Lecture 6 Lectio 6 The harvest and laborers Messa et operarii ^9:35 And Jesus went about all the cities and towns, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every disease, and every infirmity. [n. 801] ^9:35 Et circuibat Iesus omnes civitates et castella, docens in synagogis eorum, et praedicans Evangelium regni, et curans omnem languorem, et omnem infirmitatem. [n. 801] ^9:36 And seeing the multitudes, he had compassion on them: because they were distressed, and lying like sheep that have no shepherd. [n. 804] ^9:36 Videns autem turbas misertus est eis, quia erant vexati et iacentes, sicut oves non habentes pastorem. [n. 804] ^9:37 Then he says to his disciples, the harvest indeed is great, but the laborers are few. [n. 806] ^9:37 Tunc dicit discipulis suis: messis quidem multa, operarii autem pauci. [n. 806] ^9:38 Beseech therefore the Lord of the harvest, that he send forth laborers into his harvest. [n. 809] ^9:38 Rogate ergo Dominum messis, ut mittat operarios in messem suam. [n. 809] 800. It was shown how he had helped those who approached; here he touches upon the fact that he went to them. And here he touches upon two things: 800. Ostensum est qualiter subvenerat occurrentibus, hic tangit quod ad eos ibat: et hic duo tangit. first, how he imparts an effect to certain ones; Primo qualiter impendit quibusdam effectum; second, how he gives affection, at and seeing the multitudes, he had compassion on them. secundo quomodo affectum, ibi videns autem turbas, misertus est eis. And concerning the first, Et circa primum first he shows where he imparts help; primo ostendit ubi impendit auxilium; second, what he taught; third, what he did. secundo quod docuit; tertio quod fecit. 801. It says then, and Jesus went about all the cities and towns. In which an example is given to preachers that they should not be content to preach in one place only; I have chosen you; and have appointed you, that you should go, and should bring forth fruit (John 15:16). 801. Dicit ergo et circuibat Iesus omnes civitates et castella. In quo datur praedicatoribus exemplum, quod non sint contenti praedicare in uno loco tantum; Io. XV, v. 16: posui vos, ut eatis, et fructum afferatis et cetera. All the cities and towns. And this is well ordered with what came before, because they had said that he cast out demons by the prince of demons; therefore he makes it plain that he does not have a demon, as befits him; with those who hated peace I was peaceable: when I spoke to them they fought against me without cause (Ps 119:7). Omnes civitates et castella. Et bene illud ordinatur cum praecedentibus. Quia dixerant quod in principe daemoniorum eiiciebat daemonia; ideo manifestat se non habere daemonium, ut ei conveniat, Ps. CXIX, 7: cum his qui oderunt pacem eram pacificus, dum loquebar illis, impugnabant me gratis. 802. There follows what he announced; for he did two things, since he was teaching and preaching in the synagogues. 802. Sequitur quid annuntiabat; duo enim faciebat, quia in synagogis erat docens et praedicans. Teaching those things which pertain to faith, preaching those things which pertain to morals. Likewise, it was before many people, because he was in the synagogues; I have declared your justice in a great church (Ps 39:10), in which it also differs from the teaching of the heretics, which is secret. Not so the teaching of Christ: in secret I have spoken nothing (John 18:20). Docens quae ad fidem praedicans quae ad mores. Item coram multis, quia in synagogis; in Ps. XXXIX, 10: annuntiavi iustitiam tuam in ecclesia magna: in quo etiam differt a doctrina haereticorum, quae est in occulto. Secus doctrina Christi; Io. XVIII, 20: nihil in occulto locutus sum vobis. Likewise, it touches upon what he teaches, the Gospel of the kingdom; for this was I born, and for this came I into the world; that I should give testimony to the truth (John 18:37). Hence he taught heavenly things; I am the Lord your God who teaches you profitable things (Isa 48:17). Item tangit quae docet, quia Evangelium regni; Io. XVIII, 37: in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati et cetera. Unde caelestia docebat; Is. XLVIII, 17: ego Dominus docens te utilia. 803. Next, what he did by deed is shown: healing every disease, and every infirmity. Disease, regarding heavy infirmities; infirmities, regarding the light; who forgives all your iniquities: who heals all your diseases (Ps 102:3). And why is this? That he might confirm by miracle what he taught by word, the Lord working withal, and confirming the word with signs that followed (Mark 16:20). Also, that he might show an example to preachers, that they should do and teach; Jesus began to do and to teach (Acts 1:1). 803. Postea ostenditur facto quid fecit curans omnem languorem et omnem infirmitatem. Languores, quoad graves infirmitates; infirmitates, quoad leves; in Ps. CII, 3: qui propitiatur omnibus iniquitatibus tuis, qui sanat omnes infirmitates tuas. Et quare hoc? Ut confirmaret miraculo quod dicebat verbo, ut in Mc. ult., 20: Domino cooperante, et sermonem confirmante sequentibus signis. Item ut ostenderet exemplum praedicatoribus ut facerent et docerent; Act. I, 1: coepit Iesus facere et docere. 804. And seeing the multitudes, he had compassion on them. Here he shows how the Lord gave affection to certain men; and this against the opinion of some, for there has been the opinion that affection suffices for nothing, but rather an effect is required. But here he says, and seeing the multitudes, he had compassion on them. 804. Videns autem Iesus turbas, misertus est illis. Hic ostendit qualiter Dominus quibusdam impendit affectum; et hoc contra quosdam; opinio enim fuit quod nullus sufficiebat affectus, sed requirebatur effectus; sed hic dicit videns Iesus turbas, misertus est illis. And first, he touches upon how he had compassion; second, he sets forth the example. And first, he sets down Christ’s mercy; second, the reason. Et primo tangit quomodo miserebatur; secundo ponit exemplum. Et primo ponit misericordiam Christi; secundo causam. 805. He says then, seeing the multitudes, namely with a pious consideration, he had compassion on them, because it is proper to him to be compassionate; his tender mercies are over all his works (Ps 144:9). David desired this vision, saying, look upon me, and have mercy on me (Ps 24:16). And he had compassion on them, because they were distressed by demons, and also lying, that is, prostrated by infirmities. Or distressed by errors, lying in sins, like sheep that have no shepherd. Hence, where there is no governor, the people will fall (Prov 11:14). And, and my sheep were scattered, because there was no shepherd (Ezek 34:5); and in the same place, woe to the shepherds of Israel, that fed themselves (Ezek 34:2). As in, O shepherd, and idol, that forsakes the flock (Zech 11:17). 805. Dicit ergo videns etc. scilicet pia consideratione, misertus est eis, quia proprium est ei misereri; Ps. CXLIV, 9: miserationes eius super omnia opera eius. Istud visum desiderabat David, dicens Ps. XXIV, 16: respice in me, et miserere mei. Et quibus misertus est, quia vexati, a daemonibus, item iacentes, scilicet prostrati ab infirmitatibus. Vel vexati erroribus, iacentes peccatis, sicut oves non habentes pastorem. Unde Prov. XI, 14: ubi non est gubernator, populus corruet et cetera. Et Ez. c. XXXIV, 5: dispersae sunt oves meae, eo quod non esset eis pastor; et in eodem: vae pastoribus Israel qui pascebant semetipsos. Ut Zac. XI, 17: O pastor et idolum derelinquens gregem. 806. Then he says to his disciples. Here he leads other men to have compassion, and 806. Tunc dicit discipulis suis. Hic inducit aliquos ad miserendum, et first, he gives the reason; primo assignat causam; second, he leads them to the effect, at beseech therefore the Lord of the harvest, that he send forth laborers into his harvest. secundo inducit ad effectum, ibi rogate ergo Dominum messis ut mittat operarios in messem suam. And he sets forth two causes: Et ponit duas causas. first, the multitude of those stretching out toward the good; Primo multitudinem tendentium ad bonum; second, the scarcity of teachers, at but the laborers are few. secundo paucitatem doctorum, ibi operarii autem pauci. 807. Many had come together, and so he says, the harvest indeed is great. The harvest is not said when the grain flowers, or when it is on the ear, but at the time when it is ready to be collected; thus men were already disposed to believing through the effect of preachers. A similar thing is found in, lift up your eyes, and see the countries; for they are white already to harvest (John 4:35). 807. Multi convenerant; ideo dicit messis quidem multa. Messis non dicitur quando frumentum florescit, vel cum est in spica, sed tunc quando iam dispositum est ut colligatur; sic homines iam dispositi erant ad credendum per effectum praedicatorum: simile habetur Io. IV, 35: levate oculos vestros, et videte regiones, quoniam albae sunt iam ad messem. 808. But the laborers are few, namely good men; hence the Apostle: for we are God’s coadjutors (1 Cor 3:9). Spend therefore what is yours. 808. Et operarii pauci, scilicet boni; unde Apostolus, I Cor. III, 9: Dei enim adiutores sumus. Impendentes ergo quod vestrum est. 809. And what then? Beseech therefore the Lord of the harvest, that he send forth laborers into his harvest. When we have a lack, we should run back to God, since the duty of preaching is only accomplished by prayers: for the one who sent the workers is the Lord, hence he says, I have sent you (John 4:38). And he asks that it should be asked, that we might accumulate merit when we pray for the salvation of others. Likewise, he set down such an ordering of things that the sanctity of some might profit others, as every man has received grace, ministering the same one to another: as good stewards of the manifold grace of God (1 Pet 4:10). Hence he willed that whatever they received of grace and sanctity, they should expend on others, and he himself hears when he is asked. For he asks that he should be asked to send them. And how will they preach unless they be sent? (Rom 10:15). For authority is obtained; likewise grace, hence: the charity of Christ presses us (2 Cor 5:14). 809. Et quid? Rogate Dominum messis ut mittat operarios in messem suam. Quando habemus defectum, debemus recurrere ad Deum, cum officium praedicationis non nisi precibus impetretur: qui enim mittit operarios, est Dominus, unde dicitur; ego misi vos. Et rogat ut rogetur, ut nobis accumulet meritum, dum pro salute aliorum oramus. Item talem ordinem posuit, ut sanctitas aliorum aliis prosit, ut I Petr. IV, 10: unusquisque ut accepit gratiam in alterutrum illam administrantes, sicut boni dispensatores multiformis gratiae Dei et cetera. Unde vult ut quicquid gratiae et sanctitatis receperunt, aliis impendant, et ipse rogatus exaudit. Rogat enim ut ipse rogetur ut eos mittat; Rom. X, 15: quomodo praedicabunt nisi mittantur? Acquiritur enim auctoritas; item gratia, unde: caritas Christi urget nos. Similarly, beseech therefore the Lord of the harvest, that he send forth laborers, not mercenaries who corrupt others by a bad example, into his harvest, namely into God’s harvest. For mercenaries are not sent into God’s harvest, but into their own harvest, because they do not seek the glory of God, but their own gain. Item, rogate Dominum messis ut mittat operarios, non quaestuarios qui corrumpunt malo exemplo, in messem suam, scilicet in messem Dei. Quaestuarii enim non mittuntur in messem Dei, sed in messem suam, quia non quaerunt gloriam Dei, sed commodum suum. Chapter 10 Caput 10 The Apostolic Mission Missio Apostolica Lecture 1 Lectio 1 Mission of the apostles Missio apostolorum ^10:1 And having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities. [n. 810] ^10:1 Et convocatis duodecim discipulis suis, dedit illis potestatem spirituum immundorum, ut eiicerent eos, et curarent omnem languorem, et omnem infirmitatem. [n. 810]