Ista nomina debet habere quilibet praedicator. Simon enim interpretatur ‘obediens’; Petrus ‘agnoscens’; Andreas ‘fortitudo.’ Et praedicator debet esse obediens, ut alios possit ad hoc invitare, Prov. XXI, 28: vir obediens loquetur victorias: agnoscens, ut alios sciat instruere: I Cor. XIV, 19: volo quinque verba sensu meo loqui, ut alios instruam, fortis, ut non terreatur comminationibus; Ier. c. I, 18: dedi te hodie in civitatem munitam, et in columnam ferream, et in murum aereum; Ez. III, 8: dedi faciem tuam valentiorem faciebus eorum, et frontem tuam duriorem frontibus eorum, ut adamantem, et ut silicem dedi faciem tuam. Any preacher ought to have these names. For Simon is interpreted as ‘obedient’; Peter, as ‘discerning’; Andrew, as ‘courage’. And the preacher should be obedient, so he can invite others to this; an obedient man will speak of victory (Prov 21:28). Discerning, so that he may instruct others; I had rather speak five words with my understanding, that I may instruct others also (1 Cor 14:19). Courageous, so that he may not be frightened by threats; for behold I have made you this day a fortified city, and a pillar of iron, and a wall of brass (Jer 1:18); behold I have made your face stronger than their faces: and your forehead harder than their foreheads. I have made your face like an adamant and like flint: fear them not, neither be dismayed at their presence (Ezek 3:8). 368. Sequitur mittentes rete in mare. 368. There follows, casting a net into the sea. Quaerit Chrysostomus quare Dominus captavit istam horam. Et dicit, ut daretur exemplum quod numquam debemus omittere servitium Dei propter occupationes. Vel ideo, quia per hunc actum praefigurabatur actus futurorum praedicatorum, quia per verba praedicantium quasi per retia trahuntur homines. Chysostom asks why the Lord seized upon this hour. And he says, in order to give example that we ought never to omit the service of God on account of occupations. Or for this reason, because by this act was prefigured the future act of preaching, since men are drawn by the words of preaching as though by nets. 369. Ponitur officium erant enim piscatores. Et sciendum quod inter omnes homines, piscatores sunt simpliciores; et Dominus de simplicissimo statu voluit habere homines, et illos eligere, ut non imputaretur sapientiae humanae id quod factum fuit per eos; I Cor. I, 26: videte vocationem nostram, fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles; sed quae stulta sunt mundi eligit Deus, ut confundat sapientes. Et ideo non elegit Augustinum, aut Cyprianum oratorem, sed Petrum piscatorem: et de piscatore lucratus est et imperatorem, et oratorem. 369. The office is set down, for they were fishermen. And one should know that among all men, fishermen are the most simple; and the Lord wished to have men from the most simple state in life, and chose these so that what was done through them would not be attributed to human wisdom; for see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble: but the foolish things of the world has God chosen, that he may confound the wise (1 Cor 1:26–27). And therefore he did not choose an Augustine, or a Cyprian the orator, but Peter the fisherman; and from a fisherman he gained both a commander and an orator. 370. Et ait. Hic ponitur vocatio, circa quam tria consideranda sunt. Primo enim invitat; secundo ducatum promittit; tertio praemium. 370. And he said to them. Here the calling is set down, concerning which three things are to be considered: first, he invites; second, he promises guidance; third, a reward. Dicit ergo venite. Hoc ex sola liberalitate divina est, ut ad se trahat; Eccli. XXIV, 26: transite ad me omnes qui concupiscitis me, et a generationibus meis adimplemini; infra c. XI, 28: venite ad me omnes qui laboratis et onerati estis, et ego reficiam vos. Post me, quasi dicat: ego vado, et vos venite post me, quia ego ero dux vester; Prov. IV, 11: viam sapientiae monstrabo tibi, et ducam te per semitas aequitatis; quas cum ingressus fueris, non arctabuntur gressus tui, et currens non habebis offendiculum; Ps. CXXXVIII, 17: mihi autem nimis honorificati sunt amici tui, Deus, nimis confortatus est principatus eorum. Faciam, quasi, commutabo vestrum officium in maius. De istis dicitur Ier. XVI, 16: ecce ego mittam piscatores multos, dicit Dominus, et piscabuntur eos et cetera. He says then, come. This is only out of the divine generosity, that he draws them to himself; come over to me, all you who desire me, and be filled with my fruits (Sir 24:26); come to me, all you who labor, and are burdened, and I will refresh you (Matt 11:28). After me, as though to say, I am going, and you come after me, because I will be your leader; I will show you the way of wisdom, I will lead you by the paths of equity: which when you have entered, your steps will not be straitened, and when you run, you will not meet a stumblingblock (Prov 4:11–12); but to me your friends, O God, are made exceedingly honorable: their principality is exceedingly strengthened (Ps 138:17). I will make, as though, I will change your office into a greater one. It is said of these, behold I will send many fishers, says the Lord, and they will fish them (Jer 16:16). Et dicit faciam, quia frustra laborat praedicatio exterius, nisi adsit interius gratia Redemptoris: non enim virtute sua trahebant homines, sed operatione Christi. Et ideo dicit faciam. Ista quidem est maxima dignitas; unde Dionysius: nihil dignius in officio hominum quam Dei cooperatorem fieri. Dignitas enim sola in sua claritate consistit. Ad illam autem dignitatem magis appropinquant qui sic illuminantur quod alia illuminent. Quamquam vero illuminent homines qui sequuntur Christum, et quantum ad iustitiam magna faciunt, sed tamen asserunt dignitatem Christi quantum ad unum tantum; vita autem praedicatorum quantum ad duo; Dan. XII, 3: qui ad iustitiam erudiunt multos, fulgebunt quasi stellae in perpetuas aeternitates. And he says, I will make, because preaching labors exteriorly in vain, unless there is present the interior grace of the Redeemer; for they did not draw men by their own power, but by the working of Christ. And therefore he says, I will make. Indeed, this is the greatest dignity; hence Dionysius: there is nothing more dignified among human offices than to become a co-worker of God. For dignity consists only in his brightness. Moreover, those approach more to that dignity who are so illumined that they illumine others. Although indeed those who follow Christ illuminate men, and are made great with regard to justice, nevertheless they obtain the dignity of Christ regarding one thing only; the life of the preachers is made great regarding two things. They who are learned will shine as the brightness of the firmament: and they who instruct many to justice, as stars for all eternity (Dan 12:3). 371. Ponitur eorum obedientia at illi, relictis retibus et navi, secuti sunt eum. Et ostendit obedientiam eorum quantum ad tria. 371. Their obedience is set down at and immediately leaving their nets, they followed him. And he shows their obedience with regard to three things. Primo quantum ad promptitudinem, quia non distulerunt: unde at illi. Contra illos de quibus Eccli. V, 8: ne differas de die in diem; Gal. I, 15: cum autem placuit ei qui me segregavit ex utero matris meae, et vocavit per gratiam suam, ut revelaret Filium suum in me, ut evangelizarem illum in gentibus, continuo non acquievi carni et sanguini. Is. l, 5: Dominus aperuit mihi aurem, ego autem non contradico, retrorsum non abii. First, with regard to promptitude, because they did not put it off; hence, and immediately, contrary to those of whom it is said:
defer it not from day to day (Sir 5:8); but when it pleased him, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me, that I might preach him among the gentiles, immediately I condescended not to flesh and blood (Gal 1:15–16). The Lord has opened my ear, and I do not resist; I have not gone back (Isa 50:5) 372. Secundo quantum ad expeditionem, quia reliquerunt; quia non pensandus est census, sed affectus; quia omnia dimittit qui quicquid habere potest, dimittit. 372. Second, regarding readiness, because they left everything behind, since wealth is not to be considered, but disposition; because he leaves all things who leaves whatever he can have. Sed quae necessitas relinquendi omnia? Chrysostomus: nullus potest possidere divitias, et perfecte ad regnum caelorum venire; sunt enim impedimentum virtutis, diminuunt enim sollicitudinem aeternorum, propter quod non perfecte potest homo inhaerere divinis. Et ideo dimittenda sunt; I Cor. c. IX, 25: omnis qui in agone contendit, ab omnibus se abstinet et cetera. But what is the necessity for leaving all things? Chrysostom: no one can possess riches, and come perfectly to the kingdom of heaven; for they are an impediment to virtue, for they lessen the concern for eternal things, on account of which a man cannot perfectly inherit divine things. And therefore they should be left; and every one that strives for the mastery, refrains himself from all things (1 Cor 9:25). 373. Tertio quantum ad executionem, quia secuti sunt eum: non est enim nimis magnum dimittere omnia, sed perfectio consistit in sequela ipsius, quae est per caritatem; I Cor. XIII, 3: si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ita ut ardeam, caritatem autem non habuero, nihil mihi prodest. Non enim consistit per se in exterioribus perfectio, scilicet paupertate, virginitate, et huiusmodi, nisi quia ista sunt instrumenta ad caritatem; et ideo dicit et secuti sunt eum. 373. Third, as regards execution, because they followed him: for it is not exceedingly great to leave all things, but perfection consists in following him, which is accomplished by charity. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profits me nothing (1 Cor 13:3). For perfection does not consist per se in exterior things, that is, poverty, virginity, and suchlike, unless because these things are instruments for charity; and this is why it says, they followed him. 374. Consequenter agitur de alia vocatione: et procedens inde vidit alios duos fratres, Iacobum Zebedaei et Ioannem fratrem eius. Et 374. Next, he treats of the other calling: and going on from there, he saw two other brothers, James the son of Zebedee, and John his brother. And primo describuntur vocati; first, the ones called are described; secundo ponitur vocatio, ibi et vocavit etc.; second, the calling is set down, at and he called them; tertio obedientiam vocatorum, ibi illi autem, relictis retibus et patre, secuti sunt eum. third, the obedience of the ones called, at and they immediately left their nets and father, and followed him. Vocati quadrupliciter describuntur. Quantum ad numerum, nomina, pietatem, et paupertatem. The ones called are described in four ways: as regards number, names, piety, and poverty. 375. Dicit ergo et procedens inde vidit alios duos fratres. Nota quod a principio vocavit fratres: et quamvis multos alios vocavit, tamen de istis specialiter fit mentio, quia praecipui erant, et quia binos vocavit eos; lex enim nova in caritate fundatur; unde et in Veteri Testamento duos fratres vocavit, Aaron et Moysen, quia etiam ibi dabatur mandatum de caritate. Et quia perfectior est nova, ideo in principio vocatur duplex numerus fratrum. 375. It says then, and going on from there, he saw two other brothers. Note that from the beginning he called brothers; and although he called many others, nevertheless special mention is made of these, because they were first, and because he called them in pairs. For the new law is founded on charity; hence in the Old Testament he called two brothers, Aaron and Moses, because the command about charity was given even there. And because the new is more perfect, therefore in the beginning a twofold number of brothers is called. 376. Iacobum Zebedaei, et Ioannem fratrem eius. 376. James the son of Zebedee, and John his brother. Per istos quatuor designatur doctrina quatuor Evangeliorum, vel quatuor virtutes: quia per Petrum, qui interpretatur ‘agnoscens,’ virtus prudentiae; per Andream, qui interpretatur ‘virilis,’ seu ‘fortissimus,’ virtus fortitudinis; per Iacobum, qui interpretatur ‘supplantator,’ virtus iustitiae; per Ioannem propter virginitatem, virtus temperantiae. By these four is indicated the teaching of the four Gospels, or the four virtues; because by Peter, who is interpreted as ‘discerning’, the virtue of prudence is indicated; by Andrew, who is interpreted ‘manly’, or ‘most courageous’, the virtue of fortitude; by James, who is interpreted ‘supplanter’, the virtue of justice; by John, on account of virginity, the virtue of temperance. 377. Ponitur pietas, quia erant cum Zebedaeo patre. Chrysostomus: admiranda est eorum pietas, quia pauperes arte piscatoria panem quaerunt, et tamen senem patrem non derelinquunt. Eccli. III, 8: qui timet Deum, honorat parentes. 377. Their piety is set down, since they were with Zebedee their father. Chrysostom: their piety is to be wondered at, because being poor, they sought bread by the art of fishing, and yet did not leave their old father. As: he who fears the Lord, honors his parents (Sir 3:8). 378. Paupertas designatur in hoc, quia reficiebant retia sua. Nihilominus per istos qui mittebant retia, signantur illi qui in prima aetate negotiantur in mundo; per istos qui iam miserunt, et reficiebant, significantur illi qui diu negotiati sunt in mundo; et sunt iam per peccatum absorpti, et vocantur ad Christum. Thren. III, 27: bonum est viro, cum portaverit iugum domini ab adolescentia sua. 378. Their poverty is indicated by the fact that they were mending their nets. Nonetheless, by those who were casting the nets are signified those who carried on business in the world in the first age; by those who had already cast and were mending, are indicated those who had carried on business in the world for a long time; and they are already engrossed by sin, and are called to Christ. It is good for a man, when he has borne the yoke from his youth (Lam 3:27). 379. Et vocavit eos, interius et exterius; ad Rom. VIII, 30: quos praedestinavit, hos et vocavit. Vocare interius nihil aliud est quam praebere auxilium humanae menti cum vult convertere nos. 379. And he called them, interiorly and exteriorly; and whom he predestined, them he also called (Rom 8:30). To call interiorly is nothing other than to offer aid to the human mind when he wishes to convert us. 380. Sequitur de obedientia illi autem, relictis retibus et patre, secuti sunt eum. Nota quod duo superiores navem tantum, isti autem reliquerunt retia, navem et patrem: in quo significatur quod propter Christum debemus omittere omnes terrenas occupationes, quae designantur per rete; II Tim. II, 4: nemo militans Deo implicat se negotiis saecularibus; divitias, sive possessiones, quae designantur per navem; infra XIX, 21: si vis perfectus esse, vade et vende omnia quae habes, et da pauperibus, et habebis thesaurum in caelo, et veni, sequere me; affectum carnalem, qui per patrem; Ps. XLIV, 11: obliviscere populum tuum, et domum patris tui. 380. There follows, concerning obedience, and they immediately left their nets and father, and followed him. Note that the two above left only a boat, but these left nets, boat, and father; in which is signified that for the sake of Christ we should lay aside all earthly occupations, which are designated by the net: no man, being a soldier to God, entangles himself with secular businesses (2 Tim 2:4); riches, or possessions, which are indicated by the boat, if you will be perfect, go sell what you have, and give to the poor, and you will have treasure in heaven, and come follow me (Matt 19:21); carnal passion, which is indicated by the father, forget your people and your father’s house (Ps 44:11). Mystice vero per Zebedaeum significatur mundus, qui interpretatur ‘fluxus vehemens.’ But mystically, by Zebedee, who is interpreted ‘violent stream’, is signified the world. 381. Sed hic est quaestio: videtur enim quod isti peccaverunt dimittendo patrem senem et pauperem, quia filii tenentur subvenire parentibus. Et generaliter quaeritur utrum alicui liceat dimittere parentes in ultima necessitate, intrando religionem. 381. But there is a question here: for it seems that these men sinned by leaving their father, old and poor, because children are bound to support their parents. And generally, it is asked whether it is permitted for someone to leave parents in their last need, by entering religion. Dicendum quod consilium numquam praeiudicat praecepto; sed hoc, scilicet honora patrem tuum et matrem tuam, Ex. XX, 12 est praeceptum; et ideo si pater nullo modo possit vivere nisi adiutus a filio, filius non debet intrare religionem. Sed hic casus non erat in Zebedaeo, quia poterat se iuvare, et habebat necessaria. One should say that a counsel never acts against a precept; but this, namely, honor your father and your mother (Exod 20:12), is a precept; and therefore if the father can in no way live unless helped by the child, the child ought not to enter religion. But this was not the case with Zebedee, who was able to help himself, and had the necessary things. 382. Item est quaestio litteralis. Matthaeus enim videtur hic contrarius Ioanni et Lucae: Ioannes enim I, 28 dicit eos vocatos iuxta Iordanem; hic dicit iuxta Mare Galilaeae. Item Lucas V, 10 dicit quod simul vocavit Petrum et Andream, Iacobum et Ioannem, licet de aliis duobus non fiat mentio, quia creditur quod ibi fuerint. Item ibi dicitur quod omnes simul, hic quod seorsum. 382. Likewise, there is a literal question. For Matthew here seems contrary to John and Luke; for John says that they were called by the Jordan (John 1:28); here Matthew says by the Sea of Galilee. Similarly, Luke says that he called at the same time Peter and Andrew, James and John, even though he does not mention the other two, for it is believed that they were there (Luke 5:10). Similarly, there it says that all were called at once, here that they were called separately. Sed sciendum quod trina fuit vocatio apostolorum. Primo enim vocati sunt ad Christi familiaritatem, et illud dicitur Io., I, et hoc in primo anno praedicationis Christi. Nec obstat quod dicitur post: ascenderunt cum eo discipuli eius in Cana Galilaeae, quia secundum Augustinum non tunc erant discipuli, sed futuri erant: sicut si dicatur quod Paulus Apostolus natus fuerit in Tharso Ciliciae, cum tunc non esset apostolus. Vel dicendum quod loquitur de aliis discipulis, qui vocantur omnes credentes in Christo. Secundo vocati fuerunt ad discipulatum; et de ista dicitur Lc. cap. V. Tertia vocatio fuit ut totaliter Christo adhaererent: et de ista hic dicitur; quod patet, secundum Augustinum, quia Luc. V, 11 de hoc habetur, et subductis ad terram navibus; ergo habebant navim, et curabant de ea, quasi ad eam redituri; hic vero dicit, at illi, relictis omnibus et cetera. Et ideo dicendum, quod de ultima sequela loquitur hic. But one should know that there were three callings of the apostles. For first they were called to familiarity with Christ, (John 1), and this was in the first year of Christ’s preaching. Nor does what is said afterward present an obstacle, that his disciples went up with him into Cana of Galilee (cf. John 2:1–2), because according to Augustine they were not disciples at that time, but were going to be; just as if it said that Paul the Apostle was born in Tharsus of Ciliciae, when he was not an apostle at the time. Or one should say that it speaks of the other disciples, which names all those who believed in Christ. Second, they were called to discipleship (Luke 5). The third calling was so that they might cling entirely to Christ; and it speaks here about this; which is clear, according to Augustine, because Luke says, and having brought their boats to land (Luke 5:11). Therefore they had boats, and cared for them as though about to return to them; but it says here, and they immediately left everything. And therefore one should say that he speaks here of the last following. Lectio 3 Lecture 3 Inceptio praedicentis Beginning of preaching ^4:23 Et circuibat Iesus totam Galilaeam docens in synagogis eorum, et praedicans Evangelium regni: et sanans omnem languorem et omnem infirmitatem in populo. [n. 384] ^4:23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom: and healing all manner of sickness and every infirmity, among the people. [n. 384] ^4:24 Et abiit opinio eius in totam Syriam, et obtulerunt ei omnes male habentes, variis languoribus et tormentis conprehensos, et qui daemonia habebant, et lunaticos, et paralyticos: et curavit eos. [n. 389] ^4:24 And his fame went throughout all Syria, and they presented to him all sick people who were taken with diverse diseases and torments, and such as were possessed by devils, and lunatics, and paralytics, and he cured them. [n. 389] ^4:25 Et secutae sunt eum turbae multae de Galilaea, et Decapoli, et de Ierosolymis, et Iudaea et de trans Iordanem. [n. 394] ^4:25 And many people followed him from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond the Jordan. [n. 394] 383. Consuetudo est apud reges, quod congregato exercitu procedunt ad bellum: ita Christus, congregato exercitu apostolorum, procedit ad pugnandum contra diabolum per officium praedicationis, ad expellendum eum de mundo. Unde hic agitur de doctrina et praedicatione Christi. Et ponitur 383. It is customary amongst kings that, the army being gathered together, they proceed to war; just so, Christ, with the army of apostles gathered together, proceeds to fighting against the devil by the office of preaching, to expel him from the world. Hence Christ’s teaching and preaching is treated of here. And set down is primo Christi praedicatio; first, Christ’s preaching;