Ambrosius. Hic vero panis, quem frangit Iesus, mystice quidem Dei verbum est, et sermo de Christo; qui cum dividitur augetur; de paucis enim sermonibus, populis redundantem alimoniam ministravit. Dedit sermones nobis velut panes, qui nostro dum libantur ore, geminantur. AMBROSE; But here the bread which Jesus broke is mystically indeed the word of God, and discourse concerning Christ, which when it is divided is increased. For from these few words, He ministered abundant nourishment to the people. He gave us words like loaves, which while they are tasted by our mouth are doubled. Beda. Turbis autem esurientibus salvator non nova creat cibaria; sed acceptis his quae habuerunt discipuli benedicit: quia veniens in carne, non alia quam praedicta sunt praedicat; sed prophetiae dicta mysteriis gratiae gravida demonstrat. Respicit in caelum, ut illuc dirigendam mentis aciem, ibi lucem scientiae doceat esse quaerendam. Frangit, et ante turbas ponenda distribuit discipulis: quia legis et prophetiae sacramenta eis, ut per mundum praedicent, patefecit. BEDE; Now our Savior does not create new food for the hungry multitudes, but He took those things which the disciples had and blessed them, since coming in the flesh He preaches nothing else than what had been foretold, but demonstrates the words of prophecy to be pregnant with the mysteries of grace; He looks towards heaven, that thither He may teach us to direct the eye of the mind, there to seek the light of knowledge; He breaks and distributes to the disciples to be placed before the multitude, because He revealed to them the Sacraments of the Law and the Prophets that they might preach them to the world. Ambrosius. Non otiose autem quae turbae supersunt, a discipulis colliguntur: quia ea quae divina sunt, apud electos facilius possis quam apud populos reperire. Beatus ille qui potest colligere quae etiam doctis supersunt. Qua ratione autem cophinos Christus duodecim implevit, nisi ut illud populi Iudaici solveret, quia manus eius in cophino servierunt? Hic est populus, qui ante lutum in cophinis colligebat, sed iam per crucem Christi vitae caelestis operatur alimoniam. Nec paucorum hoc munus, sed omnium est: nam per duodecim cophinos, tamquam tribuum singularum, fidei firmamentum redundat. AMBROSE; Not without meaning are the fragments which remained over and above what the multitudes had eaten, collected by the disciples, since those things which are divine you may more easily find among the elect than among the people. Blessed is he who can collect those which remain over and above even to the learned. But for what reason did Christ fill twelve baskets, except that He might solve that word concerning the Jewish people, His hands served in the basket? that is, the people who before collected mud for the pots, now through the cross of Christ gather up the nourishment of the heavenly life. Nor is this the office of few, but all. For by the twelve baskets, as if of each of the tribes, the foundation of the faith is spread abroad. Beda. Vel per cophinos duodecim apostoli figurantur, et omnes sequentes doctores; foris quidem hominibus despecti, sed intus salutaris cibi reliquiis cumulati. BEDE; Or by the twelve baskets the twelve Apostles are figured, and all succeeding teachers, despised indeed by men without, but within loaded with the fragments of saving food. Lectio 4 Lecture 4 18 Et factum est cum solus esset orans, erant cum illo et discipuli: et interrogavit illos, dicens: Quem me dicunt esse turbae? 18. And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? 19 At illi responderunt, et dixerunt: Ioannem Baptistam, alii autem Eliam, alii vero unus propheta de prioribus surrexit. 19. They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20 Dixit autem illis: Vos autem quem me esse dicitis? Respondens Simon Petrus, dixit: Christum Dei. 20. He said to them, But whom say you that I am? Peter answering said, The Christ of God. 21 At ille increpans illos, praecepit ne cui dicerent hoc, 21. And he straitly charged them, and commanded them to tell no man that thing; 22 dicens: Quia oportet Filium hominis multa pati, et reprobari a senioribus, et principibus sacerdotum, et scribis, et occidi, et tertia die resurgere. 22. Saying, The Son of man must suffer many things, and be rejected of the elders and Chief Priests and Scribes, and be slain, and be raised the third day. Cyrillus. Sequestratus a populis dominus et seorsum positus vacabat orationibus; unde dicitur et factum est cum solus esset orans, erant cum illo et discipuli. Formam enim in hoc seipsum constituebat, docens discipulos artem facilem doctrinalium dogmatum: reor enim oportere populorum antistites etiam meritis praeesse subditis suis, in rebus necessariis iugiter conversantes, et illa tractantes quibus Deus placatur. CYRIL; Our Lord having retired from the multitude, and being in a place apart, was engaged in prayer. As it is said, And it came to pass, as he was alone praying. For He ordained Himself as an example of this, instructing His disciples by an easy’ method of teaching. For I suppose the rulers of the people ought to be superior also in good deeds, to those that are under them, ever holding converse with them in all necessary things, and treating of those things in which God delights. Beda. Aderant autem discipuli domino; sed ipse patrem solus oravit: quia possunt sancti domino fidei amorisque societate coniungi. Ubique solus obsecrat, quia Dei consilium humana vota non capiunt, nec quisquam potest interiorum particeps esse cum Christo. BEDE; Now the disciples were with the Lord, but He alone prayed to the Father, since the saints may be joined to the Lord in the bond of faith and love, but the Son alone is able to penetrate the incomprehensible secrets of the Father’s will. Every where then He prays alone, for human wishes comprehend not the counsel of God, nor can any one be a partaker with Christ of the deep things of God. Cyrillus. Poterat autem orationis negotium turbare discipulos: videbant enim humanitus orare quem olim viderant auctoritate divina peragentem miracula. Ut igitur huiusmodi propelleret turbationem, eos interrogat, non quia nesciret ab exterioribus sibi collata praeconia, sed ut eos a plurium opinione auferret, et rectam fidem eis insereret; unde sequitur et interrogavit illos dicens: quem me dicunt esse turbae? CYRIL; Now His engaging in prayer might perplex His disciples. For they saw Him praying like a man, Whom before they had seen performing miracles with divine power. In order then to banish all perplexity of this kind, He asks them this question, not because He did not know the reports which they had gathered from without, but that He might rid them of the opinion of the many, and instill into them the true faith. Hence it follows, And he asked them, saying, Whom say the people that I am? Beda. Pulchre dominus fidem discipulorum exploraturus, prius turbarum sententiam interrogat, ne illorum confessio, non veritatis agnitione probata, sed vulgi videatur opinione formata; nec comperta credere, sed instar Herodis de auditis haesitare putentur. BEDE; Rightly does our Lord, when about to inquire into the faith of the disciples, first inquire into the opinion of the multitudes, lest their confession should appear not to be determined by their knowledge, but to be formed by the opinion of the generality, and they should be considered not to believe from experience, but like Herod to be perplexed by different reports which they heard. Augustinus de Cons. Evang. Potest autem illud movere quod Lucas dominum interrogasse discipulos suos, quem illum dicerent homines, tunc dixit cum esset solus orans, et adessent etiam ipsi: porro autem Marcus in via dicit illos hoc ab eodem interrogatos. Sed hoc eum movet, quia nunquam oravit in via. AUG. Now it may raise a question, that Luke says that our Lord asked His disciples, Whom do men say that I am? at the same time that He was alone praying, and they also were with Him; whereas Mark says, that they were asked this question by our Lord on the way; but this is difficult only to him who never prayed on the way. Ambrosius. Non est autem otiosa turbae opinio quam discipuli respondent, cum subditur at illi responderunt, et dixerunt: alii Ioannem Baptistam, quem decollatum sciebant; alii autem Eliam, quem venturum putabant; alii autem, quia propheta unus de prioribus surrexit. Sed hoc quaerere alterius prudentiae est: nam si Paulo apostolo satis est nihil scire nisi Christum Iesum, et hunc crucifixum, quid amplius mihi desiderandum est scire quam Christum? AMBROSE; But it is no trifling opinion of the multitude which the disciples mention, when it is added, But they answering said, John the Baptist, (whom they knew to be beheaded;) but some say, Elias, (whom they thought would come,) but others say that one of the old Prophets is risen again. But to make this inquiry belongs to a different kind of wisdom from ours, for if it were enough for the Apostle Paul to know nothing but Christ Jesus, and Him crucified, what more can I desire to know than Christ? Cyrillus. Vide autem in interrogationibus elegantiam. Dirigit enim prius eos ad extrinsecas laudes, ut eis evulsis veram opinionem generet. Unde cum dixissent discipuli plebis opinionem, eorum sententiam interrogat, cum subditur dicit autem illis: vos autem quem me esse dicitis? O quam praecipuum illud vos. Excipit eos ab aliis, ut eorum vitent opiniones; quasi dicat: vos, qui censura mea vocati estis ad apostolatum, testes miraculorum meorum, quem me esse dicitis? Praevenit autem Petrus ceteros, fitque os totius collegii, eructatque divini amoris eloquia, profertque fidei confessionem, cum dicitur respondens autem Petrus dixit: Christum Dei. Non ait simpliciter eum esse Christum Dei, sed magis cum articulo Christum illum Dei: unde in Graeco habetur ton christon. Nam plures divinitus uncti, diversimode vocati sunt Christi. Quidam enim uncti fuerunt in reges, quidam in prophetas; nos autem per Christum sancto peruncti spiritu, nomen obtinuimus Christi; sed unus solus est qui est Christus Dei et patris, quasi ipso solo proprium habente patrem, qui in caelis est: et sic Lucas concordat quidem in sententiis cum Matthaeo, qui narravit Petrum dixisse: tu es Christus filius Dei vivi; sed utens breviloquio, ait eum dixisse Christum Dei. CYRIL; But mark the subtle skill of the question. For he directs them first to the praises of strangers, that having overthrown these, He might beget in them the right opinion. So when the disciples had given the opinion of the people, He asks them their own opinion; as it is added, And He said to them, Whom say you that I am? How marked is you! He excludes them from the other, that they may avoid their opinions; as if He said, you who by my decree are called to the Apostleship, the witnesses of my miracles, whom do you say that I am? But Peter anticipated the rest, and becomes the mouthpiece of the whole company, and launching forth into the eloquence of divine love, utters the confession of faith, as it is added, Peter answering said, The Christ of God. He says not merely that He was Christ of God, but now He uses the article. Hence it is in the Greek. For many divinely accounted persons are in diverse ways called Christs, for some were anointed kings, some prophets. But we through Christ have been anointed by the holy Spirit, have obtained the name of Christ. But there is only one who is the Christ of God and the Father, He alone as it were having His own Father who is in heaven. And so Luke agrees indeed in the same opinion as Matthew, who relates Peter to have said, You are Christ, the Son of the living God, but speaking briefly Luke says that Peter answered, the Christ of God. Ambrosius. In uno enim hoc nomine et divinitatis et incarnationis expressio, et fides est passionis. Complexus est itaque omnia qui et naturam et nomen expressit, in quo summa virtutum est. AMBROSE; In this one name there is the expression both of His divinity and incarnation, and the belief of His passion. He has therefore comprehended every thing, having expressed both the nature and tile name wherein is all virtue. Cyrillus. Sed notandum, quod unum confessus est esse Christum prudentissimus Petrus contra praesumentes Emmanuelem in duos christos dividere. Neque enim sciscitatus est eos, dicens quem dicunt homines esse divinum verbum, sed filium hominis? Quem Petrus confessus est esse filium Dei. In hoc ergo admirandus est, et dignus factus tam praecipuis honoribus, quia quem admiratus est in forma nostra, hunc credidit esse Christum patris, scilicet hominem factum verbum, quod processit de patris substantia. CYRIL; But we must observe, that Peter most wisely confessed Christ to be one, against those who presumed to divide Immanuel into two Christs. For Christ did not inquire of them, saying, Whom do men say the divine Word is? but the Son of man, whom Peter confessed to be the Son of God. Herein then is Peter to be admired, and thought worthy of such chief honor, seeing that Him whom he marveled at in our form, he believed to be the Christ of the Father, that is to say, that the Word which proceeded of the Father’s Substance was become man. Ambrosius. Dominus autem Iesus Christus praedicari se primo noluit, ne ullus strepitus nasceretur; unde sequitur at ille increpans eos, praecepit ne cui dicerent. Multis ex causis iubet tacere discipulos: ut fallat principem mundi, ut declinet iactantiam, doceat humilitatem. Ergo Christus noluit gloriari; et tu, qui ignobilis natus es, gloriaris? Simul ne rudes et imperfecti adhuc discipuli maximae praedicationis molibus opprimantur. Prohibentur ergo evangelizare eum Dei filium, ut evangelizarent postea crucifixum. AMBROSE; But our Lord Jesus Christ was as at first unwilling to be preached, lest an uproar should arise; as it follows, And he straitly charged them, and commanded them to tell no man any thing. For many reasons He commands His disciples to be silent; to deceive the prince of this world, to reject boasting, to teach humility. Christ then would not boast, and cost you boast who are of ignoble birth? Likewise He did it to prevent rude and as yet imperfect disciples from being oppressed with the wonder of this awful announcement. They are then forbid to preach Him as the Son of God, that they might afterwards preach Him crucified. Chrysostomus in Matthaeum. Opportune etiam dominus tunc vetuit nulli dicere quod ipse esset Christus, quatenus sublatis de medio scandalis, et crucis consummato patibulo, habitualiter imprimeretur audientium menti conveniens de eo opinio; nam radicatum semel, et postmodum evulsum, vix unquam denuo insitum retinebitur; quod autem semel insitum perseverat immobile, de facili concrescit. Nam si Petrus ex solo auditu scandalizatus est, quid quamplures paterentur, cum audissent filium Dei esse, viderent autem crucifixum et consputum? CHRYS. Timely also was our Lord’s command that no one should tell that He was Christ, in order that when offenses should be taken away and the sufferings of the cross completed, a proper opinion of Him might be firmly rooted in the minds of the hearers. For that which has once taken root and afterwards been torn up, when fresh planted will scarcely ever be preserved. But that which when once planted continues undisturbed, grows up securely. For if Peter was offended merely by what he heard, what would be the feelings of those many who, after they had heard that He was the Son of God, saw Him crucified, and spit upon? Cyrillus. Oportebat ergo discipulos eum ubique terrarum praedicare (hoc enim erat opus electorum ab eo ad apostolatus officium): sed, ut sacra Scriptura testatur, tempus est unicuique rei. Decebat enim ut crux et resurrectio impleretur, et sic sequeretur apostolorum praedicatio; unde sequitur dicens, quia oportet filium hominis multa pati, et reprobari a senioribus, et principibus sacerdotum et Scribis, et occidi, et tertia die resurgere. CYRIL; It was the duty then of the disciples to preach Him throughout the world. For this was the work of those who were chosen by Him to the office of the Apostleship. But as holy Scripture bears witness, There is a time for every thing. For it was fitting that the cross and resurrection should be accomplished, an d then should follow the preaching of the Apostles; as it is spoken, saying, The Son of man must needs suffer many things. Ambrosius. Fortasse, quia sciebat dominus difficile passionis et resurrectionis mysterium etiam discipulos credituros, ipse voluit esse suae passionis et resurrectionis assertor. AMBROSE; Perhaps because the Lord knew that the disciples would believe even the difficult mystery of the Passion and Resurrection, He wished to be Himself the proclaimer of His own Passion and Resurrection. Lectio 5 Lecture 5 23 Dicebat autem ad omnes: Si quis vult post me venire, abneget semetipsum, et tollat crucem suam quotidie, et sequatur me. 23. And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. 24 Qui enim voluerit animam suam salvam facere, perdet illam: nam qui perdiderit animam suam propter me, salvam faciet illam. 24. For whosoever will save his life shall lose it but whosoever will lose his life for my sake, the same shall save it. 25 Quid enim proficit homo, si lucretur universum mundum, se autem ipsum perdat, et detrimentum sui faciat? 25. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? 26 Nam qui me erubuerit, et meos sermones: hunc Filius hominis erubescet cum venerit in maiestate sua, et Patris, et sanctorum angelorum. 26. For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels. 27 Dico autem vobis vere: sunt aliqui hic stantes, qui non gustabunt mortem donec videant regnum Dei. 27. But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God. Cyrillus. Ducum magnanimi strenuos in armis ad audaciam provocant, non solum eis honores pollicendo victoriae, sed etiam ipsum pati generosum esse fatentes. Tale quid videmus docere dominum Iesum Christum. Praedixerat enim apostolis quod oporteret eum perpeti Iudaeorum calumnias, occidi, et tertia die resurgere. Ne igitur putarent Christum quidem passurum persecutiones pro vita mundi, eis vero licere laetam vitam ducere; ostendit quod necessario per aequa certamina gradi decet cupientes eius gloriam obtinere; unde dicitur dicebat autem ad omnes. CYRIL; Great and noble leaders provoke the mighty in arms to deeds of velour, not only by promising them the honors of victory, but by declaring that suffering is in itself glorious. Such we see is the teaching of the Lord Jesus Christ. For He had foretold to His disciples, that He must needs suffer the accusations of the Jews, be slain, and rise again on the third day. Lest then they should think that Christ indeed was to suffer persecution for the life of the world, but that they might lead a soft life, He shows them that they must needs pass through similar struggles, if they desired to obtain His glory. Hence it is said, And he said to all. Beda. Pulchre posuit ad omnes: quia superiora, quae ad fidem dominicae nativitatis vel passionis pertinent, cum solis discipulis seorsum egit. BEDE; He rightly addressed Himself to all, since He treats of the higher things (which relate to the belief in His birth and passion) apart with His disciples. Chrysostomus in Matthaeum. Cum autem salvator sit pius et benignus, nullum invitum aut coactum habere vult famulum, sed spontaneos, et gratias agentes ei pro famulatu; et ideo neminem cogendo, aut necessitatem imponendo, sed persuadendo et benefaciendo, universos volentes attrahit, dicens si quis vult. CHRYS. Now the Savior of His great mercy and loving kindness will have no one serve Him unwillingly and from constraint, but those only who come of their own accord, and are grateful for being allowed to serve Him. And so not by compelling men and putting a yoke upon them, but by persuasion and kindness, He draws to Him every where those who are willing, saying, If any man will, &c. Basilius. Vitam autem propriam in formam optimae conversationis tradidit volentibus ei obedire, cum dicit post me venire; non obsecutionem corporalem insinuans: esset enim in omnibus impossibilis, domino iam in caelis existente: sed debitam conversationis pro posse imitationem. BASIL; But He has left His own life for an example of blameless conversation to those who are willing to obey Him; as He says, Come after me, meaning thereby not a following of His body, for that would be impossible to all, since our Lord is in heaven, but a due imitation of His life according to their capacities. Beda. Nisi autem quis a semetipso deficiat, ad eum qui supra ipsum est non appropinquat; unde dicitur abneget semetipsum. BEDE; Now unless a man renounces himself, he comes not near to Him, who is above him; it is said therefore, Let him deny himself. Basilius. Abnegatio quidem sui ipsius est totalis praeteritorum oblivio, et recessus a propriis voluntatibus. BASIL; A denial of one’s self is indeed a total forgetfulness of things past, and a forsaking of his own will ill anti affection. Origenes. Abnegat etiam aliquis seipsum, dum vitam prius in malitia consuetam alteratione debita commutat: puta qui dudum in lascivia vixerat, abnegat semetipsum lascivum, cum fit castus; et similiter abstinentia cuiuslibet criminis, suipsius abnegatio est. ORIGEN; A man also denies himself when by a sufficient alteration of manners or a good conversation he changes a life of habitual wickedness. He who has long lived in lasciviousness, abandons his lustful self when he becomes chaste, and in like manner a forsaking of any crimes is a denial of one’s self.