Lectio 4 Lecture 4 24 Aliam parabolam proposuit illis, dicens: Simile factum est regnum caelorum homini, qui seminavit bonum semen in agro suo: 24. Another parable put he forth unto them, saying, “The kingdom of heaven is likened unto a man which sowed good seed in his field: 25 cum autem dormirent homines, venit inimicus eius, et superseminavit zizania in medio tritici, et abiit. 25. But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 Cum autem crevisset herba, et fructum fecisset, tunc apparuerunt et zizania. 26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 Accedentes autem servi patrisfamilias, dixerunt ei: Domine, nonne bonum semen seminasti in agro tuo? unde ergo habet zizania? 27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field; from whence then hath it tares? 28 Et ait illis: Inimicus homo hoc fecit. Servi autem dixerunt ei: Vis, imus, et colligimus ea? 28. He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 29 Et ait: Non: ne forte colligentes zizania, eradicetis simul cum eis et triticum. 29. But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Sinite utraque crescere usque ad messem, et in tempore messis dicam messoribus: Colligite primum zizania, et alligate ea in fasciculos ad comburendum: triticum autem congregate in horreum meum. 30. Let both grow together until the harvest and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.” Chrysostomus in Matth In praecedenti parabola locutus est dominus his qui verbum Dei non suscipiunt: hic autem de his qui suscipiunt corruptivum sermonem: etenim hoc est diabolicae machinationis veritati semper errorem inserere: unde dicitur aliam parabolam proposuit illis dicens. Chrys., Hom., xlvi In the foregoing parable the Lord spoke to such as do not receive the word of God; here of those who receive a corrupting seed. This is the contrivance of the Devil, ever to mix error with truth. Hieronymus Proposuit autem aliam parabolam, quasi dives paterfamilias invitatos diversis reficiens cibis, ut unusquisque secundum naturam sui stomachi varia alimenta susciperet. Non autem dixit alteram, sed aliam: si enim proposuisset alteram, expectare tertiam non poteramus. Praemisit aliam ut plures sequantur. Quae autem sit parabola, ostenditur cum subditur simile factum est regnum caelorum. Jerome He set forth also this other parable, as it were a rich householder refreshing his guests with various meats, that each one according to the nature of his stomach might find some food adapted to him. He said not ‘a second parable,’ but “another;” for had He said ‘a second,’ we could not have looked for a third; but another prepares us for many more. Remigius Regnum caelorum appellat ipsum filium Dei: quod regnum simile dicitur esse homini qui seminavit bonum semen in agro suo. Remig. Here He calls the Son of God Himself the kingdom of heaven; for He saith, “The kingdom of heaven is like unto a man that sowed good seed in his field.” Chrysostomus in Matth Deinde modum insidiarum Diaboli ostendit, dicens cum autem dormirent homines, venit inimicus eius, et superseminavit zizania in medio tritici, et abiit. Demonstrat hic quod error post veritatem existit: quod et rerum exitus testatur: etenim post prophetas fuerunt pseudoprophetae, et post apostolos pseudoapostoli, et post Christum Antichristus. Nisi enim Diabolus viderit quid imitetur, vel quibus insidietur, non tentat. Quia igitur vidit quod hic reddit in fructu centum, ille sexaginta, alius triginta, et non poterat rapere et suffocare quod radicatum erat, per aliam deceptionem insidiatur, interserens sua, multis ea similitudinibus colorans, ut facile surripiat his qui habiles sunt ad deceptionem. Propter hoc non dicit quod seminet aliquod aliud semen, sed zizania, quae secundum visum assimilantur quodammodo frumento. Hinc etiam apparet Diaboli malignitas: tunc enim seminavit quando universa erant completa, ut magis noceret agricolae studio. Chrys. He then points out the manner of the Devil’s snares, saying, “While men slept, his enemy came and sowed tares in the midst of he wheat, and departed.” He here shows that error arose after truth, as indeed the course of events testifies; for the false prophets came after the Prophets, the false apostles after the Apostles, and Antichrist after Christ. For unless the Devil sees somewhat to imitate, and some to lay in wait against, he does not attempt any thing. Therefore because he saw that this man bears fruit an hundred, this sixty, and this thirtyfold, and that he was not able to carry off or to choke that which had taken root, he turns to other insidious practices, mixing up his own seed, which is a counterfeit of the true, and thereby imposes upon such as are prone to be deceived. So the parable speaks, not of another seed, but of tares which bear a great likeness to wheat corn. Further, the malignity of the Devil is shown in this, that he sowed when all else was completed, that he might do the greater hurt to the husbandman. Augustinus de quaest. Evang Dicit autem cum dormirent homines: quia cum negligentius agerent praepositi Ecclesiae, aut dormitionem mortis acciperent apostoli, venit Diabolus, et superseminavit eos quos malos filios dominus interpretatur. Sed recte quaeritur utrum haeretici sint, aut male viventes Catholici. Sed quod dicit eos in medio tritici seminatos, quasi videntur illi significari qui unius communionis sunt. Verumtamen quoniam agrum ipsum non Ecclesiam, sed hunc mundum interpretatus est, bene intelliguntur haeretici, qui in hoc mundo permiscentur bonis; ut illis qui in eadem fide mali sint, palea potius quam zizania deputentur: quia palea etiam fundamentum habet cum frumento radicemque communem. Schismatici autem videntur spicis corruptis etiam similiores vel paleis aristarum fractis vel scissis, et de segete abiectis. Nec tamen consequens est ut omnis haereticus vel schismaticus ab Ecclesia corporaliter separetur: multos enim portat Ecclesia, quia non ita defendunt falsitatem sententiae suae, ut intentam multitudinem faciant; quod si fecerint, tunc pelluntur. Cum ergo Diabolus sparsis pravis erroribus falsisque opinionibus superseminasset, hoc est praecedente nomine Christi, haereses superiecisset, magis ipse latuit, atque occultissimus factus est: hoc est enim quod dicit et abiit: quamquam in hac parabola dominus, sicut in expositione conclusit, non quaedam, sed omnia scandala, et eos qui faciunt iniquitatem, zizaniorum nomine significasse intelligatur. Aug., Quaest in Matt., q. 11 He says, “While men slept,” for while the heads of the Church were abiding in supineness, and after the Apostles had received the sleep of death, then came the Devil and sowed upon the rest those whom the Lord in His interpretation calls evil children. But we do well to enquire whether by such are meant heretics, or Catholics who lead evil lives. That He says, that they were sown among the wheat, seems to point out that they were all of one communion. But forasmuch as He interprets the field to mean not the Church, but the world, we may well understand it of the heretics, who in this world are mingled with the good; for they who live amiss in the same faith may better be taken of the chaff than of the tares, for the chaff has a stem and a root in common with the grain. While schismatics again may move fitly be likened to ears that have rotted, or to straws that are broken, crushed down, and cast forth of the field. Indeed it is not necessary that every heretic or schismatic should be corporally severed from the Church; for the Church bears many who do not so publicly defend their false opinions as to attract the attention of the multitude, which when they do, then are they expelled. When then the Devil had sown upon the true Church diverse evil errors and false opinions; that is to say, where Christ’s name had gone before, there he scattered errors, himself was the rather hidden and unknown; for He says, “And went his way.” Though indeed in this parable, as we learn from His own interpretation, the Lord may be understood to have signified under the name of tares all stumbling-blocks and such as work iniquity. Chrysostomus in Matth Ex posterioribus autem diligenter haereticorum formam describit, dicens cum autem crevisset herba, et fructum fecisset, tunc apparuerunt et zizania. In principio enim haeretici obumbrant seipsos; cum autem multam acceperint libertatem, et sermone aliquis cum eis participaverit, tunc venenum effundunt. Chrys. In what follows He more particularly draws the picture of an heretic, in the words, “When the blade grew, and put forth fruit, then appeared the tares also.” For heretics at first keep themselves in the shade; but when they have had long license, and when men have held communication with them in discourse, then they pour forth their venom. Augustinus de quaest. Evang Vel aliter. Cum homo spiritalis esse coeperit diiudicans omnia, tunc ei errores incipiunt apparere: discernit enim quidquid audierit aut legerit abhorrere a regula veritatis; sed donec in eisdem perficiatur spiritualibus, potest eum movere quare sub nomine Christiano tam multae haereticorum extitere falsitates; unde sequitur accedentes autem servi patrisfamilias dixerunt ei: domine, nonne bonum semen seminasti in agro tuo? Unde ergo habet zizania? Utrum autem ipsi sint servi quos postea messores appellat, an quia in expositione parabolae messores dicit esse Angelos; nec quisquam dicere facile ausus fuerit Angelos nescisse quis zizania superseminaverit; magis oportet intelligi, homines ipsos fideles servorum nomine hoc loco signatos. Nec mirum si et bonum semen ipsi dicuntur: ex diversis enim significationibus una res diversas similitudines recipit: sicut et de se ait, quod ipse sit ianua, quod ipse sit pastor. Aug., Quaest in Matt., q. 12 Or otherwise; When a man begins to be spiritual, discerning between things, then he begins to see errors; for he judges concerning whatsoever he hears or reads, whether it departs from the rule of truth; but until he is perfected in the same spiritual things, he might be disturbed at so many false heresies having existed under the Christian name, whence it follows, “And the servants of the householder coming to him said unto him, Didst thou not sow good seed in thy field? whence then hath it tares? Are these servants then the same as those whom He afterwards calls reapers? Because in His exposition of the parable, He expounds the reapers to be the Angels, and none would dare to say that the Angels were ignorant who had sowed tares, we should the rather understand that the faithful are here intended by the servants. And no wonder if they are also signified by the good seed; for the same thing admits of different likenesses according to its different significations; as speaking of Himself He says that He is the door, He is the shepherd. Remigius Accedunt autem ad Deum sine corpore, sed corde et mentis desiderio: quo docente intelligunt, Diaboli calliditate hoc esse factum: unde sequitur et ait illis: inimicus homo hoc fecit. Remig. They came to the Lord not with the body, but with the heart and desire of the soul; and from Him they gather that this was done by the craft of the Devil, whence it follows, “And he saith unto them, An enemy hath done this.” Hieronymus Diabolus propterea inimicus homo appellatur, quia Deus esse desiit: et in Psalmo 9, 20 scriptum est de eo: exsurge, domine, non confortetur homo. Quamobrem non dormiat qui Ecclesiae praepositus est, ne per illius negligentiam inimicus homo superseminet zizania, hoc est haereticorum dogmata. Jerome The Devil is called a man that is an enemy because he has ceased to be God; and in the ninth Psalm it is written of him, “Up, Lord, and Let not man have the upper hand.” (Ps 9:19) Wherefore let not him sleep that is set over the Church, lest through his carelessness the enemy should sow therein tares, that is, the dogmas of the heretics. Chrysostomus in Matth Inimicus autem vocatur propter iacturam quam infert hominibus: vexatio enim Diaboli adversus nos est: principium autem vexationis factum est non ab inimicitia quae est ad nos, sed quae est ad Deum. Chrys. He is called the enemy on account of the losses he inflicts on men; for the assaults of the Devil are made upon us, though their origin is not in his enmity towards us, but in his enmity towards God. Augustinus de quaest. Evang Cum autem servi Dei cognoverint hanc excogitasse Diabolum fraudem, cum contra tanti nominis auctorem nihil se valere sentiret, ut fallacias suas eodem nomine obtegeret; potest sibi suboriri voluntas ut tales homines de rebus humanis auferant, si aliquam temporis habeant facultatem; sed utrum facere debeant, iustitiam Dei consulunt: unde sequitur servi autem dixerunt: vis imus et colligimus ea? Aug. And when the servants of God knew that it was the Devil who had contrived this fraud, whereby when he found that he had no power in open warfare against a Master of such great name, he had introduced his fallacies under cover of that name itself, the desire might readily arise in them to remove such men from out of human affairs if opportunity should be given them; but they first appeal to God’s justice whether they should so do; “The servants said, Wilt thou we go and gather them out?” Chrysostomus Ubi intuenda est servorum diligentia et dilectio: etenim festinant zizania evellere: quod monstrat eorum de semine sollicitudinem: ad hoc enim solum respiciunt, non ut aliquis puniatur, sed ut seminata non pereant. Quid autem dominus responderit subditur et ait: non. Chrys. Wherein observe the thoughtfulness and affection of the servants; they hasten to root up the tares, thus showing their anxiety about the good seed; for this is all to which they look, not that any should be punished, but that which is sown should not perish. The Lord’s answer follows, “And he saith unto them, Nay.” Hieronymus Datur enim locus poenitentiae; et monemur, ne cito amputemus fratrem: quia fieri potest ut ille qui hodie noxio depravatus est dogmate, cras resipiscat, et defendere incipiat veritatem: unde subditur ne forte colligentes zizania, eradicetis simul et triticum. Jerome For room for repentance is left, and we are warned that we should not hastily cut off a brother, since one who is today corrupted with an erroneous dogma, may grow wiser tomorrow, and begin to defend the truth; wherefore it is added, “Lest in gathering together the tares ye root out the wheat also. Augustinus de quaest. Evang In quo eos patientissimos et tranquillissimos reddit: hoc enim dicitur, quia boni dum adhuc infirmi sunt, opus habent in quibusdam malorum commixtione; sive ut per eos exerceantur, sive ut eorum comparatione magna illis exhortatio fiat, et invitentur ad melius. Aut forte simul eradicatur triticum cum auferuntur zizania: quia multi primo zizania sunt, et postea triticum fiunt; qui nisi patienter, cum mali sint, tolerentur, ad laudabilem mutationem non perveniunt. Itaque si evulsi fuerint, simul eradicatur et triticum, quod futuri essent, si eis parceretur. Ideo dicit tales non esse auferendos de hac vita, ne cum malos conatur interficere, bonos interficiat, quod forte futuri sint; aut bonis obsit, quibus et invitis utiles sunt. Sed tunc opportune hoc fiet cum iam in fine non restat vel tempus commutandae vitae, vel proficiendi ad veritatem ex occasione atque comparatione alieni erroris: et ideo subdit sinite utraque crescere usque ad messem, idest usque ad iudicium. Aug., Quaest. in Matt., q. 12 Wherein He renders them more patient and tranquil. For this He says, because good while yet weak, have need in some things of being mixed up with bad, either that they may be proved by their means, or that by comparison with them they may be greatly stimulated and drawn to a better course. Or perhaps the wheat is declared to be rooted up if the tares should be gathered out of it, on account of many who though at first tares would after become wheat; yet they would never attain to this commendable change were they not patiently endured while they were evil. Thus were they rooted up, that wheat which they would become in time if spared, would be rooted up in them. It is then therefore He forbids that such should be taken away out of this life, lest in the endeavour to destroy the wicked, those of them should be destroyed among the rest who would turn out good; and lest also that benefit should be lost to the good which would accrue to them even against their will from mixing with the wicked. But this may be done seasonably when, in the end of all, there remains no more time for a change of life, or of advancing to the truth by taking opportunity and comparison of others’ faults; therefore He adds, “Let both grow together until the harvest,” that is, until the judgment. Hieronymus Videtur autem hoc esse contrarium illi praecepto: auferte malum de medio vestrum. Si enim prohibetur eradicatio, et usque ad messem tenenda est patientia, quomodo eiciendi sunt quidam de medio nostrum? Sed inter triticum et zizania (quod nos appellamus lolium) quamdiu herba est et nec dum calamus venit ad spicam, grandis similitudo est, et in discernendo aut nulla, aut difficilis distantia. Primo monet ergo dominus, ne verbi, quod ambiguum est, cito sententiam proferamus, sed Deo iudici reservemus: ut cum dies iudicii venerit, ille non suspicionem criminis, sed manifestum reatum de sanctorum coetu eiciat. Jerome But this seems to contradict that command, “Put away the evil from among you.” (1 Cor 5:13) For if the rooting up be forbidden, and we are to abide in patience till the harvest-time, how are we to cast forth any from among us? But between wheat and tares (which in Latin we call, ‘lolium’) so long as it is only in blade, before the stalk has put forth an ear, there is very great resemblance, and none or little difference to distinguish them by. The Lord then warns us not to pass a hasty sentence on an ambiguous word, but to reserve it for His judgment, that when the day of judgment shall come, He may cast forth from the assembly of the saints no longer on suspicion but on manifest guilt. Augustinus contra Epist. Parmeniani Cum enim quisque Christianorum intus in Ecclesia constitutorum in aliquo tali peccato fuerit deprehensus ut anathemate dignus habeatur, fiat hoc (ubi periculum schismatis non timetur) cum dilectione non ad eradicandum, sed ad corrigendum. Quod si se non agnoverit, neque poenitendo correxerit, ipse foris exiet, et per propriam voluntatem ab Ecclesiae communione dirimetur: unde dominus, cum dixisset sinite utraque crescere usque ad messem, subiunxit causam, dicens ne forte cum vultis colligere zizania, eradicetis simul et triticum; ubi satis ostendit, cum metus iste non subest, sed omnino de frumentorum stabilitate certa securitas manet; idest, quando ita cuiusque crimen notum est et omnibus execrabile apparet ut vel nullos prorsus vel non tales habeat defensores per quos possit schisma contingere; non dormiat severitas disciplinae: in qua tanto est efficacior emendatio pravitatis, quanto diligentior fuerit observatio caritatis. Cum vero idem morbus plurimos occupaverit, nihil aliud boni restat quam dolor et gemitus. Sic igitur misericorditer corripiat homo quod potest; quod autem non potest, patienter ferat, et ex dilectione gemat atque lugeat, donec ille desuper emendet et corrigat; atque usque ad messem differat eradicare zizania, et paleam ventilare. Turba autem iniquorum, cum facultas est in populis promendi sermonem, generali obiurgatione ferienda est; et maxime si occasionem atque opportunitatem praebuerit aliquod domini desuper flagellum, quo eos appareat pro suis meritis vapulare: tunc enim aures humiles praebet emendantis sermoni calamitas auditorum, et facilius in gemitum confitendi, quam in murmura resistendi afflicta corda compellit; quamquam etsi nulla calamitas tribulationis premat, cum facultas detur, utiliter corripitur in multitudine multitudo: nam sicut separata saevire, sic in ipsa congregatione obiurgata gemere consuevit. Aug., Cont. Ep. Parm., iii. 2 For when any one of the number of Christians included in the Church is found in such sin as to incur an anathema, this is done, where danger of schism is not apprehended, with tenderness, not for his rooting out, but for his correction. But if he be not conscious of his sin, nor correct it by penitence, he will of his own choice go forth of the Church and be separated from her communion; whence when the Lord commanded, “Suffer both to grow together till the harvest,” He added the reason, saying, “Lest when ye would gather out the tares ye root up the wheat also.” This sufficiently shows, that when that fear has ceased, and when the safety of the crop is certain, that is, when the crime is known to all, and is acknowledged as so execrable as to have no defenders, or not such as might cause any fear of a schism, then severity of discipline does not sleep, and its correction of error is so much the more efficacious as the observance of love had been more careful. But when the same infection has spread to a large number at once, nothing remains but sorrow and groans. Therefore let a man gently reprove whatever is in his power; what is not in let him bear with patience, and mourn over with affection, until He from above shall correct and heal, and let him defer till harvest-time to root out the tares and winnow the chaff. But the multitude of the unrighteous is to be struck at with a general reproof, whenever there is opportunity of saying aught among the people; and above all when any scourge of the Lord from above gives opportunity, when they feel that they are scourged for their deserts; for then the calamity of the hearers opens their ears submissively to the words of their reprover, seeing the heart in affliction is ever more prone to the groans of confession than to the murmurs of resistance. And even when no tribulation lays upon them, should occasion serve, a word of reproof is usefully spent upon the multitude; for when separated it is wont to be fierce, when in a body it is wont to mourn. Chrysostomus in Matth Hoc autem dixit dominus prohibens occisiones fieri: neque enim oportet interficere haereticum: quia praelium inexplicabile in orbe terrarum induceretur: et ideo dicit ne eradicetis simul cum eis frumentum; idest, si moveritis arma, et occideritis haereticos, necesse est multos sanctorum simul submitti. Non ergo detinere haereticos et abscindere liberam eorum propalationem et synodos et studia dissolvere prohibet, sed interficere et occidere. Chrys. This the Lord spake to forbid any putting to death. For we ought not to kill an heretic, seeing that so a neverending war would be introduced into the world; and therefore He says, “Lest ye root out with them the wheat also;” that is, if you draw the sword and put the heretic to death, it must needs be that many of the saints will fall with them. Hereby He does not indeed forbid all restraint upon heretics, that their freedom of speech should be cut off, that their synods and their confessions should be broken up—but only forbids that they should be put to death. Augustinus ad Vincentium Haec autem primitus mea sententia erat, neminem ad unitatem Christi esse cogendum: verbo enim agendum, disputatione pugnandum, ratione vincendum, ne fictos Catholicos haberemus quos apertos haereticos noveramus. Sed haec opinio mea non contradicentium verbis, sed demonstrantium superabatur exemplis: harum enim legum terror quibus promulgandis reges serviunt domino in timore, ita profuit, ut nunc alii dicant: iam hoc volebamus; sed Deo gratias, qui nobis occasionem praebuit, et dilationum morulas amputavit. Alii dicant: hoc esse verum iam sciebamus; sed nescio qua consuetudine tenebamur: gratias Deo, qui vincula nostra disrupit. Alii dicant: nesciebamus hoc esse veritatem, nec eam discere volebamus, sed ad eam cognoscendam metus fecit intentos: gratias domino, qui negligentiam nostram stimulo terroris excussit. Alii dicant: nos falsis rumoribus terrebamur intrare, quos falsos esse nesciremus nisi intraremus, nec intraremus nisi cogeremur: gratias Deo qui praedicationem nostram flagello abstulit, expertos docuit, quam vana et inania de Ecclesia sua mendax fama iactaverit. Alii dicant: putabamus quidem nihil interesse, ubi fidem Christi teneremus; sed gratias domino, qui nos a divisione collegit, et hoc uni Deo congruere ut in unitate colatur, ostendit. Serviant ergo reges terrae Christo, leges edendo pro Christo. Aug., Ep. 93, 17 This indeed was at first my own opinion, that no man was to be driven by force into the unity of Christ; but he was to be led by discourse, contended with in controversy, and overcome by argument, that we might not have men feigning themselves to be Catholics whom we knew to be declared heretics. But this opinion of mine was overcome not by the authority of those who contradicted me, but by the examples of those that showed it in fact; for the tenor of those laws in enacting which Princes serve the Lord in fear, has had such good effect, that already some say, This we desired long ago; but now thanks be to God who has made the occasion for us, and has cut off our pleas of delay. Others say, This we have long known to be the truth; but we were held by a kind of old habit, thanks be to God who has broken our chains. Others again; We knew not that this was true, and had no desire to learn it, but fear has driven us to give our attention to it, thanks be to the Lord who has banished our carelessness by the spur of terror. Others, We were deterred from entering in by false rumours, which we should not have known to be false had we not entered in, and we should not have entered in had we not been compelled; thanks be to God who has broken up our preaching by the scourge of persecution, and has taught us by experience how empty and false things lying fame had reported concerning His Church. Others say, We thought indeed that it was of no importance in what place we held the faith of Christ; but thanks be to the Lord who has gathered us together out of our division, and has shown us that it is consonant to the unity of God that He should be worshipped in unity. Let then the Kings of the earth show themselves the servants of Christ by publishing laws in Christ’s behalf. Augustinus ad Bonifacium comitem Quis autem vestrum velit non solum aliquem haereticorum perire, verum etiam aliquid perdere? Sed aliter non meruit habere pacem domus David, nisi Absalon filius eius in bello quod contra patrem gerebat, fuisset extinctus: quamvis magna cura mandaverit suis ut eum quantum possent vivum salvumque servarent, et esset cui poenitenti paternus affectus ignosceret. Quid autem ei restitit nisi perditum flere, et sui regni pace acquisita, suam moestitiam consolari? Sic ergo Catholica mater Ecclesia, si aliquorum perditione tam multos ceteros colligit, dolorem materni cordis lenit, et sanat tantorum liberatione populorum. Ubi est autem quod isti clamare consueverunt: liberum est credere vel non credere? Cui vim Christus intulit? Quem coegit? Ecce habent apostolum Paulum: agnoscant in eo prius cogentem Christum, et postea docentem; prius ferientem, et postea consolantem. Mirum autem est quomodo ille qui poena corporis ad Evangelium coactus intravit, plus illis omnibus qui solo verbo vocati sunt, in Evangelio laboravit. Cur ergo non cogeret Ecclesia perditos filios ut redirent, si perditi filii coegerunt alios ut perirent? Aug., Ep. 185, 32 et 22 But who is there Of you who has any wish that a heretic should perish, nay, that he should so much as lose aught? Yet could the house of David have had peace in no other way, but by the death of Absalom in that war which he waged against his father; notwithstanding his father gave strict commands to his servants that they should save him alive and unhurt, that on his repentance there might be room for fatherly affection to pardon; what then remained for him but to mourn over him when lost, and to console his domestic affliction by the peace which it had brought to his kingdom. Thus our Catholic mother the Church, when by the loss of a few she gains many, soothes the sorrow of her motherly heart, healing it by the deliverance of so many people. Where then is that which those are accustomed to cry out, That it is free to all to believe? Whom hath Christ done violence to? Whom hath He compelled? Let them take the Apostle Paul; let them acknowledge in him Christ first compelling and afterwards teaching; first smiting and afterwards comforting. And it is wonderful to see him who entered into the Gospel by the force of a bodily infliction laboring therein more than all those who are called by word only. Why then should not the Church constrain her lost sons to return to her, when her lost sons constrained others to perish? Sequitur et in tempore messis dicam messoribus: colligite primum zizania, et alligate ea in fasciculos ad comburendum. Remig. It follows, “And in the time of harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them.” Remigius Messis autem appellatur tempus metendi; per messem vero designatur dies iudicii, in quo separandi sunt boni a malis. The harvest is the season of reaping which here designates the day of judgment, in which the good are to be separated from the bad. Chrysostomus in Matth Sed propter quid dicit colligite primum zizania? Ut non timeant boni, quasi simul cum zizaniis tollatur frumentum. Chrys. But why does He say, Gather first the tares? That the good should have no fears lest the wheat should be rooted up with them. Hieronymus Quod autem dicit zizaniorum fasciculos igni tradi, et triticum congregari in horrea, manifestum est, haereticos quosque et hypocritas Gehennae ignibus concremandos; sanctos vero, qui appellantur triticum, horreis, idest caelestibus mansionibus, recipi. Jerome In that He says that the bundles of tares are to be cast into the fire, and the wheat gathered into barns, it is clear that heretics also and hypocrites are to be consumed in the fires of hell, while the saints who are here represented by the wheat are received into the barns, that is into heavenly mansions. Augustinus de quaest. Evang Quaeri autem potest cur non unum fascem aut unum acervum zizaniorum fieri dixerit; nisi forte propter varietatem haereticorum, non solum a tritico, sed etiam a seipsis discrepantium, ipsas uniuscuiusque haereses, in quibus sigillatim sua communione disiuncti sunt, nomine fasciculorum designavit: ut etiam tunc incipiant alligari ad comburendum, cum a Catholica communione segregati, suas proprias quasi Ecclesias habere coeperint, ut combustio eorum sit in fine saeculi, non alligatio fasciculorum. Sed si ita esset non tam multi resipiscendo, et in Catholicam Ecclesiam remeando ab errore discederent. Quapropter alligatio fasciculorum in fine profutura est, ut non confuse, sed pro modo perversitatis suae uniuscuiusque erroris pertinacia puniatur. Aug., Quaest in Matt., q. 12 It may be asked why He commands more than one bundle or heap of tares to be formed? Perhaps because of the variety of heretics differing not only from the wheat, but also among themselves, each several heresy, separated from communion with all the others, is designated as a bundle; and perhaps they may even then begin to be bound together for burning, when they first sever themselves from the Catholic communion, and begin to have their independent church; so that it is the burning and not the binding into bundles that will take place at the end of the world. But were this so, there would not be so many who would become wise again, and return from error into the Catholic Church. Wherefore we must understand the binding into bundles to be what shall come to pass in the end, that punishment should fall on them not promiscuously, but in due proportion to the obstinacy and wilfulness of each separate error. Rabanus Et notandum, quod ubi dicit seminavit bonum semen, notat bonam voluntatem, quae in electis est; ubi vero dicit inimicus venit, etc., cautelam habendam intimare voluit; quando autem crescentibus zizaniis, quasi patienter ferens ait inimicus homo hoc fecit, patientiam nobis commendavit; ubi vero ait ne forte colligentes zizania, donavit nobis discretionis exemplum; quando autem subiungit sinite utraque crescere usque ad messem, commendavit longanimitatem; ad ultimum iustitiam, cum dicit alligate ea in fasciculos ad comburendum. Raban. And it should be noted that, when He says, “Sowed good seed,” He intends that good will which is in the elect; when He adds, “An enemy came,” He intimates that watch should be kept against him; when as the tares grow up, He suffers it patiently, saying, “An enemy hath done” this, He recommends to us patience; when He says, “Lest haply in gathering the tares, &c.” He sets us an example of discretion; when He says, “Suffer both to grow together till the harvest,” He teaches us long-suffering; and, lastly, He inculcates justice, when He says, “Bind them into bundles to burn.” Lectio 5 Lecture 5 31 Aliam parabolam proposuit eis dicens: Similis est regnum caelorum grano sinapis, quod accipiens homo seminavit in agro suo: 3l. Another parable put he forth unto them, saying, “The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: 32 quod minimum quidem est omnibus seminibus: cum autem creverit, maius est omnibus oleribus, et fit arbor, ita ut volucres caeli veniant, et habitent in ramis eius. 32, Which indeed is the least of all seeds but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.”