Gregorius. Una ovis tunc periit quando peccando homo pascua vitae reliquit. In deserto autem nonagintanovem remanserant: quia rationalis creaturae numerus, Angelorum videlicet et hominum, qui ad videndum Deum conditus fuerat, pereunte homine, erat imminutus; unde sequitur nonne dimittit nonaginta novem in deserto? Quia scilicet Angelorum choros reliquit in caelo. Tunc autem homo caelum deseruit, cum peccavit. Et ut perfecta summa ovium integraretur in caelo, homo perditus quaerebatur in terra; unde sequitur et vadit ad illam quae perierat, donec inveniat illam. GREG. One sheep then perished when man by sinning left the pastures of life. But in the wilderness the ninety and nine remained, because the number of the rational creatures, that is to say of Angels and men who were formed to see God, was lessened when man perished; and hence it follows, Does he not leave the ninety and nine in the wilderness, because in truth he left the companies of the Angels in heaven. But man then forsook heaven when he sinned. And that the whole body of the sheep might be perfectly made up again in heaven, the lost man was sought for on earth; as it follows, And go after that &c. Cyrillus. Numquid autem saeviens in reliquas motus est pietate unius? Nequaquam: sunt enim illae in tuto, circumsepiente illas potentissima dextera: sed magis oportebat misereri pereuntis, ne imperfecta videretur residua multitudo: una enim reducta, sortitur centenarius propriam speciem. CYRIL; But was He then angry with the rest, and moved by kindness only to one? By no means. For they are in safety, the right hand of the Most Mighty being their defense. It behoved Him rather to pity the perishing, that the remaining number might not seem imperfect. For the one being brought back, the hundred regains its own proper form. Augustinus de quaest. Evang. Vel illas nonaginta novem dixit quas reliquit in deserto, superbos significans, tamquam solitudinem gerentes in animo, dum solos se videri volunt; quibus ad perfectionem unitas deest: cum enim quisque a vera unitate divellitur, superbe divellitur: suae quippe potestatis esse cupiens, non sequitur unum, quod est Deus. Uni autem deputat omnes per poenitentiam reconciliatos, quae humilitate obtinetur. AUG. Or He spoke of those ninety and nine whom He left in the wilderness, signifying the proud, who bear solitude as it were in their mind, in that they wish to appear themselves alone, to whom unity is wanting for perfection. For when a man is torn from unity, it is by pride; since desiring to be his own master, he follows not that One which is God, but to that One God ordains all who are reconciled by repentance, which is obtained by humility. Gregorius Nyssenus. Cum autem pastor invenisset ovem, non punivit: non duxit ad gregem urgendo; sed superponens humero, et portans, clementer annumeravit gregi; unde sequitur et cum invenerit ovem, imponit in humeros suos gaudens. GREG NYSS. But when the shepherd had found the sheep, he did not punish it, he did not get it to the flock by driving it, but by placing it upon his shoulder, and carrying it gently, he united it to his flock. Hence it follows, And when he has found it, he lays it upon his shoulders rejoicing. Gregorius. Ovem humeris suis imposuit, quia humanam naturam suscipiens, peccata nostra ipse portavit. Inventa autem ove, ad domum redit, quia pastor noster, reparato homine, ad regnum caeleste rediit; unde sequitur et veniens domum, convocat amicos et vicinos, dicens illis: congratulamini mihi, quia inveni ovem meam quae perierat. Amicos et vicinos vocat Angelorum choros; quia amici eius sunt, quia voluntatem eius continue in sua stabilitate custodiunt; vicini quoque eius sunt, quia claritatem visionis illius sua assiduitate perfruuntur. GREG. He placed the sheep upon his shoulders, for taking man’s nature upon Him he bore our sins. But having found the sheep, he returns home; for our Shepherd having restored man, returns to his heavenly kingdom. And hence it follows, And coming he collects together his friends and neighbors, saying to them, Rejoice with me, for I have found my sheep which was lost. By his friends and neighbors He means the companies of Angels, who are His friends because they are keeping His will in their own steadfastness; they are also His neighbors, because by their own constant waiting upon Him they enjoy the brightness of His sight. Theophylactus. Supernae igitur virtutes oves dicuntur in eo quod omnis natura creata aspectu Dei bestialis est; in eo vero quod rationalis est, amici et vicini dicuntur. THEOPHYL. The heavenly powers thus are called sheep, because every created nature as compared with God is as the beasts, but inasmuch as it is rational, they are called friends and neighbors. Gregorius. Et notandum, quod non dicit congratulamini inventae ovi, sed mihi: quia videlicet eius est gaudium vita nostra; et cum nos ad caelum reducimur, solemnitatem laetitiae illius implemus. GREG. And we must observe that He says not, “Rejoice with the sheep that is found,” but with me, because truly our life is His joy, and when we are brought home to heaven we fill up the festivity of His joy. Ambrosius. Angeli autem, quoniam sunt rationales, non immerito hominum redemptione laetantur; unde sequitur dico vobis, quod ita gaudium erit in caelo super uno peccatore poenitentiam agente, quam supra nonaginta novem iustis, qui non indigent poenitentia. Hoc proficiat ad incentiva probitatis, si unusquisque conversionem suam gratam fore credat coetibus Angelorum, quorum aut affectare patrocinium, aut vereri debet offensam. AMBROSE; Now the angels, inasmuch as they are intelligent beings, do not unreasonably rejoice at the redemption of men, as it follows, I say to you, that likewise joy shall be in heaven over one sinner that repents, more than over ninety and nine just persons who need no repentance. Let this serve as an incentive to goodness, for a man to believe that his conversion will be pleasing to the assembled angels, whose favor he ought to court, or whose displeasure to fear. Gregorius. Plus autem de conversis peccatoribus quam de stantibus iustis in caelo gaudium esse fatetur; quia plerumque hi qui nullis se oppressos peccatorum molibus sciunt, stant quidem in via iustitiae, sed tamen ad caelestem patriam anxie non anhelant, et plerumque pigri remanent ad exercenda bona praecipua, quia securi sibi sunt quod nulla commiserint mala graviora: at contra nonnunquam hi qui se aliqua illicita egisse meminerunt, ex ipso suo dolore compuncti, ad amorem Dei inardescunt, et quia errasse se a Deo considerant, damna praecedentia lucris sequentibus recompensant. Maius ergo gaudium fit in caelo, quia et dux in praelio plus eum militem diligit qui post fugam reversus hostem fortiter premit, quam eum qui numquam terga praebuit, et numquam aliquid fortiter fecit. Sic agricola illam amplius terram amat quae post spinas uberes fructus profert, quam eam quae numquam spinas habuit, et numquam fertilem messem producit. Sed inter haec sciendum est, quia sunt plerique iusti, in quorum vita tantum est gaudium, ut eis quaelibet peccatorum poenitentia praeponi nullatenus possit. Hinc ergo colligendum quantum Deo gaudium faciat quando humiliter plangit iustus, si facit in caelo gaudium quando hoc quod male gessit, per poenitentiam damnat iniustus. GREG. But he allows there is more joy in heaven over the converted sinner, than over the just who remain steadfast; for the latter for the most part, not feeling themselves oppressed by the weight of their sins, stand indeed in the way of righteousness, but still do not anxiously sigh after the heavenly country, frequently being slow to perform good works, from their confidence in themselves that they have committed no grievous sins. But, on the other hand, sometimes those who remember certain iniquities that they have committed, being pricked to the heart, from their very grief grow inflamed towards the love of God; and because they consider they have wandered from God, make up for their former losses by the succeeding gains. Greater then is the joy in heaven, just as the leader in battle loves that soldier more who having turned from flight, bravely pursues the enemy, than him who never turned his back and never did a brave act. So the husbandman rather loves that land which after bearing thorns yields abundant fruit, than that which never had thorns, and never gave him a plentiful crop. But in the mean time we must be aware that there are v very many just men in whose life there is so much joy, that no penitence of sinners however great can in any way be preferred to them. Whence we may gather what great joy it causes to God when the just man humbly mourns, if it produces joy in heaven when the unrighteous by his repentance condemns the evil that he has done. Lectio 2 Lecture 2 8 Aut quae mulier habens drachmas decem, si perdiderit drachmam unam, nonne accendit lucernam, et everrit domum, et quaerit diligenter, donec inveniat? 8. Either what woman having ten pieces of silver, if she lose one piece, does not light a candle, and sweep the house, and seek diligently till she find it? 9 Et cum invenerit convocat amicas et vicinas, dicens: Congratulamini mihi, quia inveni drachmam quam perdideram. 9. And when she has found it, she calls her friends and her neighbors together, saying, Rejoice with me; for I have found the piece which I had lost. 10 Ita, dico vobis, gaudium erit coram angelis Dei super uno peccatore poenitentiam agente. 10. Likewise, I say to you, there is joy in the presence of the angels of God over one sinner that repents. Cyrillus. Per praecedentem parabolam, in qua genus humanum dicebatur ovis erratica, docebamur nos fore creatura sublimis Dei, qui fecit nos, et non ipsi nos; cuius pascuae oves sumus: subiungitur secunda parabola, qua genus humanum comparatur drachmae quae periit; per quam ostendit nos ad similitudinem et imaginem regiam factos esse, scilicet summi Dei: nam drachma nummus est impressam habens regiam figuram; unde dicitur aut quae mulier habens decem drachmas. CHRYS. By the preceding parable, in which the race of mankind was spoken of as a wandering sheep, we were shown to be the creatures of the most high God, who has made us, and not we ourselves, and we are the sheep of his pasture. But now is added a second parable, in which the race of man is compared to a piece of silver which was lost, by which he shows that we were made according to the royal likeness and image, that is to say, of the most high God. For the piece of silver is a coin having the impress of the king’s image, as it is said, Or what woman having ten pieces of silver, if she lose one, &c. Gregorius in Evang. Qui significatur per pastorem, ipse per mulierem; ipse enim Deus, ipse et Dei sapientia. Angelorum autem et hominum naturam ad cognoscendum se dominus condidit, et ad similitudinem suam creavit. Decem ergo drachmas habuit, quia novem sunt chori Angelorum; sed ut compleretur electorum numerus, homo decimus est creatus. GREG. He who is signified by the shepherd, is also by the woman. For it is God Himself, God and the wisdom of God, but the Lord has formed the nature of angels and men to know Him, and has created them after His likeness. The woman then had ten pieces of silver, because there are nine orders of angels, but that the number of the elect might be filled up, man the tenth was created. Augustinus de quaest. Evang. Vel in novem drachmis, sicut et in nonaginta novem ovibus, ponit eorum significationem qui de se praesumentes peccatoribus ad salutem redeuntibus se praeponunt: unum enim deest a novem ut decem sint, et a nonaginta novem ut centum sint; cui uni deputat omnes per poenitentiam reconciliatos. AUG. Or by the nine pieces of silver, as by the ninety and nine sheep, He represents those who trusting in themselves, prefer themselves to sinners returning to salvation. For there is one wanting to nine to make it ten, and to ninety-nine to make it a hundred. To that One He ordains all who are reconciled by repentance. Gregorius. Et quia imago exprimitur in drachma, mulier drachmam perdiderat, quando homo, qui conditus ad imaginem Dei fuerat, peccando a similitudine sui conditoris recessit; et hoc est quod subditur si perdiderit drachmam unam, nonne accendit lucernam? Accendit mulier lucernam, quia Dei sapientia apparuit in humanitate. Lucerna quippe lumen in testa est; lumen vero in testa est divinitas in carne: accensa autem lucerna, sequitur et evertit domum: quia scilicet mox ut eius divinitas per carnem claruit, omnis se nostra conscientia concussit: quia eversionis sermo non discrepat in eo quod in aliis codicibus legitur emundat: quia prava mens si non prius prae timore evertitur, ab assuetis vitiis non mundatur. Eversa autem domo, invenitur drachma; sequitur enim et quaerit diligenter donec inveniat; quia scilicet cum perturbatur conscientia hominis, reparatur in homine similitudo conditoris. GREG. And because there is an image impressed on the piece of silver, the woman lost the piece of silver when man (who was created after the image of God) by sinning departed from the likeness of his Creator. And this is what is added, y she lose one piece, does she not light a candle. The women lighted a candle because the wisdom of God appeared in man. For the candle is a light in an earthen vessel, but the light in an earthen vessel is the Godhead in the flesh. But the candle being lit, it follows, And disturbs the house. Because verily no sooner had his Divinity shone forth through the flesh, than all our consciences were appalled. Which word of disturbance differs not from that which is read in other manuscripts, sweeps, because the corrupt mind if it be not first overthrown through fear, is not cleansed from its habitual faults. But when the house is broken up, the piece of silver is found, for it follows, And seeks diligently till she find it; for truly when the conscience of man is disturbed, the likeness of the Creator is restored in man. Gregorius Nazianzenus. Inventa autem drachma, caelestes virtutes facit participes gaudii, quas ministras dispensationis fecit; unde sequitur et cum invenerit, convocat amicas et vicinas dicens: congratulamini mihi, quia inveni drachmam quam perdideram. GREG NAZ. But the piece of silver being found, He makes the heavenly powers partakers of the joy whom He made the ministers of His dispensation, and so it follows, And when she had found it, she calls together her friends and neighbors. Gregorius. Supernae enim virtutes tanto divinae sapientiae iuxta sunt, quanto ei per gratiam continuae visionis appropinquant. GREG. For the heavenly powers are nigh to Divine wisdom, inasmuch as they approach Him through the grace of continual vision. Theophylactus. Vel amicae sunt, ut exequentes voluntatem ipsius: vicinae vero, ut incorporeae; vel forte amicae ipsius sunt omnes supernae virtutes, vicinae vero sunt propinquiores, scilicet throni, Cherubim et Seraphim. THEOPHYL. Either they are friends as performing His will, but neighbors as being spiritual; or perhaps His friends are all the heavenly powers, but His neighbors those that come near to Him, as Thrones, Cherubims, and Seraphims. Gregorius Nyssenus. Vel aliter. Hoc reor dominum nobis proponere in inquisitione perditae drachmae, quia nulla nobis a ceteris virtutibus utilitas provenit, quas drachmas vocat, quamvis praesto sint omnes, una sola deficiente animae viduatae, qua scilicet divinae similitudinis nitorem sortitur: propter quod primo quidem iubet lucernam accendere, scilicet verbum divinum, quod abscondita patefacit. Vel forsan poenitentiae lampadem, sed in domo propria, idest in seipso et in sua conscientia, oportet perquirere drachmam perditam, idest regis imaginem, quae non penitus deperiit, sed est tecta sub fimo, qui significat carnis contagia; quibus studiose abstersis, idest dilutis per solertiam vitae, elucescit quod quaeritur: unde oportet ipsam quae invenit gratulari; necnon ad participia gaudii vocare vicinas, idest contubernales virtutes, idest rationabilem et concupiscibilem et innatum iracundiae affectum, et si quae sint tales vires circa animam consideratae, quas docet gaudere in domino. Deinde concludens parabolam, subdit ita dico vobis, gaudium erit Angelis super uno peccatore poenitentiam agente. GREG NYSS. Or else; this I suppose is what our Lord sets before us in the search after the lost piece of silver, that no advantage attaches to us from the external virtues which He calls pieces of silver, although all of them be ours, as long as that one is lacking to the widowed soul, by which in truth it obtains the brightness of the Divine image. Wherefore He first bids us light a candle, that is to say, the divine word which brings hidden things to light, or perhaps the torch of repentance. But in his own house, that is, in himself and his own conscience, must a man seer; for the lost piece of silver, that is, the royal image, which is not entirely defaced, but is hid under the dirt, which signifies its corruption of the flesh, and this being diligently wiped away, that is, washed out by a well-spent life, that which was sought for shines forth. Therefore ought she who has found it to rejoice, and to call to partake of her joy the neighbors, (that is, the companion virtues,) reason, desire, and anger, and whatever powers are observed round the soul, which she teaches to rejoice in the Lord. Then concluding the parable, He adds, There is joy in the presence of the angels over one sinner that repents. Gregorius. Poenitentiam agere est praeterita mala plangere, et plangenda non perpetrare. Nam qui sic alia deplorat ut tamen alia committat, adhuc poenitentiam agere aut ignorat aut dissimulat. Cogitandum est etiam ut per hoc conditori suo satisfaciat: ut qui commisit prohibita, sibi abscindere debeat etiam concessa; et se reprehendat in minimis qui se meminit in maximis deliquisse. GREG. To work repentance is to mourn over past sins, and not to commit things to be mourned over. For he who weeps over some things so as yet to commit others, still knows not how to work repentance, or is a hypocrite; he must also reflect that by so doing he satisfies not his Creator, since he who had done what was forbidden, must cut off himself even from what is lawful, and so should blame himself in the least things who remembers that he has offended in the greatest. Lectio 3 Lecture 3 11 Ait autem: Homo quidam habuit duos filios: 11. And he said, A certain man had two sons: 12 et dixit adolescentior ex illis patri: Pater, da mihi portionem substantiae, quae me contingit. Et divisit illis substantiam. 12. And the younger of them said to his father, Father, give me the portion of goods that fails to me. And he divided to them his living. 13 Et non post multos dies, congregatis omnibus, adolescentior filius peregre profectus est in regionem longinquam, et ibi dissipavit substantiam suam vivendo luxuriose. 13. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14 Et postquam omnia consummasset, facta est fames valida in regione illa, et ipse coepit egere. 14. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15 Et abiit, et adhaesit uni civium regionis illius: et misit illum in villam suam ut pasceret porcos. 15. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 16 Et cupiebat implere ventrem suum de siliquis, quas porci manducabant: et nemo illi dabat. 16. And he would fain have filled his belly with the husks that the swine did eat: and no man gave to him. Ambrosius. Tres ex ordine Lucas parabolas posuit: ovis quae perierat et inventa est; drachmae quae perierat, et inventa est; filii qui erat mortuus et revixit; ut triplici remedio provocati vulnera nostra curemus. Christus ut pastor te suo corpore vehit, quaerit ut mater Ecclesia, recipit Deus pater: prima misericordia, secunda suffragatio, tertia reconciliatio. AMBROSE; St. Luke has given three parables successively; the sheep which was lost and found, the piece of silver which was lost and found, the son who was dead and came to life again, in order that invited by a threefold remedy, we might heal our wounds. Christ as the Shepherd bears you on His own body, the Church as the woman seeks for thee, God as the Father receives you, the first, pity, the second, intercession, the third, reconciliation. Chrysostomus. Est etiam inter parabolas supradictas ratio distinctionis secundum personas vel mentes peccantium, ut pater filium recipiat poenitentem, qui arbitrii sui libertate utitur, ut cognoscat unde ceciderit; pastor vero ovem errantem et non sapientem reverti requirat, et humeris suis referat, irrationabili animali imprudentem hominem comparans, qui alieno dolo circumventus, erraverat sicut ovis. Praesens ergo parabola proponitur cum dicitur ait autem: homo quidam habuit duos filios. Sunt qui dicant de duobus filiis istis seniorem Angelos esse, iuniorem vero hominem ponunt, qui in longinquam peregrinationem abierit, quando in terram de caelis et Paradiso cecidit: et aptant consequentia, respicientes ad casum vel statum Adae. Sed hic sensus pius quidem videtur, nescio tamen si verus sit: quia iunior filius ad poenitentiam venit sua sponte, recordatus praeteritae abundantiae patris sui; dominus autem veniens ad poenitentiam vocavit humanum genus, dum sponte sua regredi, unde ceciderat, non cogitaret. Deinde senior filius in reditu et salute fratris sui tristatur; cum dominus dicat laetitiam esse apud Angelos super uno peccatore poenitentiam agente. CHRYS. There is also in the above-mentioned parable a rule of distinction with reference to the characters or dispositions of the sinners. The father receives his penitent son, exercising the freedom of his will, so as to know from whence he had fallen; and the shepherd seeks for the sheep that wanders and knows not how to return, and carries it on his shoulders, comparing to an irrational animal the foolish man, who, taken by another’s guile, had wandered like a sheep. This parable is then set forth as follows; But he said, A certain man had two sons. There are some who say of these two sons, that the elder is the angels, but the younger, man, who departed on a long journey, when he fell from heaven and paradise to earth; and they adapt what follows with reference to the fall or condition of Adam. This interpretation seems indeed a lenient one, but I know not if it be true. For the younger son came to repentance of his own accord, remembering the past plenty of his father’s house, but the Lord coming called the race of man to repentance, because he saw that to return of their own accord to whence they had fallen had never been in their thoughts; and the elder son is vexed at the return and safety of his brother, whereas the Lord says, There is joy in heaven over one sinner repenting. Cyrillus. Quidam vero per seniorem filium dicunt significari Israel secundum carnem; per alium vero qui discessit a patre describitur multitudo gentium. CYRIL; But some say that by the elder son is signified Israel according to the flesh, but by the other who left his father, the multitude of the Gentiles. Augustinus de quaest. Evang. Hic ergo homo habens duos filios, Deus habens duos populos intelligitur, tamquam duas stirpes generis humani: unam eorum qui permanserunt in unius Dei cultu, alteram eorum qui usque ad colendum idola deseruerunt Deum. Ab ipso ergo exordio creaturae mortalium, maior filius ad cultum unius Dei pertinet, minor autem petit ut sibi pars substantiae quae eum tangeret, daretur a patre; unde sequitur et dixit adolescentior ex illis patri: pater, da mihi portionem substantiae quae me contingit; tamquam anima potestate sua delectata, id quod illi est vivere, intelligere, meminisse, vel ingenio alacri excellere, petit, quae divina sunt munera. Haec autem in potestate sua accepit per liberum arbitrium; unde sequitur et divisit illis substantiam. AUG. This man then having two sons is understood to be God having two nations, as if they were two roots of the human race; and the one composed of those who have remained in the worship of God, the other, of those who have ever deserted God to worship idols. From the very beginning then of the creation of mankind the elder son has reference to the worship of the one God, but the younger seeks that the part of the substance which fell to him should be given him by his father. Hence it follows, And the younger of them said to his father, Give me the portion of goods which falls to me; just as the soul delighted with its own power seeks that which belongs to it, to live, to understand, to remember, to excel in quickness of intellect, all which are the gifts of God, but it has received them in its own power by free will. Hence it follows, And he divided to them his substance. Theophylactus. Hominis substantia rationalitas est, quam comitatur libertas arbitrii; et similiter quaecumque dominus dedit nobis, pro substantia nostra putabitur, ut caelum, terra et universa creatura, lex et prophetae. THEOPHYL. The substance of man is the capacity of reason which is accompanied by free will, and in like manner whatever God has given us shall be accounted for our substance, as the heaven, the earth, and universal nature, the Law and the Prophets. Ambrosius. Vides autem, quod divinum patrimonium petentibus datur; nec putes culpa patris, quod adolescentiori dedit: nulla Dei regno infirma aetas, nec fides gravatur annis. Ipse certe se iudicavit idoneum qui poposcit: atque utinam non recessisset a patre; impedimentum nescisset aetatis; sequitur enim et non post multos dies, congregatis omnibus, adolescentior filius peregre profectus est in regionem longinquam. AMBROSE; Now you see that the Divine patrimony is given to them that seek; nor think it wrong in the father that he gave it to the younger, for no age is weak in the kingdom of God; faith is not weighed down by years. He at least counted himself sufficient who asked, And I wish he had not departed from his father, nor had the hindrance of age. For it follows, And not many days after, the younger son gathered all together, and took his journey into a far country. Chrysostomus. Minor filius in regionem longinquam profectus est, non localiter a Deo decedens, qui ubique est, sed affectu: fugit enim Deum peccator ut a longinquo stet. CHRYS. The younger son set out into a distant country, not locally departing from God, who is every where present, but in heart. For the sinner flees from God that he may stand afar off.