Augustinus. Sed ne dominus, propinquante secundo adventu suo, ea pro magno praedixisse videatur quae huic mundo etiam ante primum eius adventum fieri consueverant, et rideamur ab eis qui plura in historia gentium et maiora legerunt, haec quae dicta sunt, melius in Ecclesia existimo intelligi. Ecclesia enim est sol, et luna, et stellae, cui dictum est: pulchra ut luna, electa ut sol; quae tunc non apparebit, persecutoribus ultra modum saevientibus. AUG. But that the Lord may not seem to have foretold as extraordinary those things concerning His second coming, which were wont to happen to this world even before His first coming, and that we may not be laughed at by those who have read more and greater events than these in the history of nations, I think what has been said may be better understood to apply to the Church. For the Church is the sun, the moon, and the stars, to whom it was said, Fair as the moon, elect as the sun. And she will then not be seen for the unbounded rage of the persecutors. Ambrosius. Plurimis etiam a religione deficientibus, clara fides obscurabitur nube perfidiae; quia sol caelestis in ea, fide minuitur vel augetur; et sicut menstruis, idest mensium, defectibus, luna vel terrae oppositu, cum fuerit ex regione solis, vanescit; sic et sancta Ecclesia, cum lumini caelesti vitia carnis obsistunt, fulgorem divini luminis de Christi radiis non potest mutuari: nam in persecutionibus lucem divini solis plerumque amor vitae huius excludit. Cadunt etiam stellae, idest gloria micantes viri, si persecutionis acerbitas convalescat, quae oportet fieri donec Ecclesiae multitudo cumuletur: sic enim probantur boni, sic produntur infirmi. AMBROSE; While many also fall away from religion, clear faith will be obscured by the cloud of unbelief, for to me that Sun of righteousness is either diminished or increased according to my faith; and as the moon in its monthly wanings, or when it is opposite the sun by the interposition of the earth, suffers eclipse, so also the holy Church when the sins of the flesh oppose the heavenly light, cannot borrow the brightness of divine light from Christ’s rays. For in persecutions, the love of this world generally shuts out the light of the divine Sun; the stars also fall, that is, men who shine in glory fall when the bitterness of persecution waxes sharp and prevails. And this must be until the multitude of the Church be gathered in, for thus are the good tried and the weak made manifest. Augustinus. Quod autem dictum est et in terris pressura gentium, gentes voluit intelligi, non quae in semine Abrahae benedicentur, sed quae ad sinistram stabunt. AUG. But in the words, And upon the earth distress of nations, He would understand by nations, not those which shall be blessed in the seed of Abraham, but those which shall stand on the left hand. Ambrosius. Ergo varii animorum aestus ita graves erunt ut delictorum multitudine male consciis futuri iudicii metu, sacri nobis ros fontis arescant. Quemadmodum autem domini expectatur adventus, ut eius praesentia in toto fiat vel hominis orbe vel mundi, quae fit in singulis, cum omnibus affectibus receperint Christum; sic virtutes caelorum in adventu domini augmentum gratiae consequentur, et plenitudine divinitatis propius se infundente movebuntur. Sunt etiam virtutes caelorum, quae enarrant gloriam Dei, quae pleniore Christi infusione movebuntur, ut videant Christum. AMBROSE; So severe then will be the manifold fires of our souls, that with consciences depraved through the multitude of crimes, by reason of our fear of the coming judgment, the dew of the sacred fountain will be dried upon us. But as the Lord’s coming is looked for, in order that His presence may dwell in the whole circle of mankind or the world, which now dwells in each individual who has embraced Christ with his whole heart, so the powers of heaven shall at our Lord’s coming obtain an increase of grace, and shall be moved by the fullness of the Divine nature more closely infusing itself. There are also heavenly powers which proclaim the glory of God, which shall be stirred by a fuller infusion of Christ, that they may see Christ. Augustinus. Vel virtutes caelorum movebuntur, quia impiis persequentibus, quidam fideles fortissimi turbabuntur. Sequitur et tunc videbunt filium hominis. AUG. Or the powers of heaven shall be stirred, because when the ungodly persecute, some of the most stout-hearted believers shall be troubled. Theophylactus. Tam fideles quam infideles: radiabit enim amplius sole tam ipse quam crux eius: unde ab omnibus cognoscetur. THEOPHYL. It follows, And then shall they see the Son of man coming in the clouds. Both the believers and unbelievers shall see Him, for He Himself as well as His cross shall glisten brighter than the sun, and so shall be observed of all. Augustinus ad Hesychium. Quod autem dicit venientem in nube, duobus modis accipi potest: sive in Ecclesia sua tamquam in nube venientem, sicut nunc venire non cessat; sed ideo tunc cum potestate magna et maiestate, quia maior maiestas et potestas illius apparebit sanctis, quibus magnam virtutem dabit, ne tanta persecutione vincantur; sive in corpore suo, in quo sedet ad dexteram patris, merito credendus est non solum in eodem corpore, verum etiam in nube venturus: quoniam sic veniet sicut abiit; nubes autem suscepit eum ab oculis eorum. AUG. But the words, coming in the clouds, may be taken in two ways. Either coming in His Church as it were in a cloud, as He now ceases not to come. But then it shall be with great power and majesty, for far greater will His power and might appear to His saints, to whom He will give great virtue, that they may not be overcome in such a fearful persecution. Or in His body in which He sits at His Father’s right hand He must rightly be supposed to come, and not only in His body, but also in a cloud, for He will come even as He went away, And a cloud received him out of their sight. Chrysostomus. Semper enim Deus in nube apparet, secundum illud: nubes et caligo in circuitu eius: unde et filius hominis in nubibus veniet, ut Deus et dominus, non latenter, sed in gloria digna Deo; et ideo subdit cum potestate magna et maiestate. CHRYS. For God ever appears in a cloud, according to the Psalms, clouds and darkness are round about him. Therefore shall the Son of man come in the clouds as God, and the Lord, not secretly, but in glory worthy of God. Therefore He adds, with great power and majesty. Cyrillus. Intelligendum est similiter magna. Primam enim apparitionem prosecutus est cum infirmitate et humilitate nostra; sed secundam celebrabit cum propria potestate et magna maiestate. CYRIL; Great must be understood in like manner. For His first appearance He made in our weakness and lowliness, the second He shall celebrate in all His own power. Gregorius in Evang. In potestate enim et maiestate visuri sunt quem in humilitate positum audire noluerunt; ut virtutem eius tanto tunc districtius sentiant, quanto cervicem cordis ad eius patientiam non inclinant. GREG. For in power and majesty will men see Him, whom in lowly stations they refused to hear, that so much the more acutely they may feel His power, as they are now the less willing to bow the necks of their hearts to His sufferings. Lectio 7 Lecture 7 28 His autem fieri incipientibus, respicite, et levate capita vestra: quoniam appropinquat redemptio vestra. 28. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draws nigh. 29 Et dixit illis similitudinem: Videte ficulneam, et omnes arbores: 29. And he spoke to them a parable; Behold the fig tree, and all the trees; 30 cum producunt iam ex se fructum, scitis quoniam prope est aestas. 30. When they now shoot forth, you see and know of your own selves that summer is now nigh at hand. 31 Ita et vos cum videritis haec fieri, scitote quoniam prope est regnum Dei. 31. So likewise you, when you see these things come to pass, know you that the kingdom of God is nigh at hand. 32 Amen dico vobis, quia non praeteribit generatio haec, donec omnia fiant. 32. Verily I say to you, This generation shall not pass away, till all be fulfilled. 33 Caelum et terra transibunt: verba autem mea non transibunt. 33. Heaven and earth shall pass away: but my words shall not pass away. Gregorius in Evang. Quia praemissa contra reprobos dicta sunt, mox ad electorum consolationem verba vertuntur; nam subditur his autem fieri incipientibus, respicite et levate capita vestra, quoniam appropinquat redemptio vestra; ac si dicat: cum plagae mundi crebrescunt, levate capita, idest exhilarate corda: quia dum finitur mundus, cuius amici non estis, prope fit redemptio quam quaesistis. In Scriptura enim sacra saepe caput pro mente ponitur: quia sicut capite reguntur membra, ita cogitationes mente disponuntur. Capita itaque levare, est mentes nostras ad gaudia patriae caelestis erigere. GREG. Having in what has gone before spoken against the reprobate, He now turns His words to the consolation of the elect; for it is added, When these things begin to be, look up, and lift up your heads, for your redemption draws nigh; as if he says, When the buffetings of the world multiply, lift up your heads, that is, rejoice your hearts, for when the world closes whose friends you are not, the redemption is near which you seek. For in holy Scripture the head is often put for the mind, for as the members are ruled by the head, so are the thoughts regulated by the mind. To lift up our heads then, is to raise up our minds to the joys of the heavenly country. Eusebius. Vel aliter. Transactis corporalibus aderunt intelligibilia et caelestia, scilicet regnum saeculi non amplius transituri; et tunc dignis salubria promissa tribuentur; unde dicitur his autem fieri incipientibus, respicite et levate capita vestra, quoniam appropinquat redemptio vestra. Acceptis enim Dei promissis quae speramus, erigemur qui ante curvi fueramus, et elevabimus capita nostra, humiliati quondam, eo quod redemptio nostra quam sperabamus, aderit, illa scilicet quam tota creatura expectat. EUSEBIUS. Or else, To those that have passed through the body and bodily things, shall be present spiritual and heavenly bodies: that is, they will have no more to pass the kingdom of the world, and then to those that are worthy shall be given the promises of salvation. For having received the promises of God which we look for, we who before were crooked shall be made upright, and we shall lift up our heads who were before bent low; because the redemption which we hoped for is at hand; that namely for which the whole creation waits. Theophylactus. Idest, perfecta libertas corporis et animae. Sicut enim primus adventus domini fuit ad reformationem animarum nostrarum, sic secundus ad reformationem corporum celebrabitur. THEOPHYL. That is, perfect liberty of body and soul. For as the first coming of our Lord was for the restoration of our souls, so will the second be manifested to the restoration of our bodies. Eusebius. Dicit autem haec ad discipulos suos, non tamquam ad eos qui durare deberent in vita ista usque ad terminum mundi; sed quasi uno corpore existente ipsis, et nobis, et posteris usque ad consummationem mundi credituris in Christum. EUSEBIUS. He speaks these things to His disciples, not as to those who would continue in this life to the end of the world, but as if uniting in one body of believers in Christ both themselves and us and our posterity, even to the end of the world. Gregorius. Quod autem calcari mundus atque despici debeat, provida comparatione manifestat cum subdit videte ficulneam, et omnes arbores: cum producunt ex se fructum, scitis quoniam prope est aestas: ita et vos, cum videritis haec fieri, scitote quoniam prope est regnum Dei: quasi dicat: sicut ex fructu arboris vicina aestas agnoscitur, ita ex ruina mundi prope cognoscitur esse regnum Dei. Et ex hoc ostenditur quia fructus mundi ruina est. Ad hoc enim germinat, ut quaecumque germine aluit, cladibus consumat. Bene autem regnum Dei aestati comparatur, quia tunc moeroris nostri nebulae transeunt, et vitae dies aeterni solis claritate fulgescunt. GREG. That the world ought to be trampled upon and despised, He proves by a wise comparison, adding, Behold the fig tree and all the trees, when they now put forth fruit, you know that summer is near. As if He says, as from the fruit of the tree the summer is perceived to be near, so from the fall of the world the kingdom of God is known to be at hand. Hereby is it manifested that the world’s fall is our fruit. For hereunto it puts forth buds, that whomever it has fostered in the bud it may consume in slaughter. But well is the kingdom of God compared to summer; for then the clouds of our sorrow flee away, and the days of life brighten up under the clear light of the Eternal Sun. Ambrosius. Matthaeus autem de sola dixit ficulnea, hic de arboribus omnibus. Duplicem autem habet figuram ficulnea; vel cum dura mitescunt, vel cum peccata luxuriant. Sive ergo cum fructus in omnibus virescit arboribus et ficulnea fecunda iam floret; idest cum omnis lingua confitetur Deo, confitente etiam populo Iudaeorum, sperare domini debemus adventum, quo tamquam temporibus aestivis resurrectionis fructus metentur: sive cum levem fragilemque iactantiam, tamquam folia synagogae, homo iniquitatis induerit, conicere debemus appropinquare iudicium: nam remunerare fidem dominus et delinquendi finem afferre festinat. AMBROSE; Matthew speaks of the fig-tree only, Luke of all the trees. But the fig-tree shadows forth two things, either the ripening of what is hard, or the luxuriance of sin; that is, either that, when the fruit bursts forth in all trees and the fruitful fig-tree abounds, (that is, when every tongue confesses God, even the Jewish people confessing Him,) we ought to hope for our Lord’s coming, in which shall be gathered in as at summer the fruits of the resurrection. Or, when the man of sin shall clothe himself in his light and fickle boasting as it were the leaves of the synagogue, we must then suppose the judgment to be drawing near. For the Lord hastens to reward faith, and to bring an end of sinning. Augustinus ad Hesychium. Cum autem dicit cum videritis haec fieri, quae intelligere poterimus nisi ea quae supra memorata sunt? In his autem est quod ait et tunc videbunt filium hominis venientem. Proinde cum hoc visum fuerit, non iam erit regnum Dei, sed prope erit. An dicendum est, non omnia quae supra commemorata sunt, esse intelligenda, ubi ait cum videritis haec fieri, sed aliqua eorum, hoc scilicet excepto quod dictum est, et tunc videbunt filium hominis? Sed Matthaeus aperuit, nullis exceptis esse accipiendum, dicens: ita et vos cum videritis haec omnia: inter quae est quod videbitur filius hominis veniens, ut intelligatur de adventu quo nunc venit in membris suis tamquam in nubibus, vel in Ecclesia tamquam in nube magna. AUG. But when He says, When you shall see these things to come to pass, what can we understand but those things which were mentioned above. But among them we read, And then shall they see the Son of man coming. When therefore this is seen, the kingdom of God is not yet, but nigh at hand. Or must we say that we are not to understand all the things before mentioned, when He says, When you shall see these things, &c. but only some of them; this for example being excepted, And then shall they see the Son of man. But Matthew would plainly have it taken with no exception, for he says, And so you, when you see all these things, among which is the seeing the coming of the Son of man; in order that it may be understood of that coming whereby He now comes in His members as in clouds, or in the Church as in a great cloud. Titus. Vel aliter. Dicit prope est regnum Dei, quia dum haec fient, nondum ultimus finis rerum eveniet, sed iam in finem tendent: nam et ipse adventus domini eliminans omnium principatum et potestatem praeparat regno Dei. TITUS BOST. Or else, He says, the kingdom of God is at hand, meaning that when these things shall be not yet shall all things come to their last end, but they shall be already tending towards it. For the very coming of our Lord itself, casting out every principality and power, is the preparation for the kingdom of God. Eusebius. Sicut enim in hac vita sol hieme recedente, ac succedente vere, radium calidum mittens fovet ac vivificat humi condita semina, exuentia priscam figuram, pullulant autem nova varium virorem habentia; sic et gloriosus unigeniti Dei adventus vivificativis radiis illustrans novum saeculum, dudum condita per totum mundum semina, scilicet dormientes in pulvere terrae, potioribus corporibus quam prius producet in lucem, ac confutata morte regnabit deinceps vita saeculi novi. EUSEBIUS. For as in this life, when winter dies away, and spring succeeds, the sun sending forth its warm rays cherishes and quickens the seeds hid in the ground, just laying aside their first form, and the young plants sprout forth, having put on different shades of green; so also the glorious coming of the Only-begotten of God, illuminating the new world with His quickening rays shall bring forth into light from more excellent bodies than before the seeds that have long been hidden in the whole world, i.e. those who sleep in the dust of the earth. And having vanquished death, He shall reign from henceforth the life of the new world. Gregorius. Omnia autem praedicta sub magna certitudine confirmantur, cum subditur amen dico vobis, quia non praeteribit generatio haec donec omnia fiant. GREG. But all the things before mentioned are confirmed with greet certainly, when He adds, Verily I say to you, &c. Beda. Multum commendat quod ita praenuntiat. Et, si dicere fas est, iuratio eius est quod dicit amen dico vobis: amen quippe interpretatur verum. Igitur veritas dicit: verum dico vobis: quod si non diceret, mentiri omnino non posset. Generationem autem, aut omne genus humanum dicit, aut specialiter Iudaeorum. BEDE; He strongly commends that which he thus foretell. And, if one may so speak, his oath is this, Amen, I say to you. Amen is by interpretation “true.” Therefore the truth says, I tell you the truth, and though He spoke not thus, He could by no means lie. But by generation he means either the whole human race, or especially the Jews. Eusebius. Vel generationem dicit novam generationem Ecclesiae sanctae suae, ostendens duraturum populum fidelium usque ad id tempus quo visurus sit omnia et eventus verborum salvatoris oculis apprehendet. EUSEBIUS. Or by generation He means the new generation of His holy Church, showing that the generation of the faithful would last up to that time, when it would see all things, and embrace with its eyes the fulfillment of our Savior’s words. Theophylactus. Quia enim turbationes et bella et alterationes tam elementorum quam ceterarum rerum futurum esse praedixerat; ne quis suspicaretur quod et ipsa Christianitas peritura foret, subiungit caelum et terra transibunt, verba autem mea non transibunt; quasi dicat: etsi cuncta commoveantur, fides tamen mea non deficiet: ex quo innuit Ecclesiam praeferri toti creaturae: siquidem creatura patietur alterationem; fidelium vero Ecclesia et sermones Evangelii permanebunt. THEOPHYL. For because He had foretold that there should be commotions, and wars and changes, both of the elements and in other things, lest any one might suspect that Christianity itself also would perish, He adds, Heaven and earth shall pass away, but my words shall not pass away: as if He said, Though all things should be shaken, yet shall my faith fail not. Whereby He implies that He sets the Church before the whole creation. The creation shall suffer change, but the Church of the faithful and the words of the Gospel shall abide for ever. Gregorius. Vel aliter caelum et terra transibunt etc., quasi dicat: omne quod apud nos durabile est, sine mutatione durabile ad aeternitatem non est; et omne quod apud me transire cernitur, fixum et sine transitu tenetur: quia sine mutabilitate manentes sententias exprimit sermo meus, qui transit. GREG. Or else, The heaven and, earth shall pass away, &c. As if He says, All that with us seems lasting, does not abide to eternity without change, and all that with Me seems to pass away is held fixed and immovable, for My word which passes away utters sentences which remain unchangeable, and abide for ever. Beda. Caelum autem quod transibit, non aethereum, sive sidereum, sive aereum, a quo aves caeli nominantur, intelligere debemus. Si autem terra transibit, quomodo Ecclesiastes dicit: terra in aeternum stat? Sed aperta ratione caelum et terra per eam quam nunc habent, imaginem transeunt, attamen per essentiam sine fine subsistunt. BEDE; But by the heaven which shall pass away we must understand not the ethereal or the starry heaven, but the air from which the birds are named “of heaven.” But if the earth shall pass away, how does Ecclesiastes say, The earth stands for ever? Plainly then the heaven and earth in the fashion which they now have shall pass away, but in essence subsist eternally. Lectio 8 Lecture 8 34 Attendite autem vobis, ne forte graventur corda vestra in crapula, et ebrietate, et curis huius vitae, et superveniat in vos repentina dies illa: 34. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35 tamquam laqueus enim superveniet in omnes qui sedent super faciem omnis terrae. 35. For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Vigilate itaque, omni tempore orantes, ut digni habeamini fugere ista omnia quae futura sunt, et stare ante Filium hominis. 36. Watch you therefore, and pray always, that you may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.