Lecture 3 Lectio 3 Beginning of preaching Inceptio praedicentis ^4:23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom: and healing all manner of sickness and every infirmity, among the people. [n. 384] ^4:23 Et circuibat Iesus totam Galilaeam docens in synagogis eorum, et praedicans Evangelium regni: et sanans omnem languorem et omnem infirmitatem in populo. [n. 384] ^4:24 And his fame went throughout all Syria, and they presented to him all sick people who were taken with diverse diseases and torments, and such as were possessed by devils, and lunatics, and paralytics, and he cured them. [n. 389] ^4:24 Et abiit opinio eius in totam Syriam, et obtulerunt ei omnes male habentes, variis languoribus et tormentis conprehensos, et qui daemonia habebant, et lunaticos, et paralyticos: et curavit eos. [n. 389] ^4:25 And many people followed him from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond the Jordan. [n. 394] ^4:25 Et secutae sunt eum turbae multae de Galilaea, et Decapoli, et de Ierosolymis, et Iudaea et de trans Iordanem. [n. 394] 383. It is customary amongst kings that, the army being gathered together, they proceed to war; just so, Christ, with the army of apostles gathered together, proceeds to fighting against the devil by the office of preaching, to expel him from the world. Hence Christ’s teaching and preaching is treated of here. And set down is 383. Consuetudo est apud reges, quod congregato exercitu procedunt ad bellum: ita Christus, congregato exercitu apostolorum, procedit ad pugnandum contra diabolum per officium praedicationis, ad expellendum eum de mundo. Unde hic agitur de doctrina et praedicatione Christi. Et ponitur first, Christ’s preaching; primo Christi praedicatio; second, the effect of the preaching, at and his fame went throughout all Syria. secundo effectus praedicationis, ibi abiit opinio eius in totam Syriam et cetera. Concerning the first, he touches upon three things. Circa primum tria tangit. First, the concern of the one teaching, and the manner of teaching, and the confirmation of the teaching set forth. Primo sollicitudinem docentis et modum docendi, et propositae doctrinae confirmationem. 384. And the concern is shown in two things, because he was not seeking his own rest; hence, he went about; in carefulness, not slothful (Rom 12:11). Second, because he was not an acceptor of persons, whether of region or of village, but he went about all Galilee, without difference; let us go into the neighbouring towns and cities, that I may preach there also (Mark 1:38); in every place of his dominion (Ps 102:22). 384. Et sollicitudo ostenditur in duobus, quia non quaerebat propriam quietem; unde circuibat; Rom. XII, 11: sollicitudine non pigri. Secundo quia non erat acceptator personarum, terrarum, vel villarum, sed circuibat totam Galilaeam, absque differentia; Mc. I, 38: eamus in proximas civitates, ut et ibi praedicem; Ps. CII, 22: in omni loco dominationis eius. 385. The manner, at teaching in their synagogues. He says two things, teaching and preaching: teaching what should be done in the present, and foretelling the future; or teaching those things which pertain to the instruction of morals, I am the Lord your God who teaches you profitable things (Isa 48:17), foretelling the future, how beautiful upon the mountains are the feet of him who brings good tidings, and who preaches peace: of him who shows forth good, who preaches salvation (Isa 52:7). Or teaching natural justice, for certain things are brought forward in theology which natural reason dictates, namely justice and suchlike, and regarding this he says, teaching; but certain things are brought forth which exceed reason, such as the mystery of the Trinity and suchlike, and regarding this he says, preaching. 385. Modus, ibi in synagogis docens. Duo dicit docens et praedicans; docens quae agenda sunt in praesenti, praedicans de futuris: vel docens ea quae pertinent ad instructionem morum, Is. XLVIII, 17: ego Dominus docens te utilia, praedicans futura; Is. LII, 7: quam pulchri super montem pedes annuntiantis et praedicantis pacem, annuntiantis bonum, praedicantis salutem. Vel docens naturales iustitias: quaedam enim in theologia traduntur quae naturalis ratio dictat, scilicet iustitia, et huiusmodi: et quantum ad hoc dicit docens; quaedam vero quae excedunt rationem, sicut mysterium Trinitatis, et huiusmodi: et quantum ad hoc dicit praedicans. 386. But there is an objection here about what the Gloss says, that he was teaching natural justice, such as chastity, and humility, and so on: for it does not seem that the natural virtues can be called virtues, since the virtues come through grace. 386. Sed obiicitur de hoc quod dicit Glossa, quod doceret naturales iustitias, ut est castitas, et humilitas, et huiusmodi: naturales enim virtutes non videntur posse dici virtutes, quia virtutes sunt per gratiam. And one should say that the inclination, and the beginning, is natural; but the perfection, by which a man is rendered pleasing, is by grace, political things, and habituation. Et dicendum quod inclinatio et inchoatio est naturalis; sed perfectio, qua gratus homo redditur, est ex gratia, politica, et ex assuetudine. 387. In their synagogues. Note two things. First, that he sought the multitude, so that the preaching might accomplish more; I will give thanks to you in a great church (Ps 34:18). Likewise, that he preached only to the Jews; to you it behooved us first to speak the word of God (Acts 13:46). And preaching the Gospel of the kingdom: not fables and curious things, but those things which pertained to the kingdom of God, and those which would profit men. 387. In synagogis eorum. Nota duo. Primum quia quaerebat multitudinem, ut praedicatio magis proficeret; Ps. XXXIV, 18: confitebor tibi in ecclesia magna. Item quia solum Iudaeis praedicabat; Act. XIII, 46: vobis primum oportuit praedicari verbum Dei. Et praedicans Evangelium regni: non fabulas et curiosa, sed quae ad Dei regnum pertinebant, et ea quae hominibus proficerent. 388. Next, the preaching is confirmed by miracles; but they going forth preached everywhere: the Lord working withal, and confirming the word with signs that followed (Mark 16:20). Hence, healing. Sickness can be referred to bodily infirmity, and infirmities to infirmity of the soul; for the infirmities of the soul are not less than the infirmities of the body. Or, by sicknesses are meant heavy and long-lasting infirmities, while by infirmities are meant any other. Who heals all your diseases (Ps 102:3); the physician cuts off a short sickness (Sir 10:12). One is also given to understand in this that preachers should confirm their teaching with works; even if not with miracles, with a virtuous life; for I dare not to speak of any of those things which Christ works not by me, for the obedience of the gentiles, by word and deed, by the virtue of signs and wonders, in the power of the Holy Spirit (Rom 15:18–19). 388. Consequenter confirmatur praedicatio miraculis; Mc. ult., 20: illi autem profecti praedicaverunt ubique, Domino cooperante, et sermonem confirmante sequentibus signis. Unde sanans. Languor potest referri ad infirmitates corporales, infirmitas ad infirmitatem animae: non enim minores sunt infirmitates animae quam corporis. Vel per languores graves infirmitates et diuturnas; per infirmitates quamcumque aliam; Ps. CII, 3: qui sanat omnes infirmitates tuas; Eccli. X, 12: brevem languorem praecidit medicus. Datur intelligi etiam in hoc quod praedicatores debent suam doctrinam confirmare per opera; et si non per miracula, per vitam virtuosam; Rom. XV, 18: non audeo aliquid loqui eorum quae per me non efficit Christus in obedientiam gentium in verbo et factis, in virtute signorum et prodigiorum, in virtute Spiritus Sancti. 389. And his fame went throughout all Syria. Here the effect of the preaching is set down. And it is threefold, namely regarding example, the confidence which men had in him, and the devotion with which men followed him. 389. Et abiit opinio eius in totam Syriam. Hic ponitur effectus praedicationis: et est triplex, scilicet fama circa exemplum, fiducia quam homines de eo habebant, et devotio qua homines eum sequebantur. 390. It says then, and his fame went throughout all Syria. Syria is the region from Capernaum to the great sea; hence, he was made well known in the land of the gentiles, too. This also pertains to preachers, that they should have good testimony; take care of a good name (Sir 41:15); carefully study to present yourself approved unto God, a workman that does not need to be ashamed, rightly handling the word of truth (2 Tim 2:15). 390. Dicit ergo abiit opinio eius in totam Syriam. Syria est regio a Capharnaum usque ad mare magnum: unde et in terra gentilium divulgatum est. Hoc etiam pertinet ad praedicatores, ut habeant testimonium bonum; Eccli. XLI, 15: curam habe de bono nomine; II Tim. II, 15: sollicite autem cura teipsum probabilem exhibere Deo operarium inconfusibilem, recte tractantem verbum veritatis. Moreover, by Syria can be understood the pride of the world, because it is so interpreted; and the fame of Christ is spread through the whole world. Per Syriam autem potest intelligi superbia mundi, quia sic interpretatur: et fama Christi per totum mundum diffusa est. 391. The confidence, at they presented to him all sick people who were taken with diverse diseases; for they knew that he could heal. Heal me, O Lord, and I will be healed: save me, and I will be saved (Jer 17:14). And it says first, his fame went throughout, and after that, they presented to him, because when someone has a reputation for holiness, men more readily expose their wounds to his knowledge. With diverse diseases and torments. By these heavy infirmities are indicated spiritual infirmities. By diseases can be understood long-lasting infirmities, and enduring infirmity is indicated; a long sickness is troublesome to the physician (Sir 10:11). And because some are burdened by infirmity, and others by the bitterness of sorrow, this is indicated when it says, and torments; and those who have a tormenting, burdened conscience are indicated. The sorrows of death surrounded me: and the torrents of iniquity troubled me (Ps 17:5). And such as were possessed by devils; and this is what is said in Luke, and they that were troubled with unclean spirits, were cured (Luke 6:18). By this is understood those who worshipped idols; for all the gods of the gentiles are devils (Ps 95:5); and I would not that you should be made partakers with devils (1 Cor 10:20). 391. Fiducia, ibi et obtulerunt ei omnes male habentes; sciebant enim quod sanare poterat; Ier. XVII, 14: sana me, domine, et sanabor; salvum me fac, et salvus ero. Et dicit primo abiit opinio eius etc., et post, obtulerunt ei etc., quia quando aliquis habet famam de sanctitate, homines facilius detegunt ei conscientiae vulnus. Variis languoribus et tormentis comprehensos. Per istas graves infirmitates designantur infirmitates spirituales. Per languores possunt intelligi diuturnae infirmitates, et signatur infirmitas diu perseverans; Eccli. X, 11: languor prolixior gravat medicum. Et quia aliqui gravantur infirmitate, aliqui vero acerbitate doloris, hoc significatur cum dicit et tormentis comprehensos: et significantur illi qui habent conscientiam gravatam remordentem; Ps. XVII, 5: circumdederunt me dolores mortis, dolores Inferni circumdederunt me. Et qui daemonia habebant; et hoc est quod dicitur Lc. VI, 1: et qui vexabantur a spiritibus immundis, curabantur. Per hoc intelliguntur illi qui colebant idola; Ps. XCV, 5: omnes dii gentium daemonia; I Cor. X, 20: nolo vos socios fieri daemoniorum. 392. Those are properly called lunatics who suffer a certain weakness of insanity in the waning of the moon; and then they are taken up by demons. And the devil afflicts them more at that time for two reasons. Jerome gives one, and it is that he might defame a creature of God; and this also happens in the effects of the magic art, by which demons are called under certain constellations, and demons come for this purpose, that they might exalt the creature, and lead men into idolatry. 392. Lunatici proprie dicuntur qui patiuntur infirmitatem cuiusdam amentiae in defectu lunae: et tunc arripiuntur a daemonibus. Et diabolus tunc magis affligit propter duas rationes. Unam assignat Hieronymus, et est ut infamet creaturam Dei; et hoc etiam fit in effectibus magicae artis, qua invocantur daemones sub certis constellationibus et daemones veniunt ad hoc ut extollant creaturam, et inducant ad idololatriam. The second reason is better: because the devil cannot do anything except through the powers of a body. Now, there is no doubt that lower bodies are changed according to the various changes of the higher bodies. And therefore the devil, called at that time, comes gladly when he sees the higher bodies working toward that effect for which he is called. Moreover, in the waning of the moon, as is clear, fluids are diminished; and so the waning of the moon works toward such infirmity, when the earth is not full of fluids. And this is why the devil vexes more at that time; and this is and lunatics. Secunda ratio est melior, quia diabolus non potest aliquid, nisi per virtutes corporis. Non est autem dubium, quod corpora inferiora immutantur secundum diversas immutationes corporum superiorum. Et ideo tunc diabolus invocatus libenter venit, quando videt superiora corpora operari ad illum effectum pro quo invocatur. In defectu autem lunae, sicut patet, humiditates deficiunt; et ideo defectus lunae facit ad talem infirmitatem, quando terra non abundat humoribus; et ideo diabolus tunc magis vexat: et hoc est et lunaticos. 393. By them we can understand the inconstant, a holy man continues in wisdom as the sun: but a fool is changed as the moon (Sir 27:12), who have the intention of living chastely, but are overcome by passions, for I do not that good which I will; but the evil which I hate, that I do (Rom 7:15). And paralytics. Those are properly called paralytics who have their members loosened such that they are not able to gain control of their members. By these are signified the ignorant; and all these are cured by Christ, hence, and he cured them, that is, perfectly. 393. Per istos possumus intelligere inconstantes Eccli. XXVII, 12: homo sanctus in sapientia manet sicut sol: nam stultus sicut luna mutatur, qui habent propositum caste vivendi, sed vincuntur passionibus, secundum illud Rom. VII, 15: non enim quod volo bonum, hoc facio, sed quod odi malum, illud ago. Et paralyticos. Paralytici proprie dicuntur, qui habent membra resoluta, ita quod non possunt habere officium membrorum. Per istos significantur ignorantes: et isti omnes a Christo curantur; unde et curavit eos, scilicet perfecte. 394. Next, the third effect is set down, namely the devotion of those who followed; hence, and many people followed him. And arise, O Lord my God, in the precept which you have commanded: and a congregation of people will surround you (Ps 7:7–8). 394. Consequenter ponitur tertius effectus, scilicet devotio sequentium; unde et secutae sunt eum turbae multae; Ps. VII, 8: exurge, domine, in praecepto quod mandasti, et synagoga populorum circumdabit te. But one should know that men were following in different ways. For some, that is, the apostles, followed with a zeal for salvation, namely spiritual salvation; hence above: leaving their nets, they followed him (Matt 4:20); and, behold we have left all things, and have followed you (Matt 19:27). Some followed with a zeal for bodily salvation; and a very great multitude of people from all Judea and Jerusalem, and the sea coast both of Tyre and Sidon, who had come to hear him, and to be healed of their diseases (Luke 6:17–18). Some followed only out of curiosity, to see miracles; and a great multitude followed him, because they saw the miracles which he did on them that were diseased (John 6:2). Others followed to lie in ambush, such as the Pharisees and scribes; for I heard the reproaches of many, and terror on every side (Jer 20:10). Sciendum autem quod diversimode aliqui sequebantur, quia quidam studio salutis, scilicet spiritualis, scilicet apostoli; unde supra: relictis omnibus sequuti sunt eum; et infra XIX, 27: ecce nos reliquimus omnia, et secuti sumus te. Quidam studio salutis corporalis; Lc. VI, 17: turba copiosa plebis ab omni Iudaea, et Ierusalem, et maritima, et Tyri, et Sidonis, qui venerant ut audirent eum, et sanarentur a languoribus suis. Quidam curiositate tantum videndi miracula; Io. VI, 2: et sequebantur eum multi, quia videbant signa quae faciebat super his qui infirmabantur. Alii ad insidiandum, ut Pharisaei et Scribae; Ier. XX, 10: audivi contumelias multorum, et terrorem in circuitu. 395. From Galilee. This is the province where Christ first began to preach, and it is interpreted as ‘transmigration’. This signifies those who should transmigrate from vices to virtues. And from Decapolis. This is a region where there are ten villages; and it signifies those who are zealous in observing the ten commandments. And from Jerusalem. Jerusalem is interpreted as ‘vision of peace’; and it signifies those who come to Christ in the desire for peace; much peace have those who love your law (Ps 118:165). And from Judea. Judea is interpreted as ‘confession’, and signifies those who come to Christ through the remission of sins; made his sanctuary, Israel his dominion (Ps 113:2). And from beyond the Jordan. And this signifies those who come to Christ through baptism, for baptism was prefigured in the Jordan. 395. De Galilaea. Provincia est ubi Christus praecipue praedicabat, et interpretatur ‘transmigratio.’ Per hoc significantur illi qui debent transmigrare de vitiis ad virtutes. Et Decapoli. Regio est ubi sunt decem villae; et significantur illi qui student ad observantiam decem mandatorum. Et de Ierosolymis. Ierosolyma interpretatur ‘visio pacis’; et significat illos qui desiderio pacis ad Christum veniunt; Ps. CXVIII, 165: pax multa diligentibus nomen tuum. Et de Iudaea. Iudaea interpretatur ‘confessio’; et significat illos qui per peccatorum remissionem ad Christum veniunt; Ps. CXIII, v. 2: facta est Iudaea sanctificatio eius. Et de trans Iordanem; et significantur illi qui per baptismum ad Christum veniunt: in Iordane enim fuit figuratus baptismus. Chapter 5 Caput 5 The Sermon on the Mount Sermo in Monte Lecture 1 Lectio 1 Christ ascends the mountain Christus montem ascendit ^5:1 And seeing the multitudes, he went up onto a mountain, and when he had sat down, his disciples came to him. [n. 396] ^5:1 Videns autem Iesus turbas, ascendit in montem: et cum sedisset, accesserunt ad eum discipuli eius. [n. 396] ^5:2 And opening his mouth, he taught them, saying: [n. 401] ^5:2 Et aperiens os suum docebat eos, dicens: [n. 401] 396. And seeing the multitudes. Here the Lord sets forth his own teaching; and it is divided into three parts. 396. Videns autem Iesus turbas. Hic Dominus suam doctrinam proponit: et dividitur in partes tres. In the first, Christ’s teaching is set forth; In prima ponitur doctrina Christi; in the second, the power of the teaching; in secunda ponitur virtus doctrinae; in the third, the end to which it leads. in tertia finis ad quem perducit.