discipuli enim Christi, nihil eorum quae non oportet petunt: et quasi credentes magistro, nihil aliud petunt nisi magna et caelestia. Origen For Christ’s disciples pray for nothing that they ought not, and as confiding in their Master they pray only for things great and heavenly. Rabanus Quotiescumque autem petentes non exaudimur, ideo fit quia vel contra auxilium nostrae salutis petimus, vel quia eorum pro quibus petimus, perversitas ne impetremus obsistit; vel in futurum petitionis nostrae differtur effectus, ut desideria crescant, et perfectius capiant gaudia quae requiruntur. Raban. But whenever we are not heard when we pray, it is either because we ask something adverse to the means of our salvation; or because the perverseness of those for whom we ask hinders its being granted to them; or because the performance of our request is put off to a future time, that our desires may wax stronger, and so may have more perfect capacity for the joys they seek after. Augustinus de Cons. Evang Considerandum autem, quod miratos esse discipulos de hoc quod arbor aruerat, et eis dominum respondisse quod dictum est de fide, non ipso secundo die quo maledixerit arbori, sed tertio die Marcus dicit: ipso quippe die secundo commemoravit Marcus de templo eiectos vendentes, quod primo die factum praetermiserat; ipso ergo secundo die dicit, facta vespera, egressum de civitate; et cum mane transirent, vidisse discipulos mane factam ficum aridam. Matthaeus autem sic loquitur tamquam secundo die hoc totum sit factum; unde intelligitur quod cum Matthaeus dixisset arefacta est continuo ficulnea, praetermissis ceteris ad secundam diem pertinentibus, adiunxit statim et videntes discipuli admirati sunt; ita tamen quod alio die viderit dominus ficulneam, et alio die discipuli mirati sunt: intelligitur enim non tunc aruisse quando viderunt arefactam, sed continuo quando maledicta est: non enim arescentem, sed penitus arefactam viderunt, ac sic eam continuo in verbo domini aruisse intellexerunt. Aug., de Cons. Ev., ii, 68 It must be considered that Mark relates the wonder of the disciples at the withering of the tree, and the answer of the Lord concerning faith, to have been not on the day following the cursing of the tree, but on the third day after; and that on the second day Mark relates the casting of the merchants out of the Temple, which he had omitted on the first day. On the second day then he says that He went forth out of the city in the evening, and that as they passed by in the morning, the disciples then saw that the fig tree was withered. But Matthew speaks as though all this had been done on the day following. This must be so taken as that when Matthew, having related that the fig tree was dried up, adds immediately, omitting all the events of the second day, “And when the disciples saw it, they marvelled,” he yet meant that it was on another day that they marvelled. For the tree must be supposed to have withered at the time it was cursed, not at the time they saw it. For they did not see it withering, but when it was withered, and by that they understood that it had withered immediately upon the Lord’s words. Origenes in Matth Mystice autem relinquens dominus principes et Scribas, factus est extra Ierusalem terrenam, quae ideo cecidit. Venit autem in Bethaniam ad domum obedientiae, idest Ecclesiam: ubi cum requievisset post principium constituendi Ecclesiam, revertitur in civitatem quam paulo ante reliquerat, et revertens esuriit. Origen Mystically; the Lord leaving the Chief Priests and Scribes withdrew without the earthly Jerusalem, which therefore fell. He came to Bethany to ‘The house of obedience,’ that is, to the Church, where when He had taken rest after the first erecting of the Church, He returned to the city which He had left a little while before, and returning, He was an hungred. Chrysostomus super Matth Si autem quasi homo esurisset cibum carnalem, nunquam mane esurisset: sed mane esurit qui aliorum esurit salutem. Pseudo-Chrys. For had His hunger been as man for carnal food, He would not have hungred in the morning; he truly hungers in the morning who hungers after the salvation of others. Hieronymus Arborem autem quam vidit in via, intelligimus synagogam, quae iuxta viam erat: quia legem habebat, non tamen credebat in viam, idest in Christum. Jerome The tree which He saw by the wayside we understand as the synagogue, which was nigh to the way inasmuch as it had the Law, but yet believed not on the way, that is, on Christ. Hilarius in Matth Quae ficus arbori comparatur, quia credentes primi ex Israel apostoli crasso modo, ceteros resurrectionis gloria et tempore anteibunt. Hilary And that is compared to a fig tree, because the Apostles being the first believers out of Israel, like green figs shall in the glory, and the time, of their resurrection, be before the rest. Chrysostomus super Matth Ficus etiam propter multitudinem granorum sub uno cortice, est quasi congregatio multorum fidelium. Nihil autem invenit in ea nisi folia tantum, idest traditiones pharisaicas, iactationem legis absque fructibus veritatis. Pseudo-Chrys. Also the fig in respect of the multitude of seeds under one skin is as it were an assembly of the faithful. But He finds nothing on it but leaves only, that is, pharisaical traditions, an outward show of the Law without the fruits of truth. Origenes in Matth Et quoniam arbor illa erat figuraliter animam habens, quasi audienti dicit nunquam ex te fructus nascatur in sempiternum: ideo infructuosa est synagoga Iudaeorum; et hoc erit usque ad consummationem saeculi, donec intraverit gentium multitudo; et aruit ficulnea, adhuc peregrinante in hac vita Christo, et videntes discipuli oculis spiritualibus mysterium fidei siccatae, mirati sunt; sed et discipuli Christi fideles, et non haesitantes, relinquentes eam, siccam faciunt, cum vitalis virtus transierit ab eis ad gentes; sed et a singulis qui adducuntur ad fidem, tollitur mons ille Satanas et mittitur in mare, idest in abyssum. Origen And because this plant was figuratively a living creature, having a soul, He speaks to it as though it heard. “Let no fruit grow on thee henceforward for ever.” Therefore is the Jewish synagogue barren, and shall continue so until the end of the world, when the multitude of the Gentiles shall come in; and the fig tree withered while Christ was yet sojourning in this life; and the disciples seeing by their spiritual discernment the mystery of the withered faith, wondered; and having faith, and not doubting, they bare it, and so it withers when their lifegiving virtue passes to the Gentiles; and by each one who is brought to the faith, that mountain Satan is lifted up and cast into the sea, that is, into the abyss. Chrysostomus super Matth Vel in mare, idest in istum mundum, ubi sunt aquae salsae, idest populi iniqui. Pseudo-Chrys. Or; “Into the sea,” that is, into the world where the waters are salt, i.e., the people are wicked. Rabanus Exclusionem enim suam ab electis amplius saeviendo vindicat in reprobis. Raban. And he avenges his exclusion from the elect by more cruel treatment of the reprobate. Augustinus de quaest. Evang Vel hoc sibi servus Dei dicere debet de monte superbiae, ut eam a se repellat: vel quia per eos Evangelium praedicatum est, ipse dominus, qui mons appellatus est, a Iudaeis in gentes tamquam in mare iacitur. Aug., Quaest. Ev., i, 29 Or, this is to be said by each servant of God in his own case respecting the mountain of pride, to cast it from him. Or, because by Jews the Gospel was preached, the Lord Himself, who is called the mount, is by the Jews cast among the Gentiles as into a sea. Origenes Omnis etiam qui obedit verbo Dei, Bethania est, et requiescit Christus in eo: malos quidem et peccatores reliquit; quando autem fuerit apud iustos, fit et apud alios post illos et cum illis: non enim dicitur quod relinquens Bethaniam venit in civitatem. Esurit autem semper dominus in iustis, volens manducare fructum spiritus sancti in eis, qui sunt caritas, gaudium et pax. Erat autem secus viam haec ficus quae folia tantum habuit sine fructu. Origen For every man who is obedient to the word of God is Bethany, and Christ abides in him; but the wicked and the sinners He leaves. And when He has been with the righteous, He goes to other righteous after them, and accompanied by them; for it is not said that He left Bethany and went into the city. The Lord ever is an hungred among the righteous, desiring to eat among them the fruit of the Holy Spirit, which are love, joy, peace. But this fig tree which had leaves only without fruit, grew by the wayside. Chrysostomus super Matth Idest iuxta mundum: si enim homo iuxta mundum vixerit, non potest in se fructum iustitiae tenere. Pseudo-Chrys. That is, nigh to the world; for if a man lives nigh to the world, he cannot preserve in himself the fruit of righteousness. Origenes Si autem venerit dominus in tentationibus, fructum requirens, et inventus fuerit aliquis nihil iustitiae habens, nisi professionem tantummodo fidei, quod est folia sine fructu: mox exsiccatur, hoc ipsum etiam quod videtur fidelis amittens; sed et unusquisque discipulorum ficum arescere facit, manifestum faciens, eum esse vacuum a Christo: sicut Petrus dixit ad Simonem: cor tuum non est rectum coram Deo. Melius est enim fallacem ficum, quae vivere aestimatur, non autem fructificet, siccari verbis discipulorum Christi, et fieri manifestam, quam ut furetur per figmentum innocentium corda. Est autem et in unoquoque infideli mons secundum mensuram infidelitatis suae, qui verbis discipulorum Christi tollitur. Origen But if the Lord come seeking fruit with temptations, and one be found having naught of righteousness but only a profession of faith, which is leaves without fruit, he is soon withered, losing even his seeming faith; and every disciple makes this fig tree to wither, by making it be seen that he is void of Christ, as Peter said to Simon, “Thy heart is not right in the sight of God.” (Acts 8:21) For it is better that a deceitful fig tree which is thought to be alive, yet brings forth no fruit, should be withered up at the word of Christ’s disciples, than that by an imposture it should steal away innocent hearts. Also there is in every unbeliever a mountain great in proportion to his unbelief, which is removed by the words of Christ’s disciples. Lectio 4 Lecture 4 23 Et cum venisset in templum, accesserunt ad eum docentem principes sacerdotum, et seniores populi, dicentes: In qua potestate haec facis? et quis tibi dedit hanc potestatem? 23. And when he was come into the temple, the Chief Priests and the elders of the people came unto him as he was teaching, and said, “By what authority doest thou these things? and who gave thee this authority?” 24 Respondens Iesus dixit eis: Interrogabo vos et ego unum sermonem: quem si dixeritis mihi, et ego vobis dicam in qua potestate haec facio. 24. And Jesus answered and said unto them, “I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. 25 Baptismus Ioannis unde erat? e caelo, an ex hominibus? At illi cogitabant inter se, dicentes: 25. The baptism of John, whence was it? from heaven, or of men?” And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? 26 Si dixerimus, e caelo, dicet nobis: Quare ergo non credidistis illi? Si autem dixerimus, ex hominibus, timemus turbam: omnes enim habebant Ioannem sicut prophetam. 26. But if we shall say, Of men; we fear the people; for all hold John as a prophet. 27 Et respondentes Iesu, dixerunt: Nescimus. Ait illis et ipse: Nec ego dico vobis in qua potestate haec facio. 27. And they answered Jesus, and said, “We cannot tell.” And he said unto them, “Neither tell I you by what authority I do these things.” Chrysostomus super Matth Quia viderant sacerdotes Christum cum magna gloria introeuntem in templum, invidia torquebantur. Itaque non sufferentes in pectore suo invidiae stimulantis ardorem, prorumpunt in vocem; unde dicitur et cum venisset in templum, accesserunt ad eum docentem principes sacerdotum et seniores populi dicentes: in qua potestate haec facis? Pseudo-Chrys. The Priests were tormented with jealousy, because they had seen Christ entering the Temple in great glory. And not being able to master the fire of jealousy which burnt in their breasts, they break forth in speech. Chrysostomus in Matth Quia enim signis detrahere non habebant, ex his quae inhibebantur in templo vendere, afferunt reprehensionem; ac si dicerent: numquid magistralem suscepisti thronum? Sacerdos consecratus es, quoniam tantam demonstrasti potestatem? Chrys. Forasmuch as they could not detract from His miracles, they bring matter of blame from His forbidding to sell in the Temple. As though they had said, Hast Thou assumed the seat of authority? Hast Thou been anointed Priest, that Thou exertest this power? Chrysostomus super Matth Per hoc autem quod subdunt aut quis dedit tibi hanc potestatem? Ostendunt multas esse personas quae dant hominibus potestatem, sive corporalem, sive etiam spiritualem; quasi dicerent: de sacerdotali familia genitus non es; senatus tibi hoc non concessit; Caesar non donavit. Si autem credidissent quia omnis potestas ex Deo est, nunquam interrogassent: quis dedit tibi hanc potestatem? Omnis enim homo secundum se aestimat alterum: fornicarius neminem aestimat castum; castus non facile de fornicario suspicatur; sic qui non est ex Deo sacerdos, nullius sacerdotium putat ex Deo. Pseudo-Chrys. By that they add, “Or who gave thee this authority?” they show that there be many persons who give power to men, whether corporal or spiritual! as though they had said, Thou art not come of a priestly family; the Senate has not conferred on Thee this power, neither has Caesar granted it. But had they believed that all power is from God, they would never have asked, “Who gave thee this authority?” For every man judges of others by himself. The fornicator thinks that none are chaste; the chaste does not readily suspect any of fornication; he who is not a Priest of God, thinks no man’s Priesthood to be of God. Hieronymus Vel his verbis eamdem quam supra calumniam struunt, quando dixerunt: in Beelzebub principe Daemoniorum eicit Daemonia. Quando enim dicunt in qua potestate haec facis? Dubitant de Dei potestate, et subintelligi volunt, Diaboli esse quod faciat. Addentes quoque quis tibi dedit hanc potestatem? Manifestissime Dei filium negant, quem putant non suis, sed alienis viribus signa facere. Poterat autem dominus aperta responsione tentatorum calumniam confutare; sed prudenter interrogavit, ut suo ipsi vel silentio vel scientia condemnarentur: unde sequitur respondens Iesus dixit eis: interrogabo vos et ego unum sermonem. Jerome Or in these words they urge the same cavil as above, when they said, “He casteth out demons through Beelzebub the Prince of the demons.” (Matt 12:24) For when they say, “By what authority doest thou thee things?” they doubt concerning the power of God, and would have it understood that the things He does are of the Devil. But when they add, “Who gave thee this authority?” they most clearly deny the Son of God, whom they suppose to work miracles, not by His own, but by others’ strength. The Lord could have confuted the calumny of His tempters by a simple answer, but He put a question to them of such skillful contrivance, that they must be condemned either by their silence or their knowledge; “Jesus answered and said unto them, I also will ask you one question.” Chrysostomus super Matth Non quidem ut respondentes audiant, sed ut impediti non interrogent: quia ipse praeceperat: nolite sanctum dare canibus. Deinde etiam si dixisset, nihil proficeret: quia non potest sentire quae lucis sunt tenebrosa voluntas: interrogantem enim oportet docere, tentantem autem rationabili percussione confundere, non autem ei virtutem mysterii publicare. Dominus ergo simplici interrogationi laqueum ponit in sua interrogatione; et quia eum vitare non poterant, subdit quem si dixeritis mihi, et ego vobis dicam in qua potestate haec facio. Est autem interrogatio talis: Baptismus Ioannis unde erat? Ex caelo, an ex hominibus? Pseudo-Chrys. Not that they should answer it, and thereupon hear of Christ the answer to their question, but that being puzzled they should ask Him no farther; according to that precept He had given above, “Give not that which is holy to the dogs.” (Matt 7:6) For even if He had told them, it would have profited nothing, because the darkened will cannot perceive the things that are of the light. For him that enquires we ought to instruct, but him that tempts, to overthrow by a stroke of reasoning, but not to publish to him the power of the mystery. The Lord thus sets before them in His question a dilemma; and that they might not escape Him, says, “Which if ye tell me, I in like wise will tell you by what authority I do these things.” His question is this; “The baptism of John whence was it? from heaven, or of men?” Augustinus super Ioan Accepit quidem Ioannes ut baptizare posset ab eo quem postmodum baptizavit; Baptismus autem quem accepit, Baptismus Ioannis hic dicitur. Solus tale donum accepit: nullus ante ipsum iustorum, nullus post ipsum accepit Baptismum, qui Baptismus diceretur ipsius. Venit enim Ioannes baptizare in aqua poenitentiae, viam domino praeparando, non interius mundando, quod purus homo non potest. Aug., in Joan. Tr., v. 4 John received his authority to baptize from Him, whom he afterwards baptized; and that baptism which was committed to him is here called the baptism of John. He alone received such a gift; no righteous man before or after him was entrusted with a baptism to be called from himself. For John came to baptize in the water of repentance, to prepare the way for the Lord, not to give inward cleansing, which mere man cannot do. Hieronymus Ipsi autem sacerdotes quid in sua malitia pertractaverint, ostenditur cum subditur at illi cogitabant inter se. Si enim respondissent Baptisma Ioannis esse de caelo, consequens erat responsio: quare ergo non estis baptizati a Ioanne? Si autem dicere voluissent humana deceptione compositum et nihil habere divinum, seditionem populi formidabant. Omnes enim congregatae multitudines, Ioannis receperant Baptisma, et sic habebant eum ut prophetam. Respondit itaque impiissima factio, et humilitatis verbo, quo nescire se diceret, versa est ad insidias cooperiendas: unde sequitur et respondentes Iesu, dixerunt: nescimus. In hoc quod nescire se responderant, mentiti sunt: consequens ergo erat iuxta responsionem eorum, dominum quoque dicere: nec ego scio. Sed mentiri veritas non potest; sequitur enim ait illis et ipse: nec ego dico vobis in qua potestate haec facio. Ex quo ostendit et illos scire, sed respondisse nolle: et se nosse, et ideo non dicere, quia illi quod sciant taceant. Jerome What the Priests revolved in their malice is shown when he adds, “But they reasoned with themselves.” For had they replied that it was from heaven, the question was inevitable, Why then were ye not baptized by John? But should they reply that it was an invention of human device, and had in it nothing divine, they feared a tumult among the people. For all the assembled multitudes had received John’s baptism, and held him accordingly for a Prophet. This godless party therefore make answer, and by a seeming humility of speech confessing that they know not, turned to hide their insidious designs. And they answered Jesus, and said, “We know not.” In saying that they knew not, they lied; and it might have followed upon their answering thus, that the Lord also should say, I know not; but truth cannot lie, and therefore it follows, “And he said unto them, Neither tell I you by what authority I do these things.” This shows that they knew, but would not answer, and that He also knew, but would not answer, because they would not speak what they knew. Origenes in Matth Sed dicet aliquis contra hoc, quia ridiculum erat interrogare in qua potestate haec faceret Iesus: nec enim poterat fieri ut responderet quia in potestate Diaboli faceret; sed nec ipse responderet quod erat verum, quoniam in potestate propria facit. Si quis autem dicat, quoniam interrogabant principes ut illum terrerent, ut puta, si facit aliquis quod nobis non placet in nostris, dicimus ei: quis te iussit hoc facere? Eum terrentes ut recedat ab actu: sed quid est quod et Christus ita respondit: dicite mihi vos hoc, et ego vobis dicam in qua potestate haec facio? Forte ergo sic intelligitur hic locus. Generaliter quidem sunt duae potestates diversae: una ex parte Dei, altera ex parte Diaboli: specialiter autem sunt plures; non enim una potestas omnibus prophetis facientibus signa cooperabatur; sed alia istis, alia illis; et ad res forsitan inferiores inferior, ad res autem eminentiores eminentior. Principes autem sacerdotum videbant Iesum multa prodigia facientem; et ideo potestatis sibi cooperantis speciem et proprietatem volebant audire a Christo. Alii quidem qui signa fecerunt, in primis quidem in ista potestate fecerunt; proficientes autem in alia potestate maiori; tamen salvator universa fecit in una potestate, quam accepit a patre. Quoniam autem non erant digni talia audire mysteria, propterea non dat eis responsum, sed contra interrogat. Origen But some one will say in opposition to this, that it was absurd to ask by what authority Jesus did these things. For that it could not be that He would answer, that He did these by the Devil’s authority; and He would not tell them as it truly was, that He did them by His own power. If it should be said, that the rulers put this question to Him in order to deter Him from His proceedings; as when we say to one who is dealing with what is ours in a way which we do not like, we say to him, Who bade thee do this? meaning to deter him from what he is so doing;—if it is to be taken so, what means Christ’s answer, Do you tell Me this, and I will tell you by what authority I do these things. Perhaps therefore, the place should be understood as follows. There are in the general two opposite powers, one on the side of God, the other on the side of the Devil; but of particular powers there are many; for it was not one and the same power that wrought in all the Prophets to enable them to do miracles, but one in these, another in those; and, it may be, for lesser things a lesser power, for greater things a greater power. The Chief Priests had seen Jesus working many miracles, whereupon they desired to know the special degree and properties of that power which wrought in Him. For others who have wrought miracles wrought them at first in one power, and afterwards when more advanced in another and greater power; but the Savior wrought all in one power, that which He received of the Father. But because they were not worthy to hear such mysteries, therefore He gives them no answer, but on the contrary put a question to them. Rabanus Ob duas enim causas scientia veritatis est occultanda quaerentibus: cum scilicet is qui quaerit aut minus capax est ad intelligendum, aut odio vel contemptu veritatis indignus est cui debeat aperiri quod quaerit. Raban. There are two reasons why the knowledge of truth should be kept back from those who ask; either when he who asks is unfit to receive, or from his hatred or contempt of the truth is unworthy to have that which he asks opened to him. Lectio 5 Lecture 5 28 Quid autem vobis videtur? Homo quidam habebat duos filios, et accedens ad primum, dixit: Fili, vade hodie, operare in vinea mea. 28. “But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29 Ille autem respondens, ait: Nolo. Postea autem, poenitentia motus, abiit. 29. He answered and said, I will not but afterward he repented, and went. 30 Accedens autem ad alterum, dixit similiter. At ille respondens, ait: Eo, domine, et non ivit: 30. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31 quis ex duobus fecit voluntatem patris? Dicunt ei: Primus. Dicit illis Iesus: Amen dico vobis, quia publicani et meretrices praecedent vos in regnum Dei. 31. Whether of them twain did the will of his father?” They say unto him, “The first.” Jesus saith unto them, “Verily I say unto you, That the Publicans and the harlots go into the kingdom of God before you. 32 Venit enim ad vos Ioannes in via iustitiae, et non credidistis ei: publicani autem et meretrices crediderunt ei: vos autem videntes nec poenitentiam habuistis postea, ut crederetis ei. 32. For John came unto you in the way of righteousness, and ye believed him not: but the Publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.”