ad regnum vocat, secundum illud Psalmi: Cornu eius exaltabitur in gloria. De hac exaltatione Lucae decimo quarto: Omnis, qui se humiliat, exaltabitur, et qui se exaltat humihabitur. In fama exaltat, quando eius gloriam in Ecclesia manifestat, cum facit, ut exaltent eum in ecclesia plebis et in cathedra seniorum laudent eum, secundum quod dicitur in Psalmo; et Matthaei vigesimo tertio: Omnis, qui se humiliat, exaltabitur etc.; ubi praedicat Dominus de non quaerenda fama in praesenti sive gloria. Nota, quod meretur quis exaltari per tria. Solet enim exaltari servus, quia est officiosus in domo; solet exaltari amicus, quia est familiaris in consilio; solet etiam exaltari miles, quando probatus est in proelio. Ista tria genera hominum solent reges exaltare, videlicet fideles servos, amicos familiares et probatos milites: primos propter suum ohsequium, secundos propter suum consilium, tertios propter nam fortitudinem. Nota igitur, quod activi exaltabuntur , sicut servi, ratione obsequii; Isaiae quinquagesimo secundo: Ecce, servus meus intelliget et exaltabitur et elevabitur et sublimis erit valde; Matthaei vigesimo quinto: Euge, serve bone et fidelis, quia super pauca fuisti fidelis etc. Exaltantur amici, scilicet contemplativi, propter suam sapientiam. Proverbiorum quarto: Arripe sapientiam, et exaltabit te, et glorificaberis ab ea, cum eam fueris amplexatus. Exaltantur perfecti, sicut Martyres, quasi propter suam militiam, secundum illud Psalmi: De torrente in via bibet, propterea exaltabit caput. Omnibus istis dicitur primae Petri quinto: Humiliamini sub potenti manu Dei, ut vos exaltet in tempore visitationis. Sequitur de exaltatione hominis mali, quae multiplex est. Exaltantur enim mali in corde per superbiam in ore per iactantiam, in conversatione per pompam. Exaltantur ergo in corde per superbiam, quod prohibetur in Psalmo: Qui exasperant non exaltentur in semetipsis; et lob decimo quinto: Quid te elevat cor tuum, et quasi magna cogitans attonitos habes oculos? Exaltant se in ore per iactantiam, sicut ille Pharisaeus, de quo dicitur Lucae decimo octavo: Quia omnis, qui se exaltat, humiliabitur. lactabat enim se de bonis suis. Exaltantur in conversatione per pompam, licet non diu; unde in Psalmo: Inimici Domini mox, ut honorificati fuerint et exaltati, deficientes, quemadmodum fumus deficient.Talis exaltatio fugienda est, quia ignominiosa, momentanea et periculosa. Ignominiosa, quia, quanto magis exaltantur, tanto magis eorum crimina conspectius videntur, secundum illud: Omne animi vitium tanto conspectius in se Crimen habet, quanto maior qui peccat habetur Exemplum de simia, quae, quanto plus ascendit tanto plus apparent posteriora eius. Et hoc probatur, Isaiae decimo quarto, de lucifero, qui dixit: Conscendam, super astra caeli exaltabo solium meum etc.; et sequitur statim, quomodo apparuerunt posteriora eius. Item momentanea, quia non habet permanentiam secundum illud: Invidia fatorum numini summisque negatum Stare diu. Et ideo dicitur in Psalmo: Vidi impium elevatum et superexaltatum sicut cedros Libani, et statim sequitur : Transivi, et ecce, non erat. Exemplum de fumo, qui quanto magis ascendit, tanto magis dispergilur et evanescit ; unde Psalmus: Mox ut honorificati fuerint et exaltati, deflcienles, quemadmodum fumus deficient. Item, periculosa, quia sic exaltati descendunt cum praecipitio, secundum quod descendit lucifer, qui dixit: Exaltabo sohum meum » ; et statim dictum est ei :usque ad infernum detraheris; Abdiae primo: Si exaltatus fueris ut aquila , et si inter sidera posueris nidum tuum; inde detraham te; e t in lob dicitur in persona talium: Elevasti me, et quasi super ventum ponens, elisisti me valde. Exemplum de stulto, qui dixit, quod bonum erat volare, sed occidebat eum residere. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XII Source: Here, p595-6

If I am lifted up from the earth, I shall draw all things to myself. 1 With these words the Lord foretells two things, firstly the manner of His Passion, when He says, 'If I am lifted up,' secondly the fruit of His Passion, when He says, 'I shall draw all things to myself.' Therefore He says 'If I am lifted up from the earth.' Note that there are numerous exaltations. There is the exaltation of the man Christ, and of the righteous man, and of the wicked man. Note in the exaltation of Christ that Christ was exalted in His Passion, in His Ascension and in the preaching of the Apostles. In the Passion He was exalted in punishment concerning which He says here, 'If I am lifted up.' And in the third chapter of John, 'As Moses lifted up the serpent in the desert, so it is necessary for the Son of man to be exalted.' 2 In the Ascension he was exalted in glory. 'Then indeed God has exalted Him and given Him the name which is above all other names, so that in the name of Jesus every knee shall bow, of heaven, of earth, and of hell, and every tongue shall confess Him, because the Lord Jesus is in the glory of God the Father,' as it is said in the second chapter of the letter to the Philippians. 3 He was exalted in the preaching of the Apostles in fame, concerning which the Psalm says, 'I shall be exalted among the nations, I shall be exalted on the earth.' And again, 'God is exalted over the heavens,' which He was at His ascension. 'And in all the earth His glory.' 4 which was done by the promulgation of the Gospel. It follows that the lifting up of the righteous man is manifold. For God lifts up the righteous man in grace, in glory and in fame. He exalts with grace when He calls to grace from fault, hence the Psalm says, 'He who lifted me up from the gates of death.' 5 The gates of death are sins by which one enters into death, but the gate of life is grace and the virtues. Therefore a man is lifted up from the gates of death when he is recalled from a state of sin to a state of grace. Concerning this lifting up it says in the eighteenth chapter of Luke, 'Every man who exalts himself shall be humbled.' 6 He exalts in glory when He calls a man from wretchedness to the kingdom, according to that Psalm which says, 'His horn shall be lifted up in glory.' Concerning this exaltation it says in the fourteenth chapter of Luke, 'Every man who humbles himself shall be lifted up, and he who exalts himself shall be humbled.'7 He lifts up in fame when He manifests his glory in the church, when He makes it so that the assembly of the people exalt him and  the seats of elders praise him, according to which it is said in the Psalm and in the twenty third chapter of Matthew, 'Every man who humbles himself will be exalted,' 8 where the Lord preached they no one should seek fame or glory in the present. Note that a man merits lifting up in three ways. A servant will be exalted when he is dutiful in the home, a friend because he is useful in counsel, and a soldier when he is proven in battle. There are three types of men kings are accustomed to exalt, that is, faithful servants, useful friends, and proven soldiers. First on account of service, secondly on account of counsel, thirdly on account of fortitude. Therefore note that there is an exaltation for activity like the servant, by reason of his service, as it says in the forty second chapter of Isaiah, 'Behold my servant shall understand and he shall be exalted and lifted up, and he will be truly sublime.' 9 In the twenty fifth chapter of Matthew, 'Come, good and faithful servant, because in a few things you were faithful.' 10 Friends are exalted as contemplatives, on account of their wisdom. In the fourth chapter of Proverbs, 'Lay hold of wisdom, and she shall exalt you, and you will be glorified by her when she embraces you.' 11 The perfect are exalted as Martyrs, on account of their bravery, according to which the Psalm says, 'From the torrent in the way he shall drink, on account of which he shall lift up his head.' 12 All these are spoken of in the fifth chapter of the first letter of Peter, 'Humble yourself beneath the hand of God, and He shall exalt you in the time of visitation.' 13 It follows that the exaltation of the wicked man is manifold. The wicked are exalted in their hearts through pride, in their mouths through boasting, and in their way of living by pomp. Therefore they are exalted in their hearts through pride which is forbidden in the Psalm, 'Those who exasperate, let them not exalt themselves.' And in the fifteenth chapter of Job, 'Why do you lift up your heart, and as one who thinks great thoughts have wondering eyes?' They who exalt themselves through boasting are as the Pharisee who is spoken of in the eighteenth chapter of Luke, 'Because he who exalts himself shall be humbled.' He boasts of himself because of his goods. They are also exalted in their way of living in pomp, which is not to be done, hence the Psalm, 'As soon as the enemies of God are honoured and exalted they fall, just as smoke that blows away.' 14 Such exaltation must be avoided, because it is shameful and burdensome and perilous. It is shameful because the more a man exalts himself, the more his evils become apparent, according to which, Every vice of the soul, the more it is seen in itself to be wicked, the more he does evil who has it. 15 As in the example of the monkey, the higher he goes, the more exposed is his posterior. And this is proved in the fourteenth chapter of Isaiah concerning Lucifer, who says, 'I shall go up, I shall lift up my throne above the stars.' And it immediately follows, 'How apparent his posterior is.' 16 The same thing is burdensome because it has no permanence, according to which, The envy of the Fates has denied to those with greatest power that they might stand for long.. 17 Therefore it is said in the Psalm, 'I saw the impious man lifted up and exalted like the cedars of Lebanon,' and immediately it continues, 'and I passed by and, behold, he was not.' As with the example of smoke, which the higher it rises, so the more it is scattered and disappears. Hence the Psalm says, 'As soon as they have been honoured and exalted, they perished.' as smoke the blows away. 18 Likewise it is perilous because those exalted in such a manner fall headfirst, just as with Lucifer's fall, he who said, 'I shall lift up my throne.' And instantly it was said of him, 'even to hell I shall drag you.' In the first chapter of Obadiah, 'If you exalt yourself like the eagle, and if you place your nest among the stars, I shall drag you from there.' And in Job it says in the person of such people, 'You lifted me up and set me as if on the winds, then you utterly cast me down.' 19 The fool gives an example, he who said 'How good it would be to fly!' But he killed himself trying. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 12 1 Jn 12.32 2 Jn 3.14 3 Phil 2.9 4 Ps 45.11, Ps 56,6 5 Ps 9.15 6 Lk 18.14 7 Ps 111.9, Lk 14.11 8 Ps 106.32, Mt 23.12 9 Isaiah 42.13 10 Mt 25.21 11 Prov 4.8 12 Ps 109.7 13 1 Pet 5.6 14 Ps 65.7 Job 15.12, Lk 18.14, Ps 36.20 15 Juv Sat 8.1400-1 16 Isaiah 14.13 17 Lucan Phar 1.70-1 18 Ps 36.35, 20 19 Obed 1.4, Job 30.22

Glory And Suffering

Si igitur, ut dicere coeperam, hodierna processio simul et passio considerentur, ibi plane videtur Jesus sublimis et gloriosus, hic humilis et aerumnosus. In processione namque cogitatur in honore regis; in passione spectatur in poena latronis. Ibi circumdant eum gloria et honor; hic non est ei species neque decor. Ibi gaudium hominum et gloria plebis; hic opprobrium hominum et abjectio plebis. Ibi acclamatur ei: Hosanna filio David benedictus qui venit rex Israel; hic inclamatur reus mortis; subsannaturque quod e fecerit regem Israel,Ibi cum ramis palmarum ei occurritur; hic alapis palmarum in faciem caeditur, et arundine percutitur caput. Ibi praeconiis sublimatur; hic saturatur opprobriis. Ibi certatim ei via sternitur vestimentis alienis; hic exuitur propriis.Ibi tanquam rex justus et salvator suscipitur in Jerusalem; hic tanquam reus et seductor damnatus ejicitur de Jerusalem. Ibi in asino stipatus obsequiis; hic pendet in ligno crucis caesus flagellis, confossus plagis, et desertus a suis. Ecce plus quam Job hic, cui tam repente, tam vehementer omnia semel in contrarium Deus vertit. Sufferentiam Job audistis, finem Domini vidistis, ait Jacobus apostolus. Ac si diceret: Sufferentia Job fuit usque a reditum substantiae; sufferentia Domini usque ad exitum vitae. Job quidem patienter damna sustinuit, sed mox in terra sua duplicia suscepit; Christus ut erat repletus miseriis, et inebriatus amaritudinibus, e mundo migravit. Itaque plus quam Job hic, qui de summa, ut putabatur, repente semelque dejectus felicitate, in extrema atque gavissima finem sortitus est calamitate. Et haec, inquit, passus sum absque iniqutiate manus meae, cum habarem mundas ad Deum preces, etiam pro crucifixoribus, ut eis ignosceret. Guerricus Ignaciensis, In Dominica Palmarum, Sermo III, De Duplici specie qua Christus proponitur spectandus Source: Migne PL 185.135a-d

If, then, as I had begun to say, today's procession and the Passion should be considered together, it seems that first Jesus is sublime and glorious and then humble and wretched. For in the procession He is reckoned to have the honour of a king, in the Passion is seen the punishment of a criminal. First He is surrounded by glory and honour, then He has no beauty or allure. First is the joy of men and the glory of the people, then the disgrace of men and shame of the people. First they acclaim him with, 'Hosanna to the son of David, blessed is he who comes, the king of Israel,' then the guilt of death cries forth and He is mocked that He would make Himself the king of Israel. First He was met with palm branches, then with palms He is struck in the face and cut with reeds. First He is proclaimed by heralds, then He is showered with insults. First others cover the way with vestments Him, then His garments are stripped from Him. First He is received into Jerusalem as a righteous king and saviour, then He is condemned as a criminal and a corruptor and cast out of Jerusalem. First He is set on a donkey by servants, then He hangs on a wooden cross, scourged with the whip, bruised with blows, forsaken by His own. Behold, there is more here than Job, who God so suddenly and so forcibly overthrew God. You have heard of the suffering of Job, you seen the end of the Lord, as James says. 1 As if someone were to say, 'Job suffered until his substance was restored, and the suffering of the Lord was even to the loss of life. Job patiently endured his losses, but soon on the earth received twofold, Christ was filled with misery, and wracked with bitterness, and departed the world.' Thus there is more than Job here, who from the heights, as was thought, was suddenly cast down from happiness and set in ruin until the final and burdensome end. 'And these things,' Job says, 'I have suffered without wickedness on my hands, when I have offered pure prayers to God,' 2 indeed for those who tormented him, so that he might forgive them. Guerric of Igny, from the Second Sermon on Palm Sunday, On The Two Appearances by which Christ is set forth to be seen 1 James 5.11 2 Job 16.18

Wretchedness And The Passion

Passionis igitur vilitas describitur in incessu, in loco, in genere passionis et in societate patientium. Primo ergo vilitas passionis in incessu notatur in hoc, quod tanquam latro ducitur, et ipse baiulat sibi supplicium; propterea dicit: Susceperunt autem Iesum; Psalmus: Susceperunt me sicut leo paratus ad praedam, scilicet milites Iesum; duxerunt, tanquam maleficum, scilicet extra castra; propter quod ad Herbraeos ultimo: Exeamus ad eum extra castra, improperiu, crucis eius portantes. Et baiulans sibi crucem... In qua scilicet tanquam latro puniretur. Tunc impletum est quod dictum erat Isaiae vigesimo secudo: Dabo clavem David super humerum eius; et Isaiae nono: Factus est principatus super humerum eius, quia ibi triumphavit. De hoc Augustinus: Grande spectaculum! Sed si spectat impietas, grande ludibrium; si pietas, grande mysterium. Exivit in eum qui dicitur Calvariae locus. Hic innuitur vilitas a loco; quia in eo loco passus est, ubi puniebantur latrones et malefici. Calvaria enim dicitur ille locus, quia ibi declavabantur capita damnatorum. Calvaria enim dicitur testa capitis carne undata; Hebracie Golgath, id est, locus decollationis. Ubi eum crucifixerunt. Notatur hic vilitas passionis a genere mortis, quia vilissimum genus mortis erat; Sapientiae secundo: More turpissima condemnemus eum. Et cum eo alios duos, hinc et hinc, medium autem Iesum. Notatur hic vilitas a societate, quia isti duo erant latrones; unde Marci decimo quinto: Crucifigunt cum eo duos latrones. Tunc impletum est quod dicitur Isaiae quinquagesimo tertio: Et cum iniquis deputatus est. Ideo autem in medietate, ut significetur, quonaim mediator, unde in nativitate in medio animalum, Habacuc ultimo; et in passione in medio latronum, quia pax vera, ad Ephesios secundo. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XIX Source: Here, p495-496

The wretchedness of the Passion is described by procession, by place, by the type of passion, and by those associated with the passion. First, then, is the wretchedness of the passion by the procession, in which He is led off as a criminal, and He bears His punishment, whence it is said, 'They took Jesus.' 1 The Psalm: 'They took me like a lion prepared for prey.' 2 that is, the soldiers took Jesus. They led him out as an evildoer, as outside the camp, whence it says in the last chapter of Hebrews: 'Let us go out to Him outside the camp, abused, bearing His cross.' 3 'And bearing His own cross...' By which he was punished as a criminal. Then was fulfilled what was said in the twenty second chapter of Isaiah: 'I shall give the key of David on his shoulder.' 4 And in the ninth chapter of Isaiah: 'And the staff of rule on his shoulder,' because by it He triumphed. 5 Concerning which Augustine says: 'A great spectacle! But if impiety sees, a great amusement, if piety, a great mystery.' 6 'He went to that place which is called Calvary.' Here wretchedness by place is noted, because in that place He suffered, where they punished criminals and evildoers. And that place is called Calvary because they would cut off the heads of the condemned there. For calvary is the skull of the head with the skin stripped off. In Hebrew it is Golgotha, that is, the place of beheading. 'Where they crucified Him.' Here the wretchedness of the passion by the type of death is noted, because it was the most wretched type of death. The second chapter of Wisdom says: 'In the most shameful manner we condemned Him.' 7 'And with Him two others, one on both side, and Jesus in the midst of them.' Here wretchedness is noted by association, because they were two bandits, whence in the fourteenth chapter of Mark: 'They crucified Him with two bandits.' 8 Then were fulfilled the words of Isaiah in the fifty third chapter: 'And we reckoned Him among the wicked.' 9 Then the middle is signified because He is the mediator, whence in the nativity He is in the midst of the animals, as in the last chapter of Habakkuk, 10 and in the passion He is in the midst of thieves, because He is true peace, according to the second chapter of Ephesians. 11 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 19 1 Jn 19.17 2 Ps 16.12 3 Heb 13.13 4 Isaiah 22.22 5 Isaiah 9.6 6 Augustine Tractate John 117.3 7 Wisdom 2.20 8 Mk 14.27 9 Isaiah 54.12 10 Habakkuk 3.2 LXX 11 Ephes 2.14

Going Out To Him

Τοὶνυν ἐξερχώμεθα πρὸς αὐτὸν, κ.τ.λ. Φέρωμεν τοίνυν τὸν ὀνειδισμὸν αὐτοῦ, τουτέστι τόν ὑπὲρ ἡμῶν σταυρόν. Οὕτω καὶ αὐτὸς ἔφη· Ὂς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθεῖ ὀπισω μου, οὐκ ἔστι μου ἄξιος· Τὸ δὲ ἔξω τῆς πύλης, ἔξω τοῦ κόσμου νοεῖν ἔοικε. Ζωῆς γὰρ ἡμᾶς ἐξίστησι κοσμικῆς τὸ θέλειν ἔπεσθαι τῷ Χρσιτῷ. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.1000c

Thus let us go out to Him... 1 Let us, then, bear His disgrace, that is, the cross on which He suffered for us. So He Himself said, 'He who does not take up his cross and follow after me, he is not worthy of me.' 2 Then, 'outside the gate,' seems to mean outside the world. For the wish to follow Christ draws us out of a worldly life. Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 13.13 2 Mt 10.38

Peter's Error

Καὶ προσλαβόμενος αὐτὸν Πέτρος, ἤρχατο ἐπιτιμᾷν αὐτῷ, λέγων· Ἴλεώς σοι, Κύριε, οὐ μὴ ἔσται σοι τοῦτο. Ὅ μὲν ἀπεκαλύφθη, ὁ Πέτρος ὀρθῶς ὡμολόγησεν, ὃ δὲ οὐκ ἀπεκαλύφθη, ἐσφάλη· ἵνα μάθων ὅτι χωρὶς Θεοῦ οὐδὲ ἐκεῖνο ἐφθέγξατο τὸ μέγα. Μὴ θέλων οὖν παθεῖν τὸν Χριστὸν ὁ Πέτρος, καὶ ἀγνοῶν τὸ τῆς ἀναστὰσεωη μυστήριον· Ἴλεώς σοι, Κύριε, οὐ μὴ ἔσται σοι τοῦτο φησίν. Ὁ δὲ στραφεὶς εἴπε τῷ Πέτρῳ· Ὕπαγε ὀπίσω μου, Σατανᾶ, σκάνδαλόν μου εἴ, ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων. Ὅτε μὲν ὀρθὰ ἐλάλει ὁ Πέτρος, μακαρίζει αὐτὸν ὁ Χριστὸς, ὅτε δὲ ἀλόγως ἐδειλίασε, καὶ οὐκ ἤθελε παθεῖν αὐτὸν, ἐπέπληξεν, εἰπων· Ὕπαγε οὖν ὀπισω μου, Σατανᾶ. Σατανᾶς δὲ, ἀντικείμενος λέγεται. Ὕπαγε οὖν ὀπισω μου, τουτέστι, μὴ ἀνθίστασο, ἀλλ' ἀκολούθει τῷ θελήματί μου. Καλεῖ δὲ οὕτως τὸν Πέτρον, ἐπεὶ καὶ τῷ Σατανᾷ ἀθέλητον ἦν τὸ παθεῖν τὸν Χριστόν· φησιν οὖν ὅτι, Συ μὲν ἀνθρωπίνῳ λογισμῷ δοκεῖς τὸ πάθος ἀπρεπές μοι εἶναι· οὐ νοεῖς δὲ ὅτι ὁ Θεὸς διὰ τούτου σωτηρίαν ἐργάζεται, καί ὅτι τοῦτο ἐμοὶ πρέπει μάλιστα. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Ματθαίον Εὐαγγέλιον, Κεφ' Ιϛ' Source: Migne PG 123.321b-c

And seizing Him Peter began to berate him, saying. 'May this never happen to you, Lord.' 1 That which was revealed, Peter rightly confessed, 2 but he erred in what was not revealed, that we might know that without God no speech can be great. Therefore Peter did not want Christ to suffer, and ignorant of the mystery of the resurrection said, 'May this never happen to you, Lord.' And turning to Him, He said to Peter: 'Get behind me Satan, you are a scandal to me, because you do not know the things of God but the things of men.' When Peter spoke rightly, the Lord blessed him, 2 but when he was confused by fear and unwilling that He should suffer, He rebuked him, saying: 'Get behind me, Satan.' And he is named Satan as an adversary. Therefore 'Get behind me,' means 'do not obstruct me, but follow my will.' So he spoke to Peter, because even Satan was displeased by the suffering of Christ. Therefore He says: 'According to human reasoning my passion appears shameful to you, but you do not understand that God works salvation through this, so that this befits me very much.' Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 16 1 Mt 16.22 2 Mt 16.16-17

The Cross And The Odyssey

Saeculi ferunt fabulae Ulyssem illum, qui decennio marinis jactatus erroribus, ad patriam pervenire non poterat, cum in locum quemdam cursus illum navigii detulisset, in quo Sirenarum dulci cantus crudelis varietate resonabat; et advenientes sic blanda modulatione mulcebat, ut non tam spectaculum voluptatis caperent, quam naufragium salutis incurrerent. Talis enim erat illis oblectatio cantilenae, ut, quisquis audisset vocis sonitum, quasi quadam captus illecebra, non jam tenderet ad eum quem volebat portum, sed pergeret ad exitium, quod nolebat. Igitur cum Ulysses incidisset hoc dulce naufragium, et suavitatis illius vellet declinare periculum; dicitur, inserta cera auribus sociorum, seipsum ad arborem navigii religasse: quo et illi carerent perniciosa auditus illecebra, et se de periculo navigii cursus auferret. Si ergo de Ulysse illo refert fabula, quod eum arboris religatio de periculo liberavit: quanto magis praedicandum est quod vere factum est; hoc est, quod hodie omne genus hominum de mortis periculo crucis arbor eripuit? Ex quo enim Christus Dominus religatus in cruce est, ex eo nos mundi illecebrosa discrimina velut clausa aure transimus; nec pernicioso enim saeculi detinemur auditu, nec cursum melioris vitae deflectimus in scopulos voluptatis. Crucis enim arbor non solum religatum sibi hominem patriae repraesentat, sed etiam socios circa se positos virtutis suae umbra custodit. Quod autem crux ad patriam post multos errones redire nos faciat, Dominus declarat dicens latroni in cruce posito: Hodie mecum eris in paradiso. Qui utique latro diu oberrans, ac naufragus, aliter ad patriam paradisi, de qua primus homo exierat, redire non poterat, nisi fuisset arbori religatus; arbor enim quaedam in navi crux est in Ecclesia, quae inter totius saeculi blanda et perniciosa naufragia incolumis sola servatur. In hac ergo navi quisquis aut arbori crucis se religaverit, aut aures suas Scripturis divinis clauserit, dulcem procellam luxuriae non timebit. Sirenarum enim quaedam suavis figura est mollis concupiscentia voluptatis, quae noxiis blandimentis constantiam captae mentis effeminat. Ergo Dominus Christus pependit in cruce, ut omne genus hominum de mundi naufragio liberaret. Sanctus Maximus Taurinensis, Homilia XLIX, De Passione et Cruce Domini Source: Migne PL 57.339b-340b

The ages tell of fabled Odysseus who for ten years was adrift at sea and was not able to reach his homeland, and in a certain place during the course of his sailing he came upon the cruel song of the Sirens which resounded with such sweet variety, and with its charming melody it beguiled all who came near, and there was no one they seized on with this exhibition of pleasure but rushed into the shipwreck of their salvation. 1 Such was the delight of the song that whoever heard the sound of it was captured by its allure, and then unable to hold to that desination where he wished to come, he turned to the ruin he did not wish. Therefore when Odysseus came upon this sweet shipwreck he wished to avoid the peril of that sweetness, and it is said that he placed wax in the ears of his crew and bound himself to the mast of the ship, by which the crew would be prevented from hearing that ruinous allure, and he would be borne off from danger on the way of his sailing. If the tale tells that thus Odysseus freed himself from danger by binding himself to wood, how much more must it be preached what is true, that is, that today the wood of the tree delivers all mankind from the peril of death? For the Lord Christ was bound on the cross, by which we, as with closed ears, pass by all ruinous perils, for we are neither detained by wicked hearing, nor are we turned from our better course of life onto the rocks of pleasure. For the wood of the tree does not only represent the binding of the man himself for the fatherland, but he even guards His companions set around him by the shelter of His virtue. For after much wandering the cross makes us return to the fatherland, which the Lord declares to the thief who was set on the cross, saying: 'Today you shall be with me in paradise.' 2 He who, as a long erring thief and shipwreck, was not able to return to the fatherland of paradise, from which the first man was expelled, unless he was bound to the tree, for that tree in the ship is the cross in the Church, which alone can protect us among all the charms and perilous shipwrecks of the world. In this ship, then, whoever either binds himself to the cross, or closes his ears with Scripture, should not fear the sweet storm of luxury. Indeed the sweetness of the Sirens is a certain figure of the ennervating desire of pleasure, which noxious allure weakens the strength of the mind it seizes upon. Therefore the Lord hung on the cross, that every race of men might be freed from the shipwreck of the world. Saint Maximus of Turin, from Homily 41, On The Passion And Cross of the Lord 1 Hom Od 12.39-54, 166-200 2 Lk 23.43

Pilate's Wife and the Gentiles

Sedente autem Pilato pro tribunali misit ad illum uxor sua, dicens: Nihil tibi sit et justo iste. Species in ea gentium plebis est: quae jam fidelis eum, cum quo conversabatur, incredulum populum ad Christi fidem advocat. Quae quia ipsa multum sit passa pro Christo, in eamdem gloriam futurae spei illum eum quo conversabatur invitat. Denique Pilatus et manus lavit, et populo innocentem se a Domini sanguine esse testatus est: quia Judaeis suscipientibus in se ac filios suos fusi dominici sanguinis crimen, quotidie in confessionem fidei ablutus gentium populus demigrat. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Caput XXXIII Source: Migne PL 9.1072c-d

His wife sent to Pilate sitting on the tribunal saying, 'Have nothing to do with this righteous man.' 1 She who already had faith in Him is a type of the Gentile people, which when converted, calls an unbelieving people to faith in Christ. She who, because she had suffered much for Christ, invited him to the same glory of future hope in Him to whom she had converted. Thus Pilate washed his hands and bore witness to a people innocent of the blood of the Lord, because the Jews took upon themselves and their sons the crime of the blood of the Lord, and every day the Gentile people are cleansed in the confession of the faith. Saint Hilary of Poitiers, Commentary on the Gospel of Matthew, Chapter 33 1 Mt 27.19

Peter Remembers

Et recordatus est Petrus verbi quod dixerat ei Jesus: Priusquam gallus cantet bis, ter me negabis. Et coepit flere. Quia tunc tempus fuit de misericordia Petrum respicere, et ideo dicitur quod conversus Dominus respexit Petrum respectu suae misericordiae. Miserere nostri Deus omnium et respice nos, et ostende nobis lucem miserationum tuarum. Et ad respectum divinae misericordiae, recordatus est Petrus, haec enim recordatio veritatis significatur. Evasi ego solus ut nuntiarem tibi. Verbi quod dixerat ei Iesus futurorum praescius. Deus qui in malis sic praescit et praedicit: ut non causet malum quod scit, sed admonitio est ad cavendum. Admones ut relicta malitia credant in te Domine. Prius quam gallus cantet bis hoc enim verbum fuit ad refraenandam praesumptionem Petri. Ter me negabis. Et non erit eius populus qui eum negaturus est. Et coepit flere, ut flendo dilueret maculas quas negando contraxit. Lacrymis meis stratum meum rigabo. Egressus foras flevit amare. Ut amaritudo referatur ad cordis compunctionem: fletus autem ad commissi delicti verecundam recognitionem: et egressus ad operis mali et pravae societatis derelictionem. Luctum unigeniti fac tibi planctum amarum. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput XIV Source: Here p117

And Peter remembered the word Jesus had spoken to him: 'Before the cock crows twice you shall deny me three times.' And he began to weep. 1 Because then was the time to look on Peter with mercy, therefore it is said that 'the Lord turned and looked down on Peter,' 2 and with the look of pity. 'Be merciful to us, Lord of all things, and look down on us and show to us the light of your mercies.' 3 And with the look of Divine pity 'Peter remembered', and this signifies the remembrance of the truth. 'I alone have escaped to tell you.' 4 The word Jesus had spoken to him was prescient of the future. God who foreknows and foretells evils, does not cause the evil He knows, but it is a warning to be wary. 'You warn them to forsake wickedness and trust in you, O Lord.' 5 'Before the cock crows twice.' This was the word to bridle the presumption of Peter. 'You will deny me three times.' 'The people will deny Him and not be His.' 6 'And he began to weep,' that with weeping he might wash away the stains which his denials had contracted. 'With my tears I watered my bed.' 7 'Going outside he wept.' 8 The bitterness indicates compunction of heart, the tears the shameful recognition of the evil committed, and the going outside his abandonment of the evil deed and depraved company. 'Make lament for an only son with a bitter cry.' 9 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 14 1 Mk 14.72 2 Lk 22.61 3 Sirach 36.1 4 Job 1.15 5 Wisd 12.2 6 Dan 9.26 7 Ps 6.7 8 Lk 22.62 9 Jerem 6.26

Where Are You Going?

Sed quaeritur hic primo de hoc quod dicit: Nemo ex vobis interrogat me: Quo vadis? Contra: Supra decimo tertio: Dicit ei Petrus: Domine, quo vadis? Respondeo: Dicendum, quod Dominus ibat ad ignominiam passionis, ibat ad gloriam resurrectionis; et cum prius loqueretur, quod iret ad passionem, quaesivit Petrus: Quo vadis? Sed modo vult eis dicere, quod vadit ad gloriam resurrectionis; unde: Vado ad eum qui misit me. Et ipsi tantum turbati erant de itinere ad passionem, quod nihil cogitabant de gloria. Ideo de hac non quaerebant; sed Dominus volebat, quod quaererent, ut ipsos consolaretur. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XVI Source: Here, p1038

Question must be asked of this which He says: None of you asks me, 'Where are you going?' 1 Against this: in the thirteenth chapter, Peter says to Him, 'Lord, where are you going?' 2 I answer that it must be said that when the Lord was going to the ignominy of the passion, He was going to the glory of the resurrection, and when He spoke previously that He was to go to the passion, Peter asked, 'Where are you going?' But now He wished to say to them that He was going to the glory of the resurrection, whence: 'I go to Him who sent me.' 1 Yet since they were troubled only because of the way of the passion, they thought nothing of the glory. Therefore they did not ask about this, but the Lord wished that they did ask, that He might comfort them. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 16 1 Jn 16.5 2 Jn 13.36

Hope And Fulfillment

In te speraverunt patres nostri; speraverunt, et liberasti eos. Ne duritiam quisquam putaret Patris, sicut dictum est, quod se Filius non profitetur auditum, tanguntur ab ipso breviter illa quae gesta sunt. Eripuit enim populum Israel de terra Aegypti; eruit tres pueros de camino; liberavit Danielem de lacu leonum; et alia seu quae fiunt, seu quae leguntur innumera. Sed cum haec tanta supplicantibus sive praestiterit, sive praestet, tamen Filio proprio non pepercit, sed pro nobis omnibus tradidit illum, ut implerentur videlicet Scripturae, et salus mundi ipsius passione proveniret. Patres autem suos quod Christus Dominus dicit, ex illa parte debet intelligi, qua et fratres suos apostolos vocavit; sicut in Evangelio post resurrectionem suam dixit: Vade ad fratres meos, et dices ad eos: Ascendo ad Patrem meum, et Patrem vestrum. Cassiodorus, Expositio In Psalterium, Psalmus XXI Source: Migne PL 70.155a-b

In you our fathers hoped, they hoped and you liberated them. 1 Lest anyone think that by some hard heartedness of the Father, as it has been said, the Son's cry for Himself was not heard, things which have been done are touched on by him briefly here. For He delivered the people of Israel from the land of Egypt, and He seized the three boys from the furnace, and He freed Daniel from the den of lions, and so with the other innumerable things which are done and read about. But when with such things either having been given, or which are given, to those who entreat them, 'yet His own Son He did not spare, but gave Him up for all of us', 2 it was certainly so that Scripture would be fulfilled, and that by His passion would come the salvation of the world. That the Lord Christ spoke of His fathers, should be understood in the way in which He calls the Apostles His brothers, as in the Gospel, after His resurrection, when He says: 'Go to my brothers and say to them: I ascend to my Father and your Father.' 3 Cassiodorus, Commentary On The Psalms, Psalm 21 1 Ps 21.4 2 Rom 8.32 3 Jn 20.17

Darkness On The Earth

Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐφ' ὅλην τὴν γῆν ἕως ὥρας ἐνάτης.... Τὸ σκότος ἐφ' ὅλην τὴν γῆν ἐγένετο ἀπὸ ὤρας ἕκτης ἔως ὦρας ἐννάτης, τοῦ ἠλίου ἐκλείποντος, ἴν' εἰδείεν ὅτι αὐτός ἐστιν ἐκεῖνος ὁ ἀπηρτημένος τοῦ ξύλου ὁ σύνοπλον ὑπὲρ αὐτῶν τὴν κτίσιν λαβὼν, ὅτε τοῖς Αἰγυπτίοις πεπολέμηκε· δι' αὐτοὺς τὸ ἡλιακὸν ἐκλέποιπε φῶς, καὶ ἀπάσης τῆς αὐτῶν χώρας κατεσκεδάσθη τὸ σκότος, ἡλίου τὴν ἀκτῖνα συστείλαντος καὶ οἶον οὐκ ἀνεχομένου πέμπει αὐτὴν ἔτι τοῖς γεγονόσι κυριοκτόνοις. Καὶ καθ' ἕτερον δὲ τρόπον ἐσκοτίσθαι φαμὲν τὴν Ἰουδαίων χώραν, ἤτοι τοὺς κατοικοῦντας αὐτὴν, ὅτι οὐκ ἐδέξατο τὸν ἥλιον τῆς δικαιοσύνης καὶ τὸ φῶς τὸ ἀληθινόν. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source: Migne PG 72.465c

From the sixth hour onwards there was darkness over all the earth until the ninth hour... 1 There was darkness on the whole land from the sixth hour to the ninth hour by an obscurity of the sun, that they might know Him who hung upon the cross, He who for their help had taken on the covering of a created thing when he vanquished the Egyptians. 2 Because of this the light of the sun perished and darkness spread through all the land, the rays of the sun being suppressed because He would not suffer them to come to those who now were killers of the Lord. And otherwise we say that the land of the Jews was darkened, that is, those who dwelt in it, because they did not receive the sun of justice and the true light. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 22.45 2 Exod 14.24

Standing Beside The Cross

Stabant autem iuxta crucem Hic notatur compatientium paucitas; quia ex omnibus caris eius tres aderant mulieres, inter quasi et Mater Domini, cui etiam Dominus compatiebatur. Et notantur hic quator: mulierum ad Dominum compassio, Domini erga Matrem sollicitudo et ex sollicitudine recommendatio et ultimum recommendationis acceptio. Notatur ergo mulierum compassio in hoc quod dicit: Stabant iuxta crucem Iesu; ideo corpore appropinquabant, quia affectus compassionis trahebat. Alii vero longe recesserant per incompassionem; under dicitur in Psalmo: Qui iuxta me erant de longe stererunt. Sed istae steterunt iuxta, quae magis diligebant, scilicet Mater eius, quae super omnes compatiebatur; under Lucae secundo: Tuam ipsius animam pertransibit gladius; et soror Matris eius Maria Cleophae; haec fuit mater Iacobi. Notandum est, quod Anna dicitur habuisse tres viros: Ioachim, Cleopham et Salome, et ex istis tribus viris habuit tres Marias, scilicet Matrem Domini, quae fuit filia Ioachim; matrem Iacobi, quae fuit filia Cleophae; matrem Simonis et Iudae, quae fuit filia Salome. Et Maria Magdalene, quae dicata est a Magdalo castro. Istae tres mulieres tanquam magis compatientes stabant iuxta crucem Domini Cum vidisset ergo Iesus. Hic notatur secundum, scilicet Domini erga Matrem sollicitudo, in hoc, quod respexit eam et cui posset eam recommendare; under dicit: Cum vidissset ergo Iesus Matrem; cum vidisset ut sollicitus; primae ad Timotheum quinto: Si quis suorum et maxime domesticorum curam non habet,etc. Et Chrysostomus: Hic multam dilectionem monstrat Dominus ad Matrem et commendat eam discipulo, erudiens nos, usque ad ultimam respirationem omnem facere diligentiam eroum qui nos genuerunt. Exodi vigesimo: Honora patrem tuum et matrem tuam. Hoc quod praecepit, implevit. Et discipulum stantem, quem diligebat; et ideo eam sibi familiariter recommendare poterat. Stabat Ioannes, non recesserat; unde erat unus de illis quibus dicitur Lucae vigesimo secundo: Vos estis, qui permansistis mecum in tentationibus meis. Dicit Matri suae... Hic notatur tertium, scilicet diligens recommendatio; unde dicit: Mulier, ecce, filius tuus; quasi: ita confidas de eo sicut de filio. Deinde dicit discipulo: Ecce, mater tua... Quasi: ita eam custodias ut matrem. Et ex illa hora accepit eam discipulus in suam. Hic notatur recommendationis acceptio; in suam, scilicet matrem, accepit, ut illam, sicut matrem filius, honoraret, custodiret, et servaret. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XIX Source: Here, p1140-43

But they stood beside the cross...1 Here should be noted the fewness of the compassionate. From all his dear ones there were three women who drew near. Among whom was the mother of the Lord, to whom the Lord Himself was compassionate. And here may be noted four things: the compassion of the women for the Lord, the care of the Lord for His mother and from the care the commission, and finally the acceptance of the commission. The compassion of the women is noted when it is said, 'They stood beside the cross of Jesus,' therefore they were near in body because the force of compassion drew them. Others, however, had withdrawn to a distance because of a lack of compassion, whence it is said in the Psalm: 'Those who were near me, stand far off.' 2 But these women stood near, because they loved more, that is, His mother, who above all suffered with Him, whence in the second chapter of Luke: 'A sword will pass through your soul,' 3 and also the sister of His mother, Mary of Cleophas, she who was the mother of James. It must be noted that it is said that Anna had three husbands, Ioachim, Cleophas and Salomas, and from these three men were the three Marys, that is the mother of the Lord, who was the daughter of Ioachim, the mother of James, who was the daughter of Cleophas, and the mother of Simon and Judas, who was the daughter of Salomas. 'And Mary Magdalene,' who was so called from the town of Magdala. These three women, as those who were suffering more, stood beside the cross of Christ. When Jesus saw...4 Now secondly the care of the Lord for His mother is noted, in that He looked on her and to whom he entrusted her, whence it says, 'When Jesus saw His mother...' 'When He saw,' that is, with care. In the fifth chapter of the first letter to Timothy: 'If someone among you has no care for the members of his own household...' 5 And Chrysostom: 'Here the Lord shows great love for His mother, and he entrusts her to a disciple, teaching us to love to the last breath those who have given birth to us.' 6 In the twenty second chapter of Exodus: 'Honour your father and mother.' 7 This He commanded, this He fulfilled. 'And the disciple standing there, whom He loved...' Thus He was able to entrust her to one with whom He was familiar. John stood near, he did not withdraw, therefore he was one of those concerning which the twenty second chapter of Luke says: 'You are those who have continued with me in my trials.' 8 'He said to His mother...' Thirdly the care of the commission is noted, whence He says: 'Mother, behold, your son,' that is, you may have confidence in him as if in a son. 'Then he said to the disciple: Behold, your mother...' That is, guard her as a mother. 'And from that hour the disciple received her as his own...' Here the acceptance of the commission is noted. As a mother he received her, that as a son he honour and guard and attend to her as a mother Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 19 1 Jn 19.25 2 Ps 37.12 3 Lk 2.35 4 Jn 19.26 5 1 Tim 5.8 6 Chrys Hom On John 85 7 Exod 20.12 8 Lk 22.28

Ruin And Insults

Transeuntes autem blasphemavant eum, moventes capita sua, et dicentes: Vah qui destruis templum Dei, et in triduo reaedificas... Hoc ergo dicebant, quasi dixerit, Possum destruere et reaedificare. Ubi et alii codices habent, qui destruis templum, et in triduo reaedificas, salva temetipsum. Sed unus et sensus, quia saepe interdum insultando, haec ad turbam et ad ipsum loquebantur. Sed quod ait transeuntes, melius in Graeco habet praetereuntes, ut signanter illud de Psalmo intelligamus, ut quid destruxisti maceriam ejus, id est vineae, quam de Aegypto transtulerat, et vindemiant eam, inquit omnes qui praetergrediuntur viam. Praetereuntes autem erant, qui etiam macerie vineae dissoluta, vindemiabant eos qui remanserant in fide, laudantes Deum. Quandiu enim quisque non declinat a via Dei, potest dicere Deo: Statuisti supra petram pedes meos. Et ideo non blasphemat Jesum, qui est caput Ecclesiae, quia in eo, fide fixus stat, nec potest movere caput, sicut qui praeterit, vel transit, vel declinat a via Dei. Quod si fecerit, tunc eum blasphemat, et insultat, dicens: Vah. Juxta illud: Viderunt et moverunt captia sua. Vah enim interjecto est insultantis, vel irridentis. Omnes enim non habentes firmum caput, sed moventes eum sursum atque deorsum, non sunt prudentes, nec habent oculos in capite suo, neque caput firmum in fide tenent, id est mentem, ne moveatur, sed rotatur ut funda mens, et conscientia eroum ad singula. Noluerant igitur hi ambulare recto itinere Scripturarum, neque vias vitae cognoscere, ut starent in via Dei. Et ideo praetergrediebantur, moventes capita sua, quia moverant pedes ne starent in petra, quae Christus est. Et dicebant: Salva temetipsum, si Filius Dei es, descende de cruce. Fatui enim, fatua insultando dicebant: Vah qui destruis templum. Dicebant ergo illud, quod falsi testes supra sibi mendose confinxerant. Non enim dixerat quod ipse destrueret templum Dei, sed Solvite, et ego post triduum reaedificabo illud. Quia quod alii destruunt, ipse reaedificat, sive templum corporis sui, sive templum martyrum suorum, et omnum eorum quo habent testimonium Dei in se. Unde ipse ait: Venit enim hora, quando omnes qui in monumentis sunt audient vocem Filii Dei, et resurgent. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib XII, Cap XXVII Source: Migne PL 120.948a-d

Passing by, they blasphemed him, shaking their heads and saying, 'Aha, you who would destroy the temple of God and rebuild it in three days...' 1 They said this, as if He had said. 'I am able to destroy and rebuild.' Other books have: 'You who would destroy the temple and in three days rebuild it, save yourself.' But the sense is the same, because often while they were casting forth insults, they did so speaking to the crowd, and also to Him. Now when it says 'Passing by' the Greek has 'going by' which indicates that we should understand that Psalm 'Why did you destroy its wall,' that is, of the vine which you brought out of Egypt, 'so that all who are going by along the way may pluck from it.' 2 For they were going by, who with the wall of the vine broken down, plucked at those who remained in the faith praising God. For while someone does not stray from the way of God, he is able to say: 'You have fixed my feet on the rock.' 3 And therefore he does not blaspheme Jesus, who is the head of the Church, because he stands in Him fixed in faith, nor can he shake the head, as those do who go by, or pass by, or stray from the way of God. Because if he had done, than he would blaspheme and insult, saying: 'Aha!' So it is said, 'They saw and they shook their heads.' 4 'Aha,' is an insulting cry, or a mocking one. For all who do not have firm heads, but move them up and down, they are not wise, nor do they have eyes in their head, 5 nor is the head firm in the holding of faith, that is, the mind, lest it be shaken, but it shifts about, just as the mind and the conscience of each one. Therefore these were unwilling to walk rightly in the way of the Scriptures, nor did they know the ways of life, that they might stand in the way of God. So they went by, shaking their heads, because, not standing on the rock, which is Christ, their feet are moved. And they say, 'Save yourself, if you are the son of God, come down from the cross.' For they are fools and they speak foolish insults: 'Aha, you who would destroy the temple...' Therefore they said this because they were false witnesses, having fixed themselves in their lies. For He did not say that He would destroy the temple of God, but 'Destroy it and after three days and I will rebuild it.' 6 Because what others destroy, He rebuilds, that is the temple of His body, or the temple of His martyrs, and all who give witness to God in Him. Whence He says, 'The hour is coming when all those who are in their tombs shall hear the voice of the Son of God and rise up.' 7 Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 12, Chap 27 1 Mt 27.39-40 2 Ps 79.13, 9 3 Ps 39.3 4 Ps 113.7 5 Eccl 2.14 6 Jn 2.19 7 Jn 5.28

Suffering And Belief

Crucifixus sub Pontio Pilato... Sed dicit aliquis: Nunquid haec de Domino intelligenda sunt? Nunquid Dominus ab hominibus teneri poterat, et ad judicium pertrahi? Et de hoc te idem propheta convincet. Dicit enim his verbis: Ipse Dominus in judicium veniet, cum senioribus et principibus populi. Judicatur ergo Dominus secundum prophetae testimonium, et non solum judicatur, sed etiam flagellis caeditur, et palmis in faciem verberatur, et conspuitur, et omne pro nobis perfert opprobrium indignitatis. Et quia haec stupescenda erant omnibus, cum praedicarentur ab Apostolis: idcirco etiam ex persona ipsorum propheta exclamat et dicit: Domine, quis credidit auditui nostro? Incredibile enim est, ut Deus Dei Filius passus, ista dicatur, et praedicetur: ergo et praedicuntur per prophetas, ne qua credituris dubitatio nasceretur. Ipse ergo ex sua persona Christus Dominus dicit: Dorsum meum dedit ad flagella, et maxillas meas ad palmas, et faciem meam non averti a confusione sputorum. Rufninus Aquileiensis, Commentarius In Symbolum Apostolorum Source: Migne PL 21.359a-b

Crucified under Pontius Pilate... But someone says: 'Must these things be understood of the Lord? Should the Lord be seized by men and dragged off to judgement?' Of this also the same Prophet shall convince you. For he says, 'The Lord Himself shall come into judgment with the elders and princes of the people.' 1 Therefore, according to the Prophet's testimony, the Lord is judged, and not only judged, but scourged, and slapped on the face with the palm, and spat on, and He suffers every insult and indignity for our sake. And because all must be bewildered when these things shall be preached by the Apostles, therefore the Prophet speaking in their person also exclaims, 'Lord, who has believed our report?' 2 For it is incredible that God, the Son of God, should be spoken of and preached about as having suffered these things. For this reason they were foretold by the Prophets, lest any doubt should be found in those who are going to believe. Thus Christ the Lord Himself, in His own person, says, 'I gave my back to scourges and my cheeks to palms, I did not turn my face away from the contempt of spitting.' 3 Rufinus of Aquileia, Commentary On The Apostles' Creed 1 Isaiah 3.14 2 Isaiah 53.1 3 Isaiah 50.6

Spitting In The Face

Quod dictum est, Exspuerunt in faciem ejus, significavit eos qui ejus praesentiam gratiae respuunt. Item tamquam colaphis cum caedunt, qui honores suos ei praeferunt: palmas in faciem ejus dant, qui perfidia caecati eum non venisse affirmant, tanquam praesentiam ejus exterminantes et repellentes. Sanctus Augustinus Hipponensi, Quaestiones in Evangelium Secundum Matthaeum, Liber Primus, XLIV Source: Migne PL 35.1332

The words: 'They spat in his face' 1 signify those who reject the presence of His grace. Likewise they who wound with blows are those who prefer their own honour to His, and they who strike their hands against His face are those who, blinded by faithlessness, affirm that Christ has not come, as men driving out and rejecting His presence. Saint Augustine of Hippo, Questions on the Gospel of Saint Matthew, Book 1, 44 1 Mt 26.67

Peter's Tears

Petrus prorupit ad lacrimas, nihil voce precatur. Invenio quod fleverit, non invenio quid dixerit. Lacrimas eius lego, satisfactionem non lego. Recte plane Petrus flevit et tacuit, quia quod defleri solet, non solet excusari, et quod defendi non potest, ablui potest. Lavant enim lacrimae delictum quod voce pudor est confiteri. Lacrimae ergo verecundiae consulunt pariter et saluti, nec erubescunt in petendo, et impetrant in rogando: lacrymae, inquam, tacitae quodammodo preces sunt, veniam non postulant, et merentur. Causam non dicunt, et misericordiam consequuntur; nisi quod utiliores lacrymarum preces sunt quam sermonum; quai sermo in precando forte fallit, lacryma omnino non fallit; sermo interdum non totum profert negotium. Lacrimae semper totum produnt affectum. Et ideo Petrus iam non utitur sermone, quo fefellerat, quo peccaverat, quo fidem amiserat, ne per id ei non credatur ad confitendum quo usus fuerat ad negandum; ac per hoic mavult et cuasam suam flere, quam dicere, et quod voce negaverat, lacrymis confiteri. Invenio et aliud cur tacuerit Petrus, ne tam cito veniae postulatio per impudentiam plus offenderet quam impetraret. Solet enim citius mereri indulgentiam quia verecundius deprecatur. Sanctus Maximus Taurinensis, Homilia LIII De poenitentia Petri et ostiaria ancilla Source: Migne PL 57.351a-352a

Peter broke down in tears, he spoke no prayer. We find, then, that he wept, we do not find what he said. I read about his tears, I do not read about his giving of satisfaction. Certainly Peter was right to be weep and be silent, because that which is accustomed to weep is not accustomed to make excuses, and because he is not able to offer defence, he is able to be cleansed. he washes away crime with tears because the voice is ashamed to confess. Therefore tears counsel modesty together with salvation, which do not blush in asking, and beseeching, and begging. Tears, I say, are as silent prayers, not demanding forgiveness, but meriting it. They who do not speak of excuse receive mercy. Tears are more useful prayers than speech because speech in prayer may lie, but tears do not deceive; sometimes speech is of no benefit to an affair. Tears always lead to affection. And therefore Peter does not employ speech, by which he lied, by which he sinned, by which he cast away faith, not by that does he trust to confess what he has done with his denial. And therefore he prefers to weep over his state than to speak of it, and to deny his voice so that his tears confess. And I find something else in Peter's silence, that he not be so quick in requesting forgiveness that by impudence he offend in what he sought. For he will more swiftly merit kindness because he pleads more modestly. Saint Maximus of Turin, from Homily 53, On The Penitence of Peter and The Maid Who Kept The Door

Ways Of Betrayal

Exinde quaerabat opportunitatem ut eum traderet eis. Hunc locum manifestius Lucas evangelista disseruit dicens: Et quaerebat opportunitatem ut traderet illum sine turbis. Hoc enim fuit opportunitas Judae quam quaerebat, ut traderet magistrum, quod fuit timor sacerdotum ne tumultus fieret in populo. Ipsum ergo meditabantur simul venditor et emptores, ne impediretur fraudulentia factio eorum per impetum populi, ne per vim eriperetur Jesus de manibus eorum. Multi ergo hodie Judae scelus, quod Dominum ac magistrum Deumque suum pecunia vendiderit, velut immane et nefarium exhorrent, nec tamen cavent. Nam cum pro muneribus falum contra quemlibet testimonium dicunt, profecto quia veritatem pro pecunia negant, Deum pecunia vendunt. Ipse enim dixit: Ego sum veritas. Cum societetam fraternitatis aliqua discordiae peste commaculant, Deum produnt, quia Deus charitas est. Qui ergo charitatis et veritatis jura spernunt, Deum utique, qui est charitas et veritas, produnt: maxime cum non infirmitate vel ignorantia peccant, sed in similitudine Judae quaerunt opportunitatem qualiter arbitris absentibus mendacio veritatem, virtutem, crimine mutent. Rabanus Maurus, Commentariorum In Matthaeum, Liber VIII Source: Migne PL 107.1102d-1103a

From then he sought an opportunity to betray Him to them... 1 This passage the Evangelist Luke gives more openly, saying: 'And he sought an opportunity to betray Him apart from the crowds.' 2 For this was the opportunity that Judas sought, so that he might betray his teacher, because the priests feared there would be a tumult among the people. Therefore seller and buyer were thinking on the same things, that their deceit not be impededed by the obstacle of the people, and they be unable to seize Jesus by the strength of their own hands. And the crime of Judas happens often today, because to sell the Lord and Teacher and God for money is a monstrous wickedness which men should abhor, yet they will not be admonished. For when they tell lies about anyone for gifts, without doubt they deny the truth for money, and so they sell God for money. For He Himself said: 'I am the truth.' 3 When someone defiles the harmony of a brotherhood with the pest of discord, he betrays God, because God is love. 4 Therefore they who spurn the law of love and truth, they betray God, who is love and truth, especially when it is not because of weakness or ignorance that they sin, but as a likeness of Judas they seek an opportunity, that in the absence of judges they might change truth for a lie, virtue for wickedness. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 8 1 Mt 26.16 2 Lk 22.6 3 Jn 14.6 4 1 Jn 4.16

The Man Of Bronze

Et introduxit me illuc: et ecce vir cujus erat species quasi species æris. Sed quaerendum nobis est cur de hoc viro dicitur, Cuius species erat quasi species aeris. Cuncti autem novimus, fratres, metallum aeris valde esse durabile, atque omnimodo sonorum. Quid est ergo quod aspectus Mediatoris Dei et hominum speciei comparatur aeris, nisi hoc quod aperte novimus, quia unigenitus Filius, formam servi accipiens, fragilitatem carnis humanae per resurrectionis suae gloriam vertit in aeternitatem, quia in eo caro facta est iam sine fine durabilis? Nam surgens a mortuis iam non moritur, mors ei ultra non dominabitur. Quid est autem, quod ipsa eius incarnatio sonoro metallo comparatur, nisi quod per eamdem assumptionem humanitatis nostrae insonuit omnibus gloria maiestatis suae? Et quasi aspectum aeris  habet in corpore, quia Deus mundo innotuit ex carne. Unde et per Ioannem dicitur: Habebat in vestimento et in femore suo scriptum: Rex regum, et Dominus dominantium. Quid enim vestimentum eius est, nisi corpus quod assumpsit ex Virgine? Nec tamen aliud eius vestimentum est, atque aliud ipse. Nam nostrum quoque vestimentum caro dicitur, sed tamen ipsi nos sumus caro, qua vestimur. Hoc autem vestimentum illius longe ante Isaias aspiciens per crucem passionis sanguine cruentatum, dixit: Quare rubrum est indumentum tuum, et vestimenta tua quasi calcantium in torculari? Cui ipse respondit: Torcular calcavi solus, et de gentibus non est vir mecum. Solus enim torcular in quo calcatus est calcavit, qui sua potentia eam quam pertulit passionem vicit. Nam qui usque ad mortem crucis passus est, de morte cum gloria surrexit. Bene autem dicitur: Et de gentibus non est vir mecum, quia hi pro quibus pati venerat passionis eius esse participes debebant, qui pro eo quod illo tempore necdum crediderant, de ipsis in passione queritur, quorum vita in illa passione quaerebatur. Per femur vero propagatio carnis est. Quia ergo per propagationem generis humani, sicut generationum ordines Matthaeo, vel Luca narrantibus describuntur, in hunc mundum venit ex virgine, et per incarnationis suae mysterium quia Rex esset et Dominus cunctis ubique gentibus indicavit, in vestimento et femore scriptum habuit:  Rex regum, et Dominus dominantium. Unde enim in mundo innotuit, ibi de se lectionis scientiam infixit. Praedicatio ergo eius ex carne, quasi quidam sonitus ex aere est. Dicatur igitur recte: Cuius species quasi species aeris. Sanctus Gregorius Magnus, In Ezechielem Prophetam, Liber II, Homilia I Source: Migne PL 76.941d-942c

And he led me in, and behold a man whose appearance was like the appearance of bronze. 1 It must be asked by us why it is said about this man: 'whose appearance was like the appearance of bronze.' We know, brothers, that of all metals bronze is certainly the most hard and altogether sonorous. Why, then, is the sight of the Mediator of God and man compared to the appearance of bronze, unless this which we know, that the only begotten Son, receiving the form of a servant, changed the fragility of the human flesh through the glory of His resurrection to that which is eternal, because in Him that flesh is now made durable without end? For rising from the dead, now not dead, death would no more rule over Him. 2 And why is it that His incarnation may be compared to sonorous metal, unless that by the assumption of our humanity he resounded to all with the glory of His majesty?  And as the appearance of bronze is His body because God became known in the world from the flesh. Whence it is said by John, 'He had on his vestment and thigh written: 'King of kings, and Lord of lords.' 3 What, then, is His vestment but His body which He took up from the Virgin? Yet His vestment is not one thing and He is something else. For it is said our vestment also is flesh, but we are the flesh with which we are vested. Long before Isaiah saw this vestment of His stained with the blood of His passion, saying: 'Why is your covering red, and your vestment like those who tread out the wine press? To which He responds 'Alone I have trodden out the wine press, and from the peoples there is no man with me.' 4 Alone indeed he trod the winepress, He who with His power conquered that passion which He underwent. For He who suffered even to death on the cross, rose from death in glory. And well it is said: 'And from the peoples there is no man with me,' because those for whom He came to suffer His passion should have been participants, they who during that time did not yet believe, questioning those things of the passion, whose life in that passion was being sought. Now through the thigh the flesh is propagated. Because, therefore, of the propagation of the human race, as told in the order of the generations in the accounts of Matthew or Luke, in this world He came from a virgin, even through the mystery of His incarnation, and He declared that He was King and Lord of all peoples everywhere, having written on the vestment and the thigh:'The King of kings and Lord of lords.' Whence becoming known in the world, there concerning Himself He fixed the understanding of what was read. Therefore His foretelling from the flesh is as bronze resounding, and rightly it may be said, 'Whose appearance was like the appearance of bronze.' Saint Gregory the Great, On the Prophet Ezekiel, Book 2, from Homily 1 1 Ezek 40.3 2 Rom 6.9 3 Apoc 19.16 4 Isaiah 63.2-3