Chrysostomus super Matthaeum Gentium etiam animae assimilatae sunt tortuosis camelis, in quibus erat gibbus idololatriae: quoniam cognitio Dei erectio est animarum. Acus autem est filius Dei, cuius prima pars subtilis est secundum divinitatem, alia vero crassior secundum incarnationem eius. Tota autem recta est et nullam habet deflexionem, per cuius vulnus passionis gentes ingressae sunt in vitam aeternam. Hac acu consuta est immortalitatis tunica: ipsa est acus quae spiritui consuit carnem: haec acus Iudaicum populum iunxit et gentium: haec acus amicitiam Angelorum et hominum copulavit. Facilius est ergo gentiles transire per foramen acus, quam divites Iudaeos intrare in regnum caelorum. Si enim gentes cum tanto labore divelluntur ab irrationabilibus idolorum culturis, quanto magis Iudaei divelluntur a rationabilibus Dei culturis? Pseudo-Chrys. The Gentile souls are likened to the deformed body of the camel, in which is seen the humpback of idolatry; for the knowledge of God is the exaltation of the soul. The needle is the Son of God, the fine point of which is His divinity, and the thicker part what He is according to His incarnation. But it is altogether straight and without turning; and through the womb of His passion, the Gentiles have entered into life eternal. By this needle is sewn the robe of immortality; it is this needle that has sewn the flesh to the spirit, that has joined together the Jews and the Gentiles, and coupled man in friendship with angels. It is easier therefore for the Gentiles to pass through the needle’s eye, than for the rich Jews to enter into the kingdom of heaven. For if the Gentiles are with such difficulty withdrawn from the irrational worship of idols, how much more hardly shall the Jews be withdrawn from the reasonable service of God? Glossa Aliter dicitur, quia Hierosolymis quaedam porta erat, quae foramen acus dicebatur, per quam camelus, nisi deposito onere et flexis genibus, transire non poterat: per quod significatur, divites non posse transire viam arctam quae ducit ad vitam, nisi sordibus peccatorum et divitiis depositis, saltem non amando. Gloss., ap. Anselm It is explained otherwise; That at Jerusalem there was a certain gate, called, The needle’s eye, through which a camel could not pass, but on its bended knees, and after its burden had been taken off; and so the rich should not be able to pass along the narrow way that leads to life, till he had put off the burden of sin, and of riches, that is, ceasing to love them. Gregorius Moralium Vel nomine divitis quemlibet elatum, cameli appellatione propriam condescensionem significat. Camelus autem per foramen acus transiit, cum redemptor noster usque ad susceptionem mortis, per angustias passionis intravit, quae passio velut acus extitit, quia dolore corpus pupugit. Facilius autem camelus foramen acus quam dives regnum caelorum ingreditur: quia nisi ipse prius per passionem suam formam nobis humilitatis ostenderet, nequaquam se ad humilitatem ipsius superba nostra rigiditas inclinaret. Greg., Mor., xxxv, 16 Or, by the rich man He intends any one who is proud, by the camel he denotes the right humility. The camel passed through the needle’s eye, when our Redeemer through the narrow way of suffering entered in to the taking upon Him death; for that passion was as a needle which pricked the body with pain. But the camel enters the needle’s eye easier than the rich man enters the kingdom of heaven; because if He had not first shown us by His passion the form of His humility, our proud stiffness would never have bent itself to His lowliness. Chrysostomus in Matth Discipuli autem inopes existentes turbantur, pro salute aliorum dolentes, et doctorum iam viscera assumentes: unde sequitur audientes autem discipuli, mirabantur dicentes: quis ergo poterit salvus esse? Chrys. The disciples though poor are troubled for the salvation of others, beginning even now to have the bowels of doctors. Augustinus de quaest. Evang Cum autem pauci sint divites in comparatione multitudinis pauperum, intelligendum est, quod omnes qui divitias cupiunt, in divitum numero haberi discipuli animadvertunt. Aug., Quaest. Ev., 1, 26 Whereas the rich are few in comparison of the multitude of the poor, we must suppose that the disciples understood all who wish for riches, as included in the number of the rich. Chrysostomus in Matth Dei autem opus hoc esse consequenter ostendit, quoniam multa opus est gratia ut homo in divitiis dirigatur; unde sequitur aspiciens autem Iesus dixit eis: apud homines hoc impossibile est: apud Deum autem omnia possibilia sunt. Per hoc quod dicit aspiciens, significat Evangelista quod mansueto oculo timidam eorum mentem mitigavit. Chrys. This therefore He proceeds to show is the work of God, there needing much grace to guide a man in the midst of riches; “But Jesus beheld them, and said unto them, With men this is impossible, but with God all things are possible.” By the word “beheld” them, the Evangelist conveys that He soothed their troubled soul by His merciful eye. Remigius Non autem hoc sic intelligendum est quod possibile sit apud Deum quod dives cupidus, avarus et superbus intret in regnum caelorum; sed ut convertatur, et sic intret. Remig. This must not be so understood as though it were possible for God to cause that the rich, the covetous, the avaricious, and the proud should enter into the kingdom of heaven; but to cause him to be converted, and so enter. Chrysostomus in Matth Neque etiam hoc ideo dicitur ut resupinus iaceas, et sicut ab impossibilibus abstineas; sed magnitudinem iustitiae considerans insilias, Deum rogans. Chrys. And this is not said that you should sit supinely, and let alone what may seem impossibilities; but considering the greatness of righteousness, you should strive to enter in with entreaty to God. Lectio 7 Lecture 7 27 Tunc respondens Petrus, dixit ei: Ecce nos reliquimus omnia, et secuti sumus te: quid ergo erit nobis? 27. Then answered Peter and said unto him, “Behold, we have forsaken all, and followed thee; what shall we have therefore?” 28 Iesus autem dixit illis: Amen dico vobis, quod vos, qui secuti estis me, in regeneratione cum sederit Filius hominis in sede maiestatis suae, sedebitis et vos super sedes duodecim, iudicantes duodecim tribus Israel. 28. And Jesus said unto them, “Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 Et omnis qui reliquerit domum, vel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet, et vitam aeternam possidebit. 29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundred fold, and shall inherit everlasting life. 30 Multi autem erunt primi novissimi, et novissimi primi. 30. But many that are first shall be last; and the last shall be first.” Origenes in Matth Audiverat Petrus verbum Christi dicentis: si vis perfectus esse, vade et vende omnia quae habes; deinde consideravit adolescentem cum tristitia abeuntem, et difficultatem divitum ingrediendi in regnum caelorum; ideo quasi qui non facilem rem consummaverat, fiducialiter quaesivit. Etsi enim minima cum fratre reliquit; sed non minima aestimata sunt apud Deum, considerantem quoniam ex tanta plenitudine dilectionis illa minima reliquerunt, ut etiam si multas habuissent possessiones, omnia reliquissent. Et puto quod magis Petrus confidens de affectu suo quam de ipsa quantitate rerum relictarum, fiducialiter interrogavit; unde dicitur tunc respondens Petrus dixit ei: ecce nos reliquimus omnia. Origen Peter had heard the word of Christ when He said, “If thou wilt be perfect, go and sell all that thou hast.” Then he observed that the young man had departed sorrowful, and considered the difficulty of riches entering into the kingdom of heaven; and thereupon he put this question confidently as one who had achieved no easy matter. For though what he with his brother had left behind them were but little things, yet were they not esteemed as little with God, who considered that out of the fullness of their love they had so forsaken those least things, as they would have forsaken the greatest things if they had had them. So Peter, thinking rather of his will than of the intrinsic value of the sacrifice, asked Him confidently “Behold, we have left all.” Chrysostomus in Matth Qualia omnia, o beate Petre? Arundinem, rete, navigium. Omnia quidem haec dicit, non propter munificentiam, sed ut per interrogationem hanc inopem inducat plebem. Quia enim dominus dixerat: si vis perfectus esse; ne dicat aliquis inopum: quid igitur? Si non habuero, non possum esse perfectus? Interrogat Petrus, ut tu inops discas quoniam in nullo hinc diminutus es. Qui enim claves regni caelorum acceperat, pro his quae ibi sunt iam confidit, et pro orbe terrarum universo interrogat. Intuere autem et qualiter respondet diligenter, sicut Christus inquisivit: etenim Christus duo a divite expetiit: dare pauperibus quae habebat, et sequi se: propter hoc ipse addidit et secuti sumus te. Chrys., Hom., lxiv What was this “all,” O blessed Peter? The reeds, your net, and boat. But this he says, not to call to mind his own magnanimity, but in order to propose the case of the multitude of poor. A poor man might have said, If I have naught, I cannot become perfect. Peter therefore puts this question that you, poor man, may learn that you are in nothing behind. For he had already received the kingdom of heaven, and therefore secure of what was already there, he now asks for the whole world. And see how carefully he frames his question after Christ’s requirements: Christ required two things of a rich man, to give what he had to the poor, and to follow Him; wherefore he adds, “and have followed thee.” Origenes in Matth Potest dici secundum omnia quae pater revelavit Petro esse filium suum, secuti sumus te, iustitiam, sanctificationem, et huiusmodi. Propter hoc quasi victor athleta interrogat quae sint praemia certaminis. Origen It may be said, In all things which the Father revealed to Peter that the Son was, righteousness, sanctification, and the like, in all we have followed Thee. Therefore as a victorious athlete, he now asks what are the prizes of his contest. Hieronymus Quia ergo non sufficit tantum relinquere, iungit quod perfectum est: et secuti sumus te. Fecimus quidem quod iussisti; quid ergo nobis dabis praemii? Et hoc est quod dicitur quid ergo erit nobis? Sequitur Iesus autem dixit illis: amen dico vobis quod vos qui secuti estis me, et cetera. Jerome Because to forsake is not enough, he adds that which makes perfection, “and have followed thee.” We have done what thou commandedst us, what reward wilt thou then give us? What shall we have?” Hieronymus Non dixit: qui reliquistis omnia; hoc enim et Socrates fecit philosophus, et multi alii divitias contempserunt, sed qui secuti estis me; quod proprie apostolorum est atque credentium. Jerome He said not only, “Ye who have left all,” for this did the philosopher Crates, and many other who have despised riches, but added, “and have followed me,” which is peculiar to the Apostles and believers. Hilarius in Matth Secuti sunt quidem discipuli Christum in regeneratione, idest in lavacro Baptismi, in fidei sanctificatione: haec enim illa regeneratio est quam apostoli sunt secuti, quam lex indulgere non potuit. Hilary The disciples had followed Christ in the regeneration, that is, in the laver of baptism, in the sanctification of faith, for this is that regeneration which the Apostles followed, and which the Law could not bestow. Hieronymus Vel aliter debet construi: vos qui secuti estis me, sedebitis in regeneratione; idest quando mortui ex corruptione resurgent incorrupti, sedebitis et vos in soliis iudicantium condemnantes duodecim tribus Israel: quia vobis credentibus, illi credere noluerunt. Jerome Or it may be constructed thus, “Ye which have followed me, shall in the regeneration sit, &c.;” that is, when the dead shall rise from corruption incorrupt, you also shall sit on thrones of judges, condemning the twelve tribes of Israel, for that they would not believe when you believed. Augustinus de Civ. Dei Sic enim caro nostra regenerabitur per incorruptionem, quemadmodum anima nostra regenerabitur per fidem. Aug., City of God, book xx, ch. 5 Thus our flesh will be regenerated by incorruption, as our soul also shall be regenerated by faith. Chrysostomus super Matth Futurum enim erat ut in die iudicii responderent Iudaei: domine, non te cognovimus filium Dei in corpore constituti. Quis hominum videre poterat thesaurum in terra absconditum, solem nube celatum? Responderunt ergo discipuli: et nos homines fuimus, rustici et obscuri in plebe; vos sacerdotes et Scribae: sed in nobis bona voluntas facta est quasi lucerna rusticitatis nostrae; in vobis autem malitia facta est quasi caligo scientiae vestrae. Pseudo-Chrys. For it would come to pass, that in the day of judgment the Jews would allege, Lord, we knew Thee not to be the Son of God when Thou wast in the flesh. For who can discern a treasure buried in the ground, or the sun when obscured by a cloud? The disciples therefore will then answer, We also were men, and peasants, obscure among the multitude, but you priests and scribes; but in us a right will became as it were a lamp of our ignorance, but your evil will became to you a blinding of your science. Chrysostomus in Matth Propter hoc autem non dixit: et gentes et orbem terrarum, sed tribus Israel; quia in eisdem erant educati et legibus et consuetudinibus apostoli et Iudaei. Cum ergo dixerint Iudaei quoniam propter hoc non potuimus credere in Christo, quia lex prohibuit, discipuli in medium inducentur qui eamdem susceperunt legem. Sed dicet aliquis: quid magnum promisit eis, si id quod Ninivitae habent et regina Austri, hoc et ipsi habebunt? Maxima quidem alia praemia ante et post eis promittit; sed et hic occulte insinuat aliquid plus illis. De illis enim simpliciter dixit, quod surgent, et condemnabunt generationem hanc; de his autem: cum sederit filius hominis, sedebitis et vos. Manifestum est ergo quod conregnabunt et communicabunt in gloria illa: honorem enim et gloriam ineffabilem significavit per thronos. Qualiter autem haec promissio completa est? Numquid enim et Iudas sedebit? Nequaquam. Lex a domino posita est per Ieremiam prophetam: loquar super gentem et regnum, ut aedificem et plantem illud. Sed si fecerit malum in conspectu meo, poenitebo et ego de bonis quae locutus sum ut facerem eis; quasi dicat: si indignos seipsos promissione faciant, non adhuc faciam quod promisi. Indignum autem seipsum principatu Iudas ostendit; et propter hoc tunc loquens discipulis, non simpliciter eis promisit: neque enim dixit: vos sedebitis; sed adiunxit qui secuti estis me: ut et hinc Iudam excludat, et eos qui postea futuri erant attraheret: non enim ad illos solos dictum est, neque ad Iudam iam indignum effectum. Chrys. He therefore said not the Gentiles and the whole world, but, the “tribes of Israel,” because the Apostles and the Jews had been brought up under the same laws and customs. So that when the Jews should plead that they could not believe in Christ, because they were hindered by their Law, the disciples will be brought forward, who had the same Law. But some one may say, What great thing is this, when both the Ninevites and the Queen of the South will have the same? He had before and will again promise them the highest rewards; and even now He tacitly conveys something of the same. For of those others He had only said, that they shall sit, and shall condemn this generation; but He now says to the disciples, “When the Soul of Man shall sit, ye also shall sit.” It is clear then that they shall reign with Him, and shall share in that glory; for it is such honor and glory unspeakable that He intends by the “thrones.” How is this promise fulfilled? Shall Judas sit among them? By no means. For the law was thus ordained of the Lord by Jeremiah the Prophet, “I will speak it upon my people, and upon, the kingdom, that I may build, and plant it. But if it do evil in, my sight, then will I repent me of the good which I said I would do to them;” (Jer 18:9) as much as to say, If they make themselves unworthy of the promise, I will no more perform that I promised. But Judas showed himself unworthy of the preeminence; wherefore when He gave this promise to His disciples, He did not promise it absolutely, for He said not, Ye shall sit, but, “Ye which have followed me shall sit;” at once excluding Judas, and admitting such as should be in after time; for neither was the promise confined to them only, nor yet did it include Judas who had already shown himself undeserving. Hilarius in Matth Sequela ergo Christi apostolos super duodecim thronos iudicandis duodecim tribubus Israel in duodecim patriarcharum gloriam copulavit. Hilary Their following Christ in thus exalting the Apostles to twelve thrones to judge the twelve tribes of Israel, associated them in the glory of the twelve Patriarchs. Augustinus de Civ. Dei Ex hoc enim loco discimus, cum suis discipulis iudicaturum Iesum: unde et alibi Iudaeis dicit: ideo iudices vestri erunt. Nec quoniam super duodecim sedes sessuros esse ait, duodecim solos homines cum ipso iudicaturos putare debemus. Duodenario quippe numero universa quaedam significata est iudicantium multitudo, propter duas partes numeri septenarii quo significatur plerumque universitas; quae duae partes, idest tres et quatuor, altera per alteram multiplicatae duodecim faciunt: alioquin quoniam in locum Iudae traditoris, apostolum Matthiam legimus ordinatum, apostolus Paulus, qui plus illis omnibus laboravit, ubi ad iudicandum sedeat non habebit: qui profecto cum aliis sanctis ad numerum iudicum se pertinere demonstrat, cum dicit: nescitis quia Angelos iudicabimus? Aug. From this passage we learn that Jesus will judge with His disciples; whence He says in another place to the Jews, “Therefore shall they be your judges.” (Matt 12:27) And whereas He says they shall sit upon twelve thrones, we need not think that twelve persons only shall judge with Him. For by the number twelve is signified the whole number of those that shall judge; and that because the number seven which generally represents completeness contains the two numbers four and three, which multiplied together make twelve. For if it were not so, as Matthias was elected into the place of the traitor Judas, the Apostle Paul who labored more than they all should not have place to sit to judge; but he shows that he with the rest of the saints pertains to the number of judges, when he says, “Know ye not that we shall judge Angels?” (1 Cor 6:3) Augustinus in Lib. de poenitentia In hoc ergo numero iudicantium omnes intelliguntur qui propter Evangelium sua omnia dimiserunt, et secuti sunt dominum. Aug., Serm., 351, 8 In the number of judges therefore are included all that have left their all and followed the Lord. Gregorius Moralium Quisquis enim stimulo divini amoris excitatus hic possessa reliquerit, illic proculdubio culmen iudiciariae potestatis obtinebit: ut simul tunc iudex cum iudice veniat qui nunc consideratione iudicii sese spontanea paupertate castigat. Greg., Mor., x, 31 For whosoever, urged by the spur of divine love, shall forsake what he possesses here, shall without doubt gain there the eminence of judicial authority; and shall appear as judge with the Judge, for that he now in consideration of the judgment chastens himself by a voluntary poverty. Augustinus de Civ. Dei De ipsis quoque iudicandis, in hoc numero duodenario similis causa est: non enim quia dictum est iudicantes duodecim tribus Israel, tribus levi quae decimatertia est, ab eis iudicanda non erit; aut solum illum populum, non etiam gentes ceteras iudicabunt. Aug., City of God, book xx, ch. 5 The same holds good, by reason of this number twelve, of those that are to be judged. For when it is said, “Judging the twelve tribes,” yet is not the tribe of Levi, which is the thirteenth, to be exempt from being judged by them; nor shall they judge this nation alone, and not also other nations. Chrysostomus super Matth Vel per hoc quod dicit in generatione, praemittit Christus tempus Christianitatis futurum post ascensionem suam, quando scilicet homines regenerantur per Baptismum, et illud est tempus quando Christus sedet in sede maiestatis suae. Et vide, quia non de tempore futuri iudicii dicit, sed de vocatione gentium universarum: non enim dixit: cum venerit filius hominis sedens super sedem maiestatis suae; sed in regeneratione cum sederit in sede maiestatis suae: quod ex tunc fuit ex quo gentes credere coeperunt in Christum: secundum illud: regnabit dominus super gentes, Deus sedet super sedem sanctam suam. Et ex tunc apostoli sederunt super duodecim thronos, idest in omnibus Christianis: omnis enim Christianus qui suscipit verbum Petri, thronus fit Petri: et sic de aliis apostolis. Sedent ergo apostoli in his thronis, idest in duodecim partes distinctis, secundum differentias animarum et diversitates cordium, quas solus Deus cognoscit. Sicut enim Iudaeorum populus in duodecim tribus fuit divisus, sic et universus populus Christianus dividitur in duodecim tribus, ut quaedam animae sint de tribu Ruben, et sic de aliis, propter diversas virtutes. Non enim omnes gratiae in omnibus aequaliter sunt; sed unus praecedit in ista, alius in illa. Et sic apostoli iudicabunt duodecim tribus Israel, idest omnes Iudaeos, per hoc quod verbum apostolorum est a gentibus receptum. Omnes autem Christiani sunt quidem duodecim sedes apostolorum, sed una sedes Christi. Christi enim omnes virtutes sunt quasi una sedes; quia in omni virtute aequaliter ipse solus perfectus est. Unusquisque etiam apostolorum in aliquo bono speciali fit perfectior, ut Petrus in fide: et ideo Petrus requiescit in fide, Ioannes in innocentia; et sic de aliis. Et quod de retributione apostolis in hoc mundo danda Christus loquatur, demonstrat quod sequitur: et omnis qui reliquerit domum vel fratres. Si enim in hoc saeculo centuplum recipiunt, sine dubio et apostolorum etiam in hoc saeculo merces futura promittebatur. Pseudo-Chrys. Or, by that, “In the regeneration,” Christ designs the period of Christianity that should be after His ascension, in which men were regenerated by baptism; and that is the time in which Christ sat on the throne of His glory. And hereby you may see that He spake not of the time of the judgment to come, but of the calling of the Gentiles, in that He said not, “When the Son of Man shall come sitting upon the throne of his majesty;” but only, “In the regeneration when he shall sit,” which was from the time that the Gentiles began to believe on Christ; according to that, “God shall reign over the heathen; God sitteth upon his holy throne.” (Ps 47:8) From that time also the Apostles have sat upon twelve thrones, that is, over all Christians; for every Christian who receives the word of Peter, becomes Peter’s throne, and so of the rest of the Apostles. On these thrones then the Apostles sit, parcelled into twelve divisions, after the variety of minds and hearts, known to God only. For as the Jewish nation was split into twelve tribes, so is the whole Christian people divided into twelve, so as that some souls are numbered with the tribe of Reuben, and so of the rest, according to their several qualities. For all have not all graces alike, one is excellent in this, another in that. And so the Apostles will judge the twelve tribes of Israel, that is, all the Jews, by this, that the Gentiles received the Apostles’ word. The whole body of Christians are indeed twelve thrones for the Apostles, but one throne for Christ. For all excellencies are but one throne for Christ, for He alone is equally perfect in all virtues. But of the Apostles each one is more perfect in some one particular excellence, as Peter in faith; so Peter tests upon his faith, John on his innocence, and so of the rest. And that Christ spake of reward to be given to the Apostles in this world, is shown by what follows, “And every one that hath forsaken houses, or brethren, or sisters, &c.” For if these shall receive an hundred fold in this life, without doubt to the Apostles also was promised a reward in this present life. Chrysostomus in Matth Vel discipulis promittit futura, quia excelsiores erant iam, et nihil praesentium quaerebant; aliis autem quae sunt hic repromittit. Chrys. Or; He holds out rewards in the future life to the Apostles, because they where already looking above, and desired nothing of things present; but to others He promises things present. Origenes in Matth Vel aliter. Si quis reliquerit omnia, et secutus fuerit Christum, quae promissa sunt Petro, et ipse recipiet. Si autem non omnia reliquit, sed quaedam, quae specialiter referuntur, hic multiplicia recipiet, et vitam possidebit aeternam. Origen Or otherwise; whosoever shall leave all and follow Christ, he also shall receive those things that were promised to Peter. But if he has not left all, but only those things in special here enumerated, he shall receive manifold, and shall possess eternal life. Hieronymus Ex occasione autem huius sententiae, quidam introducunt mille annos post resurrectionem, dicentes, tunc nobis centuplum omnium rerum quas dimisimus et vitam aeternam esse reddendam; quod si in ceteris digna sit promissio, in uxoribus appareat turpitudo, ut qui unam pro domino dimiserit, centum recipiat in futuro. Sensus igitur iste est: qui carnalia pro salvatore dimiserit, spiritualia recipiet; quae comparatione et merito sui quasi parvo numero centenarius numerus compararetur. Jerome There are that take occasion from this passage to bring forward the thousand years after the resurrection, and say that then we shall have a hundred fold of the things we have given up, and moreover life eternal. But though the promise be in other things worthy, in the matter of wives it seems to have somewhat shameful, if he who has forsaken one wife for the Lord’s sake, shall receive a hundred in the world to come. The meaning is therefore, that he that has forsaken carnal things for the Savior’s sake, shall receive spiritual things, which in a comparison of value are as a hundred to a small number. Origenes Sed in hoc saeculo, quia pro fratribus carnalibus multos inveniet fratres secundum fidem: sic et parentes, omnes episcopos et presbyteros: et filios, omnes aetatem filiorum habentes. Sunt autem et Angeli fratres, et sorores omnes quae exhibuerunt se Christo virgines castas; tam istae quae nunc habentur in terris, quam illae quae iam vivunt in caelis. Agros autem et domos multiplices intellige in requie Paradisi et civitate Dei. Super haec autem omnia possidebunt vitam aeternam. Origen And in this world, because for his brethren after the flesh he shall find many brethren in the faith; for parents, all the Bishops and Presbyters; for sons, all that have the age of sons. The Angels also are brethren, and all they are sisters that have offered themselves chaste virgins to Christ, as well they that still continue on earth, as they that now live in heaven. The houses and lands manifold more suppose in the repose of Paradise, and the city of God. And besides all these things they shall possess eternal life. Augustinus de Civ. Dei Hoc etiam quod hic dicitur centuplum accipiet, exponens quodammodo apostolus ait: quasi nihil habentes et omnia possidentes. Centum enim pro ipsa universitate ponuntur aliquando. Aug., City of God, book xx, ch. 7 That He says, “An hundred fold,” is explained by the Apostle, when he says, “As having nothing, and yet possessing all things.” (2 Cor 6:10) For a hundred is sometimes put for the whole universe. Hieronymus Quod autem dicit et omnis qui reliquerit fratres, congruit illi sententiae qua dixerat: veni separare hominem a patre suo. Qui enim propter fidem Christi ac praedicationem Evangelii omnes affectus contempserint atque divitias et saeculi voluptates, isti centuplum accipient et vitam aeternam possidebunt. Jerome And that, “And every one that hath forsaken brethren,” agrees with that He had said before, “I am come to set a man at variance with his father.” (Matt 10:35) For they who for the faith of Christ and the preaching of the Gospel shall despise all the ties, the riches, and pleasures of this world, they shall receive an hundred fold, and shall possess eternal life. Chrysostomus in Matth Cum autem dicit qui reliquerit uxorem, non hoc ait ut simpliciter nuptiae divellantur, sed ut omnibus praeferamus fidei pietatem. Videtur autem mihi et persecutionis tempus occulte insinuare: quia enim multi futuri erant filios ad impietatem trahentes, cum hoc acciderit, neque pro patribus neque pro viris habeantur. Chrys. But when He says, “He that has forsaken wife,” it is not to be taken of actual severing of the marriage tie, but that we should hold the ties of the faith dearer than any other. And here is, I think, a covert allusion to times of persecution; for because there should be many who would draw away their sons to heathenism, when that should happen, they should be held neither as fathers, nor husbands.