Lectio 5 Lecture 5 33 Et postquam venerunt in locum qui vocatur Calvariae, ibi crucifixerunt eum: et latrones, unum a dextris, et alterum a sinistris. 33. And when they were come to the place, in which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. Athanasius. Ubi corruptum est genus humanum, ibi Christus proprium corpus exposuit; ut ubi seminata est corruptio, ibidem incorruptio oriatur: propter quod in loco Calvariae crucifigitur; dicitur enim et postquam venerunt in locum qui vocatur Calvariae, ibi crucifixerunt eum: quem locum doctores Iudaeorum aiunt esse sepulcrum Adae. ATHAN, When mankind became corrupted, then Christ manifested His own body, that where corruption has been pass seen, there might spring up incorruption. Wherefore He is crucified in the place of Calvary; which place the Jewish doctors say was the burial-place of Adam. Beda. Vel aliter. Foris portam loca erant in quibus truncabantur capita damnatorum, et Calvariae, idest decollatorum, sumpserunt nomen. Et sic pro omnium salute quasi noxius inter noxios crucifigitur; ut ubi abundavit peccatum, superabundet et gratia. BEDE; Or else, without the gate were the places where the heads of condemned criminals were cut off, and they received the name of Calvary, that is, beheaded. Thus for the salvation of all men the innocent is crucified among the guilty, that where sin abounded, there grace might much more abound. Cyrillus. Non autem ipse unigenitus Dei filius in propria natura qua Deus est, passus est quae sunt corporis; sed magis in natura terrena. Decet enim utrumque de uno et eodem filio dici: scilicet et non pati divine, et passum esse humanitus. CYRIL; The only-begotten Son of God did not Himself in His own nature in which He is God suffer the things which belong to the body, but rather in His earthly nature. For of one and the same Son both may be affirmed, namely, that He does not suffer in His divine nature, and that He suffered in His human. Eusebius. Si autem aliter post conversationem cum hominibus evanescens subito evolaret, fugiens mortem: ab hominibus compararetur phantasmati: et quemadmodum si quis incombustibile quoddam nobis vas et praevalens ignis naturae vellet ostendere, flammae illud traderet, et consequenter a flamma illud illaesum extraheret, sic Dei verbum volens ostendere instrumentum, quo usus est ad humanam salutem, esse praevalens morti; mortale morti exposuit ad demonstrandam eius naturam; deinde post modicum a morte illud eripuit in signum divinae virtutis. Et prima quidem causa mortis Christi haec est: secunda vero divinae potestatis ostensio, corpus Christi inhabitantis: cum enim antiquitus deificarent homines, communem exitum mortis sortito, quos heroas et divos nominabant: docuit illum solum mortuum verum esse fatendum quem bravia victoriae, morte prostrata, decorant. Tertia ratio est victima pro toto genere hominum mactanda; qua oblata, tota potestas Daemonum periit, et error quilibet est sedatus. Est et alia causa salutiferae mortis: ut discipuli occulta fide conspicerent resurrectionem post mortem; ad quam propriam spem erigere docebantur; ut mortem contemnentes, agonem contra errores inirent alacriter. EUSEBIUS. But if, on the contrary, after His intercourse with men, He suddenly disappeared, flying away to avoid death, He might be likened by man to a phantom. And just as if any one wished to exhibit some incombustible vessel, which triumphed over the nature of fire, he would put it into the flame, and then directly draw it out from the flame unharmed; so the Word of God, wishing to show that the instrument which He used for the salvation of men was superior to death, exposed His mortal body to death to manifest His nature, then after a little rescued it from death by the force of His divine power. This is indeed the first cause of Christ’s death. But the second is the manifestation of the divine power of Christ inhabiting a body. For seeing that men of old deified those who were destined to a like end with themselves, and whom they called Heroes and Gods, He taught that He alone of the dead must be acknowledged the true God, who having vanquished death is adorned with the rewards of victory, having trodden death under His feet. The third reason is, that a victim must be slain for the whole race of mankind, which being offered, the whole power of the evil spirits was destroyed, and every error put to silence. There is also another cause of the health-giving death, that the disciples with secret faith might behold the resurrection after death. Whereunto they were taught to lift up their own hopes, that despising death they might embark cheerfully in the conflict with error. Chrysostomus. Non autem sui mortem, quam non habebat, cum sit vita, sed hominum, venit consumpturus salvator: unde non propria morte corpus deposuit, sed ab hominibus illatam sustinuit. Sed et si aegrotavisset corpus eius, et in conspectu omnium solveretur, inconveniens erat eum qui sanaret aliorum languores, habere proprium corpus affectum languoribus. Sed et si absque aliquo morbo seorsum alicubi corpus deposuisset, ac deinde rursus se offerret, non crederetur ei de resurrectione disserenti: oportet enim mortem resurrectionem praecedere. Cur ergo resurrectionem palam quidem praedicaret, clanculo vero moreretur? Nimirum si latenter haec evenissent, quod excogitarent homines incredulitatis calumnias? Quomodo pateret Christi in mortem victoria, nisi coram omnibus eam patiens, per incorruptionem corporis probasset extinctam? Sed dices: decebat saltem gloriosam mortem sibi excogitare, ut evitaret ignominiam crucis. Sed et si hoc fecisset, suspectum se reddidisset, quasi non habens virtutem contra quamlibet mortem. Sicut ergo pugil prosternens illum quem hostes obtulerint, ostenditur excellentior omnibus; sic omnium vita ab hostibus illatam, quam putabant esse diram et infamem et detestabilem, mortem in cruce suscepit, ut hac interempta, dominium mortis totaliter destruatur. Propter quod non caput ei amputatur ut Ioanni; neque sectus est, ut Isaias; ut corpus integrum et indivisibile morti servet, et non fiat occasio volentibus Ecclesiam dividere. Volebat etiam supportare quam incurreramus maledictionem; maledictam mortem, scilicet crucis, suscipiendo, secundum illud Deut. 21: maledictus homo qui pendet in ligno. In cruce etiam expansis manibus moritur, ut altera quidem manu veterem populum, altera eos qui sunt ex gentibus trahat, utrosque sibi coniungens. Moriens etiam in cruce a Daemonibus expiat aerem, et ascensum nobis parat in caelum. ATHAN. Now our Savior came to accomplish not His own death, but that of man, for He experienced not death who is Life. Therefore not by His own death did He put off the body, but He endured that which was inflicted by men. But although His body had been afflicted, and was loosed in the sight of all men, yet was it not fitting that He who should heal the sicknesses of others should have His own body visited with sickness. But yet if without any disease He had put off His body apart in some remote place, He would not be believed when speaking of His remote place, For death must precede resurrection; why then should He openly proclaim His resurrection, but die in secret? Surely if these things had happened secretly, what calumnies would unbelieving men have invented? How would the victory of Christ over death appear, unless undergoing it in the sight of all men. He had proved it to be swallowed up by the incorruption of His body? But you will say, At least He ought to have devised for Himself a glorious death, to have avoided the death of the cross. But if He had done this, He would have made Himself suspected of not having power over every kind of death. As then the champion by laying prostrate whomsoever the enemy has opposed to him is shown to be superior to all, so the Life of all men took upon Him that death which His enemies inflicted, because it was the most dreadful and shameful, the abominable death upon the cross, that having destroyed it, the dominion of death might be entirely overthrown. Wherefore His head is not cut off as John’s was He was not sawn asunder as Isaiah, that He might preserve His body entire, and indivisible to death, and not become an excuse to those who ho would divide the Church. For He wished to bear the curse of sin which we had incurred, by taking upon Him the accursed death of the cross, as it is said, Cursed is he that hangs upon a tree. He dies also on the cross with outstretched hands, that with one indeed He may draw to Him the ancient people, with the other the Gentiles joining both to Himself. Dying also on the cross He purges the air of evil spirits, and prepares for us an ascent into heaven. Theophylactus. Quia etiam per lignum mors intraverat, necesse erat ut per lignum exterminaretur; et ut dominus per ligni dolores invictus transiens confutaret delectationem provenientem ex ligno. THEOPHYL. Because also by a tree death had entered, it must needs be that by a tree it should be abolished, and that the Lord passing unconquered through the pains of a tree should subdue the pleasures which flow from a tree. Gregorius Nyssenus. Sed et figura crucis a medio contactu in quatuor extrema partita, significat virtutem et providentiam eius qui in ea pependit, ubique diffusam. GREG NYSS. But the figure of the cross from one center of contact branching out into four separate terminations, signifies the power and providence of Him who hung upon it extending every where. Augustinus de quaest. Nov. et Veter. Testam. Non frustra etiam tale genus mortis elegit, ut latitudinis et altitudinis et longitudinis et profunditatis, de quibus apostolus loquitur, magister existeret. Nam latitudo est in eo ligno quod transversum desuper figitur: hoc ad bona opera pertinet, quia ibi extenduntur manus. Longitudo in eo quod ab ipso ligno usque ad terram conspicuum est: ibi enim quodammodo statur, idest persistitur et perseveratur; quod longanimitati tribuitur. Altitudo est in ea ligni parte quae ab illo quod transversum figitur, sursum versus relinquitur: hoc est ad caput crucifixi, quia bene sperantium superna expectatio est. Iam vero illud ex ligno quod fixum occultatur, unde totum illud exurgit, profunditatem significat gratuitae gratiae. AUG. For not without reason did He choose this kind of death, in order that He might be the master of breadth and length, and heighth and depth. For breadth lies in that cross piece of wood which is fastened from above. This belongs to good works, because on it the hands are outstretched. Length lies in that which is seen reaching from the former piece to the ground, for there in a certain manner we stand, that is, abide firm or persevere. And this is applied to long-suffering. Heighth is in that piece of wood which is left reaching upwards from that which is fixed across, that is, to the head of the Crucified; for the expectation of those who hope for better things is upward. Again, that part of the wood which is fixed hidden in the ground, signifies the depth of unrestrained grace. Chrysostomus. Duos etiam latrones utrinque crucifixerunt, ut eorum suspicionis fieret particeps; unde sequitur et latrones, unum a dextris, alterum a sinistris. Sed non ita evenit: nam de illis nihil dicitur; huius autem crux ubique honoratur. Reges diademata deponentes, assumunt crucem: in purpuris, in diadematibus, in armis, in mensa sacrata, ubique terrarum crux emicat. Non talia sunt humana: viventibus enim illis qui egerunt strenue, arrident propria gesta, his autem pereuntibus pereunt. Sed in Christo totum contrarium: nam ante crucem omnia moesta; ut autem crucifixus est, omnia clariora facta sunt; ut noscas non purum hominem esse crucifixum. CHRYS. Two thieves also they crucified on the two sides, that He might be a partaker of their reproach; as it follows, And the thieves one on his right hand, the other on his left. But it did not so turn out. For of them nothing is said, but His cross is every where honored. Kings, laying aside their crowns, assume the cross on their purple, on their diadems, on their arms. On the consecrated table, throughout the whole earth, the cross glitters. Such things are not of men. For even in their lifetime those who have acted nobly are mocked by their own actions, and when they perish their actions perish also. But in Christ it is quite different. For before the cross all things were gloomy, after it all things are joyful and glorious, that you may know that not a mere man was crucified. Beda. Duo autem latrones cum Christo crucifixi significant eos qui sub fide Christi, vel agonem martyrii vel continentiae arctioris instituta subeunt; sed qui haec pro aeterna gloria faciunt, dexteri latrones; qui autem humanae laudis intuitu, sinistri latronis actus imitantur. BEDE; But the two robbers crucified with Christ signify those who under the faith of Christ undergo either the pains of martyrdom, or the rules of a still stricter continence. But they do this for eternal glory, who imitate the actions of the thief on the right hand; while they who do it to gain the praise of men, imitate the thief on the left hand. Lectio 6 Lecture 6 34 Iesus autem dicebat: Pater, dimitte illis: non enim sciunt quid faciunt. Dividentes vero vestimenta eius, miserunt sortes. 34. Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. 35 Et stabat populus spectans, et deridebant eum principes cum eis, dicentes: Alios salvos fecit, se salvum faciat, si hic est Christus Dei electus. 35. And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God. 36 Illudebant autem ei et milites accedentes, et acetum offerentes ei, 36. And the soldiers also mocked him, coming to him, and offering him vinegar, 37 et dicentes: Si tu es rex Iudaeorum, salvum te fac. 37. And saying, If you be the king of the Jews, save yourself. Chrysostomus. Quia dominus dixerat: orate pro persequentibus vos, hoc etiam crucem ascendens fecit; unde sequitur Iesus autem dicebat: pater, dimitte illis: non quia non posset ipse relaxare, sed ut nos pro persequentibus orare doceret, non solum verbo, sed et opere. Dixit autem dimitte eis, si poenituerunt: favet enim poenitentibus, si velint post tantam nequitiam, reatus per fidem diluere. CHRYS. Because the Lord had said, Pray for them that persecute you, this likewise He did, when He ascended the cross, as it follows, Then said Jesus, Father, forgive them, not that He was not able Himself to pardon them, but that He might teach us to pray for our persecutors, not only in word, but in deed also. But He says, Forgive them, if they should repent. For He is gracious to the penitent, if they are willing after so great wickedness to wash away their guilt by faith. Beda. Neque putandum est hic eum frustra orasse; sed in eis qui post eius passionem crediderunt, quod orabat, impetrasse. Notandum sane, quod non pro eis oravit qui filium Dei intellexerunt crucifigere, nec confiteri voluerunt; sed pro eis qui nesciebant quid facerent, zelum Dei habentes, sed non secundum scientiam; unde subdit non enim sciunt quid faciunt. BEDE; For must we imagine here that He prayed in vain, but that in those who believed after His passion He obtained the fruit of His prayers? It must be remarked, however, that He prayed not for those who chose rather to crucify, than to confess Him whom they knew to be the Son of God, but for such as were ignorant what they did, having a zeal for God, but not according to knowledge, as He adds, For they know not what they do. Graecus. Permanentes vero post crucem in infidelitate nullus per ignorantiam iuvari putabit, signis, miraculis, sonora voce eum praedicantibus esse Deum. GREEK EX. But for those who after the crucifixion remain in unbelief, no one can suppose that they are excused by ignorance, because of the notable miracles that with aloud voice proclaimed Him to be the Son of God. Ambrosius. Refert ergo considerare qualis crucem ascendat: nudum enim video. Talis ergo ascendat qui saeculum vincere parat, ut saeculi adiumenta non quaerat. Victus est autem Adam qui vestimenta quaesivit; vicit ille qui tegumenta deposuit, et talis ascendit quales nos auctore Deo natura formavit; talis in Paradiso primus homo habitaverat, talis in Paradisum homo secundus intravit. Pulchre autem ascensurus crucem regalia vestimenta deposuit, ut scias quasi hominem passum esse, non quasi Deum regem, etsi utrumque Christus. AMBROSE; It is important then to consider, in what condition He ascends the cross; for I see Him naked. Let him then who prepares to overcome the world, so ascend that he seek no the appliances of the world. Now Adam was overcome who sought for a covering. He overcame who laid aside His covering. He ascends such as nature formed us, God being our Creator. Such as the first man had dwelt in paradise, such did the second man enter paradise. But about to ascend the cross rightly, did He lay aside His royal garments, that you may know that He suffered not as God, but as man, though Christ is both. Athanasius. Qui etiam cunctas conditiones nostras causa nostri suscepit, induit vestimenta nostra, signa mortificationis Adae, ut exuat illa et horum vice induat nos vitam et incorruptionem. Sequitur dividentes vero vestimenta eius, miserunt sortes. ATHAN. He also who for our sakes took upon him all our conditions, put on our garments, the signs of Adam’s death, that He might put them off, and in their stead clothe us with life and incorruption. It follows, And they parted his raiment among them, and cast lots. Theophylactus. Forsitan enim plures eorum egebant; vel forte magis ad opprobrium hoc faciebant et ex quadam lascivia: quid enim pretiosum inveniebant in vestibus? THEOPHYL. For perhaps many of them were in want. Or perhaps rather they did this as a reproach, and from a kind of wantonness. For what treasure did they find in His garments? Beda. In sorte autem gratia Dei commendata est: quia cum sors mittitur, non personae cuiusdam vel meritis, sed occulto Dei iudicio ceditur. BEDE; But in the lot the grace of God seems to be commended; for when the lot is cast, we yield not to the merits of any person, but to the secret judgment of God. Augustinus de Cons. Evang. Hoc quidem breviter dictum est a tribus Evangelistis; Ioannes autem distinctius hic explicat quemadmodum hoc gestum sit. AUG. This matter indeed was briefly related by the three first Evangelists, but John more distinctly explains how it was done. Theophylactus. Deludentes igitur hoc agebant: nam ubi principes subsannabant, quid dicere oportet de vulgo? Sequitur enim et stabat populus, qui scilicet petierat eum crucifigi, expectans, scilicet finem; et deridebant eum principes cum eis. THEOPHYL. They did it then mockingly. For when the rulers scoffed, what can we say of the crowd? For it follows, And the people stood, who in truth had entreated that He should be crucified, waiting, namely, for an end. And the rulers also with them derided. Augustinus de Cons. Evang. Quia principes dixit, nec addidit sacerdotum, omnes primates generali nomine complexus est, ut ibi possent intelligi Scribae et seniores. AUG. Having mentioned the rulers, and said nothing of the priests, St. Luke comprehended under a general name all the chief men, so that hereby may be understood both the scribes and the elders. Beda. Quia etiam nolentes confitentur quod alios salvos facit; sequitur enim dicentes: alios salvos fecit, seipsum salvum faciat, si hic est Christus Dei electus. BEDE; And these also unwillingly confess that He saved others, for it follows, Saying, He saved others, let him save himself, &c. Athanasius. Dominus autem vere salvator non salvando seipsum, sed creaturam liberando, volebat cognosci salvator. Neque enim medicus, quia sibi medetur, medicus esse cognoscitur, nisi erga languidos artem probet: sic dominus salvator existens, non habebat opus salutis, neque descendendo de cruce volebat cognosci salvator, sed moriendo; multo namque maiorem salutem mors salvatoris affert hominibus quam descensus de cruce. ATHAN. Now our Lord being truly the Savior wished not by saving Himself, but by saving His creatures, to be acknowledged the Savior. For neither is a physician by healing himself known to be physician by healing himself known to be a physician, unless he also gives proof of his skill towards the sick. So the Lord being the Savior had no need of salvation, nor by descending from the cross did He wish to be acknowledged the Savior, but by dying. For truly a much greater salvation does the death of the Savior bring to men, than the descent from the cross. Graecus. Videns autem Diabolus nullum esse sibi defensaculum, titubabat; et quasi aliud non valens, tentavit ulterius propinari salvatori acetum ad bibendum; sequitur enim illudebant autem ei et milites accedentes, et acetum offerentes illi: quod contra seipsum facere Diabolus ignorabat: nam amaritudinem irae ex praevaricatione legis actam, qua cunctos detinebat, salvatori praebebat; quam illa sumens consumebat, ut vice aceti, vinum det nobis in potum, quod sapientia miscuit. GREEK EX. Now the Devil, seeing that there was no protection for him, was at a loss, and as having no other resource, tried at last to offer him vinegar to drink. But he knew not that he was doing this against himself; for the bitterness of wrath caused by the transgression of the law, in which he kept all men bound, he now surrendered to the Savior, who took it and consumed it, in order that in the place of vinegar, He might give us wine to drink, which wisdom had mingled. Theophylactus. Obtulerunt autem milites Christo acetum, quasi regi subministrantes; sequitur enim dicentes: si tu es rex Iudaeorum, salvum te fac. THEOPHYL. But the soldiers offered Christ vinegar, as it were ministering to a king, for it follows, saying, If you are the king of the Jews, save yourself. Beda. Et notandum, quod Iudaei vocabulum Christi Scripturae sibi auctoritate creditum blasphemantes irrident; milites vero, utpote Scripturarum nescii, non Christo, sed regi Iudaeorum insultant. BEDE; And it is worthy of remark, that the Jews blaspheme and mock the name of Christ, which was delivered to them by the authority of Scripture; whereas the soldiers, as being ignorant of the Scriptures, insult not Christ the chosen of God, but the King of the Jews. Lectio 7 Lecture 7 38 Erat autem et superscriptio scripta super eum litteris graecis, et latinis, et hebraicis: Hic est rex Iudaeorum. 38. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 39 Unus autem de his, qui pendebant, latronibus, blasphemabat eum, dicens: Si tu es Christus, salvum fac temetipsum et nos. 39. And one of the malefactors which were hanged railed on him, saying, If you be Christ, save yourself and us. 40 Respondens autem alter increpabat eum, dicens: Neque tu times Deum, quod in eadem damnatione es. 40. But the other answering rebuked him, saying, Do not you fear God, seeing you are in the same condemnation?