A Good Example

Sed si benefacientes, patienter sustinetis... Notandum attentius quam summe conditionem servorum glorificet, quos benefacientes et absque culpa, vapulantes a dominis crudelibus et improbis, imitatores esse dominicae passionis affirmat. Audis autem quia passus est pro nobis, et gaudes quia pro te mortuus est, attende quod sequitur: Relinquens vobis exemplum ut sequamini vestigia ejus. Exemplum tribulationum non deliciarum, contumeliarum, flagellorum, dolorum, opprobriorum, spinarum, crucis, vulnerum, mortis. In psalmo scriptum est: Propter verba labiorum turoum ego custodivi vias duras. Propter quae verba labiorum Dei nisi quibus promittit vitam aeternam? Sancta Beda, In Primam Epistolam Sancti Petri, Cap II Source: Migne PL 93.54a-b

But if doing good, you patiently endure...1 It must be noted with all attention how he highly glorifies the the state of slaves, who doing good and lacking fault, are beaten by their cruel and immoral masters, affirming them to be imitators of the Lord's passion. And you who hear that He suffered for us, and rejoice that He died for us, look to what follows: Leaving to you an example, that you follow in His steps. 2 An example of tribulations not pleasures, of contumely, of whippings, of sorrow, of shame, of thorns, of the cross, of wounds, of death. In the Psalm it is written: 'Because of the words of your lips I have kept the hard ways.' 3 And because of what words of the Lord, unless the promise of eternal life? Saint Bede, Commentary on the First Letter of Peter, Chap 2 1 1 Pet 2.20 2 1 Pet 2.21 3 Ps 16.4

Mercy And Rejoicing

Τὸν δὲ ἐλπίζοντα ἐπὶ Κύριον ἔλεος κυκλώσει. Ἄπαντες γὰρ ἄνθρωποι, εἰ καὶ τοῖς τῆς ἀρετῆς καλλωπίζονται κατορθώμασι, τῆς θείας προσδέονται χάριτος· διὸ δὴ καὶ ὁ θεῖος Ἀπόστολος βοᾷ· Χάριτί ἐστε σεσωμένοι διὰ τῆς πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν· Θεοῦ τὸ δῶρον. Εὐφράνθητε ἐπὶ Κύριον, καὶ ἀγαλλιᾶσθε, δικαιοι, καὶ καυχᾰσθε, πάντες οἱ εὐθεῖς τῇ καρδίᾳ. Μηδεὶς τοίνυν ἐπὶ τοῖς οἰκείοις κατορθώμασιν ἀγαλλέσθω, ἀλλ' ἐπὶ τῷ Θεῷ μέγα φρονείτω, καὶ τὴν ἐντεῦθεν θυμηδίαν καρπούσθω. Καὶ τοῦτο τοῖς ἀποστολικοῖς ἔοικε ῥητοῖς, Ὁ καυχώμενος ἐν Κυρίῳ καυχάσθαω. Καὶ Ὁ δοκῶν ἐστάναι, βλεπέτω μὴ πέσῃ. Διὰ τοῦτο καὶ πνεύματι πραότητος παιδεύειν παρεγγυᾷ· Σκοπῶν, φησὶ, σεαυτὸν, μὴ καὶ σὺ πειρασθῇς. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΛΑ´ Source: Migne PG 80.1092c-1093a

Mercy shall surround the one who hopes in the Lord 1 For all men, if they are adorned with the correct deeds of virtue are in receipt of Divine grace. So the blessed Apostle cries out: 'By grace you are saved through faith, and not from yourselves, for it is the gift of God.' 2 Rejoice in the Lord and exalt, you righteous ones, and glory, all you with good hearts. Therefore let no one rejoice in correct deeds, but let a man exalt in God and there seize his joy. And the Apostolic words agree with this: 'He who glories, let him glory in the Lord.' 3 And: 'He who stands, let him look that he does not fall.' 4 Therefore he teaches us to correct with a spirit of lenity, saying, 'Consider yourself, lest even you be tempted.' 5 Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 31 1 Ps 31.10 2 Ephes 2.8 3 2 Cor 10.17 4 1 Cor 10.12 5 Galat 6.1

The Least Of All

Et residens vocavit duodecim, et ait illis: Si quis vult primus esse, erit omnium novissimus, et omnium minister. Haec instructio duo continet, scilicet, doctrinam et exemplum. De doctrina dicit, et residens, ut quieto animo, et non ex commotione animi loqui videretur. Non contendet, neque clamavbit, neque audietur foris vox eius. 'Vocavit ad se duodecim' quia illi disputaverant. Alii enim discipuli non erant electi ad dignitates maiores, sed potius in partem solicitudinis erant vocati, sicut dicitur. 'Et ait illis' instruendo ad formam humilitatis 'si quis vult' qui tamen rarus est, quia omnes cum diabolo petunt ascendere. In caelum conscendam, supr astera caeli locabo solium meum, sedebo in monte restanmenti in lateribus Aquilonis, et similis ero Altissimo. Et perrarus est qui cum Christo descendere veli et humiliari. Recumbe in novissimo loco. 'Si' ergo est 'quis' qui rarus est: qui 'vult' ex propria electione et prompto animo. Si voluntas prompta est, secundum id quod habet, accepta est. Nihil autem ita habet in promptu sicut humilitatem: quia causam humilitationis habet in seipso. Quid superbis terra et cinis. 'Primus esse apud Patrem et apud me. 'Erit' reputatione sua, 'omnium novissimus.'Quia sic novissimi erunt primi, et primi novissimi. Sic enim erit Christo similior, de quo dicitur. Exinaniuit semetispum formam servi accipiens. Sic doctrinae eius Discipulus. Discite a me quia mitis sum et humilis corde. Sic ad gratiam Dei Patris idoneus. Deus superbis resistit: humilibus autem dat gratiam. Sic deitatis receptaculum et templum. Respexit humilitatem ancillae suae. Sic locus beatorum Dei pedum, si se ex humilitate omnibus praebet conculcandum: et ideo dicitur, Locus scabelli pedum meorum, ubi habito in medio filiorum Israel. Hic locus pedum meorum, est locus humilis scabelli infimi cordis, quod omnibus se praebet conculcandum. Caelum sedes mea, terra scabellum pedum meorum. Quae est ista domus quam aedificabitis mihi? et qui est iste locus quieris meae? Omnia hac manus mea fecit, et facta sunt universa ista, dicit Dominus. Ad quem autem respicuiam nisi ad pauperculum et contritum spiritu, et trementem sermones meos. Sic ergo et istis de causis sit novissimus. 'Et minister' offico et actu: ut corde fit novissimus, et actione minister. Augustinus Honore coram vobis Praelatus sit, vobis timore coram Deo substratus fit pedibus vestris. Minister autem est formam servi accipiens, et transiens, et ministrans. Ego in medio vestrum sum, sicut qui ministrat. Levitae ministri erunt fratrum suorum in tabernaculo foederis. Sic nos existimet homo ut Christi ministros: et dispensatores mysterii Dei. Sanctus Albertus Magnus Commentarium In Evangelium Divi Marci, Caput IX Source: Here p103

And sitting down he called the twelve to Himself, and He said to them, 'If someone wishes to be first, he shall be the least of all and the servant of all.' 1 This teaching contains two things, that is, instruction and example. Concerning instruction He speaks, 'sitting down,' that He shall be seen to speak with a quiet soul and not from a troubled one. 'He shall not contend nor cry out, nor shall his voice be heard in the street.' 2 'He called the twelve to Himself,' because they had been arguing. For the other disciples were not elected to greater dignity but rather they were called to care, as is said. 'And He said to them,' instructing them in the form of humility. 'If someone wishes,' which however is rare because all desire to ascend with the devil. 'Into heaven I shall rise, above the stars I shall place my throne, I shall sit on the mountain, in the sides of the north, and I shall be like the Most High.' 3 Most rare is the one who wishes to lower himself with Christ and be humble. 'Sit in the lowest seat' 4 'If,' therefore there is 'someone' who is rare, who 'wishes,' by his own choice and ability of soul. 'If the will is eager, according to its means, it is acceptable.' 5 And nothing it has so easily within reach for it as humility, for it has the cause of its humility in itself. 'Why so proud, earth and ashes?' 6 'To be first,' with the Father and with Me. 'He shall be,' his reputation, 'the least of all.' 'Because the last will be first, the first will be last.' 7 So he will be like Christ, concerning whom it is said, 'Having emptied Himself he took on the form of a slave.' 8 Such is the disciple of His teaching. 'Learn from me because I am meek and humble of heart.' 9 So suitable for the grace of God the Father. 'God resists the proud and gives grace to the humble.' 10 So he is the receptacle and temple of God. 'He has looked on the humility of His handmaid.' 11 So the place is at the blessed feet of God, if by his own humility a man offers himself to all to be trodden on, and therefore it is said: 'Here is the footstool of my feet, where I dwell in the midst of the sons of Israel.' 12 Here is the place of my feet, which is the humble footstool of the lowly heart, because to everyone he offers himself to be trodden on. 'Heaven is my throne, earth the footstool of my feet. What is this house you have built for me? And what is this place where you will have me rest? My hand made everything, so everything was made. On whom shall I look but the poor and contrite in spirit, and he who trembles at my words?' 13 By these things one may be the least. 'And a servant' in office and deed, that with the heart one be least, and in deed a servant. Augustine: 'Let a prelate have honour before you, but let him have fear before God as beneath your feet. 14 For the minister takes on the form a slave, in his going and in his serving. 'I am in the midst of you as one who serves.' 15 'The Levites were servants of their brothers in the tabernacle of the covenant.' 16 'So a man judges us as servants of Christ, and stewards of the mysteries of God.' 17 Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 9 1 Mk 9.35 2 Isaiah 42.2 3 Isaiah 14.13-14 4 Lk 14.10 5 2 Cor 8.12 6 Sirach 10.9 7 Mt 20.16 8 Philip 2.7 9 Mt 11.29 11 James 4.6, 1 Pet 5.5 11 Lk 1.48 12 Ezek 43.7 13 Isaiah 66.1-2 14 August Rule 7.3 15 Lk 22.27 16 Num 8.26 17 1 Cor 4.1

Understanding What Is Given

Vobis datum est nosse mysteria regni coelorum, illis autem non est datum. Audiant Pelagiani, qui sine gratia Dei quidquam se habere jactitant, quoniam nihil sine dono Dei percipitur. Unde Apostolus: Quid habes quod non accepisti? Propterea nemo praesumat de se, quia nihil habet ex se, nisi sola delicta. Accedat igitur alacer, fide devotus, gratia firmus in charitate, ut audiat cum apostolis in navi, ut intelligat quod datum est illis, quia quod illis et datum est, omnibus est repromissum. Magnum igitur est quod illis datum est nosse, quia haec est vita aeterna, ut cognoscant te solum verum Deum, et, quem misisti, Jesum Christum. Cognitio quippe haec magnum est sacramentum, unde dictum est: Regnum Dei intra vos est. Et quia hoc vere crediderant apostoli, habebant non ex se, sed ex dono Dei jam illud in quo est vita aeterna. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib VII Cap XIII Source: Migne PL 120.485b

To you it has been given to know the mysteries of the kingdom of heaven, to them it has not been given. 1 Let the Pelagians hear, they who without the grace of God boast that they have something in themselves, because nothing is received without the giving of God. Whence the Apostle says: 'What do you have that you have not received?' 2 Therefore let no one presume about himself, because from himself he has nothing, unless only faults. So let him come cheerfully, devout in faith, firm in charity by grace, that he hear with the Apostles in the boat, that he understand what is given to them, because what is given to them is promised to all. Great is that which was given to them to know, because this is life eternal, 'that they know you, the only true God, and Him whom you sent, Jesus Christ.' 3 This knowledge is a great mystery, whence it is said: 'The kingdom of God is within you.' 4 And that the Apostles truly believed this, they had not from themselves, but from the gift of God, that in which already is life eternal. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 7, Chap 13 1 Mt 13.11 2 1 Cor 4.7 3 Jn 17.3 4 Lk 17.21

The Clean

Dicit ei Simon Petrus: Domine, non tantum pedes meos, sed et manus, et caput. Dicit ei Jesus: Qui lotus est, non indiget nisi ut pedes lavet, sed est mundus totus. Et vos mundi estis... Commedans ergo Apostolos, Veritas ait: Vos mundi estis; mundi, inquam, munditia cordis, munditia oris, munditia operis, et munditia conversationis. Vulgariter enim solemus mundare quatuor, scilicet faciem, os, manus et vestes. Per hunc modum lavant justi faciem cordis; Tobiae tertio ait Sara: Tu scis, Domine, quia numquam concupivi virum et mundam servavi animam meam ab omni concupiscentia; de hoc secundae ad Corinthios septimo: Mundemus nos ab omni inquinamento carnis et spiritus, perficientes sanctificationem. Hanc petebat David in Psalmo, cum dicebat: Cor mundum crea in me, Deus; hoc praecipitur Isaiae primo: Lavamini, mundi estote, etc. Item mundum habent sermonem oris, quod habebat Iob, undecimo, qui dicebat: Purus est, Domine, sermo meus, et mundus sum in conspectu tuo. Hanc monet Apostolus ad Ephesios quinto: Fornicatio et immunditia non nominetur in vobis. Item, munda habent manus operis, quod habebat ille, Genesis vigesimo, qui dicebat: In simplicate cordis mei et in munditia manuum mearum feci hoc, et secundi Regum vigesimo secundo: Restituet mihi Dominus secundum iustitiam meam, et secundum munditiam manuum mearum in conspectu oculorum eius. De hac Iob vigesimo secundo: Salvabitur innocens munditia manuum suarum. Item, mundam habent iusti vestem conversationis, ad quam hortabatur Iacob filios suos, dicens Genesis trigsimo quinto: Abiicite deos alienos, qui in medio vestri sunt, et mundamini et mutate vestimenta vestra. Sic ergo habent munditiam vultus, munditiam oris, munditiam manuum et munditiam vestium Sancti, quibus dicitur a Domino: Vos mundi estis. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XIII, Collatio LI Source: Here, p599

Peter said to Him, 'Lord, wash not only my feet, but my hands and my head.' Jesus said to him, 'A man who has bathed does not need to do any more than wash his feet, but he is clean all over. And you are clean...' 1 Therefore commending the Apostles, the Truth says, 'You are clean.' And clean, I say, in cleanliness of heart, of mouth, of works, and of conduct. Commonly we are accustomed to be clean in four ways, that is, regarding the face, the mouth, the hands, and clothes. In this way the righteous wash the face of the heart: In the third chapter of Tobit Sara says:'You know, O Lord, that I have never lusted for a man, and I have kept my soul clean from all concupiscence.' 2 In the seventh chapter of the second letter to the Corinthians: 'Let us cleanse ourselves from every defilement of the flesh and spirit, perfecting sanctification.' 3 David seeks this in the Psalm when he says: 'Make my heart clean, O Lord.' 4 This is commanded in the first chapter of Isaiah: 'Wash yourselves, be clean...' 5 The same cleanliness they have in the word of the mouth which Job had in the eleventh chapter: 'My word is pure, O Lord, and I am clean in your sight.' 6 The Apostle gives warning about this in the fifth chapter of Ephesians: 'Let not fornication and uncleanliness but named among you.' 7 Likewise they have cleanliness in works, which he had in the twentieth chapter of Genesis, who said: 'In the simplicity of my heart and with clean hands I did this.' 8 And in the twenty second chapter of the second book of Kings:'Let the Lord return to me according to my righteousness and according to the cleanliness of my hands in the sight of His eyes.' 9 Concerning this in the twenty second chapter of Job: 'The innocent shall be saved by the cleanliness of their hands.' 10 Likewise the righteous have cleanliness in the clothing of conduct, to which Jacob exhorts his sons, saying in the thirty fifth chapter of Genesis: 'Cast out foreign gods from among you, and be clean and change your garments.' 11 Thus they have cleanliness of face, of mouth, of hands, of clothing, the saints, to whom it is said by the Lord: 'You are clean.' Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 13 1 Jn 13.9-10 2 Tob 3.16 3 2 Cor 7.1 4 Ps 50.12 5 Isaiah 1.16 6 Job 11.4 7 Ephes 5.3 8 Genes 20.5 9 2 Kings 22.25 10 Job 22.30 11 Genes 35.2

Apostles And Spectacles

Puto enim quod Deus nos apostolos novissimos ostendit, quasi morti destinatos. Hoc personae suae deputat, quia semper in necessitate fuit, persecutiones et pressuras ultra caeteros passus, sicut passuri sunt Enoch et Elias, qui ultimo temporte futuri sunt apostoli. Mitti enim habent ante Christum ad praeparandum populum Dei, et muniendas omnes Ecclesias, ad resistendum antichristo, quos et persecutiones pati et occidi lectio Apocalyspsis testatur. Horum ergo tempus suo tempori comparavit Apostolos dicens: Quasi morti destinatos, ad hoc enim venturi sunt, ut occidantur. Quia spectaculum facti sumus huic mundo, et angelis et hominibus... Quia erunt spectaculum et Enoch et Elias usque adeo, ut corpora eorum in platea projiciantur in conspectu totius populi infidelis; ita et apostoli spectaculum facti sunt, quia publice ridebantur, positi ad injuriam et mortem quam passi sunt. Mundum autem, angelos et homines dixit; quia et anglei mali sunt, dicente David in psalmo septuagesimo septimo: Vexabat illos per angelos malos, et homines mali and increduli; his apostolorum injuriae oblectamento sunt. Mundus autem idcirco infidelias dicitur, quia visibilia sequitur. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput IV Source: Migne PL 17.204d-b

I think that God shows us to be the last Apostles, as men appointed to die. 1 He attributes this to his own person, because he was always in need and suffered persecutions and pressures beyond all others, as Enoch and Elijah shall suffer, who in the last time shall be Apostles. 2 For being sent before Christ they must prepare the people of God and the walls of all the Churches to resist the Antichrist, they who then shall suffer persecution and be killed, as the book of the Apocalypse bears witness. Therefore the Apostle compares his own time to these, saying: 'As men appointed to die,' for to this they will come, that they be slain. We are made a spectacle to this world, even to angels and men... Because Enoch and Elijah shall be a spectacle, even so much so that their bodies shall be cast into the street in the sight of all the faithless people, so even the Apostles were made a spectacle, because they were publicly ridiculed, and given over to injury, and even to the deaths which they suffered. He speaks of the world and of angels and men, because there are wicked angels, with David saying in the seventy seventh Psalm: 'He distressed them with wicked angels,' 3 and men are wicked and unbelieving, and to these the injuries of the Apostles are a delight. He speaks of the world for unfaithfulness, because it follows visible things. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 4 1 1 Cor 4.9 2 The two witnesses of Apoc 11.3 3 Ps 77.49

Called And Chosen

Vocatus Apostolus... Nomen hoc, id est vocatus, quia ad omnes pertinet qui in Christo credunt, generale potest videri sed unusquisque secundum id quod in eo praevidit et elegit Deus, aut apostolus vocatur, aut propheta, aut magister, aut liber ab uxore, aut servus in conjuge; et pro diversitate gratiae completur illud quod scriptum est: Multi sunt vocati, pacui autem electi. Sciendum tamen est quod possibile est aliquem esse vocatum apostolum, aut vocatum prophetam, aut vocatum magistrum, et si neglexerit vocationis suae gratiam, decidere ex ea, sicut et Judas, qui apostolus vocactus est, et negligens vocationis suae gratiam, ex apostolo effectus est proditor. Et fuit quidem vocatus apostolus, sed non fuit electus apostolus. Sed et ille prophet qui in tertio Regnorum libro refertur prophetasse de Jeroboam, vocatus propheta fuit; si autem electus, ipse discutito, quonaim quidem prohibitus panem manducare in Israel, manducavit, et interemptus est a leone. Sunt et multi vocati magistri per omnes Ecclesias Dei, et vocati ministri; sed necscio qui in his electi magistri sint, et electi ministri. Sic et puto esse quosdam vocatos quidem ut patiantur pro Christo, non tamen electos; id est, vocatos martyres, sed non electos martyres; ut sunt illi qui post tormentorum agones et carcerum, non usque ad finem in confessionis tolerantia perdurarunt. Est et vocata virgo, sed non electa virgo; quae scilicet non fuerit sancta corpore et spiritu. Et est vocatus pastor, sed non electus pastor, qui praeest quidem gregi, et lacte ejus utitur, et lanis ejus operitur; sed infirmum non requirit, et claudum non colligit, et fortem circumscribit in labore. Ita est et vocatus abstinens, sed non electus abstinens, scilicet qui jejunat tristis, et exterminans faciem suam ut hominibus placeat. Sed et per singulos gratiarum gradus similiter invenies multos quidem vocatos, paucos autem electos. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber Primus, Interprete Rufino Aquileiense Source: Migne PG 14.840a-842a

Called to be an Apostle...1 This word, that is 'called,' because it pertains to everyone who believes in Christ, it is possible to consider generally, but each one, according to what God foresees and chooses in him, either is called to be an Apostle, or prophet, or teacher, or free from a wife, or a servant in marriage, and according to the diversity of grace it is fulfilled with is written, 'Many are called, few are chosen.' 2 It must be known, however, that it is possible that someone is called as an Apostle, or prophet, or teacher, and if he neglects the grace of his vocation, he is cut off from it, as Judas, who was called an Apostle, and neglecting the grace of his vocation was made a traitor from an Apostle. And certainly he was called to be an Apostle, but he was not a chosen Apostle. Even that prophet in the third book of Kings who was said to have prophesised to Jeroboam, was called a prophet, but if chosen, he ruined himself, because being prohibited to eat bread in Israel, he ate and was slain by a lion. 3 There are many who are called teachers throughout all the Churches of God, and ministers, but I do not know who among them are chosen teachers and ministers. So I think there are some called to suffer for Christ, but they are not chosen, that is, they are called martyrs, but they are not 'chosen' martyrs. They are the ones who after the agony of torments and prison, do not endure in the patience of confession to the end. She is called to be a virgin, but not a chosen virgin, who shall not be holy in body and spirit. And he is called a shepherd but not a chosen shepherd, who has charge of the flock, and makes use of its milk and covers himself in its wool, but he does not seek out the weak, and he does not attend to the lame, and he heaps toil on the strong. 4 Thus a man called abstains, but in abstincence he is not chosen, as he who grieves to fast and disgures his face that he might please men. 5 And through each step of grace similarly we find many who are called and few who are chosen. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 1, Translated by Rufinus of Aquileia 1 Rom 9.3 2 Mt 22.14 3 3 Kings 13.1-25 4 Ezek 34.3-4 5 Mt 6.16

Knowing Better

Dicit ei iterum: Simon Joannis, diligis me? Ait illi: Etiam Domine, tu scis quia amo te. Dicit ei Petrus, jam firmus ut petra, non vacillans ad vocem ancillae, Etiam, Domine hoc est, Ita, Domine. Non audet Petrus invocare conscientiam propriam in qua prius deceptus fuit: sed Domini conscientiam invocat, dicens: Tu scis, Domine, quia amo te. Ac si dicat: Tu nosti plus quam ego. Tu, Domine, qui corda nosti omnium, ostende quem elegeris. Sanctus Albertus Magnus, Commentarium in Joannem, Caput XXI Source: Here, p336

Again He said to him, 'Simon, son of John, do you love me?' He said to him: 'Indeed, Lord, you know that I love you.' 1 'He said to him.' Peter, now firm as a rock, not wavering as at the voice of the maid-servant, says, 2 'Indeed, Lord,' that is, 'So it is, Lord.' Peter does not dare invoke his own conscience in which he was deceived before, but he invokes the conscience of the Lord, saying, 'You know,' Lord, 'that I love you.' As if he said, 'You know better than I.' 'You, O Lord, who know all hearts, show the one whom you have chosen.' 3 Saint Albert The Great, Commentary On The Gospel of St John, Chapter 21 1 Jn 21.16 2 Mt 26.69-75 3 Acts 1.24

Building On The Rock

Omnis ergo qui audit verba mea hæc, et facit ea, similabo eum, inquit, viro sapienti, qui aedificavit domum suam supra petram. Quaerendum igitur quis sit iste architectus, qui aedificavit domum suam supra petram, cui assimilari debeat is qui audit et facit verba Salvatoris? Non enim simpliciter de quolibit artifice domorum accipiendum puto, quae saepe supra petras aedficatae impulsu ventorum praecipitanter ruunt, sed forte de illo qui ait: Ut sapiens architectus fundamentum posui. Magnum itaque est quempiam Paulo assimilari. Ipse enim hoc ait; sed si veraciter inspicimus, magis adhuc est quod promittitur. Quia nisi Dominus aedificaverit domum, in vanum laborant omnes qui aedificant eam. Idcirco licet Petrus aedificet, licet Paulus, licet quilibet sanctorum seu doctorum, Christus est vir sapiens qui aedificat; non quascunque domos, sed unam coelestem in coelis, supra se, qui recte petra est appelatus, fundamento fidei collocatam. Unde in hoc eodem Evangelio Perto dicitur: Tu es Petrus et super hanc petram aedificabo Ecclesiam meam, id est: A qua tu Petrus sortiris nomen, pro firmitate fidei, supra ipsam eamdemque petram aedificabo fundamento fidei Ecclesiam, quae est domus Dei vivi constructa in coelestibus lapidibus pretiosis. Ubi nullus haereticorum aedificat, nullus hypocrita, nullus terrenarum thesaurizatorum, nullus vitiorum sectator, sed soli qui audiunt quod docuit, et faciunt ut docuit. Sanctus Paschasius Radbertus Corbeiensis, Expositio In Evangelium Matthaei, Lib IV Cap VII Source: Migne PL 120.329b

Therefore everyone who hears my words and does them, I shall liken him to that wise man who built his house on a rock. 1 One must ask, therefore, who this architect is, who built his house on the rock, to whom he should be likened who heard and did the words of the Saviour. For it is not, I think, that this is to be understood as about any builder of houses, which often being set on rock are yet thrown down by blasts of the wind, but perhaps concerning him who said: 'As a wise architect I have placed the foundation.' 2 Great, then, it is for anyone to be likened to Paul. He himself said this, but if we truly inspect it, more is promised. Because 'unless the Lord builds the house, all labour in vain who build it.' 3 So when Peter builds, when Paul, when which ever one of the saints and teachers, Christ is the wise man who builds, and not any sort of house, but the heavenly one in heaven, and upon Himself, who rightly is named the rock, 4 it is set, on the foundation of faith. Whence in this same Gospel it is said to Peter: 'You are Peter and on this rock I shall build my church.' 5 That is, from that which you, Peter, draw your name, on account of the firmness of your faith, on that same rock I shall build my Church, on the foundation of faith, which is the house of the living God constructed in heaven with precious stones. Where no heretic builds, no hypocrite, none who heap up worldly riches, none who pursue the vices, but only the one who hears what He teaches and does what He teaches. Saint Paschasius Radbertus, Commentary On The Gospel of Saint Matthew, Book 4, Chap 7 1 Mt 7.24 2 1 Cor 3.10 3 Ps 126.1 4 1 Cor 10.4 5 Mt 16.18

The Naming Of Peter

Invenit hic primum fratrem suum Simonem, et dicit ei: Invenimus Messiam, quod est interpretatum Christus. Et adduxit eum ad Jesum. Et adduxit eum ad Jesum. Intuitus autem eum Jesus, dixit: Tu es Simon, filius Jona; tu vocaberis Cephas, quod interpretatur Petrus. Quaeritur de hoc quod dicitur: Tu vocaberis Cephas, utrum hoc nomen ei tunc imponat. Quod non videtur: 1 Per interlinearem Nondum imponit ei nomen, sed praesignat. 2 Item Marci tertio dicitur, quod Dominus vocavit duodecim; et tunc imposuit Simoni nomen Petrus. 3 Item Matthaei decimo sexto dicitur, quod tunc imposuit, quando confessus fuit. Respondetur communiter, quod hoc nomen Petrus hic fuit praesignatum, Marci tertio impositum, Matthaei decimo sexto confimatum. Sed Augustinus huic solutioni contradicit dicens, quod hoc nomen fuit Petro impositum, quando ab Andrea ductus est ad Christum; et Beda similiter dicit super Marci tertio, quod non tunc impositum, sed ante. Propter hoc dicendum, quod modo fuit ei impositum, sed tamen non fuit vulgatum; quia adhuc non ex tunc appellabatur ab aliis Petrus, sed alio nomine suo priori; sed post, Marci tertio, voluit, quod hoc nomine vocaretur; Matthaei vero decimo sexto haec nominatio celebris redditur per dignitatem nomini congruentem. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p488-9

Andrew first found his brother Simon and said to him, 'We have found the Messiah, which means the Christ,' and he led him to Jesus. Having looked at him, Jesus said, 'You are Simon, son of Jonah, and you shall be called Cephas, which means Peter.' 1 It is asked concerning this which is said: 'You shall be called Cephas,' whether this name was given then. It seems not: 1 According to the gloss: 'It was not yet given but foretold.' 2 In the third chapter of Mark it is said that when the Lord called the twelve, that then He gave the name of Peter to Simon. 2 3 In the sixteenth chapter of Matthew is it said that He gave it when Peter confessed. 3 It is commonly answered that this name of Peter was here foretold, in the third chapter of Mark given, and in the sixteenth chapter of Matthew confirmed. But Augustine speaks against this solution, saying that the name of Peter was given when Andrew led him to Christ, 4 and similarly Bede says on the third chapter of Mark, that it was not given then but before. 5 Because of this it must be said that it was given here and yet not as commonly understood, because not from then was he called Peter by others, but by his previous name, then after, in the third chapter of Mark, he wished that he be called by this name, and in the sixteenth chapter of Matthew this celebrated naming is given because of the fitting dignity of the name there. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.41-42 2 Mk 3.14-16 3 Mt 16.15-18 4 Aug Consensu Evangelist 2.17.34, PL 34.1094 5 Bede Com Mark Lib 1.3, PL 92.159d

The Naming Of John

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

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

Light And Fire

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

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

John And The Lamp

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

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

Three Ways

Utinam dirigantur viae meae... Tres sunt viae: Via Dei, via hominis, via diaboli. Via Dei est veritas, via hominis est necessitas, via diaboli iniquitas. Via Dei et diaboli numquam flecti possunt, ut ad aliud tendant, quia nec via Dei mala, nec via diaboli bona aliquando esse potest. Via hominis mutabilis est, et ad diversa inflectitur; hoc est, vel ad viam Dei vel ad viam diaboli. Si enim necessitas intorquetur ad cupiditatem, et cupiditas ad iniquitatem, via hominis flectitur, ad viam diaboli. Si autem diriguntur ad mensuram, et mensura ad justitiam, via hominis directa est ad viam Dei. Propterea ait: Utinam dirigantur viae meae. Hugo De Sancte Victore, Miscellanea, Liber II, Caput LXIX Source: Migne PL 177.628b-c

O that my ways were directed...1 There are three ways: The way of God, the way of man, the way of the devil. The way of God is truth, the way of man is need, the way of the devil wickedness. The ways of God and the devil cannot be bent, so that they tend to something else, because it is not possible that the way of God is evil at any time, nor may the way of the devil be good. The way of man is changeable, and it is bent to different things, that is, either to the way of God or to way of the devil. If need bends it to excessive desire, and that to wickedness, the way of man is bent to the way of the devil. But if it is directed by moderation, and moderation to righteousness, the way of man is directed to the way of God. Therefore it is said, 'O that my ways were directed...' Hugh Of Saint Victor, Miscellanea, Book 2, Chapter 69 1 Ps 118.5

The Fathers Of Men

Sunt itaque filiorum Adam patres: Deus, homo, diabolus. Deus propter naturam, homo propter speciem, daibolus propter malitiam. In his ergo quae hominis sunt, esse habent necessitate; in his quae Dei, bona voluntate; in his quae diaboli, malignitate. Si naturam, in qua bonus a bono bene, et ad bonum creatus es, diligis, custodis, et ad id ad quod facta est, dirigis, in his quae Dei patris tui sunt manes, nec a Jerusalem recedis; et super prudentia ac responsis, quibus mille tentationibus carnis, mundi, diaboli, respondes, quae te argute et valde cavillose, dum tentant, interrogant, mirari facis ipsos spiritus nequam, qui tentatores tui sunt. Quod si honorem conditionis tuae naturae non intelligis, quae facta es pulchra inter mulieres, et abis post vestigia gregum, incipiens assimilari jumentis insipientibus; si etiam ipsum bonum, quod in te est, malitia a maligno concepta infeceris, ut sis superbia tumidis, invidia tabidus, ira turbulentus, tristia dejectus, anxius avartitia, gula avidus, luxuria immundus: in his quae patris tui sunt diaboli, manifeste esse convinceris. In his autem, quae hominis patris sunt, propter animale adhuc corpus, necessitatem essendi, vel potius transeundi habentes, victum et vestitum quaeramus: nec nos tentatio apprehendat, nisi humana, quominus his velimus esse contenti. Isaac, Cisterciensis Abbas, Sermo VIII Source: Migne PL 194.1717d-1718b

Those who are the children of Adam have three fathers, God, man and the devil. God for their nature, man for their kind, the devil for their wickedness. The things which are of man are theirs by necessity, the things which are of God by a good will, the things of the devil by wickedness. If you guard the nature in which good from good is created for the good and you direct it to that for which it was made, you will remain in God the Father, you will not leave Jerusalem, and because of your wisdom and replies to those thousand temptations of the flesh, the world, the devil, who dispute with you extremely captiously, you shall astonish the spirits of iniquity who test you while they put you to trial. 1 But if you do not understand the value of your nature given by the Creator, which makes you beautiful among women, and you go after the tracks of the herd, 2 becoming like mindless beasts, 3 and if you defile that good which is in you with wickedness begotten by the wicked one, so that you become swollen with pride, and rotten with envy, and vexed with wrath, and cast down by sorrow, and anxious because of avarice, and greedy with desire, and filthy with lust, then you are manifestly convicted of being in those things which belong to your father the devil. As for those things in which man is our father, while yet in the animal body, let us seek only that food and clothing which our present, or rather passing, needs require, 4 so that content in these things 'No trial shall seize us unless human.' 5 Isaac of Stella, from Sermon 8 1 Lk 2.47 2 Song 1.7 3 Ps 48.13 4 1 Tim 6.8 5 1 Cor 10.13