Notandum quod huius causa quandoque corporalis intrinseca est, ut quando superabundat sanguis, fit apparitio corporum rubeorum, et sic de aliis. Aliquando ex causa extrinseca, ut ex frigore somniat aliquis quod sit in nive. Aliquando autem fit a causa spirituali, et hoc vel a Deo per bonum angelum; et de hoc Iob XXXIII, 15: per somnium in visione nocturna aperit aures vivorum. Et haec vera sunt, et veritatem habentia; non tamen multum debet confidere; Eccli. XXXIV, 7: ne dederis in illis cor tuum, multos enim errare fecerunt somnia. Aliquando fiunt a daemonibus, qui possunt imprimere in phantasiam, quia est virtus corporalis: unde divinationes et huiusmodi prohibentur in lege; Deut. XVIII, v. 10: non inveniatur in te qui somnia observet, vel auguria et cetera.
One should note that the cause of this is sometimes intrinsic to the body, as when there is an overabundance of blood, there comes an apparition of reddish bodies, and so on with the others. Sometimes it comes from an extrinsic cause, as someone may dream due to coldness that he is in the snow. But sometimes it comes from a spiritual cause, and this is either from God through a good angel; and Job says about this: by a dream in a vision by night . . . he opens the ears of men (Job 33:15). And these are true, and have truth; yet one should not put much confidence in them; for dreams have deceived many, and they have failed who put their trust in them (Sir 34:7). Sometimes they come from demons, who can impress them on a phantasm, since it is a bodily power. Hence divinations and suchlike are forbidden in the law; neither let there be found among you any one who . . . observes dreams and omens (Deut 18:10).
De hac visione possumus dicere quod facta est a Deo per bonos angelos; vel a diabolo, quia erat ad impediendum passionem: quia in passione erat peccatum occisionis. Et sic fiebat per angelos bonos; sed ex passione sequitur fructus, ideo diabolus iam percipiens eum esse Deum, et timens per passionem potestatem amittere, sicut in mente Iudae posuerat ut eum traderet, sic et modo voluit impedire, non quia vellet impedire peccatum, sed potius passionis fructum.
As regards this vision, we can say that it was caused by God through good angels; or by the devil, who was bent on preventing the passion: for in the passion there was the sin of murder. And in this way it came through good angels; but a good fruit comes out of the passion, so the devil, already perceiving that he was God, and afraid of losing power through the passion, just as he had put it in the mind of Judas to betray him, so also now he wished to prevent it, not because he wanted to prevent the sin, but rather to prevent the fruit of the passion.
2337. Tunc ponit studium Iudaeorum volentium occidere Christum principes autem sacerdotum et seniores persuaserunt populis ut peterent Barabbam. In utroque enim se ostendunt abominabiles, quia principes qui alios corrigere deberent; Prov. XVII, 15: qui iustificat impium abominabilis est. Similiter eo quod seniores; Dan. XIII, 5: egressa est iniquitas a senioribus populi.
2337. Then he sets down the effort of the Jews, who wished to kill Christ: but the chief priests and elders persuaded the people, that they should ask for Barabbas. For in either they show themselves to be detestable, for the chief priests are those who should correct others; he who justifies the wicked, and he who condemns the just, both are abominable before God (Prov 17:15). Similarly, by the fact that the elders did so; iniquity came . . . from the ancient judges, that seemed to govern the people (Dan 13:5).
2338. Respondens autem praeses ait illis. Hic ponit conatum, quo conabatur Pilatus dimittere eum. Et primo ostendit quibus verbis egerit ad liberationem; secundo quibus factis, ibi videns autem Pilatus quia nihil proficeret.
2338. And the governor answering, said to them. Here he sets down the attempt with which Pilate attempted to release him. And first, he describes the words by which he acted for the release; second, the deeds, at and Pilate seeing that nothing prevailed.
Tribus modis est conatus liberare eum. Primo ex comparatione; secundo ex dignitate; tertio ex innocentia.
He tried to free him in three ways: first, by a comparison; second, by Christ’s dignity; third, by his innocence.
2339. Ex comparatione, quia comparavit eum malo actori, respondens scilicet petitioni populi, vel istis principibus qui instigabant eum quem vultis vobis de duobus dimitti? At illi dixerunt: Barabbam. Quod et populo improperat Petrus, Act. III, 13, dicens de Christo: quem vos quidem tradidistis, et negastis ante faciem Pilati, iudicante illo dimitti. Vos autem Sanctum et Iustum negastis, et petistis virum homicidam donari vobis et cetera.
2339. By a comparison, because he compared him to an evildoer, answering namely to the people’s request, or to the leaders who prompted him, which of the two do you wish to be released to you? But they said, Barabbas. For which Peter rebuked the people also, saying about Christ: whom you indeed delivered up and denied before the face of Pilate, when he judged he should be released. But you denied the Holy One and the Just, and desired a murderer to be granted unto you (Acts 3:13–14).
2340. Dicit ergo Pilatus: quid ergo faciam de Iesu, qui dicitur Christus? Hic allegat dignitatem quid faciam de Iesu, quasi dicat: iniuriosum erit vobis, si illum occidatis, qui dicitur Christus. Sed isti vereri non potuerunt: immo dicunt omnes crucifigatur: haec enim erat mors turpissima. Ideo completur quod dicitur Sap. II, 20: morte turpissima condemnemus eum; Is. III, 8: lingua eorum et adinventiones eorum contra Dominum.
2340. Therefore, Pilate said: what should I do then with Jesus who is called the Christ? Here he appeals to his dignity: what should I do then with Jesus, as though to say: it will be harmful to you if you kill the one who is called the Christ. But these men were incapable of reverence; rather they all say, let him be crucified, for this was a most shameful death. So what is said is fulfilled, let us condemn him to a most shameful death (Wis 2:20); their tongue, and their devices are against the Lord (Isa 3:8).
2341. Ait illis praeses: quid enim mali fecit? Hic allegat innocentiam eius, intendens eum liberare, quasi utens illo quod dicitur Ier. c. II, 5: quid invenerunt patres vestri in me iniquitatis? Et Io. VIII, 46: quis ex vobis arguet me de peccato? At illi magis clamabant: crucifigatur. Unde flecti non poterant, secundum illud Ier. VIII, 5: apprehenderunt mendacium, et noluerunt reverti. Unde pertinaces erant in malitia.
2341. The governor said to them: why, what evil has he done? Here he appeals to his innocence, meaning to free him, as though using what is said, what iniquity have your fathers found in me? (Jer 2:5). And, which of you will convince me of sin? (John 8:46). But they cried out the more, saying: let him be crucified. Hence they could not be persuaded, in accord with, they have laid hold on lying, and have refused to return (Jer 8:5). Hence they were obstinate in malice.
2342. Videns autem Pilatus quod nihil proficeret. Hic intendit liberationem eius per factum; et primo ponitur factum; secundo populi obligatio ad poenam.
2342. And Pilate seeing that nothing prevailed. Here he aims at his liberation by deed: and first, the deed is set down; second, the people’s agreement to the punishment.
Dicit videns autem Pilatus quia nihil proficeret. Per hoc dat intelligere quod multa alia dixerat, et quod nihil proficiebat. Accepta autem aqua lavit manus suas. Haec erat consuetudo quod quando quis volebat se ostendere innocentem, lavabat manus, sic et iste; unde dixit ego innocens sum a sanguine iusti huius et cetera. Secundum hunc modum habetur in Ps. XXV, 6: lavabo inter innocentes manus meas. Et vere ipse fuisset innocens, si in sua sententia permansisset, unde vocat eum iustum. Vos videritis, idest quid vobis accidere debeat. Unde Io. XVIII, 31 dicitur: accipite eum vos, et secundum legem vestram iudicate eum.
He says, and Pilate seeing that nothing prevailed. By this he gives one to understand that he had said many other things, and that it did no good. Taking water washed his hands. This was the custom, that when someone wanted to show himself innocent, he would wash his hands, as this man did; hence he said, I am innocent of the blood of this just man. In accord with this manner of acting, it says, I will wash my hands among the innocent (Ps 25:6). And truly, he would have been innocent if he had persevered in his judgment, hence he calls him a just man. You look to it, i.e., what should happen to you. Hence John says, take him, and judge him according to your law (John 18:31).
2343. Tunc sequitur oblatio ad poenam sanguis eius super nos, et super filios nostros. Et ita fiet quod sanguis Christi expetitur ab eis usque hodie; et bene convenit illis quod dictum est Gen. IV, 10: sanguis fratris tui Abel clamat ad me de terra. Sed sanguis Christi efficacior est quam sanguis Abel. Apostolus ad Hebraeos XII, 24: habemus sanguinem melius clamantem quam sanguis Abel; Ier. XXVI, 15: verumtamen si occideritis me, sanguinem innocentem tradetis contra vosmetipsos.
2343. Then there follows the agreement to the punishment: his blood be upon us and our children. And in this way it came about that Christ’s blood is demanded of them even to this day; and what is said fits them well: the voice of your brother’s blood cries to me from the earth (Gen 4:10). But Christ’s blood is more efficacious than Abel’s blood. The Apostle: and to the sprinkling of blood which speaks better than that of Abel (Heb 12:24); if you put me to death, you will shed innocent blood against your own selves (Jer 26:15).
2344. Tunc dimisit Barabbam. Dimisit, idest absolvit a sententia mortis. Iesum vero flagellatum tradidit eis ut crucifigerent. Et quare flagellatum? Hieronymus dicit quia consuetudo erat Romanorum quod adiudicatus morti primo flagellabatur. Et sicut dicitur Io. c. XIX, 1 ipse flagellavit; unde completur in eo quod habetur in Ps. XXXVII, 18: ego autem in flagella paratus sum. Quidam dicunt quod flagellavit ut moverentur ad pietatem, et sic flagellatum dimitterent.
2344. Then he released to them Barabbas. He released, i.e., he absolved him from the sentence of death. And having scourged Jesus, delivered him to them to be crucified. And why did he scourge him? Jerome says that it was the Romans’ custom that those condemned to death were first scourged. And as it says, he himself scourged him (John 19:1); hence what is said is fulfilled in him: I am ready for scourges (Ps 37:18). Some say that he scourged him so that they would be moved to pity, and so release him scourged.
Lectio 2
Lecture 2
Mors Christi
The death of Christ
27:27 Tunc milites praesidis suscipientes Iesum in praetorium, congregaverunt ad eum universam cohortem, [n. 2346]
27:27 Then the soldiers of the governor, taking Jesus into the praetorium, gathered together to him the whole cohort; [n. 2346]
27:28 et exuentes eum, chlamydem coccineam circumdederunt ei, [n. 2347]
27:28 and stripping him, they put a scarlet cloak about him. [n. 2347]
27:29 et plectentes coronam de spinis posuerunt super caput eius, et arundinem in dextera eius, et genu flexo ante eum illudebant dicentes: ave, rex Iudaeorum. [n. 2350]
27:29 And plaiting a crown of thorns, they put it on his head, and a reed in his right hand. And bowing the knee before him, they mocked him, saying: hail, king of the Jews. [n. 2350]
27:30 Et expuentes in eum acceperunt arundinem, et percutiebant caput eius. [n. 2353]
27:30 And spitting upon him, they took the reed, and struck his head. [n. 2353]
27:31 Et postquam illuserunt ei, exuerunt eum chlamyde, et induerunt eum vestimentis eius, et duxerunt eum, ut crucifigerent. [n. 2355]
27:31 And after they had mocked him, they took the cloak off of him, and put on him his own garments, and led him away to crucify him. [n. 2355]
27:32 Exeuntes autem invenerunt hominem Cyrenaeum, nomine Simonem: hunc angariaverunt, ut tolleret crucem eius. [n. 2356]
27:32 And going out, they found a man of Cyrene, named Simon: him they forced to take up his cross. [n. 2356]
27:33 Et venerunt in locum, qui dicitur Golgotha, quod est Calvariae locus. [n. 2358]
27:33 And they came to the place which is called Golgotha, which is the place of Calvary. [n. 2358]
27:34 Et dederunt ei vinum bibere cum felle mixtum, et cum gustasset noluit bibere. [n. 2360]
27:34 And they gave him wine to drink mixed with gall. And when he had tasted, he would not drink. [n. 2360]
27:35 Postquam autem crucifixerunt eum, diviserunt vestimenta eius, sortem mittentes, ut impleretur quod dictum est per Prophetam dicentem: diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem. [n. 2362]
27:35 And after they had crucified him, they divided his garments, casting lots; that it might be fulfilled what was spoken by the Prophet, saying: they divided my garments among them; and upon my vesture they cast lots. [n. 2362]
27:36 Et sedentes servabant eum. [n. 2365]
27:36 And they sat and watched him. [n. 2365]
27:37 Et imposuerunt super caput eius causam ipsius scriptam: Hic Est Iesus Rex Iudaeorum. [n. 2366]
27:37 And they put over his head, his cause written: THIS IS JESUS THE KING OF THE JEWS. [n. 2366]
27:38 Tunc crucifixi sunt cum eo duo latrones, unus a dextris, et unus a sinistris. [n. 2367]
27:38 Then there were crucified with him two thieves, one on the right hand, and one on the left. [n. 2367]
27:39 Praetereuntes autem blasphemabant eum, moventes capita sua, [n. 2368]
27:39 And those who passed by, blasphemed him, wagging their heads, [n. 2368]
27:40 et dicentes: vah qui destruis templum Dei, et in triduo illud reaedificas, salva temetipsum: si Filius Dei es, descende de cruce. [n. 2370]
27:40 and saying: vah, you who destroy the temple of God, and in three days rebuilds it, save your own self: if you are the Son of God, come down from the cross. [n. 2370]
27:41 Similiter et principes sacerdotum illudentes cum scribis et senioribus, dicentes: [n. 2371]
27:41 In like manner also the chief priests, with the scribes and elders mocking, said: [n. 2371]
27:42 alios salvos fecit, seipsum non potest salvum facere. Si rex Israel est, descendat nunc de cruce, et credimus ei. [n. 2372]
27:42 he saved others; himself he cannot save. If he is the king of Israel, let him now come down from the cross, and we will believe him. [n. 2372]
27:43 Confidet in Deo, liberet nunc eum, si vult. Dixit enim: quia Dei Filius sum. [n. 2374]
27:43 He trusted in God; let him now deliver him if he will have him; for he said: I am the Son of God. [n. 2374]
27:44 Idipsum autem et latrones, qui fixi erant cum eo, improperabant ei. [n. 2375]
27:44 And with the same thing the thieves, who were crucified with him, also reproached him. [n. 2375]
27:45 A sexta autem hora tenebrae factae sunt per universam terram usque ad horam nonam, [n. 2376]
27:45 Now from the sixth hour there was darkness over the whole earth, until the ninth hour. [n. 2376]
27:46 et circa horam nonam clamavit Iesus voce magna dicens: Eli, Eli, lamma sabacthani? Hoc est: Deus meus, Deus meus, ut quid dereliquisti me? [n. 2381]
27:46 And about the ninth hour Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? That is: my God, my God, why have you forsaken me? [n. 2381]
27:47 Quidam autem illic stantes et audientes dicebant: Eliam vocat iste. [n. 2384]
27:47 And some who stood there and heard, said: this man calls Elijah. [n. 2384]
27:48 Et continuo currens unus ex eis, acceptam spongiam implevit aceto, et imposuit arundini; et dabat ei bibere. [n. 2386]
27:48 And immediately one of them, running, took a sponge, and filled it with vinegar; and put it on a reed, and gave him to drink. [n. 2386]