2 Afterfeast of the Exaltation of the Holy Cross

The Lord Himself shall teach us that Judas the deceitful is meant: "He that dippeth with Me in the dish, the same shall betray Me." You see the treacherous guest, and this same Judas betrayed the Master with a kiss. For he was a hypocrite, giving a treacherous kiss, in imitation of another hypocrite of old. And He reproves that people respecting whom it was said, "This people honour Me with their lips; but their heart is far from Me." It is not improbable, therefore, that by the oil He means that disciple to whom was shown mercy, and by the tainted and poisoned oil the traitor.

So let us devote ourselves to those at peace in their devotion to God, and not to those who seek peace through hypocrisy. For he says in one place: "This people honors me with their lips, but their heart is far from me." And again: "They blessed with their mouth, but they cursed in their heart." And again he says: "They flattered him with their mouths; they lied to him with their tongues. Their heart was not steadfast toward him; they were not true to his covenant."

(Vict. Ant. e Cat. in Marc.) For since they unjustly accused the disciples not of transgressing the law, but the commands of the elders, He sharply confounds them, calling them hypocrites, as looking with reverence upon what was not worthy of it. He adds, however, the words of Isaiah the prophet, as spoken of them; as though He would say, As those men, of whom it is said, that they honour God with their lips, whilst their heart is far from him, in vain pretend to observe the dictates of piety, whilst they honour the doctrines of men, so ye also neglect your soul, of which ye should take care, and blame those who live justly.

He beats back the vain words of the Pharisees with His arguments, as men drive back dogs with weapons, by interpreting Moses and Isaiah, that we too by the word of Scripture may conquer the heretics, who oppose us; wherefore it goes on: (Isa. 29:13) Well hath Esaias prophesied of you hypocrites; as it is written, This people honoureth me with their lips, but their heart is far from me.

In order to more strongly convict the Jews, the Lord also brings forward a prophet who condemns them. They accused the disciples for transgressing the tradition of the elders, but the Lord directs against them a far stronger accusation, namely, that they transgress the Law of Moses.

It is not Puritanism; it is simply anarchy. I should have some sympathy with the Jewish Sabbath, if it were a Jewish Sabbath... But the absurdity of the modern English convention is that it does not let a man sit still; it only perpetually trips him up when it has forced him to walk about. Our Sabbatarianism does not forbid us to ask a man in Battersea to come and talk in Hertfordshire; it only prevents his getting there.

For the tradition of the elders themselves, which they pretended to observe from the law, was contrary to the law given by Moses. Wherefore also Esaias declares: "Thy dealers mix the wine with water," showing that the elders were in the habit of mingling a watered tradition with the simple command of God; that is, they set up a spurious law, and one contrary to the [true] law; as also the Lord made plain, when He said to them, "Why do ye transgress the commandment of God, for the sake of your tradition?" For not only by actual transgression did they set the law of God at nought, mingling the wine with water; but they also set up their own law in opposition to it, which is termed, even to the present day, the pharisaical. In this [law] they suppress certain things, add others, and interpret others, again, as they think proper, which their teachers use, each one in particular; and desiring to uphold these traditions, they were unwilling to be subject to the law of God, which prepares them for the coming of Christ. But they did even blame the Lord for healing on the Sabbath-days, which, as I have already observed, the law did not prohibit. For they did themselves, in one sense, perform acts of healing upon the Sabbath-day, when they circumcised a man [on that day]; but they did not blame themselves for transgressing the command of God through tradition and the aforesaid pharisaical law, and for not keeping the commandment of the law, which is the love of God.

But Pharisaical tradition, as to tables and vessels, is to be cut off, and cast away. For they often make the commands of God yield to the traditions of men; wherefore it continues, For laying aside the commandments of God, ye hold to the traditions of men, as the washing of pots and cups.

And he said to them: Well do you make void the commandment of God, that you may keep your tradition. He refutes the false accusation with a true reply. Since (he says) you neglect the commandments of the Lord for the sake of human tradition, why do you think my disciples deserve to be reproached for disregarding the commands of the elders, so that they may keep the decrees of God?

The Lord warns us in His Gospel, saying, "Ye reject the commandment of God, that ye may establish your own tradition." Let them who reject the commandment of God and endeavour to keep their own tradition be bravely and firmly rejected by you; let one downfall be sufficient for the lapsed; let no one by his fraud hurl down those who wish to rise; let no one cast down more deeply and depress those who are down, on whose behalf we pray that they may be raised up by God's hand and arm; let no one turn away from all hope of safety those who are half alive and entreating that they may receive their former health; let no one extinguish every light of the way of salvation to those that are wavering in the darkness of their lapse. The apostle instructs us, saying, "If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ and His doctrine, he is lifted up with foolishness: from such withdraw thyself." And again he says, "Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them." There is no reason that you should be deceived with vain words, and begin to be partakers of their depravity. Depart from such, I entreat you, and acquiesce in our counsels, who daily pour out for you continual prayers to the Lord, who desire that you should be recalled to the Church by the clemency of the Lord, who pray for the fullest peace from God, first for the mother, and then for her children. Join also your petitions and prayers with our prayers and petitions; mingle your tears with our wailings. Avoid the wolves who separate the sheep from the shepherd; avoid the envenomed tongue of the devil, who from the beginning of the world, always deceitful and lying, lies that he may deceive, cajoles that he may injure, promises good that he may give evil, promises life that he may put to death. Now also his words are evident, and his poisons are plain. He promises peace, in order that peace may not possibly be attained; he promises salvation, that he who has sinned may not come to salvation; he promises a Church, when he so contrives that he who believes him may utterly perish apart from the Church.

These, doubtless, they imitate and follow, who, despising God's tradition, seek after strange doctrines, and bring in teachings of human appointment, whom the Lord rebukes and reproves in His Gospel, saying, "Ye reject the commandment of God, that ye may keep your own tradition." This is a worse crime than that which the lapsed seem to have fallen into, who nevertheless, standing as penitents for their crime, beseech God with full satisfactions. In this case, the Church is sought after and entreated; in that case, the Church is resisted: here it is possible that there has been necessity; there the will is engaged in the wickedness: on the one hand, he who has lapsed has only injured himself; on the other, he who has endeavoured to cause a heresy or a schism has deceived many by drawing them with him. In the former, it is the loss of one soul; in the latter, the risk of many. Certainly the one both understands that he has sinned, and laments and bewails it; the other, puffed up in his heart, and pleasing himself in his very crimes, separates sons from their Mother, entices sheep from their shepherd, disturbs the sacraments of God; and while the lapsed has sinned but once, he sins daily. Finally, the lapsed, who has subsequently attained to martyrdom, may receive the promises of the kingdom; while the other, if he have been slain without the Church, cannot attain to the rewards of the Church.

He, among the rest of His salutary admonitions and divine precepts wherewith He counsels His people for their salvation, Himself also gave a form of praying-Himself advised and instructed us what we should pray for. He who made us to live, taught us also to pray, with that same benignity, to wit, wherewith He has condescended to give and confer all things else; in order that while we speak to the Father in that prayer and supplication which the Son has taught us, we may be the more easily heard. Already He had foretold that the hour was coming "when the true worshippers should worship the Father in spirit and in truth; " and He thus fulfilled what He before promised, so that we who by His sanctification have received the Spirit and truth, may also by His teaching worship truly and spiritually. For what can be a more spiritual prayer than that which was given to us by Christ, by whom also the Holy Spirit was given to us? What praying to the Father can be more truthful than that which was delivered to us by the Son who is the Truth, out of His own mouth? So that to pray otherwise than He taught is not ignorance alone, but also sin; since He Himself has established, and said, "Ye reject the commandments of God, that ye may keep your own traditions."

(Vict. Ant. e Cat. in Marc.) Moreover, to convict them of neglecting the reverence due to God, for the sake of the tradition of the elders, which was opposed to the Holy Scriptures, He subjoins, For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death. (Exod. 21:17.)

For Moses said: Honor your father and your mother. And he who speaks evil of father or mother, let him surely die. In Scripture, honor is not felt so much in greetings and the rendering of services as in alms and the giving of gifts. Honor (says the Apostle) widows who are truly widows (1 Tim. 5). Here honor is understood as a gift. And in another place: Elders who rule well are to be considered worthy of double honor, especially those who labor in the word and teaching (Ibid.). And by this commandment, we are ordered not to muzzle the ox while it is treading out the grain, so that the worker is worthy of his wages (Ibid.).

(ubi sup.) The sense of the word honour in Scripture is not so much the saluting and paying court to men, as alms-giving, and bestowing gifts; honour, says the Apostle, widows who are widows indeed. (1 Tim. 5:3.)

The Law, He says, teaches: "Honor your father and your mother" (Exodus 20:12); but you teach children to say to their parents: that which you want from me is corban, that is, dedicated to God. For the Pharisees, wishing to profit from the property of simple people, taught children (when the children had any possessions and the parents demanded from them) to say the following: I have already dedicated that to God, and you must not demand what has been dedicated to God. By thus deceiving children and persuading them to dedicate their possessions to God, the Pharisees through this made them neglect their parents, and they themselves consumed what had been dedicated to God. This is precisely what the Lord charges them with—that for the sake of gain they transgress the Law of God.

For the Pharisees, wishing to devour the offerings, instructed sons, when their parents asked for some of their property, to answer them, what thou hast asked of me is corban, that is, a gift, I have already offered it up to the Lord; thus the parents would not require it, as being offered up to the Lord, (and in that way profitable for their own salvation). Thus they deceived the sons into neglecting their parents, whilst they themselves devoured the offerings; with this therefore the Lord reproaches them, as transgressing the law of God for the sake of gain. Wherefore it goes on, Making the word of God of none effect through your traditions, which ye have delivered: and many such like things do ye; transgressing, that is, the commands of God, that ye may observe the traditions of men.

But you say: If a man says to his father or mother, "Corban" (which means offering), whatever benefit you might have received from me, you no longer permit him to do anything for his father or mother. The Lord had commanded, considering the weaknesses, ages, or needs of parents, that children should honor their parents even by providing life's necessities. The Scribes and Pharisees, wishing to undermine this most provident law of God and to introduce impiety under the guise of piety, taught the wicked children that if anyone wishes to dedicate what ought to be offered to parents to God, who is the true Father, the offering to the Lord takes precedence over gifts to parents. Or certainly, the parents themselves, avoiding consecrated items to prevent committing sacrilege, would be impoverished; and thus, the offering of the children could under the guise of the temple and God flow into the profits of the priests. This terrible custom of the Pharisees arises from such a circumstance. Having many indebted persons unwilling to repay their loans, these persons transferred their debts to the priests, so that, once the money was collected, it would serve the temple's ministries and their uses. Furthermore, this may briefly be understood as: "Whatever gift is from me benefits you." He implies, you compel children to say to their parents: "Whatever gift I was to offer to God, I spend on your food, and it benefits you, O father and mother," so that they, fearing to accept what they saw dedicated to God, would prefer to lead a life of poverty rather than eat from consecrated things.

(ubi sup. v. Hier. in Matt. 15. et Orig. in Matt. Tom. xi. 9) The passage may in a few words have this sense, Every gift which I have to make, will go to do you good; for ye compel children, it is meant, to say to their parents, that gift which I was going to offer to God, I expend on feeding you, and does you good, oh father and mother, speaking this ironically. Thus they would be afraid to accept what had been given into the hands of God, and might prefer a life of poverty to living on consecrated property.

The Lord himself discussed that commandment of the law which says: "Honor thy father and thy mother." He made it clear that it is to be interpreted not as mere words, which, while offering an empty show of honor to parents, might still leave them poor and their necessities unrelieved. Instead the honor of parents should focus on the actual provision of the necessities of life. The Lord commanded that poor parents should be supported by their children who would reimburse them back when they are old for all those benefits which they themselves received in childhood. The scribes and Pharisees instead were teaching children to honor their parents by saying: "It is corban, that is to say, a gift which I have promised to the altar and will present at the temple, where it will relieve you as much as if I were to give it to you directly to buy food." So it frequently happened that while father and mother were destitute, their children were offering sacrifices for the priests and scribes to consume.

(Vict. Ant. e Cat. in Marc.) Notwithstanding the existence of such a divine law, and the threats against such as break it, ye lightly transgress the commandment of God, observing the traditions of the Elders. Wherefore there follows, But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; understand, he will be freed from the observation of the foregoing command. Wherefore it continues, And ye suffer him no more to do ought for his father or his mother.

(Vict. Ant. e Cat. in Marc.) Or else it may be said, that the Pharisees taught young persons, that if a man offered a gift in expiation of the injury done to his father or mother, he was free from sin, as having given to God the gifts which are owed to a parent; and in saying this, they did not allow parents to be honoured.

The condemnation of those who have knowledge yet do not put their knowledge into practice is more severe. Even sin committed in ignorance is not without risk.

Christ says, "Care for the poor"; Mammon says, "Take away even those things the poor possess." Christ says, "Empty yourself of what you have"; Mammon says, "Take also what they possess." Do you see the opposition, the strife between them? See how it is that one cannot obey both, but must reject one?… Christ says, "None of you can become my disciple if you do not give up all your possessions"; Mammon says, "Take the bread from the hungry." Christ says, "Cover the naked"; the other says, "Strip the naked." Christ says, "You shall not turn away from your own family, and those of your own house"; Mammon says, "You shall not show mercy to those of your own family. Though you see your mother or your father in want, despise them."

There is then no reason, dearest brother, for any one to think that the custom of certain persons is to be followed, who have thought in thee past that water alone should be offered in the cup of the Lord. For we must inquire whom they themselves have followed. For if in the sacrifice which Christ offered none is to be followed but Christ, assuredly it behoves us to obey and do that which Christ did, and what He commanded to be done, since He Himself says in the Gospel, "If ye do whatsoever I command you, henceforth I call you not servants, but friends." And that Christ alone ought to be heard, the Father also testifies from heaven, saying, "This is my well-beloved Son, in whom I am well pleased; hear ye Him." Wherefore, if Christ alone must be heard, we ought not to give heed to what another before us may have I thought was to be done, but what Christ, who is before all, first did. Neither is it becoming to follow the practice of man, but the truth of God; since God speaks by Isaiah the prophet, and says, "In vain do they worship me, teaching the commandments and doctrines of men." And again the Lord in the Gospel repeals this same saying, and says, "Ye reject the commandment of God, that ye may keep your own tradition." Moreover, in another place He establishes it, saying, "Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven." But if we may not break even the least of the Lord's commandments, how much rather is it forbidden to infringe such important ones, so great, so pertaining to the very sacrament of our Lord's passion and our own redemption, or to change it by human tradition into anything else than what was divinely appointed! For if Jesus Christ, our Lord and God, is Himself the chief priest of God the Father, and has first offered Himself a sacrifice to the Father, and has commanded this to be done in commemoration of Himself, certainly that priest truly discharges the office of Christ, who imitates that which Christ did; and he then offers a true and full sacrifice in the Church to God the Father, when he proceeds to offer it according to what he sees Christ Himself to have offered.

Since these things are announced and are made plain to us, it is necessary that our obedience should wait upon the divine precepts; nor in matters of this kind can human indulgence accept any man's person, or yield anything to any one, when the divine prescription has interfered, and establishes a law. For we ought not to be forgetful what the Lord spoke to the Jews by Isaiah the prophet, rebuking, and indignant that they had despised the divine precepts and followed human doctrines. "This people," he says, honoureth me with their lips, but their heart is widely removed from me; but in vain do they worship me, teaching the doctrines and commandments of men." This also the Lord repeats in the Gospel, and says, "Ye reject the commandment of God, that ye may establish your own tradition." Having which things before our eyes, and solicitously and religiously considering them, we ought in the ordinations of priests to choose none but unstained and upright ministers, who, holily and worthily offering sacrifices to God, may be heard in the prayers which they make for the safety of the Lord's people, since it is written, "God heareth not a sinner; but if any man be a worshipper of God, and doeth His will, him He heareth." On which account it is fitting, that with full diligence and sincere investigation those should be chosen for God's priesthood whom it is manifest God will hear.

But if it is evident that subsequently heresies became more numerous and worse; and if, in time past, it was never at all prescribed nor written that only hands should be laid upon a heretic for repentance, and that so he might be communicated with; and if there is only one baptism, which is with us, and is within, and is granted of the divine condescension to the Church alone, what obstinacy is that, or what presumption, to prefer human tradition to divine ordinance, and not to observe that God is indignant and angry as often as human tradition relaxes and passes by the divine precepts, as He cries out, and says by Isaiah the prophet, "This people honoureth me with their lips, but their heart is far from me. But in vain do they worship me, teaching the doctrines and commandments of men." Also the Lord in the Gospel, similarly rebuking and reproving, utters and says, "Ye reject the commandment of God, that ye may keep your own tradition." Mindful of which precept, the blessed Apostle Paul himself also warns and instructs, saying, "If any man teach otherwise, and consent not to the wholesome words of our Lord Jesus Christ, and to His doctrine, he is proud, knowing nothing: from such withdraw thyself."

Hier. in Matt., 15: Wonderful is the folly of the Pharisees and Scribes; they accuse the Son of God, because He keeps not the traditions and precepts of men. But "common" is here put for unclean; for the people of the Jews, boasting that they were the portion of God, called those meats common, which all made use of. He beats back the vain words of the Pharisees with His arguments, as men drive back dogs with weapons, by interpreting Moses and Isaiah, that we too by the word of Scripture may conquer the heretics, who oppose us. Wherefore it goes on: "Well hath Esaiaprophesied of you hypocrites; as it is written, This people honoureth me with their lips, but their heart is far from me." . But Pharisaical tradition, as to tables and vessels, is to be cut off, and cast away. For they often make the commands of God yield to the traditions of men. Wherefore it continues, "For laying aside the commandments of God, ye hold to the traditions of men, as the washing of pots and cups.". Mystically, again, the disciples eating with unwashed hands signifies the future fellowship of the Gentiles with the Apostles. The cleaning and washing of the Pharisees is barren; but the fellowship of the Apostles, though without washing, has stretched out its branches as far as the sea.

(Vict. Ant. e Cat. in Marc.) The Jews regard and murmur about only the bodily purification of the law; our Lord wishes to bring in the contrary. Wherefore it is said, And when he had called all the people unto him, he said unto them, Hearken unto me every one, and understand; there is nothing from without a man, that entering into him can defile him, but the things which come out of a man, those are they which defile a man; that is, which make him unclean. The things of Christ have relation to the inner man, but those which are of the law are visible and external, to which, as being bodily, the cross of Christ was shortly to put an end.

Teaching people to understand the dietary prescriptions of the Law not in a carnal manner, the Lord begins here to gradually reveal the meaning of the Law and says that nothing entering from outside defiles anyone, but what comes from the heart defiles.

But the intention of the Lord in saying this was to teach men, that the observing of meats, which the law commands, should not be taken in a carnal sense, and from this He began to unfold to them the intent of the law.

And calling the crowd again, he said to them: Listen to me, all of you, and understand: There is nothing outside a man that entering into him can defile him. But the things that come out of a man, those are what defile a man. The word "defile" properly belongs to the Scriptures, and is used in ordinary speech. The people of the Jews, boasting that they are part of God, call common the foods which all men use. For example: pork, oysters, hares, and such animals that do not split the hoof, nor chew the cud, nor are scaly among fishes. Hence it is written in the Acts of the Apostles: What God has sanctified, do not call common (Acts X). Therefore, that which is common, that is open to all men, and as if it is not a part of God, is called unclean. Nothing (he says) outside a man entering into him can defile him. But the things that come out of a man, those are what defile a man. A prudent reader may object and say: If what enters into the mouth does not defile a man, why do we not eat meat sacrificed to idols? And the Apostle writes: You cannot drink the cup of the Lord and the cup of demons (I Cor. X). It must therefore be known that the foods themselves, as creatures of God, are by themselves clean, but the invocation of idols and demons make them unclean.

(ubi sup.) For the Jews, boasting themselves to be the portion of God, call common those meats which all men use, as shellfish, hares, and animals of that sort. Not even however what is offered to idols is unclean, in as far as it is food and God's creature; it is the invocation of devils which makes it unclean; and He adds the cause of it, saying, Because it entereth not into his heart. The principal seat of the soul according to Plato is the brain, but according to Christ, it is in the heart.

Another savage trait of our time is the disposition to talk about material substances instead of about ideas. The old civilisation talked about the sin of gluttony or excess. We talk about the Problem of Drink—as if drink could be a problem. When people have come to call the problem of human intemperance the Problem of Drink, and to talk about curing it by attacking the drink traffic, they have reached quite a dim stage of barbarism. The thing is an inverted form of fetish worship; it is no sillier to say that a bottle is a god than to say that a bottle is a devil. The people who talk about the curse of drink will probably progress down that dark hill. In a little while we shall have them calling the practice of wife-beating the Problem of Pokers; the habit of housebreaking will be called the Problem of the Skeleton-Key Trade; and for all I know they may try to prevent forgery by shutting up all the stationers' shops by Act of Parliament.

Let us, then, his servants, follow our Lord and patiently submit to denunciations that we may be blessed! If, with slight forbearance, I hear some bitter or evil remark directed against me, I may return it, and then I shall inevitably become bitter myself. Either that, or I shall be tormented by unexpressed resentment. If I retaliate when cursed, how shall I be found to have followed the teaching of our Lord? For his saying has been handed down that one is defiled not by unclean dishes but by the words which proceed from his mouth.

When, then, on being cursed, I smite (with my tongue, ) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that "a man is defiled, not by the defilements of vessels, but of the things which are sent forth out of his mouth.

Meantime they huff in our teeth the fact that Isaiah withal has authoritatively declared, "Not such a fast hath the Lord elected," that is, not abstinence from food, but the works of righteousness, which he there appends: and that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; "that not by such things as are introduced into the mouth is a man defiled, but by such as are produced out of the mouth; " while Himself withal was wont to eat and drink till He made Himself noted thus; "Behold, a gormandizer and a drinker: " (finally), that so, too, does the apostle teach that "food commendeth us not to God; since we neither abound if we eat, nor lack if we eat not.

(Vict. Ant. e Cat. in Marc.) Again He subjoins, If any man have ears to hear, let him hear. For He had not clearly shown them, what those things are which proceed out of a man, and defile a man; and on account of this saying, the Apostles thought that the foregoing discourse of the Lord implied some other deep thing; wherefore there follows: And when he was entered into the house from the people, his disciples asked him concerning the parable; they called it parable, because it was not clear.

To the crowd the Lord spoke in this manner not quite clearly, which is why He also remarked: "he who has ears to hear, let him hear," that is: let him who understands, understand.