Monday of Cheesefare

There are also other wars which the Christian wages, the struggles of different lusts, and the conflicts of the will; and domestic foes are far more dangerous than foreign.

But before all this, they will lay their hands on you, and persecute you, delivering you up to the synagogues and prisons, dragging you before kings and governors for my name's sake. This indeed had been either the sole or the greatest cause of ruin for the Jewish nation, because after the occasion of the Lord Savior, they likewise harassed his preachers and confessors with impious cruelty.

But before all these things they shall lay their hands upon you, etc. After he described the persecution of the Church in common with respect to all, here he specially describes it in the person of the perfect. Moreover there is described here a twofold persecution against the Apostles and apostolic men: first public, then private, at the passage: But you shall be betrayed by parents, etc.

Concerning the public persecution of holy men, namely the Apostles and their imitators, to be explained, three things are introduced, namely the struggle of persecution, the cause of persecution, and the manifest victory of the afflicted.

First therefore, as regards the struggle of persecution, he says: But before all these things they shall lay their hands upon you. Before, namely the final tribulation, in which all shall be afflicted, there precedes the persecution of the impious stirred up against perfect men. In which persecution indeed, on the part of the impious there will be violence: therefore he says: They shall lay hands upon you: Acts chapter five: "Rising up, the high priest and all who were with him, which is the sect of the Sadducees, were filled with zeal and laid hands on the Apostles and put them in public custody."

There will also be injury together with violence: and therefore he adds: And they shall persecute you, delivering you into synagogues and prisons: Acts chapter six: "They stirred up the people and the elders and the scribes, and running together they seized Stephen and brought him before the council."

There will also be with this a feigned justice: on account of which he adds: Dragging you before kings and governors on account of my name, as if it were wicked to preach the Crucified One; Acts chapter five: "When they had brought the Apostles, they set them before the council. And the high priest asked them, saying: We strictly commanded you not to teach in this name; and behold, you have filled Jerusalem with your teaching and you wish to bring upon us the blood of this man"; and Acts chapter seventeen: "The Jews, being zealous and taking certain wicked men from the common people, and having formed a mob, stirred up the city and dragged Jason and certain brethren before the rulers of the city, crying out: These are they who have turned the world upside down and have come here. And all these act contrary to the decrees of Caesar, saying that there is another king, Jesus." Moreover this persecution raged against the Apostles and their followers as well, from the adversaries of the name of Christ; Second Timothy chapter three: "But you have followed my teaching, conduct, purpose, faith, persecutions, sufferings, such as befell me at Antioch, at Iconium, at Lystra." "And from all of them the Lord delivered me. And all who wish to live piously in Christ Jesus shall suffer persecution." Whence Augustine in the sermon on the Holy Innocents: "In the Holy Scriptures, we recognize that good and just men have always endured the persecution of the wicked," because, as Gregory says, "He refuses to be Abel whom the malice of Cain does not exercise."

Jesus gives them clear and evident signs of the time when the consummation of the world draws near. He says that there will be wars, turmoil, famines and epidemics everywhere. There will be terrors from heaven and great signs. As another Evangelist says, "All the stars shall fall, and the heaven be rolled up like a scroll, and its powers will be shaken."In the middle of this, the Savior places what refers to the capture of Jerusalem. He mixes the accounts together in both parts of the narrative. Before all these things, he says, "They will lay their hands on you and persecute you, delivering you up to synagogues and to prisons and bringing you before kings and rulers for my name's sake. This will be a witness to you." Before the times of consummation, the land of the Jews was taken captive, and the Roman armies overran it. They burned the temple, overthrew their national government, and stopped the means for legal worship. They no longer had sacrifices, now that the temple was destroyed. The country of the Jews together with Jerusalem itself was totally laid waste. Before these things happened, they persecuted the blessed disciples. They imprisoned them and had a part in unendurable trials. They brought the disciples before judges and sent them to kings. Paul was sent to Rome to Caesar.… Christ promises, however, that he will deliver them certainly and completely. He says that a hair of your head will not perish.

Or He says this, because before that Jerusalem should be taken by the Romans, the disciples, having suffered persecution from the Jews, were imprisoned and brought before rulers; Paul was sent to Rome to Cæsar, and stood before Festus and Agrippa.

But because all these things come not from the injustice of the one striking but from the merit of the world that suffers, the deeds of wicked men are set forth first when it is said: "But before all these things they will lay their hands upon you and persecute you, and deliver you to synagogues, leading you before kings and governors for my name's sake." As if he were saying openly: First the hearts of men are disturbed, and afterward the elements, so that when the order of things is thrown into confusion, it may be shown from what retribution this comes. For although the end of the world depends on its own order, it is made known that it finds certain more perverse people who may worthily be crushed by its ruins.

(Hom. 35. in Evang.) Because the things which have been prophesied of arise not from the injustice of the inflictor of them, but from the deserts of the world which suffers them, the deeds or wicked men are foretold; as it is said, But before all these things, they shall lay their hands upon you: as if He says, First the hearts of men, afterwards the elements, shall be disturbed, that when the order of things is thrown into confusion, it may be plain from what retribution it arises. For although the end of the world depends upon its own appointed course, yet finding some more corrupt than others who shall rightly be overwhelmed in its fall, our Lord makes them known.

And therefore in this passage He forbids men "to meditate before what they answer" when brought before tribunals, even as once He suggested to Balaam the message which he had not thought of, nay, contrary to what he had thought; and promised "a mouth" to Moses, when he pleaded in excuse the slowness of his speech, and that wisdom which, by Isaiah, He showed to be irresistible: "One shall say, I am the Lord's, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of lsrµl.

"Before... all these things" that are to happen at the end of the world, or also at the captivity (for, as I said, He joins the discourse about the end with the discourse about the captivity), "they shall lay hands on you," that is, My disciples. And indeed, before the captivity of Jerusalem the apostles were driven out of it, by a special providence of God, namely: so that all the horrors would fall only upon the crucifiers, while they, that is the apostles, would fill the whole world with preaching. The apostles were also brought before kings and governors: for example, Paul was brought before Festus, before Agrippa, before Caesar himself (Acts 25:6-23, 26:32).

It will happen for you as a testimony. As a testimony of whom, but of those who either bring about deaths by persecuting, or do not imitate by seeing? For the death of the just serves as assistance for the good, and as a testimony against the evil, so that the perverse may perish without excuse from where the elect take example that they might live. But, after hearing so many terrors, the hearts of the weak might be troubled, and thus consolation is added when it is immediately said:

Second, as to the cause of persecution, he adds: But it shall happen to you for a testimony, of divine love: Hebrews 12: "For whom the Lord loves, he chastises; and he scourges every son whom he receives. Persevere under discipline. God offers himself to you as to sons. For what son is there whom the father does not correct? But if you are without discipline, of which all have been made partakers, then you are illegitimate and not sons"; Judith 8: "You ought to remember how our father Abraham, being tempted and proved through many tribulations, was made the friend of God."

It shall happen also for a testimony of one's own virtue. On account of which, Genesis 27: "Come here, that I may touch you, my son, and prove whether you are my son or not." Whence also in Job 2, Satan said to the Lord: "Put forth your hand and touch his bone and his flesh, and then you will see that he blesses you to your face. And the Lord said to Satan: Behold, he is in your hand. So Satan went forth from the presence of the Lord and struck Job with a most grievous sore"; and Romans 5: "Tribulation works patience, and patience probation, and probation hope."

It shall happen also for a testimony of the damnation of others. Whence the Gloss: "The death of the just is an aid to the good, a testimony against the wicked, so that the perverse may perish without excuse from that very thing whence the elect take an example in order to live." Whence Wisdom 4: "The just man who is dead condemns the living wicked, and youth more quickly completed condemns the long life of the unjust"; and therefore 1 Peter 4: "For it is time that judgment should begin at the house of God. But if first at us, what shall be the end of those who do not believe the Gospel of God?" - It shall happen also for a testimony of the truth preached: for martyr means witness, and martyrdom is a testimony of the truth: Apocalypse 6: "I saw under the altar the souls of those slain for the word of God and for the testimony which they held." And these testimonies of the holy Martyrs make the Christian faith credible: the Psalm: "Your testimonies are made exceedingly credible," on account of the death of those who preach. Whence also Acts 10: "He commanded us to preach to the people and to testify that it is he who was appointed by God as judge of the living and the dead."

It follows, And it shall turn to you for a testimony. In the Greek it is εἰς μαρτύριον, that is, for the glory of martyrdom.

"But these things will happen to you for a testimony." For a testimony, clearly, of whom, unless of those who either inflict death by persecuting or who see and do not imitate? For the death of the just is a help to the good and a testimony against the wicked, so that the perverse may perish without excuse from the very thing whence the elect take an example that they may live.

(Hom. 35. in Evang.) Or, for a testimony, that is, against those who by persecuting you bring death upon themselves, or living do not imitate you, or themselves becoming hardened perish without excuse, from whom the elect take example that they may live. But as hearing so many terrible things the hearts of men may be troubled, He therefore adds for their consolation, Settle it therefore in your hearts, &c.

The apostles were also brought before kings and governors: for example, Paul was brought before Festus, before Agrippa, before Caesar himself (Acts 25:6-23, 26:32). And this turned into the glory of testimony for them.

Therefore, set in your hearts not to meditate beforehand what you shall answer. For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist or contradict. As if openly saying to his weakening members: Do not be terrified, do not fear. You go to battle, but I fight. You utter words, but I am the one who speaks.

Third, as to the victory of those who are afflicted, he adds: Settle it therefore in your hearts not to premeditate how you shall respond, by your own inquiry, because, 2 Corinthians 3, "not that we are sufficient to think anything of ourselves as from ourselves, but our sufficiency is from God"; the Psalm: "The Lord knows the thoughts of men, that they are vain."

For that it is His doing that we conquer, and that we attain by the subduing of the adversary to the palm of the greatest contest, the Lord declares and teaches in His Gospel, saying, "But when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." And again: "Settle it therefore in your hearts, not to meditate before what ye shall answer; for I will give you a month and wisdom, which your adversaries shall not be able to resist." In which, indeed, is both the great confidence of believers, and the gravest fault of the faithless, that they do not trust Him who promises to give His help to those who confess Him, and do not on the other hand fear Him who threatens eternal punishment to those who deny Him.

That injuries and penalties of persecutions are not to be feared by us, because greater is the Lord to protect than the devil to assault. John, in his epistle, proves this, saying: "Greater is He who is in you than he that is in the world." Also in the cxviith Psalm: "I will not fear what man can do unto me; the Lord is my helper." And again: "These in chariots, and those in horses; bat we will glory in the name of the Lord our God. They themselves are bound, and they have fallen; but we have risen up, and stand upright." And even more strongly the Holy Spirit, teaching and showing that the army of the devil is not to be feared, and that, if the foe should declare war against us, our hope consists rather in that war itself; and that by that conflict the righteous attain to the reward of the divine abode and eternal salvation,-lays down in the twenty-sixth Psalm, and says: "Though an host should be arrayed against me, my heart shall not fear; though war should rise up against me, in that will I put my hope. One hope have I sought of the Lord, this will I require; that I may dwell in the house of the Lord all the days of my life." Also in Exodus, the Holy Scripture declares that we are rather multiplied and increased by afflictions, saying: "And the more they afflicted them, so much the more they became greater, and waxed stronger." And in the Apocalypse, divine protection is promised to our sufferings. "Fear nothing of these things," it says, "which thou shalt suffer." Nor does any one else promise to us security and protection, than He who also speaks by Isaiah the prophet, saying: "Fear not; for I have redeemed thee, and called thee by thy name: thou art mine. And if thou passest through the water, I am with thee, and the rivers shall not overflow thee. And if thou passest through the fire, thou shalt not be burned, and the flame shall not burn thee; for I, the Lord thy God, the Holy One of Israel, am He who maketh thee safe." Who also promises in the Gospel that divine help shall not be wanting to God's servants in persecutions, saying: "But when they shall deliver you up, take no thought how or what ye shall speak. For it shall be given you in that hour what ye shall speak. For it is not ye who speak, but the Spirit of your Father who speaketh in you." And again: "Settle it in your hearts not to meditate before how to answer. For I will give you a mouth and wisdom, which your adversaries shall not be able to resist." As in Exodus God speaks to Moses when he delayed and trembled to go to the people, saying: "Who hath given a mouth to man? and who hath made the stammerer? and who the deaf man? and who the seeing, and the blind man? Have not I, the Lord God? And now go, and I will open thy mouth, and will instruct thee what thou shall say." Nor is it difficult for God to open the mouth of a man devoted to Himself, and to inspire constancy and confidence in speech to His confessor; since in the book of Numbers He made even a she-ass to speak against the prophet Balaam. Wherefore in persecutions let no one think what danger the devil is bringing in, but let him indeed consider what help God affords; nor let human mischief overpower the mind, but let divine protection strengthen the faith; since every one, according to the Lord's promises and the deservings of his faith, receives so much from God's help as he thinks that he receives. Nor is there anything which the Almighty is not able to grant, unless the failing faith. of the receiver be deficient and give way.

But upon hearing so many terrors, the hearts of the weak could be disturbed, and therefore consolation is added when it is immediately subjoined: "Settle it therefore in your hearts not to premeditate how you will answer." As if He openly says to His weakening members: Do not be terrified, do not be afraid; you approach the contest, but I fight; you utter the words, but I am the one who speaks.

Since they were simple and unlearned men, lest they be troubled that wise men would demand an account from them, He says that they should not be concerned about this at all.

For because they were foolish and inexperienced, the Lord tells them this, that they might not be confounded when about to give account to the wise.

Now in one place Christ speaks in His disciples, as here; in another, the Father; (Mat. 16:17) in another the Spirit of the Father speaketh. (Mat. 10:20.) These do not differ but agree together, In that one speaketh, three speak, for the voice of the Trinity is one.

For I will give you a mouth and wisdom, through internal inspiration: Matthew 10: "For it is not you who speak, but the Spirit of your Father who speaks in you." Now this Spirit of the Lord gives wisdom and gives eloquence: wisdom in the heart, according to that passage in John 16: "When that Spirit of truth comes, he will teach you all truth"; therefore Job 32: "There is a spirit in men, and the inspiration of the Almighty gives understanding." And the reason for this is given in 1 Corinthians 2: because "the Spirit searches all things, even the deep things of God. For what man knows the things of a man, except the spirit of the man which is in him? So also the things of God no one has known except the Spirit of God." And therefore Wisdom 9: "Who will know your meaning, unless you give wisdom and send your Holy Spirit from on high?" — He likewise gives eloquence in speech through wisdom; whence Wisdom 10: "Wisdom opened the mouth of the mute and made the tongues of infants eloquent"; therefore Exodus 4: "Who made the mouth of man? Or who fashioned the mute and the deaf, the seeing and the blind? Go therefore, and I will be in your mouth and will teach you what to speak." And therefore Isaiah 63: "I, who speak justice and am a champion for saving."

And because "malice does not overcome wisdom," therefore he adds: whom all your adversaries will not be able to resist and contradict, through fraudulent caviling: Exodus 14: "The Lord will fight for you, and you shall be silent." No one can resist this mighty warrior; the Psalm: "You are terrible, and who shall resist you?"; and Job 9: "Who has resisted him and had peace?" No one therefore resists without being overcome by the disciples on account of the proclamation of truth, because it is said in 3 Esdras 4: "And truth endures and grows strong forever and lives for ages of ages"; and in Apocalypse 12 it is said concerning the antichrist: "They overcame him by the blood of the Lamb and by the word of their testimony, and because they did not love their lives even unto death."

But a contrary seems to be stated in Apocalypse 11: "I will give to my two witnesses, and they will prophesy for one thousand two hundred and sixty days, clothed in sackcloth"; and afterwards: "When they have finished their testimony, the beast that ascends from the abyss will make war against them and will overcome them."

But this is not contrary, because, although truth may be cast down for a time, it must nevertheless rise again. Whence in the same place: "After three and a half days the spirit of life from God entered into them. And they stood upon their feet, and great fear fell upon those who saw them." "And in that hour there was a great earthquake, and a tenth part of the city fell."

But upon hearing so many terrors, the hearts of the weak could be disturbed, and therefore consolation is added when it is immediately subjoined: "Settle it therefore in your hearts not to premeditate how you will answer. For I will give you a mouth and wisdom, which all your adversaries will not be able to resist or contradict." As if He openly says to His weakening members: Do not be terrified, do not be afraid; you approach the contest, but I fight; you utter the words, but I am the one who speaks.

(Hom. 35. in Evang.) As if the Lord said to His disciples, "Be not afraid, go forward to the battle, it is I that fight; you utter the words, I am He that speaketh."

For you will receive from Me both wisdom and eloquence, so that all who oppose you, even if they unite together, will not be able to withstand you either in wisdom, that is, the power of thought, or in eloquence and unerring speech. Often someone is skilled in forming arguments and resourceful in thought, but is quickly flustered by noise, and because of this mixes everything up when speaking before the people. But to them, that is the apostles, grace was given in both respects. Therefore the priests were also amazed at the extraordinary wisdom of Peter and John, knowing that they had previously been simple men (Acts 4:13). And Festus said to Paul: You are out of your mind, Paul! "Much learning is driving you mad" (Acts 26:24).

And He adds the cause, For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist. As if He said, Ye shall forthwith receive of me eloquence and wisdom, so that all your adversaries, were they gathered together in one, shall not be able to resist you, neither in wisdom, that is, the power of the understanding, nor in eloquence, that is, excellence of speech, for many men have often wisdom in their mind, but being easily provoked to their great disturbance, mar the whole when their time of speaking comes, But not such were the Apostles, for in both these gifts they were highly favoured.

But you will be betrayed by parents and brothers and relatives and friends, and they will put some of you to death, and you will be hated by everyone because of my name. Lesser pain is caused by evils inflicted by strangers; indeed, the torments rage more within us that we suffer from those minds of whom we had confidence because with the loss of body, the evils torment us of lost charity. But because hard things are predicted about the affliction of death, immediately consolation is added about the joy of resurrection, when it is said:

But you will be handed over by parents, etc. After he described the public persecution of the perfect, here he describes the private persecution; concerning which three things are introduced, namely domestic conflict, heavenly protection, and internal armor.

First, therefore, regarding the domestic struggle, he says: But you will be betrayed by parents and brothers and relatives and friends: and this indeed will be most harsh. It is indeed hard to be betrayed by a friend and relative, according to that verse of the Psalm: "If my enemy had cursed me, I would surely have endured it. But you, a man of one mind with me, my leader and my familiar, who together with me took sweet food," etc. It is harder to be betrayed by one's own brother: Micah 7: "They all lie in wait for blood, a man hunts his brother to death. They call the evil of their hands good." But it is most grievous to suffer at the hands of one's own parent; Zechariah 13: "His father and his mother, his parents, will pierce him through when he prophesies." And this tribulation is indeed very harsh; whence the Gloss says: "This is the torment: when someone suffers at the hands of those in whom he had confidence, because together with the harm to the body, the evils of lost charity torment him." And therefore Jeremiah 9: "Let each one guard himself from his neighbor, and let him place no trust in any brother, because every brother will utterly supplant, and every friend will walk deceitfully. And a man will mock his brother, and they will not speak the truth."

And because this hatred will be most wicked, he therefore adds: And they will put some of you to death, and you will be hated by all men on account of my name: Jeremiah 15: "Woe is me, my mother! Why did you bear me, a man of strife, a man of discord in the whole earth? They all curse me."

Now the reason for this hatred is twofold: the first is discord of wills. Therefore John 15: "If you were of the world, the world would love what was its own; but because you are not of the world, therefore the world hates you." For, as is said in James 4, "the friendship of this world is enmity with God," etc. The other reason is the perfidy of souls, according to that passage in John 16: "The hour comes when everyone who kills you will think that he is offering service to God. And these things they will do to you because they have not known the Father nor me." In this is noted the remarkable perfidy of souls, that they will persecute just men for no other cause than that they believe, love, preach, and follow the name of Christ; and therefore he says: on account of my name. And this was the cause on account of which the brothers of Joseph hated him; whence Chrysostom says: "O unspeakable madness of the wicked! It is not permitted for Joseph, it is not permitted, I say, for one who is good to go unpunished; it is not permitted for the better man to be safe among the wicked! And as though the envious were losing something or incurring the expense of some possession: so the life of the good is the detriment of the worst. The proud are jealous of the modest, the envious of the gentle, the wicked of the upright; the arrogant assail the meek with hostile rivalry. The wicked cannot bear to see the good. They do not want one better than themselves to live, lest they themselves, being degenerate, should have to endure reproaches. Why are you jealous of the innocent, O hostile brotherhood? Why do you envy the good? Why can you not endure the simple? Why do you persecute the modest! Why do you not love the upright? Why are you found guilty of innocent blood? At least let him who has been sold live in some measure, lest innocent blood stand as an accuser against you, as it once did against Cain. Preserve for yourself, preserve, O hostile brotherhood, one alive whom you may one day find appeased; preserve unharmed one whom in a time of necessity you may find a provider."

But let us consider the state of things at that time. While all men were suspected, kinsfolk were divided against one another, each differing from the other in religion; the gentile son stood up the betrayer of his believing parents, and of his believing son the unbelieving father became the determined accuser; no age was spared in the persecution of the faith; women were unprotected even by the natural weakness of their sex.

It follows: "But you will be betrayed by parents and brothers, and relatives and friends, and they will put some of you to death." Evils inflicted by strangers cause lesser pain. But those torments rage more fiercely within us which we suffer from those in whose minds we had confidence, because along with bodily harm, the evils of lost love torment us. Hence it is that the Lord says through the Psalmist concerning Judas His betrayer: "Indeed if my enemy had cursed me, I would have borne it; and if he who hated me had spoken great things against me, I would certainly have hidden myself from him. But you, a man of one mind with me, my guide and my acquaintance, who took sweet food together with me, we walked in the house of God with agreement." And again: "The man of my peace in whom I trusted, and who ate my bread, has greatly plotted treachery against me." As if He says in plain words about His betrayer: I bore his transgression all the more gravely because I perceived it from one who seemed to be mine. All the elect, therefore, because they are members of the supreme Head, also follow their Head in sufferings, so that they feel those very people as adversaries in their death from whose life they had confidence, and their reward of labor increases all the more as the gain of their virtue profits from another's loss of love.

(Hom. 35. in Evang.) We are the more galled by the persecutions we suffer from those of whose dispositions we made sure, because together with the bodily pain, we are tormented by the bitter pangs of lost affection.

Now, what plea is wiser and more irresistible than the simple and open" confession made in a martyr's cause, who "prevails with God"-which is what "Israel" means? Now, one cannot wonder that He forbade "premeditation," who actually Himself received from the Father the ability of uttering words in season: "The Lord hath given to me the tongue of the learned, that I should know how to speak a word in season (to him that is weary); " except that Marcion introduces to us a Christ who is not subject to the Father. That persecutions from one's nearest friends are predicted, and calumny out of hatred to His name, I need not again refer to.

Having said this and diminished their fear of being unlearned, the Lord brings up yet another circumstance, both necessary and capable of shaking their souls, namely: that they will be betrayed by friends and relatives. He foretells this circumstance so that, should it happen suddenly, it would not confound them.

Having in what has gone before dispelled the fear of inexperience, He goes on to warn them of another very certain event, which might agitate their minds, lest falling suddenly upon them, it should dismay them; for it follows, And ye shall be betrayed both by parents, and brethren, and kinsfolk, and some of you shall they cause to be put to death.

That it was before predicted, concerning the hatred of the Name, In the Gospel according to Luke: "And ye shall be hated of all men for my name's sake." Also according to John: "If the world hate you, know ye that it first hated me. If ye were of the world, the world would love what would be its own: but because ye are not of the world, and I have chosen you out of the world, therefore the world hateth you. Remember the word which I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you." Also in Baruch: "For the time shall come, and ye shall seek me, both ye and those who shall be after you, to hear the word of wisdom and of understanding; and ye shall not find me. But the nations shall desire to see the wise man, and it shall not happen to them; not because the wisdom of this world shall be wanting, or shall fail to the earth; but neither shall the word of the law be wanting to the world. For wisdom shall be in a few who watch, and are silent and quiet, and who hold converse with one another; because some shall dread them, and shall fear them as evil. But some do not believe the word of the law of the Highest. But some who are amazed in their countenance will not believe; and they also who contradict will believe, and will be contrary to and hindering the spirit of truth. Moreover, others will be wise to the spirit of error, and declaring the edicts, as if of the Highest and the Strong One. Moreover, others are possessors of faith. Others are mighty and strong in the faith of the Highest, and hateful to the stranger."

"And you shall be hated by all men for my name's sake." All the elect, therefore, because they are members of the supreme Head, also follow their Head in sufferings, so that they feel those very people as adversaries in their death from whose life they had confidence, and their reward of labor increases all the more as the gain of their virtue profits from another's loss of love.

For it strikes the soul powerfully, as David also says: "For it is not an enemy who reproaches me, – that I could bear; ...but you, who were to me as myself" (Ps. 55:13-14); and again: "who ate my bread, has lifted up his heel against me" (Ps. 41:9).

To all this He adds the hatred which they shall meet with from all men.

For the Almighty God Himself will raise us up through our Lord Jesus Christ, according to His infallible promise, and grant us a resurrection with all those that have slept from the beginning of the world; and we shall then be such as we now are in our present form, without any defect or corruption. For we shall rise incorruptible: whether we die at sea, or are scattered on the earth, or are torn to pieces by wild beasts and birds, He will raise us by His own power; for the whole world is held together by the hand of God. Now He says: "An hair of your head shall not perish." Wherefore He exhorts us, saying: "In your patience possess ye your souls."

Death comes to either the soul or the body. The soul cannot die, and yet it can die. It cannot die, because its consciousness is never lost. It can die, if it loses God. You see, just as the soul itself is the life of the body, so in the same way God is the life of the soul. As the body dies when the soul that is its life abandons it, in the same way when God abandons the soul, it dies. To make sure, however, that God does not abandon the soul, it must always have enough faith not to fear death for God's sake. Then God does not abandon it, and it does not die.It remains that the death that is feared is feared for the body. Even on this point, the Lord Christ reassured his martyrs. After all, how could they be unsure of the integrity of their bodies, when they had been reassured about the number of their hairs? "He said that your hairs have all been counted." In another place he says even more plainly, "For I tell you, that not a hair of your head shall perish." Truth speaks. Does weakness hesitate?

We should have no doubt that our mortal flesh also will rise again at the end of the world.… This is the Christian faith. This is the Catholic faith. This is the apostolic faith. Believe Christ when he says, "Not a hair of your head shall perish." Putting aside all unbelief, consider how valuable you are. How can our Redeemer despise any person when he cannot despise a hair of that person's head? How are we going to doubt that he intends to give eternal life to our soul and body? He took on a soul and body in which to die for us, which he laid down for us when he died and which he took up again that we might not fear death.

And not a hair of your head will perish. We know that flesh cut feels pain, hair cut does not feel pain. Therefore, he says to his martyrs: Not a hair of your head will perish, evidently saying openly: Why do you fear lest what is cut and feels pain will perish, when even that in you which is cut and feels no pain cannot perish? In another sense: Not a hair of the head of the disciples of the Lord will perish, because not only the strong deeds or words of saints, of which it is said: The Lord preserves all their bones (Psalm 33), but also the volatile (so to speak) and most delicate surface of the thoughts of the faithful, which emerges from the hidden root of the heart, as hair from the brain, will be preserved with due reward by the just judge. Hence rightly the Prophet, to show how much the merits of even good thoughts are accepted by the Lord, says: And the leftovers of thoughts will feast for you (Psalm 76). Hence the Nazarenes in the law, during the time of consecration, are commanded to nurture their hair, and it is said that a razor did not come upon the head of Samuel. Conversely, the captive woman in order to marry an Israelite man, cleansed from leprosy to be worthy to communicate with the Church, is commanded to shave all the hair of her body, because evidently every thought of the wise, which is good, pleasing, and perfect, is saved forever, and its reward is with the Lord. But the thought of the foolish and wicked, as an unworthy root before the sight of God, must be cut off through repentance.

Or else, There shall not perish a hair of the head of our Lord's Apostles, because not only the noble deeds and words of the Saints, but even the slightest thought shall meet with its deserving reward.

Secondly, with regard to heavenly protection, he adds: And a hair of your head shall not perish: which is expounded in three ways: first indeed, because divine providence exercises care over all things and allows nothing to perish: above in chapter 12: "Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the hairs of your head are all numbered. Fear not therefore; you are of more value than many sparrows."

Secondly, because divine power will allow no particle to perish; whence Augustine in the Enchiridion: "The earthly matter from which the flesh of mortal creatures is made does not perish before God; but into whatever dust or ash it may be dissolved, into whatever vapors or breezes it may disperse, into whatever substance of other bodies or even into the very elements it may be turned, into the food of whatever animals, even of men, it may pass and be changed into flesh, it returns in a moment of time to that soul which first animated it, so that a man might come into being, grow, and live."

Third, because in all these tribulations they do not incur even the slightest injury; as a figure of which, Daniel 3: "Shadrach, Meshach, and Abednego came forth from the midst of the fire. And the satraps gazed upon those men, because the fire had had no power over their bodies, and not a hair of their head had been singed, and the smell of fire had not passed through them." And therefore it is said in 1 Peter 3: "And who is there that can harm you, if you are zealous for what is good?" And in this the wondrous protection of God over the just is made manifest; whence Chrysostom says: "Wondrous is the power of Christ and the fortitude of the Apostles. By the Gentiles they were hated as Jews, by Caesar they were cast out as seditious, by the Jews they were stoned as enemies of the Law. Against the Apostles all waged war: prince, leader, commoner, and populace. Infinite thousands of Jews the Romans then captured, yet twelve unarmed men they did not overcome."

But because the things foretold concerning the affliction of death are harsh, consolation is immediately added concerning the joy of the resurrection, when it is said: "Not a hair of your head shall perish." We know, brothers, that flesh when cut feels pain, but hair when cut does not feel pain. Therefore He says to His martyrs: "Not a hair of your head shall perish," clearly saying: Why do you fear that what feels pain when cut may perish, when even that which does not feel pain when cut cannot perish in you?

(Hom. 35. in Evang.) But because of the hard things foretold concerning the affliction of death, there immediately follows a consolation, concerning the joy of the resurrection, when it is said, But there shall not an hair of your head perish. As though He said to the martyrs, Why fear ye for the perishing of that which when cut, pains, when that can not perish in you, which when cut gives no pain?

These things, then, being to come to pass, beloved, and the one week being divided into two parts, and the abomination of desolation being manifested then, and the two prophets and forerunners of the Lord having finished their course, and the whole world finally approaching the consummation, what remains but the coming of our Lord and Saviour Jesus Christ from heaven, for whom we have looked in hope? who shall bring the conflagration and just judgment upon all who have refused to believe on Him. For the Lord says, "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." "And there shall not a hair of your head perish." "For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together." Now the fall took place in paradise; for Adam fell there. And He says again, "Then shall the Son of man send His angels, and they shall gather together His elect from the four winds of heaven." And David also, in announcing prophetically the judgment and coming of the Lord, says, "His going forth is from the end of the heaven, and His circuit unto the end of the heaven: and there is no one hid from the heat thereof." By the heat he means the conflagration. And Esaias speaks thus: "Come, my people, enter thou into thy chamber, (and) shut thy door: hide thyself as it were for a little moment, until the indignation of the Lord be overpast." And Paul in like manner: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness."

Having said this and that they will be hated and some of them will be put to death, He adds the greatest consolation: "not a hair of your head shall perish." You, He says, will be saved, and not the slightest part of you shall perish, even though to many it will seem that it has perished; only one must endure.

And in your patience you shall possess your souls. Therefore, the possession of the soul is placed in the virtue of patience, because patience is the root and guardian of all virtues. Through patience indeed we possess our souls, because while we learn to master ourselves, we begin to possess that very thing which we are. For we are wondrously created, so that reason possesses the soul, and the soul possesses the body. But the right of the soul is repelled from the possession of the body if the soul is not first possessed by reason. Therefore, the Lord showed that patience is the guardian of our condition, who taught us to possess ourselves in it. But true patience is to endure others' evils with equanimity, and to be moved by no pain against the one who inflicts them. For he who bears the evils of his neighbor in such a way that he remains silently sad, and seeks a time for just retribution, does not exhibit patience, but feigns it.

In the second place, I cleave to myself in God. But I cleave to my soul when I possess it: for if a thing passes to the possession of another, I do not have its fruit. Now, I possess my soul when I can face adversity with patience. "By your patience you will win your souls." But the patient toleration of adversity must not be casual, nor result from mere chance: it must come from an inner vision of mercy. And that consists in looking forward to mercy. Thirdly, it consists in forgiving the trespasser for his offense. And these three result from patience, longanimity and goodness. Patience consists in tolerating adversity; longanimity, in expecting the reward that will come from all tribulations; and goodness, in forgiving generously.

Third, as to the internal armor, he adds: In your patience you shall possess your souls, that is, you shall defend them as by a perfect armor; Proverbs 15: "He who acquiesces to reproofs is possessor of the heart"; and this through patience. For a person is called the possessor of that thing over which he has full dominion; and patience makes one master of oneself, according to that saying in Proverbs 16: "The patient man is better than the strong man, and he who rules his spirit than the conqueror of cities." And therefore Gregory says: "Patience is the root and guardian of the virtues, and by it we possess the souls which possess the body."

And this is manifestly apparent if one considers what patience is. For patience rectifies the rational power, tempers the irascible, moderates the concupiscible, and perfects outward action. The rational power, I say, it illuminates and rectifies; whence Proverbs 14: "He who is patient is governed by much wisdom"; and Proverbs 19: "The learning of a man is known by his patience." It tempers the irascible and the concupiscible; on account of which Gregory says: "True patience exists when one loves the person one bears with. For to tolerate and to hate is not virtue but a veil for fury." It also perfects outward action, according to that saying in James 1: "Patience has a perfect work, that you may be perfect and entire," etc.; and Hebrews 10: "Patience is necessary for you, so that, doing the will of God, you may receive the promise." Moreover, this patience causes the reward to be obtained, while it preserves and multiplies the merits of sufferings. Whence Jerome says: "Patience is exercised when from our neighbor we endure persecutions, losses, and insults; from the adversary, temptations; from the Lord, scourges. Without the sword we can be martyrs, if we preserve patience in our soul."

"In your patience you shall possess your souls." The possession of the soul is placed in the virtue of patience because patience is the root and guardian of all virtues. Through patience we truly possess our souls, because while we learn to master ourselves, we begin to possess that very thing which we are.

Patience, however, is to endure the evils of others with equanimity, and to feel no sting of resentment even against the one who inflicts the evils. For whoever bears the evils of a neighbor in such a way that he nevertheless grieves silently and seeks an opportunity for fitting retribution does not display patience but merely shows it outwardly. For it is written: "Love is patient, love is kind." It is patient so as to bear the evils of others, and kind so as to love even those whom it bears. Hence Truth says through Himself: "Love your enemies, do good to those who hate you, pray for those who persecute and slander you." It is therefore a virtue before men to tolerate adversaries, but the virtue before God is to love them, because God accepts only that sacrifice which the flame of charity kindles before His eyes on the altar of good works.

But it should be known that very often we seem to be patient only because we cannot repay evils. But whoever does not repay evil because he is unable to, without doubt, as we said, is not patient, because patience is sought not in outward show but in the heart. Through the vice of impatience, doctrine itself, the nurse of virtues, is scattered. For it is written: "A man's learning is known through patience." Therefore, the less patient anyone is shown to be, the less learned he is shown to be. For one cannot truly impart good things by teaching if he does not know how to tolerate the evils of others with equanimity in his way of living.

For Solomon again indicates how great is the height at which the virtue of patience excels, saying: "The patient man is better than the strong man, and he who rules his spirit than he who captures cities." It is therefore a lesser victory to capture cities, because what is conquered is external. But what is conquered through patience is greater, because the mind is overcome by itself, and it subjects itself to itself, when patience prostrates it in the humility of forbearance.

But it should be known that it very often happens to patient people that at the very time when they suffer adversities or hear insults, they are struck by no grief, and they display patience in such a way that they take care also to guard the innocence of their heart. But when after a little while they recall to memory those very things they endured, they are inflamed by the fire of most vehement grief, they seek occasions for revenge, and they lose in their reconsideration, judging themselves, the meekness they had while enduring.

The cunning adversary wages war against two people: inflaming one to be the first to hurl insults, while provoking the other to return insults when injured. But since the one whom he stirred to utter insults has already emerged as his victor, he grieves more bitterly against the one whom he could not move to return injuries. Thus it happens that he rises up with all his strength against the one whom he observes to have bravely endured insults. Since he could not move him during the very hurling of injuries, he withdraws for a time from open battle, seeks an opportunity for deception in secret thought, and he who lost in public warfare burns to lay hidden ambushes. For now in a time of quiet he returns to the victor's mind and brings back to memory either losses of possessions or the darts of injuries. Greatly exaggerating everything that was inflicted upon him, he shows it to have been intolerable, and disturbs the mind of the one at rest with such fury that often a patient man, now a captive after his victory, is ashamed that he bore those things with equanimity. He grieves that he did not return insults and seeks to repay worse if the opportunity should arise. To whom, then, are such people similar, if not to those who are victorious on the battlefield through courage, but are afterwards captured within the city walls through negligence? To whom are they similar, if not to those whom a severe illness striking suddenly does not take from life, but whom a recurring fever coming lightly kills? Therefore, he truly preserves patience who both tolerates the evils of others without distress for the time being, and reflecting on these same things, rejoices that he endured such things—lest the good of patience perish in time of quiet which was guarded during disturbances.

But because we celebrate today the birthday of a martyr, my brothers, we ought by no means to consider ourselves strangers to the virtue of his patience. For if, with the Lord helping us, we strive to preserve the virtue of patience, we both live in the peace of the Church and yet hold the palm of martyrdom. For there are two kinds of martyrdom: one in the mind, another in the mind together with action. And so we can be martyrs even if we are not slain by any sword of persecutors. For to die at the hands of a persecutor is martyrdom in open deed; but to bear insults, to love one who hates us, is martyrdom in hidden thought. For that there are two kinds of martyrdom, one in hidden deed, another in public, the Truth testifies, who asks the sons of Zebedee, saying: "Can you drink the cup that I am about to drink?" When they immediately answered Him: "We can," the Lord at once replied, saying: "You shall indeed drink my cup." For what do we understand by the cup except the suffering of the Passion? Of which He says elsewhere: "Father, if it be possible, let this cup pass from me." And the sons of Zebedee, that is, James and John, did not both die through martyrdom, and yet both heard that they would drink the cup. For John did not end his life through martyrdom, yet he was a martyr, because the suffering that he did not undergo in body he preserved in mind. Therefore, by this example, we too can be martyrs without the sword, if we truly guard patience in our soul.

(Mor. 5. c. 16.) He who preserves patience in adversity, is thereby rendered proof against all affliction, and so by conquering himself, he gains the government of himself; as it follows, In your patience shall ye possess your souls. For what is it to possess your souls, but to live perfectly in all things, and sitting as it were upon the citadel of virtue to hold in subjection every motion of the mind?

(Hom. 35. in Ev.) By patience then we possess our souls, because when we are said to govern ourselves, we begin to possess that very thing which we are. But for this reason, the possession of the soul is laid in the virtue of patience, because patience is the root and guardian of all virtues. Now patience is to endure calmly the evils which are inflicted by others, and also to have no feeling of indignation against him who inflicts them.

But "by patience," says He, "ye shall yourselves be saved." Of this very patience the Psalm says, "The patient endurance of the just shall not perish for ever; " because it is said in another Psalm, "Precious (in the sight of the Lord) is the death of the just"-arising, no doubt, out of their patient endurance, so that Zechariah declares: "A crown shall be to them that endure.

For by your patience you can acquire your souls. The enemy approaches as if with the intention of taking captive, and tries to seize your souls by bringing calamities upon you; but instead of silver, give patience, and by this ransom you will acquire your souls and suffer no harm in them. Pay attention to the expression: "some of you they will put to death," and you will understand it somewhat more deeply, namely: they will not put you to death entirely. You consist of two parts: soul and body. Not both, but one of these, that is the body, they will put to death, while your souls you will acquire through patience. About this He also said in another place: "And do not fear those who kill the body but cannot kill the soul" (Matt. 10:28).

For they were in the village, and the colt was tied with its mother, nor could it be loosed except by the command of the Lord. The apostle's hand looses it. Such was the act, such the life, such the grace. Be such, that thou mayest be able to loose those that are bound. In the ass indeed Matthew represented the mother of error, but in the colt Luke has described the general character of the Gentile people. And rightly, whereon yet never man sat, for none before Christ called the nations of the Gentiles into the Church. But this people was tied and bound by the chains of iniquity, being subject to an unjust master, the servant of error, and could not claim to itself authority whom not nature but crime had made guilty. Since the Lord is spoken of, one master is recognised. O wretched bondage under a doubtful mastery! For he has many masters who has not one. Others bind that they may possess, Christ looses that he may keep, for He knew that gifts are more powerful than chains.

(de con. Ev. lib. ii. cap. 66.) Nor matters it that Matthew speaks of an ass and its foal, while the others say nothing of the ass; for when both may be conceived, there is no variance even though one relate one thing, and another another, much less where one relates one thing, another both.

Entering there, you will find a colt tied, on which no man has ever sat. Untie it and bring it. And if anyone asks you why you are untying it, you shall say this to him: Because the Lord has need of it. Entering the world, the preachers found the people of the nations entangled in the bonds of perfidy. For each one was constrained by the cords of their sins, not only of the nations, but also of the Jews. For all have sinned and are in need of the glory of God (Rom. III). Hence it is fittingly noted in Matthew that a donkey is also found tied with the colt. Indeed, the donkey, which was domesticated and had borne the yoke of the law, signifies the synagogue: the unruly and free colt of the donkey represents the people of the nations. On whom no man has ever sat, that is, no rational teacher had ever imposed the restraints of correction, by which either their tongue could be kept from evil or they could be forced onto the narrow path of life; none had contributed the garments of salvation by useful teaching, by which they could be spiritually warmed. A man would have sat upon it if anyone using reason had corrected its foolishness by repression. Hence two disciples are fittingly delegated to present the animals to the Lord, just as in the example of the previous parable, the two orders of preachers, one directed to the nations, the other to the circumcision, can be understood. And it should be noted that the three evangelists who wrote in Greek only mention the colt; but Matthew alone, who wrote his Gospel to the Hebrews and in the Hebrew language, also reports the donkey being untied and brought to the Lord, to show that the salvation of the Hebrew nation should not be despaired of if it repents. Untie, he says, and bring. For whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matt. XVIII).

And therefore he adds: He sent two of his disciples, saying: Go into the village which is over against you. By the two disciples sent is understood the universality of disciples sent to convert the world and especially the people of the Gentiles. Whence Chrysostom says that these two disciples were Peter and Philip, who first preached to the Gentiles: Philip in Samaria, Acts eight; and Peter in Caesarea, Acts ten. Moreover they are two to commend the bond of charity, or on account of the twofold order of preachers, according to the duality of peoples to be converted. Whence the Gloss: "He sends two on account of the knowledge of truth and purity of work, or the sacrament of twofold love to be preached throughout the whole world, or on account of two orders of preachers, one among the circumcision and another among the Gentiles." In designation of which it is also said above in the tenth chapter: "He sent them two by two before his face"; whence also Ecclesiastes four: "It is better for two to be together than one."

By that village which is against Christ's disciples, is understood the world, concerning which John fifteen says: "If the world hates you, know that it hated me before you"; and yet into this world he sent the disciples to preach. Whence the Gloss: "He sends the disciples to preach in the village, which is against them, so that through them he might penetrate the fortifications of the whole world set against him." In this therefore is prefigured the mission of the disciples for converting the world, which was accomplished after the passion and resurrection, according to that passage in Mark, last chapter: "He said to them: Going into the whole world, preach the Gospel to every creature."

Second, as to the provident command through the spirit of prophecy, he adds: Entering into which, you will find a colt of an ass tied up, which indeed he could not say with certitude unless because he had foreknowledge of future things; nevertheless even this itself cannot be without mystery, that the King of heaven and earth seeks a colt and not just any, but an untamed one.

Whence he adds: On which no man has ever sat; nor in any ordinary way, but tied up; on account of which he adds: Loose him and bring him to me. From which it manifestly appears that this cannot be without a mystery. On account of which it must be understood that just as by the she-ass the synagogue is understood, so by the colt the gentile world is designated. Whence the Gloss: "The three Evangelists who wrote in Greek mention only the colt; Matthew, who wrote in Hebrew, reports that the she-ass too was loosed and brought, so as to show that salvation is not to be despaired of even for the Hebrew nation, if it should repent." Whence Matthew twenty-one: "You will find a she-ass tied and a colt with her." Now the gentile people is called an ass's colt on account of the stupidity of ignorance: Job eleven: "A vain man is lifted up into pride and thinks himself born free like a wild ass's colt"; but he is said to be tied with the cords of sins, according to that of Proverbs five: "Each one is bound by the cords of his sins." And by these cords not only was the people of the gentiles bound, but also the synagogue: whence above, thirteen: "But ought not this daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed from this bond?" And he is also said to be untamed, because he lacked all governance of the discipline of God. Whence the Gloss: "Entering into the world, the preachers found the people of the nations ensnared by the bonds of unbelief, free and wanton, on which no man had ever sat, that is, no rational teacher had imposed the bridle of correction." Concerning this, therefore, he commands the disciples to loose, according to that of Matthew eighteen: "Amen I say to you: Whatever you shall loose upon earth shall be loosed also in heaven." But this is not by human power, but by divine; on account of which Job thirty-nine: "Who has set the wild ass free, and who has loosed his bonds?" And then he who is loosed is brought to Jesus; Isaiah sixty: "Your gates shall be opened continually, that the strength of the gentiles may be brought to you, and their kings may be led to you."

What then was the sign? He sat on a colt, as we have just heard the blessed Evangelist clearly telling us. Perhaps someone will say, "When he traveled all Judea—for he taught in their synagogues and added the working of miracles to his words—he did not ask for an animal on which to ride. When Christ could have purchased one, he would not, although he often was wearied by his long journeys on the way. When passing through Samaria, he was wearied with his journey, as it is written. Who can make us believe that when he was going from the Mount of Olives to Jerusalem, places separated from one another by so short an interval, that he would require a colt? Since the mother accompanied the colt, why did he not take the mother instead of choosing the colt? The donkey that bore the colt was brought to him also. We learn this from the words of Matthew, who says that he sent the disciples to a village opposite them. He said to them, "You will find a donkey tied and a colt with her. Untie and bring them to me." "They brought," it says, "the donkey and the colt with her." We must consider, therefore, what are the explanations and the benefits that we derive from this occurrence and how we make Christ riding on the colt a type of the calling of the Gentiles. The colt of a donkey is mounted on which none has sat, because no one before Christ called the peoples of the nations to the church.

"Untie the donkey and bring it to me." He began with a manger and finished with a donkey, in Bethlehem with a manger, in Jerusalem with a donkey.

(Hom. 66. in Matt.) At the beginning of His ministry our Lord showed Himself indifferent to the Jews, but when He had given sufficient token of His power, He transacts every thing with the highest authority. Many are the miracles which then took place. He foretold to them, ye shall find an unbroken colt. He foretels also that no one should hinder them, but as soon as they heard it, should hold their peace.

And the prophecy, "He shall be the expectation of the nations," signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judaea, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, "binding His foal to the vine, and washing His robe in the blood of the grape," was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you.

(sup. Joan. tom. ii.) Now I think this place is not without reason said to be a small village. For as if it were a village without any further name, in comparison of the whole earth the whole heavenly country is despised.

The colt was tied up and had many masters, but by those who were sent, that is, the apostles, it is untied. They bring the colt from a certain "village," so that we may know that the Gentile people were in great simplicity and ignorance. For they had never submitted to either the teaching of Moses or the prophets, but were an untrained colt. And if, as another evangelist said (Matt. 21:15), children also cried out, "Hosanna to the Son of David," they too can signify that same new people who, believing in Jesus who appeared in the flesh from the seed of David, sent up glory to God, as it is written: "The generation to come shall praise the Lord" (Ps. 102:19).

But they bring the colt from a certain village, that it may be known to us that this people was rude and unlearned.

Thirdly, as regards the authoritative command through the summit of supreme authority, there is added: And if anyone asks you: Why are you loosing it? namely, handling another's property; you shall say thus to him: Because the Lord desires its service, so that he may use it as his own property. Here, according to the literal sense, he shows that Christ was Lord of all, because, by the same reason he was lord of the ass, he was also lord of all things. And to signify that he is Lord of all, he generally calls himself Lord. Whence he says of himself in John 13: "You call me Master and Lord, and you say well, for so I am." For "he it is who has written on his garment and on his thigh: King of kings and Lord of lords." Whence also that word of Esther 13 is addressed to him: "O Lord God almighty, all things are placed in your dominion, and there is none who can resist your will." "You are the Lord of all things." According to the mystical sense, however, this ought to be the response of those who preach and absolve, who do this for no other purpose than to draw souls to Christ as to the true Lord, who has desire for souls. For he himself says in Proverbs 8: "My delights are to be with the children of men." For he desires to hold sovereignty over the heart, because he alone is Lord. Whence, even though the devil is permitted to bind through sins, he nevertheless does not claim for himself true dominion over the rational spirit. And this is what Ambrose says: "He could not, he says, claim dominion for himself, he whom not nature but fault had made lord. And therefore, when Lord is said, one is recognized. For even though there are many gods and many lords, yet generally there is one God and one Lord"; whence in 1 Corinthians 8: "For although there are those who are called gods whether in heaven or on earth — indeed there are many gods and many lords — yet for us there is one God and one Lord Jesus." This Lord needs nothing, according to that word of the Psalm: "I said to the Lord: You are my God, for you have no need of my goods"; and yet he desires the work of our salvation; 1 Timothy 2: "He wills all men to be saved and to come to the knowledge of the truth." "For this is the will of God, your sanctification."

There were then many masters of this colt, before that the Saviour had need of him. But as soon as He began to be the master, there ceased to be any other. For no one can serve God and mammon. (Matt. 6:24.) When we are the servants of wickedness we are subject to many vices and passions, but the Lord has need of the colt, because He would have us loosed from the chain of our sins.

To whom He Himself says: I tell you that if these should keep silent, the stones would cry out. All His acquaintances stood at a distance when the Lord was crucified, fearing to confess God whom they saw fixed to the wood, but while these were silent, the stones and rocks with a great voice proclaimed the King who comes in the name of the Lord. For when He gave up the spirit, behold, the earth shook, and the rocks were split, and the tombs were opened: what humans hesitate to confess either out of fear or treachery, even the hardest elements of creation openly proclaim as the God and Lord of the world. Truly, in a higher mystery, He indicates the unbelieving and hard-hearted nations of the Gentiles under the name of stones, to whom, having removed the heart of stone, He gave a heart of flesh (Ezek. XI), that is, sensible and human, by which they could believe in, praise, and see their God and Creator. Therefore, even if the crowds of men should keep silent, the stones will cry out, because blindness in part has happened to Israel until the fullness of the Gentiles has come in, and thus all Israel shall be saved (Rom. III).

And so at the crucifixion of our Lord, when His kinsfolk were silent from fear, the stones and rocks sang forth, while after that He gave up the ghost, the earth was moved, and the rocks were rent, and the graves opened.

Second, regarding the approbation of those who praised, it is added: To whom he said: I tell you, that if these shall be silent, the stones will cry out, as if to say that it is the will of God that they should praise, according to that of Matthew twenty-one: "But he said: Have you never read, that out of the mouth of infants and sucklings you have perfected praise"? For this is written in the Psalm: which the Lord willed to do for the confusion of the Pharisees, whence it is immediately added: "Because of your enemies, that you might destroy the enemy and the avenger." Here, moreover, he says more, namely that it is the will of God, such that it cannot be impeded by the Pharisees.

Now the Lord willed that it happen thus, with the Passion approaching, both on account of the example and on account of the mystery: on account of the example, so that the ignominy of the subsequent Passion would be more grievous by reason of the magnitude of the preceding glory, according to that passage in Job 16: "I, who was once wealthy, have suddenly been crushed." In this it is also shown what the joy of this world is like, because it passes away most swiftly: Proverbs 14: "Laughter shall be mingled with sorrow, and mourning occupies the end of joy." And through this it is shown that worldly joy and the acclaim of praise and glory of this kind are to be despised; and that through good repute and ill repute must he pass who wishes to go to the heavenly Jerusalem, according to that passage in Second Corinthians 6: "By the armor of justice on the right hand and on the left, through glory and dishonor, through infamy and good repute, as deceivers yet truthful, as sorrowful yet always rejoicing, as having nothing yet possessing all things."

He also willed this on account of the mystery, because the praise of the little ones signifies His praise in the Church of the Gentiles. Therefore He says that the stones will cry out, that is, the Gentiles, who are called stones because they had hard and stony hearts. Therefore as a figure of this, above in chapter three: "I say to you that God is able from these stones to raise up children to Abraham," namely by taking away the hardness of hearts, according to that passage in Ezekiel 36: "I will take away from you the heart of stone and give you a heart of flesh." But their hard heart was softened through the power of the Cross, which converts rock into water. As a figure of this it is said in Matthew 27 that at the death of Christ "the rocks were split, and the tombs were opened." Whence the Gloss: "If blindness has befallen Israel, so that it falls silent from the praise of God, the people of the Gentiles, their stony heart having been softened, will believe in and proclaim their Creator"; according to that passage in Romans 11: "Blindness in part has happened in Israel, until the fullness of the Gentiles should enter in, and so all Israel should be saved." Whence as an express designation of this, it is said in John 12, immediately after the murmuring of the Pharisees: "Now there were certain Gentiles who had come up to the feast day. And they came to Philip, saying: Lord, we wish to see Jesus"; and it follows there that "Philip and Andrew said to Jesus"; "But Jesus said: Father, the hour has come: glorify Your Son."

From which it manifestly appears that these things were done to manifest the name of Christ and to prefigure the calling of the Christian people, the Jews having been blinded, concerning whose imminent overthrow He treats in what follows, lamenting the destruction of Jerusalem, the royal city.

For this reason the divine rebuke does not cease to chastise us night nor day. For besides the visions of the night, by day also, the innocent age of boys is among us filled with the Holy Spirit, seeing in an ecstasy with their eyes, and hearing and speaking those things whereby the Lord condescends to warn and instruct us. And you shall hear all things when the Lord, who bade me withdraw, shall bring me back again to you. In the meanwhile, let those certain ones among you who are rash and incautious and boastful, and who do not regard man, at least fear God, knowing that, if they shall persevere still in the same course, I shall use that power of admonition which the Lord bids me use; so that they may meanwhile be withheld from offering, and have to plead their cause both before me and before the confessors themselves and before the whole people, when, with God's permission, we begin to be gathered together once more into the bosom of the Church, our Mother. Concerning this matter, I have written to the martyrs and confessors, and to the people, letters; both of which I have bidden to be read to you. I wish you, dearly beloved brethren and earnestly longed-for, ever heartily farewell in the Lord; and have me in remembrance.

What does Christ answer to these things? "I tell you that if these be silent, the stones will cry out."It is impossible for God not to be glorified, although those of the race of Israel refuse to do so. The worshipers of idols were once as stones and hardened, but they have been delivered from their former error and rescued from the hand of the enemy. They have escaped from devilish darkness. They have been called to the light of truth. They have awakened as from drunkenness. They have acknowledged the Creator. They do not praise him secretly, in concealment, in a hidden way and silently, but with freedom of speech and a loud voice. They praise him diligently, as it were, calling out to one another and saying, "Come, let us praise the Lord and sing psalms to God our Savior." They acknowledged Christ the Savior of all.

But the Lord forbade not them that glorified Him as God, but rather forbade those that blamed them, so bearing witness to Himself concerning the glory of the Godhead. Hence it follows, He answered and said unto them, I tell you, if these should hold their peace, the stones would immediately cry out.

Christianity is savage, in the sense that it is primeval; there is in it a touch of the nigger hymn. I remember a debate in which I had praised militant music in ritual, and some one asked me if I could imagine Christ walking down the street before a brass band. I said I could imagine it with the greatest ease; for Christ definitely approved a natural noisiness at a great moment. When the street children shouted too loud, certain priggish disciples did begin to rebuke them in the name of good taste. He said: "If these were silent the very stones would cry out." With these words He called up all the wealth of artistic creation that has been founded on this creed. With those words He founded Gothic architecture. For in a town like this, which seems to have grown Gothic as a wood grows leaves, anywhere and anyhow, any odd brick or moulding may be carved off into a shouting face. The front of vast buildings is thronged with open mouths, angels praising God, or devils defying Him. Rock itself is racked and twisted, until it seems to scream. The miracle is accomplished; the very stones cry out.

Christ prophesied the whole of Gothic architecture in that hour when nervous and respectable people (such people as now object to barrel organs) objected to the shouting of the gutter-snipes of Jerusalem. He said, "If these were silent, the very stones would cry out." Under the impulse of His spirit arose like a clamorous chorus the facades of the mediæval cathedrals, thronged with shouting faces and open mouths. The prophecy has fulfilled itself: the very stones cry out.

When we also are silent, (that is, when the love of many waxeth cold,) the stones cry out, for God can from stones raise up children to Abraham.

But Jesus said: "if they keep silent, the stones will cry out." Or: the people say this not out of flattery toward Me, but they utter this doxology because they are convinced and compelled by all those signs and mighty works which they have seen.

As if He said, Not without cause do men praise me thus, but being constrained by the mighty works which they have seen.

Second, as regards carrying out the command of the Master, he adds: And he sent Peter and John, saying: Go and prepare the passover for us, that we may eat. He sent Peter and John as the two who were among the others more principal: the one as the more loving, the other as the more beloved; or on account of their signification. For Peter, meaning one who recognizes, and John, meaning one in whom is grace, intimate to us faith with charity; and these are what prepare for the eating. For through faith there is mastication, through charity incorporation; on account of which, John 6: "He who eats my flesh and drinks my blood abides in me, and I in him." Likewise, through Peter knowledge, through John virtue and grace; and these are what prepare a person. The Psalm: "Justice and judgment are the preparation of your throne"; because what knowledge dictates, virtue carries out. It is intimated therefore from this that no one ought to approach the paschal food unless prepared; on account of which, First Corinthians 11: "But let a man prove himself, and so let him eat of that bread and drink of the chalice. For he who eats and drinks unworthily eats and drinks judgment to himself." And therefore conversely it is said in Revelation 19: "The marriage of the Lamb has come, and his wife has prepared herself." For he who does not have a wedding garment is cast out from this banquet: Matthew 22: "But the king entered to see the guests, and he found there a man not clothed with a wedding garment. And he said to him: Friend, how did you come in here," etc.

If you fear to lose salvation, know that you can die; and, moreover, death should be contemned by you, for whom Christ was slain. Let the examples of the Lords passion, I beseech you, pass before your eyes; let the offerings, and the rewards, and the distinctions prepared come together before you, and look carefully at both events, how great a difficulty they have between them. For you will not be able to confess unless you know what a great mischief you do if you deny. Martyrs rejoice in heaven; the fire will consume those who are enemies of the truth. The paradise of God blooms for the witnesses; Gehenna will enfold the deniers, and eternal fire will burn them up. And, to say nothing of other matters, this assuredly ought rather to urge us, that the confession of one word is maintained by the everlasting confession of Christ; as it is written, "Whosoever shall confess me on earth before men, him also will I confess before my Father, and before His angels." To this are added, by way of an enhancement of glory, the adornments of virtue; for He says, "The righteous shall shine as sparks that run to and fro among the stubble; they shall judge the nations, and shall have dominion over the peoples."

So then, on Thursday, perhaps in the morning, the Lord sends the disciples Peter and John, one as the loving one, the other as the beloved one, and sends them to a "stranger's" house; for neither He Himself nor the disciples had their own, otherwise He would have celebrated the Passover at the home of one of the disciples. See what poverty!

Our Lord, in order to leave us a heavenly Passover, ate a typical one, removing the figure, that the truth might take its place.

First observe the greatness of His divine power. He is talking with His disciples, yet knows what will happen in another place. Next behold His condescension, in that He chooses not the person of the rich or powerful, but seeks after the poor, and prefers a mean inn to the spacious palaces of nobles. Now the Lord was not ignorant of the name of the man whose mystery He knew, and that he would meet the disciples, but he is mentioned without a name, that he may be counted as ignoble.

Or the pitcher is a more perfect measure, but the water is that which was thought meet to be a sacrament of Christ; to wash, not to be washed.

And he said to them: Behold, when you enter the city, a man carrying a water jar will meet you. Follow him into the house he enters. It is indeed a sign of foreknowledge from divinity that, while speaking with his disciples, he knows what will happen elsewhere. Beautifully, as the disciples are preparing the Passover, a man carrying a water jar meets them, to show that this mystery of the Passover is to be celebrated for the complete purification of the whole world. For water signifies the washing of grace, the jar signifies the perfect measure. Therefore they prepare the Passover, where a jar of water is brought, because the time is at hand when the symbolic blood on the threshold is removed for the true worshippers of the Passover, and the baptism of the life-giving font is consecrated to remove sins.

They prepare the Passover in that house, whither the pitcher of water is carried, for the time is at hand in which to the keepers of the true Passover, the typical blood is taken away from the lintel, and the baptism of the lifegiving fountain is consecrated to take away sin.

Spiritually, however, by the city is understood the Church, which is a firm city: Psalm: "Its foundations are in the holy mountains"; and after: "Glorious things are said of you, O city of God"; and again: "Who will lead me into the fortified city"? A beautiful city: Revelation 21: "I saw the holy city, the new Jerusalem, descending from heaven from God, prepared as a bride adorned for her husband." A joyful city: Psalm: "The rushing of the river makes glad the city of God."

By the upper room, however, is understood the holy soul, which ought to be elevated through contemplation: Job 39: "Will the eagle be raised up at your command?" etc.; great through charity: Baruch 3: "O Israel, how great is the house of God and how vast is the place of his possession!" And Psalm: "Therefore my heart has been enlarged" etc.; furnished with the variety of virtues: Esther 1: "The pavement of Parian stone, decorated with painting of wondrous variety, adorned it." — To this upper room the Lord comes, seeking the consent of the master of the house, because Revelation 3: "I stand at the door and knock" etc. — He also comes to an unnamed man, because, as the Gloss says, "it is signified that the opportunity is to be given to all who wish to receive Christ in the lodging of their mind." Or, as another Gloss says, "he is designated without a name, so that as a poor man, he be considered ignoble who is chosen by the Lord"; James 2: "Did not God choose the poor in this world"? and 1 Corinthians 1: "God chose the ignoble and contemptible things of the world, and the things that are not, that He might destroy the things that are, so that no flesh should glory in His sight."

He comes nonetheless through the guidance of a man carrying water in a jar: because no one becomes a temple of Christ except through baptism: John 3: "Unless one is born again of water and the Holy Spirit, he shall not enter the kingdom of God." Whence also the Lord washed the feet of the disciples at supper. No one rightly approaches this Sacrament, after he has defiled his baptism, unless he is drenched with a shower of tears. As a figure of this, it is said in Genesis 18: "I will bring a little water, and let your feet be washed. And I will set a morsel of bread, and strengthen your heart." Concerning this water, Ambrose says: "O water, which merited to be the Sacrament of Christ, which washes all things and is not itself washed. You begin first, you complete the perfect mysteries. From you is the beginning, in you is the end." Therefore the water in the jar designates the wave of regeneration, according to that passage of 1 John 5: "There are three who give testimony on earth: the Spirit, the water, and the blood"; and John 19: "From His side came forth blood and water." It also designates sacred doctrine itself, because Ecclesiasticus 15: "The water of saving wisdom shall give him to drink." And this is in a jar, that is, under a veil: 2 Corinthians 4: "We have this treasure in vessels." It also designates heavenly grace; Genesis 24: "Give me water from the jar," etc.; and John 4: "Everyone who drinks of this water shall thirst again; but whoever drinks of the water that I shall give him shall not thirst forever."

The Lord therefore wishes to intimate in these things that whoever wishes to prepare himself for the Passover, it is necessary that he enter the Church and through baptism and sacred doctrine and divine grace be furnished as a great and lofty upper room for receiving Christ.

"But why," some one perchance may say, "did He not plainly mention the man to those whom He sent? For He did not say, Having gone to such and such a person, whoever it might be, there prepare for us at his house the passover: but simply gave them a sign—a man bearing a pitcher of water." To this then what do we reply? That lo! already Judas the traitor had promised the Jews to deliver Him to them, and was continuing in His company watching for an opportunity; and while still making profession of the love that was the duty of a disciple, he had admitted Satan into his heart, and was travailing with the crime of murder against our common Saviour Christ. He gives a sign therefore, to prevent him from learning who the man was, and running to tell those who had hired him. "For there shall meet you, He says, a man carrying a pitcher of water." Or even perchance He so speaks signifying something mystical and necessary thereby. For whither the waters enter, even those of holy baptism, there lodges Christ. How, or in what manner? In that they free us from all impurity, and we are washed by them from the stains of sin, that we may also become a holy temple of God, and partakers of His divine nature, by participation of the Holy Spirit. In order therefore that Christ may rest and lodge in us, let us receive the saving waters, confessing moreover the faith that justifies the wicked, and raises us aloft so as for us to be accounted "an upper room." For those in whom Christ dwells by faith have a mind raised aloft, unwilling to creep upon the dust, and refusing, so to speak, to be set upon the earth, and everywhere seeking that which is exalted in virtue.

(Hom. 81. in Matt.) But as they knew not to whom they were sent, He gave them a sign, as Samuel to Saul, as it follows, And he said unto them, Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water; follow him into the house where he entereth in. (1 Sam. 10:3.)

(in Matt. 26:18.) But I think that the man who meets the disciples as they enter into the city, carrying a pitcher of water, was some servant of a master of a house, carrying water in an earthen vessel either for washing or for drinking. And this I think is Moses conveying the spiritual doctrine in fleshly histories. But they who follow him not, do not celebrate the Passover with Jesus.

Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, "Ye will meet a man bearing water." He points out the place for celebrating the Passover by the sign of water.

He sends them to an unknown man in order to show that He accepts His sufferings voluntarily. For if He had not wished to suffer, then, having inclined the mind of this unknown man to receive them (Himself and the disciples), He could also have produced in the Jews whatever He pleased. Some say that the Lord did not mention the name of this man nor reveal it, but leads the disciples to his house by a certain sign so that the betrayer, having learned the name, would not point out this house to the Pharisees, and they would not come to seize Him before He established the supper, before He imparted His spiritual mysteries. Therefore Christ, a little later, says: "I have earnestly desired to eat this Passover with you before My suffering." That is, I took every care for us to hide from the betrayer, so as not to undergo suffering before the time, before I impart the mysteries. Whoever wishes may accept this explanation.

And you will say to the head of the household: The Teacher says to you: Where is the guest room where I may eat the Passover with my disciples? The names of either the water-bearer or the Lord of the house are deliberately omitted, so that all who wish to celebrate the Passover, that is, to be imbued with the sacraments of Christ, asking to receive Christ in the hospitality of their own mind, may be given the opportunity.

As if to say, We have no abode, we have no place of shelter. Let those hear this, who busy themselves in building houses. Let them know that Christ, the Lord of all places, had not where to lay His head.

And because this sign was directive, he therefore adds: Follow him into the house into which he enters, and you shall say to the master of the house: The Master says to you: Where is the guest room, where I may eat the Passover with my disciples? as if in a secret and quiet place. He seeks a house from another, which he himself did not have, as is said in Matthew 8: "Foxes have dens and the birds of the sky have nests; but the Son of Man has nowhere to lay his head." He seeks seclusion, however, because "in peace is his place made."

Let us then ascend with the Lord united to us, to the upper part in which is the guestchamber, which is shown by the understanding, that is, the goodman of the house, to every one of the disciples of Christ. But this upper room of our house must be large enough to receive Jesus the Word of God, who is not comprehended but by those who are greater in comprehension. And this chamber must be made ready by the goodman of the house, (that is, the understanding,) for the Son of God, and it must be cleaned, wholly purged of the filth of malice. The master of the house also must not be any common person having a known name. Hence He says mystically in Matthew, Go ye to such a one.

Now in the upper parts he has a large room furnished, that you may consider how great were his merits in whom the Lord could sit down with His disciples, rejoicing in His exalted virtues.

And he will show you a large upper room furnished; prepare it there. And going, they found it as he had told them, and they prepared the Passover. The large upper room is the spiritual law that, moving out of the narrow confines of the letter, welcomes the Savior in a high place. For he who still observes the killing letter and understands nothing else in the lamb but the animal, undoubtedly celebrates the Passover below, because he does not yet comprehend the majesty of the spirit. But he who has followed the water bearer, that is, the herald of grace, into the house of the Church, this one, transcending the roof of the letter through the life-giving Spirit, prepares a dwelling for Christ in the high chamber of the mind, because he understands all the mysteries of the Passover or other decrees of the law written about him.

And because he knew his disposition, he therefore adds: And he will show you a large upper room, furnished, and there prepare, as if in an honorable place. These things are plain according to the literal sense.

Perhaps Christ speaks this as symbolizing something mystical and necessary. Wherever waters enter, the waters of holy baptism, Christ stays there. How or in what way does this happen? They free us from all impurity, and they wash us from the stains of sin. They do this so that we also might become a holy temple of God and participants in his divine nature, by participation of the Holy Spirit. So that Christ may rest and stay in us, let us receive the saving waters, also confessing the faith that justifies the wicked and raises us high so that we might be counted as an upper room.…He that would say that the soul of every saint is an upper room would not miss the truth.

[Daniel 6:10] "Now when Daniel learned of it, that is, of the law which had been enacted, he entered his house, and with the windows in his upper room opened up in the direction of Jerusalem, he continued to bow his knees three times a day and worshipped, and made confession before his God just as he was previously accustomed to do." We must quickly draw from our memory and bring together from all of Holy Scripture all the passages where we have read of domata, which mean in Latin either "walled enclosures" (menia) or "beds" or "sun-terraces," and also the references to anogaia, that is, "upper rooms." For after all, our Lord celebrated the passover in an upper room (Mark 14:15, Luke 22:12), and in the Acts of the Apostles the Holy Spirit came upon the one hundred and twenty souls of believers while they were in an upper room (Acts 1:13). And so Daniel in this case, despising the king's commands and reposing his confidence in God, does not offer his prayers in some obscure spot, but in a lofty place, and opens up his windows towards Jerusalem, from whence he looked for the peace . He prays, moreover, according to God's behest, and also according to what Solomon had said when he admonished the people that they should pray in the direction of the Temple. Furthermore, there are three times in the day when we should bow our knees unto God, and the tradition of the Church understands them to be the third hour, the sixth hour, and the ninth hour. Lastly, it was at the third hour that the Holy Spirit descended upon the Apostles (Acts 2:15) . It was at the sixth hour that Peter, purposing to eat, ascended to the upper room for prayer (Acts 10:9). It was at the ninth hour that Peter and John were on their way to the Temple (Acts 3:1).

Why then does the Lord observe the Passover? In order to prove by all His actions to His very last breath that He is not an opponent of the Law. Let us also eat this Passover with understanding; let us understand by the day of unleavened bread the entire life spent in spiritual light, having nothing of the oldness of the former disobedience in Adam. Truly leading such a life, we must be nourished by the mysteries of Jesus. These mysteries will be prepared by Peter and John — activity and contemplation, fervent zeal and peaceful meekness. For the believer must be ardent in doing good, zealous against evil, and gentle toward those who commit evil. For one must hate evil, not the one who does evil. That person must be healed, for he suffers. To do evil means precisely to be troubled by the evil one and to suffer from malice. If we have Peter and John preparing the supper, that is, a good life, which Peter represents, and true teaching, which John the Theologian represents, then with such preparers a "man" will meet them, that is, we will then find the truly human being, created in the image of the Creator, or rather, the Maker, carrying a "pitcher of water." Water signifies the grace of the Spirit, as the evangelist John teaches (John 7:38–39), and the pitcher signifies the fragility and softness of heart. For the one who receives spiritual grace is humble and contrite of heart, and to the humble the Lord gives grace (James 4:6). Recognizing himself as earth and ashes and saying with Job, "You fashioned me like clay" (Job 10:9), he will carry the grace of the Spirit in the easily broken and easily crushed vessel of his heart. Following such a disposition, we will enter the house of the mind, whose master — the mind — will show us a large furnished upper room. The "upper room" is the lofty dwelling place of the mind, that is, the divine and spiritual things among which it lives and moves with love. They are furnished, for there is nothing harsh in them, but even what is crooked becomes a straight path for such a mind, as Solomon also said: "They are all plain to him who understands, and right to those who find knowledge" (Prov. 8:9). You would not err in saying also that the mind, although it performs a lofty work by acting according to the power of the mind, nevertheless its knowledge is still spread out and very close to the earth. But truly lofty knowledge, and the unknowing that surpasses the mind, is above every height — when the mind no longer acts but receives action. First we must act with our own mind, and then the grace of the Lord will act in us, catching us up, as it did the prophets, and releasing us from every natural power. Truly it is said that in such-and-such a prophet there was a rapture from the Lord. Similarly here, when this upper room is furnished, Jesus comes with His disciples and performs the mysteries, coming to us Himself and manifesting His own power in us, rather than waiting for us to come to Him. The "disciples" of God the Word are all reflections upon creation. When the Word thus acts in us, then we will understand the communion of the Passover and be even more nourished by reflections upon creation, as it is said: "I consider Your heavens — the work of Your fingers" (Ps. 8:4).

And he said to them: With desire I have desired to eat this Passover with you before I suffer. First, he desires to eat the typical Passover with the disciples, and thus reveal the mysteries of his passion to the world, so that he may both be acknowledged as the fulfiller of the ancient and legal Passover and teach that this pertains to the figure of his own dispensation, restraining from exhibiting it carnally any further. Rather, as the shadow passes, he demonstrates that now the light of the true Passover has come. This is beautifully prefigured in the times of Joshua by the time and order of the fulfillment of the manna, where it is written: And they kept the Passover on the fourteenth day of the month at evening in the plains of Jericho, and they ate of the produce of the land on the next day, unleavened cakes, and parched grain of that year. And the manna ceased after they ate of the produce of the land, nor did the children of Israel use that food anymore (Joshua 5). Indeed, Joshua, taking up the people after the death of Moses, for some time beyond Jordan, refreshed them with the accustomed manna, by which he himself, although recognizing and having already tasted the fruit of the promised land, is refreshed. Thence he crosses the Jordan, circumcises with stone knives, and for three days and a half, up until the completed festival of Passover, does not take away the accustomed manna. For, with Moses dead, Joshua is appointed leader, because, with the law corrupted by the traditions of the Pharisees, Christ is incarnated. Joshua feeds and is fed with manna beyond the Jordan because the Lord up to the time of his baptism observes the ceremonies of the law himself and desires them to be observed by all. Joshua circumcises the people crossed over Jordan with stone because, with the grace of baptism celebrated, the Savior also by the severity of faith preempts the temptations that the law could not deter. And those three and a half years, as if nourished by the usual manna, he does not cease to observe the sacraments of the law, although gradually provoking to the promises of heaven, until at the designated time, eating the desired Passover with his disciples, thus at dawn breaking offering the most pure mysteries of his body and blood consecrated on the altar of the cross, as unleavened cakes of the promised land to be imbued by the faithful. Finally, what follows:

He first then desires to eat the typical Passover, and so to declare the mysteries of His Passion to the world.

Whence he adds: And he said to them: With desire I have desired to eat this passover with you, before I suffer. This eating designates the incorporation and unity of the members into the unity of the body, which comes about through the enkindling of love, and this Christ especially desires, according to that passage above in the twelfth chapter: "I have come to cast fire upon the earth, and what do I desire, except that it be kindled? But I have a baptism to be baptized with, and how I am constrained until it is accomplished!" Now Christ desired to eat this on account of the exclusion of the figure and the introduction of the truth. Whence Chrysostom: "I have desired to hand over to you new things and to give a second passover." In this he intimates that one must approach the paschal food with the greatest desire; on account of which, Ecclesiasticus twenty-four: "Come over to me, all you who desire me," etc.; and the Psalm: "He gives food to the hungry"; again: "Open wide your mouth, and I will fill it."

For we must comply with fitting intimations and admonitions, that the sheep may not be deserted in danger by the shepherds, but that the whole flock may be gathered together into one place, and the Lord's army may be arrived for the contest of the heavenly warfare. For the repentance of the mourners was reasonably prolonged for a more protracted time, help only being afforded to the sick in their departure, so long as peace and tranquillity prevailed, which permitted the long postponement of the tears of the mourners, and late assistance in sickness to the dying. But now indeed peace is necessary, not for the sick, but for the strong; nor is communion to he granted by us to the dying, but to the living, that we may not leave those whom we stir up and exhort to the battle unarmed and naked, but may fortify them with the protection of Christ's body and blood. And, as the Eucharist is appointed for this very purpose that it may be a safeguard to the receivers, it is needful that we may arm those whom we wish to be safe against the adversary with the protection of the Lord's abundance. For how do we teach or provoke them to shed their blood in confession of His name. if we deny to those who are about to enter on the warfare the blood of Christ? Or how do we make them fit for the cup of martyrdom, if we do not first admit them to drink, in the Church, the cup of the Lord by the right of communion?

He says, "I will no longer come near to such a Pascha as this," one that consisted in the typical eating. A lamb of the flock was killed to be the type of the true Lamb until it is fulfilled in the kingdom of God, that is, until the time has appeared in which the kingdom of heaven is preached. This is fulfilled in us, who honor the worship that is superior to the law, even the true Pascha. A lamb of the flock does not sanctify those who are in Christ. Christ sanctifies us. He was made a holy sacrifice for us, by the offering of bloodless offerings and the mystical giving of thanks, in which we are blessed and enlivened. He became for us the living bread that came down from heaven, and he gives life to the world.

(adv. Hær. 30. 22.) Hereby we may refute the folly of the Ebionites concerning the eating of flesh, seeing that our Lord eats the Passover of the Jews. Therefore He pointedly said, "This Passover," that no one might transfer it to mean another.

Or else; When our Lord was celebrating the new Passover, He fitly said, With desire have I desired this Passover, that is, the new mystery of the New Testament which He gave to His disciples, and which many prophets and righteous men desired before Him. He then also Himself thirsting for the common salvation, delivered this mystery, to suffice for the whole world. But the Passover was ordained by Moses to be celebrated in one place, that is, in Jerusalem. Therefore it was not adapted for the whole world, and so was not desired.

Again, in another place Christ said, "I have greatly desired to eat this Pasch with you." Why then did he say "this Pasch" even though at other times he had observed this feast with them? Why then? Because the cross would follow this Pasch. And again he said, "Father, glorify your Son so that your Son may glorify you." To be sure, in many places we find him foretelling the Passion, desiring that it come to pass and saying that this was the reason he had come into the world.

There was the rational element, by which He taught, by which He discoursed, by which He prepared the way of salvation; there was moreover indignation in Him, by which He inveighed against the scribes and the Pharisees; and there was the principle of desire, by which He so earnestly desired to eat the pass over with His disciples. In our own cases, accordingly, the irascible and the concupiscible elements of our soul must not invariably be put to the account of the irrational (nature), since we are sure that in our Lord these elements operated in entire accordance with reason.

How earnestly, therefore, does He manifest the bent of His soul: "With desire I have desired to eat this passover with you before I suffer." What a destroyer of the law was this, who actually longed to keep its passover! Could it be that He was so fond of Jewish lamb? But was it not because He had to be "led like a lamb to the slaughter; and because, as a sheep before her shearers is dumb, so was He not to open His mouth," that He so profoundly wished to accomplish the symbol of His own redeeming blood? He might also have been betrayed by any stranger, did I not find that even here too He fulfilled a Psalm: "He who did eat bread with me hath lifted up his heel against me.

In like manner, when treating of the gospel, we have proved from the sacrament of the bread and the cup the verity of the Lord's body and blood in opposition to Marcion's phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges.

The Lord says to the disciples: "I have earnestly desired to eat this Passover with you before My suffering." He speaks as if to say: this is My last supper with you, therefore it is dear and longed for by Me, for in the time to come I will not eat with you. This is similar to how those about to depart on a journey conduct their last conversations with relatives and friends with greater pleasantness and love. And in another sense: "I have earnestly desired to eat this Passover with you," because in it I am to impart to you great mysteries — the mysteries of the New Covenant. By this He shows that He will suffer voluntarily. For since He knew of the coming sufferings, He could without doubt have avoided them, just as He had done in the preceding time (John 8:59).

Or He says, With desire have I desired; as if to say, This is My last supper with you, therefore it is most precious and welcome to Me; just as those who are going away to a distance, utter the last words to their friends most affectionately.

For I tell you, I will not eat it again until it is fulfilled in the kingdom of God. To the same extent Joshua's words agree, who said: Nor did the children of Israel eat that food any longer, but they ate from the fruits of the land of Canaan (Joshua V). -- I will not eat it, He says, until it is fulfilled in the kingdom of God, that is, I will no longer celebrate the Mosaic Passover until it is spiritually understood and fulfilled in the Church: For that itself is the kingdom of God. Of which He elsewhere said to the disciples: The kingdom of God is within you (Luke XVII). In which kingdom the Lord still today eats the old Passover fulfilled, when He spiritually exercises in His members, that is in the Church itself, what Moses commanded the rude people to observe carnally.

Thus then was our Lord the approver of the legal Passover; and as He taught that it related to the figure of His own dispensation, He forbids it henceforth to be represented in the flesh. Therefore He adds, For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. That is, I will no more celebrate the Mosaic Passover, until, being spiritually understood, it is fulfilled in the Church. For the Church is the kingdom of God; as in Luke, The kingdom of God is within you. (Luke 17:21.) Again, the ancient Passover, which He desired to bring to an end, is also alluded to in what follows; And he took the cup, and gave thanks, and said, Take ye, &c. For this gave He thanks, that the old things were about to pass away, and all things to become new.

But it is far more natural, that as before of the typical lamb, so now also of the drink of the Passover, He should say that He would no more taste, until the glory of the kingdom of God being made manifest, the faith of the whole world should appear; that so by means of the spiritual changing of the two greatest commands of the law, namely, the eating and drinking of the Passover, you might learn that all the Sacraments of the law were to be transferred to a spiritual observance.

Second, as regards the passing of the typical lamb, he adds: For I say to you, that from this time I will not eat of it, until it be fulfilled in the kingdom of God, namely this figurative passover. The Gloss: "I will no longer celebrate the Mosaic passover, until it be fulfilled as spiritually understood in the Church, which is the kingdom of God." What therefore is said in Exodus twelve: "You shall celebrate this day throughout your generations with an everlasting observance" is referred rather to the thing signified than to the sign. For the figure is fulfilled when that which it prefigured comes, and then, when the truth arrives, it ceases, just as a shadow ceases through light; on account of which it is said in First Corinthians thirteen: "When that which is perfect has come, that which is in part shall be done away"; and therefore in Hebrews ten: "The Law, having a shadow of the good things to come, not the very image of the things, can never make perfect those who draw near"; and afterward: "And indeed every priest stands daily ministering and often offering the same sacrifices, which can never take away sins. But this one, offering one sacrifice for sins, sits forever at the right hand of God. For by one offering he has perfected forever those who are sanctified." And he has already fulfilled by one passion the prefiguration of that offered lamb, because, as it is said in Matthew three, "so it becomes us to fulfill all justice"; for, in Matthew five, "I have not come to destroy the Law, but to fulfill it."

Now that neither in the first nor in the last there was anything false is evident; for he who said of old, "I will not any more eat the passover," probably partook of supper before the passover. But the passover He did not eat, but He suffered; for it was not the time for Him to eat.

And having taken the cup, He gave thanks and said: Take it and divide it among yourselves. And this cup pertains to that old Passover, of which He desired to put an end. Having taken it, He gave thanks, for this reason indeed, because the old things were to pass away, and all things were to be made new.

Third, as regards the termination of the figurative drink, it is added: And having taken the cup, he gave thanks and said: Take and divide it among you. Now this is said of the drink pertaining to the old passover; whence the Gloss: "This cup pertains to the old passover, to which he was putting an end." Having received which, he gives thanks, namely because the old things were about to pass away, and all new things were about to come, according to that passage in Leviticus twenty-six: "When the new things come upon you, you shall cast aside the old."

Christ is also within us in another way by means of our partaking in the sacrifice of bloodless offerings, which we celebrate in the churches. We received from him the saving pattern of the rite, as the blessed Evangelist plainly shows us in the passage that has just been read. He tells us that Jesus took a cup, gave thanks and said, "Take this, and divide it with one another." His giving thanks meant his speaking to God the Father in the manner of prayer. Christ signified to us that he, so to speak, shares and takes part in the Father's good pleasure in granting us the life-giving blessing that was given to us then. Every grace and every perfect gift comes to us from the Father by the Son in the Holy Spirit. This act, then, was a useful pattern for us of the prayer that should be offered whenever the grace of the mystical and life-giving sacrifice is about to be spread before him by us. Accordingly, we are accustomed to do this. First, offering up our thanksgivings and joining in our praises to God the Father, Son and the Holy Spirit, we come near to the holy tables. We believe that we receive life and blessing spiritually and physically. We receive in us the Word of the Father, who for our sakes became man and who is life and the giver of life.

When he came to his passion, he wanted to declare to Abraham and those with him the good news of the opening of the inheritance. After he gave thanks while holding the cup and then drank from it … he promised that he would again drink of the produce of the vine with his disciples. Christ thus showed the inheritance of the earth, in which the new produce of the vine is drunk, and the physical resurrection of his disciples. The new flesh that rises again is the same that received the new cup. He cannot be understood as drinking the produce of the vine when established on high with his own, somewhere above the heavens. Those who drink it are not only spirits, because it belongs to flesh and not to spirit to receive the drink of the vine.

For I tell you, I will not drink of the fruit of the vine until the kingdom of God comes. This verse can indeed be taken simply, that from this hour of the supper until the time of the resurrection, when He would come in the kingdom of God, He would not drink wine. For afterwards, the apostle Peter testifies that He took food and drink, who said: Who ate and drank with Him after He rose from the dead (Acts X). But it is much more consistent that, just as above He denies eating the typical lamb, He also denies drinking the typical passover drink, until, with the glory of His resurrection shown and manifested, the faith of the kingdom of God comes to the world. So that by the two greatest edicts of the law, namely the Passover meal and drink spiritually changed, you might learn that all the sacraments of the law, or commands which seemed to sound carnal, are now to be transferred to spiritual observance.

This may be also taken literally, for from the hour of supper up to the time of resurrection He was about to drink no wine. Afterwards He partook both of meat and drink, as Peter testifies, Who did eat and drink with him after he rose from the dead. (Acts 10:41.)

And therefore it is added: For I say to you, that I will not drink of the fruit of the vine, until the kingdom of God comes: which is indeed true, whether the kingdom of God is understood to be justice, according to Romans 14: "The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit"; or spiritual understanding, according to Matthew 13: "Every scribe instructed in the kingdom of heaven"; or even eternal life, according to what follows below in chapter 23: "Remember me, Lord, when you come into your kingdom"; or even grace, according to what precedes above in chapter 17: "The kingdom of God is within you." For immediately in the Passion of Christ justice was fulfilled and iniquity was destroyed, according to Daniel 9: "That transgression may be consummated, and sin may find an end, and iniquity may be blotted out, and everlasting justice may be brought in." In the Passion understanding was opened: below in chapter 24: "He opened their minds to understand the Scriptures"; and this is signified by the very rending of the veil, which to this day lies over the minds of those who do not believe. In the Passion grace was given, according to John 1: "Grace and truth came through Jesus Christ." Likewise, through the Passion the gate was opened and glory was acquired; and therefore below in chapter 23: "Today you shall be with me in paradise." Since therefore the kingdom of God according to this fourfold mode immediately succeeded such food and drink, he rightly says that "he would not drink until the kingdom of God should come"; which he says, as the Gloss states, "so that by the change of these sacraments he might teach that the remaining sacraments or precepts of the Law are to be transferred to spiritual observance."

He said, "I will not drink again of this fruit of the vine until the kingdom of my Father," to show that he foresaw his imminent departure from them. He said, "until the kingdom of my Father," that is, until his resurrection. Simon Peter revealed in the Acts of the Apostles, "After his resurrection, during a period of forty days, we ate with him and we drank, on this first day of the week. This agrees with what he had said, "They will not taste death before they see the kingdom of God," and after six days that was accomplished.

(conc. de Laz.) Remember then when thou sittest down to meat that after the meal thou must pray; therefore satisfy thy hunger, but with moderation, lest being overcharged thou shouldest not be able to bend thy knees in supplication and prayer to God. Let us not then after our meals turn to sleep, but to prayer. For Christ plainly signifies this, that the partaking of food should not be followed by sleep or rest, but by prayer and reading the holy Scripture. It follows, For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God come.

The words "I will not drink of the fruit of the vine until the Kingdom of God comes" some of the saints understood thus: until I rise again. For after the resurrection, while spending time with the disciples, He ate and drank with them, as Peter also says to Cornelius: "who ate and drank with Him after His resurrection from the dead" (Acts 10:41). That the resurrection is the Kingdom of God is evident. For the resurrection is the destruction of death. Death reigned from Adam until Christ; but from that time, having been destroyed, it yielded the victory and the kingdom to the Lord, as it is said: "O Death!... where is your victory?" (Hos. 13:14). And David says: "The Lord reigns" (Ps. 93:1), and then, in explanation of how He came to reign, adds: "He is clothed with majesty," when the body was freed from corruption and adorned with Divinity, as Isaiah says: "so majestic in His apparel, marching in the greatness of His strength" (Isa. 63:1). And the Lord Himself after the resurrection says: "All authority has been given to Me" (Matt. 28:18). Thus, when the resurrection came, which, as having destroyed death, is called the Kingdom of God, the Lord again drank with the disciples as proof that He had risen not in mere appearance. Others understood the Kingdom of God as the future state, and the Lord's drinking with us in the age to come as His revelation of mysteries. For He, the Lover of mankind, rejoicing us, Himself rejoices, and nourishing us, is Himself nourished, and reckons our drink and food, that is, teaching, as food for Himself. So He will then drink some new drink with the worthy, always revealing to them something new and extraordinary.

The resurrection is called the kingdom of God, because it has destroyed death. Therefore David also says, The Lord reigneth: He hath put on beauty, (Ps. 93:1.) that is, a beautiful robe, having put off the corruption of the flesh. (Isa. 63:1.) But when the resurrection comes, He again drinks with His disciples; to prove that the resurrection was not a shadow only.

(Eutychius Patriarch.) He that communicates receives the whole Body and Blood of our Lord, even though he receive but a part of the Mysteries. For as one seal imparts the whole of its device to different substances, and yet remains entire after distribution, and as one word penetrates to the hearing of many, so there is no doubt that the Body and Blood of our Lord is received whole in all. But the breaking of the sacred bread signifies the Passion.

For this reason do you also, now the Lord is risen, offer your sacrifice, concerning which He made a constitution by us, saying, "Do this for a remembrance of me;" and thenceforward leave off your fasting, and rejoice, and keep a festival, because Jesus Christ, the pledge of our resurrection, is risen from the dead. And let this be an everlasting ordinance till the consummation of the world, until the Lord come. For to Jews the Lord is still dead, but to Christians He is risen: to the former, by their unbelief; to the latter, by their full assurance of faith. For the hope in Him is immortal and eternal life.

Being mindful, therefore, of those things that He endured for our sakes, we give You thanks, O God Almighty, not in such a manner as we ought, but as we are able, and fulfil His constitution: "For in the same night that He was betrayed, He took bread" [1 Corinthians 11:23] in His holy and undefiled hands, and, looking up to You His God and Father, "He broke it, and gave it to His disciples, saying, This is the mystery of the new covenant: take of it, and eat. This is my body, which is broken for many, for the remission of sins." In like manner also "He took the cup," and mixed it of wine and water, and sanctified it, and delivered it to them, saying: "Drink all of this; for this is my blood which is shed for many, for the remission of sins: do this in remembrance of me. For as often as you eat this bread and drink this cup, you do show forth my death until I come." Being mindful, therefore, of His passion, and death, and resurrection from the dead, and return into the heavens, and His future second appearing, wherein He is to come with glory and power to judge the quick and the dead, and to recompense to every one according to his works, we offer to You, our King and our God, according to His constitution, this bread and this cup, giving You thanks, through Him, that You have thought us worthy to stand before You, and to sacrifice to You; and we beseech You that You will mercifully look down upon these gifts which are here set before You, O God, who standest in need of none of our offerings. And accept them, to the honour of Your Christ, and send down upon this sacrifice Your Holy Spirit, the Witness of the Lord Jesus' sufferings, that He may show this bread to be the body of Your Christ, and the cup to be the blood of Your Christ, that those who are partakers thereof may be strengthened for piety, may obtain the remission of their sins, may be delivered from the devil and his deceit, may be filled with the Holy Ghost, may be made worthy of Your Christ, and may obtain eternal life upon Your reconciliation to them, O Lord Almighty.

Israel ate the meat of a dumb lamb to complete the Passover. Having done so, they smeared their doorposts with blood and laughed at the destroyer. We eat of the Word of the Father, the Son, our Savior. We have the lintels of our hearts sealed with the blood of the new covenant.

You hold the sacraments in their order. First, after the prayer, you are admonished to lift up your hearts; this befits the members of Christ. For if you have become members of Christ, where is your head? Members have a head. If the head had not gone before, the members would not follow. Where did our head go? What did you recite in the Creed? On the third day, He rose again from the dead, He ascended into heaven, He sits at the right hand of the Father. Therefore, our head is in Heaven. Thus when it is said: Lift up your hearts, you answer: We have them with the Lord. And so that you do not attribute the fact that you have your hearts with the Lord to your own strengths, merits, or labors—for it is a gift of God to have your heart lifted up to Him—the bishop or the priest who offers the sacrifice continues and says—when the people respond: We have them with the Lord—: Let us give thanks to the Lord our God, because we have our hearts with the Lord. Let us give thanks because if he did not give it, we would have our hearts on earth. And you attest by saying: It is right and just, that we should give thanks to Him who made us have our hearts lifted up to our head. Then, after the sanctification of God's sacrifice, because he willed that we ourselves should be his sacrifice—this was shown when the first sacrifice of God was laid down and we—meaning the sign of the reality—which we are; behold where the sanctification has been accomplished, we say the Lord's Prayer, which you have received and rendered. After it has been said: Peace be with you, and the Christians give each other a holy kiss. It is a sign of peace: as the lips show, let it be done in conscience, that is, just as your lips approach your brother's lips, let your heart not depart from his heart. Great indeed are the sacraments and very great indeed. Do you wish to know how they are commended? The Apostle says: Whosoever shall eat of the body of Christ or drink of the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. What does it mean to receive unworthily? To receive it contemptuously, to receive it scoffingly. Do not make it seem cheap to you, because you see it. What you see passes away, but what is signified, the invisible, does not pass, but remains. Behold, it is received, eaten, consumed. Does the body of Christ perish? Does the Church of Christ perish? Do the members of Christ perish? By no means. Here they are cleansed, there they are crowned. Therefore, what is signified remains, even though that which signifies might seem to pass away.

(de Con. Ev. lib. iii. c. 1.) Or because Luke has twice mentioned the cup, first before Christ gave the bread, then after He had given it, on the first occasion he has anticipated, as he frequently does, but on the second that which he has placed in its natural order, he had made no mention of before. But both joined together make the same sense which we find in the others, that is, Matthew and Mark.

We should eat the body and drink the blood of the Lord as a commemoration of the Lord's obedience unto death. They who live might then no longer live for themselves but to him who died for them and rose again.

(Moral. Reg. 21. c. 3. Reg. Brev. ad int. 172.) Learn then in what manner you ought to eat the Body of Christ, namely, in remembrance of Christ's obedience even unto death, that they who live may no more live in themselves, but in Him who died for them, and rose again. (2 Cor. 5:15.)

And having taken the bread, he gave thanks, and broke it, and gave it to them, saying: This is my body, which is given for you. Do this in remembrance of me. With the old solemnities of the Passover having been completed, which were celebrated in memory of the ancient liberation from Egypt, he moved to the new, which the Church desires to celebrate in memory of his redemption. That namely, instead of the flesh of the lamb or its blood, substituting the sacrament of his flesh and blood in the figure of bread and wine, he showed that he himself was the one to whom the Lord swore and will not repent, you are a priest forever, according to the order of Melchizedek (Psalm 109). He himself breaks the bread which he hands out, to show that the breaking of his body would not be without his own will, but, as he says elsewhere, he has the power to lay down his life and to take it up again. And just as he had acted to end the old, so also to begin the new he gave thanks to the Father, giving us at the same time an example that in every beginning or completion of a good work, the Father who is in heaven should be glorified. But what he says: Do this in remembrance of me, the apostle Paul explains. For when he set forth the words themselves saying: Do this in remembrance of me, this is my body which is broken for you, and again: This cup is the new testament in my blood, do this as often as you drink it, in remembrance of me, he added by explaining, and said: For as often as you eat this bread, and drink this cup, you proclaim the Lord's death until he comes. (I Cor. XI).

Having finished the rites of the old Passover, He passes on to the new, which He desires the Church to celebrate in memory of His redemption, substituting for the flesh and blood of the lamb, the Sacrament of His own Flesh and Blood in the figure of the bread and wine, being made a Priest for ever after the order of Melchisedech. (Ps. 110:4.) Hence it is said, And he took bread, and gave thanks, (Heb. 7:21.) as also He had given thanks upon finishing the old feast, leaving us an example to glorify God at the beginning and end of every good work. It follows, And brake it. He Himself breaks the bread which He holds forth, to show that the breaking of His Body, that is, His Passion, will not be without His will. And gave unto them, saying, This is my body which is given for you.

He gave to them, is here understood to complete the sentence.

Because the bread strengthens, and the wine produces blood in the flesh, the former is ascribed to the Body of Christ, the latter to His Blood. But because both we ought to abide in Christ, and Christ in us, the wine of the Lord's cup is mixed with water, for John bears witness, The people are many waters. (Rev. 17:15.)

For this reason then the Apostles communicated after supper, because it was necessary that the typical passover should be first completed, and then they should pass on to the Sacrament of the true Passover. But now in honour of so great a Sacrament, the masters of the Church think right that we should first be refreshed with the spiritual banquet, and afterward with the earthly.

And taking bread etc. After he has treated the eating of the Passover, here secondly he treats the institution of the Eucharist: concerning which three things are introduced, namely the consecration of the Lord's body, the conferral of power, and the consecration of the blood of Christ. First, therefore, with regard to the consecration of the body, he says: And taking bread, he gave thanks and broke it and gave it to them, saying: This is my body, which is given for you; in which the Lord consecrated and instituted the form of consecrating in these words: "This is my body."

But as to how He consecrated, there is a fourfold opinion. The first is that He consecrated by the power of the Deity without words, and afterward spoke the words and gave power to the words. The second is that He first spoke the words in secret and afterward openly. The third is that He spoke the words only once, but first broke the bread and afterward consecrated. The fourth opinion is that He spoke the words once, and by speaking He consecrated, and by consecrating He instituted, and He spoke before He broke; whence the text is in inverted order and should be construed thus: He took bread and gave thanks, saying: This is My body, and He broke it and gave it. — Now the Lord changed the sacrament of the lamb into the sacrament of bread, because this is a more common and natural food, at the same time expressing the nourishing and unifying power in the true and mystical body of Christ: whence in the Psalm: "Let bread strengthen the heart of man," namely heavenly bread, of which it is said in the Psalm: "Man ate the bread of Angels"; and John 6: "I am the living bread, who came down from heaven," etc. The sweetness of this one bread was prefigured in the manna, of which Wisdom 16: "And You provided them with prepared bread from heaven." It was prefigured likewise in Genesis 49: "Asher, his bread shall be fat, and he shall yield delights to kings." Its dignity was also prefigured in the sacrifice of Melchisedech, Genesis 14: "But Melchisedech, bringing forth bread and wine, blessed him," etc.; and therefore it is said of Christ in the Psalm: "You are a priest forever according to the order of Melchisedech." For just as Melchisedech blessed, so also did He, and much more so, because He is the Eternal Priest: whence by His word alone He converted the bread into His body.

The meaning of the word is therefore this: This is My body, that is, what is designated by "this," to be converted into My body, is My body; or: this passes into My body, which is whole and perfect; and the efficacy of the word is such that once this is spoken, it comes to pass. Whence Ambrose: "If the word of Elijah had such power as to bring down fire from heaven, shall the word of Christ not have such power as to change substances?" Again the same: "Why do you seek the order of nature in the body of Christ, when He Himself was born of the Virgin beyond nature?"

Although he accomplished it by word alone, it is nevertheless said that he took bread, gave thanks, broke it, and gave it, on account of the mystery of signification. For in the taking of bread is understood the assumption of flesh, because John 6: "My flesh is truly food." He therefore took bread to designate that saying of John 1: "The Word was made flesh." In the giving of thanks is understood the flowing down of graces from the Head into the whole body of the Church: John 1: "Of his fullness we have all received, grace for grace." In the breaking is understood the affliction of the Passion, by which he was cut by scourges, pierced by nails, and transfixed by a lance, according to that saying of the Psalm: "They have dug my hands and my feet, they have numbered all my bones." In the giving is understood the liberality of communication: John 6: "The bread that I will give is my flesh"; because this Sacrament is supremely gratuitous, according to that saying of Matthew 10: "Freely you have received, freely give."

Second, as regards the conferral of power, he adds: Do this in my commemoration: in which he gives them the power to do what he himself did; and through this he also handed on to them the sacerdotal order, as if saying that word of John 13: "I have given you an example, that as I have done, so you also should do." He also indicates why they ought to do this, namely as a memorial of the Lord's death: 1 Corinthians 11: "As often as you shall eat this bread and drink the chalice, you shall announce the death of the Lord, until he comes"; and Ecclesiasticus 49: "The memory of Josiah is like a composition of fragrance made by the work of the perfumer." And concerning this memory it is said in Lamentations 3: "Remember my poverty and my transgression, the wormwood and the gall"; and afterward: "Remembering I shall remember, and my soul shall languish within me."

As a memorial of the Lord's power: the Psalm: "The merciful and compassionate Lord has made a memorial of his wonders"; and again: "O Lord, your name is forever; O Lord, your memorial is unto generation and generation"; and Exodus 13: "It shall be as a sign in your hand and as a remembrance hung before your eyes, because with a strong hand the Lord brought you out of Egypt."

As a memorial also of the Lord's charity, according to that saying of Isaiah 26: "O Lord, your name and your memorial are in the desire of the soul." Therefore Song of Songs 8: "Set me as a seal upon your heart, as a seal upon your arm," etc.

This is a living and true memorial, because it is not only a rememorative sign, but also a demonstrative one: and therefore it is said: "This is my body"; because it is itself a signifying Sacrament and sanctified, concerning which 1 Timothy 3: "And manifestly great is the Sacrament of piety, which was manifested in the flesh, justified in the spirit," etc. It is also a preservative viaticum and strengthening: John 6: "He who eats me, he also shall live because of me. This is the bread which descended from heaven, not as your fathers ate manna and died. He who eats this bread shall live forever." It is itself an accepted sacrifice and propitiatory, according to that of 1 Peter 2: "A holy priesthood, to offer spiritual sacrifices, acceptable to God through Jesus Christ"; and hence indeed it is necessary that the most true body of Christ be contained herein.

I have spoken of how He made miraculous bread and wine and of how, when the Virgin conceived, He had shown Himself the true Genius whom men had ignorantly worshiped long before. It goes deeper than that. Bread and wine were to have an even more sacred significance for Christians and the act of generation was to be the chosen symbol among all mystics for the union of the soul with God. These things are no accidents. With Him there are no accidents. When He created the vegetable world He knew already what dreams the annual death and resurrection of the corn would cause one to stir in pious Pagan minds, He knew already that He Himself must so die and live again and in what sense, including and far transcending the old religion of the Corn King. He would say "This is my Body." Common bread, miraculous bread, sacramental bread—these three are distinct, but not to be separated. Divine reality is like a fugue. All His acts are different, but they all rhyme or echo to one another.

However, then, it may be for others, for me the something which holds together and "informs" all the objects, words, and actions of this rite, is unknown and unimaginable. I am not saying to any one in the world: "Your explanation is wrong." I am saying: "Your explanation leaves the mystery for me still a mystery."

Yet I find no difficulty in believing that the veil between the worlds, nowhere else (for me) so opaque to the intellect, is nowhere else so thin and permeable to divine operation. Here a hand from the hidden country touches not only my soul but my body. Here the prig, the don, the modern, in me have no privilege over the savage or the child. Here is big medicine and strong magic. Favete linguis.

I hope I do not offend God by making my communions in the frame of mind I have been describing. The command, after all, was Take, eat: not Take, understand. Particularly, I hope I need not be tormented by the question "What is this?"—this wafer, this sip of wine. That has a dreadful effect on me. It invites me to take "this" out of its holy context and regard it as an object among objects, indeed as part of nature. It is like taking a red coal out of the fire to examine it: it becomes a dead coal. To me, I mean. All this is autobiography, not theology.

(in Luc.) Nor doubt that this is true; for He plainly says, This is my body; but rather receive the words of thy Saviour in faith. For since He is the Truth, He lies not. (Ep. ad Calosyr.). a They rave foolishly then who say that the mystical blessing loses its power of sanctifying, if any remains are left till the following day. For the most holy Body of Christ will not be changed, but the power of blessing and the life-giving grace is ever abiding in it. (in Luc. ut sup.). For the life-giving power of God the Father is the only-begotten Word, which was made flesh not ceasing to be the Word, but making the flesh life-giving. What then? since we have in us the life of God, the Word of God dwelling in us, will our body be life-giving? But it is one thing for us by the habit of participation to have in ourselves the Son of God, another for Himself to have been made flesh, that is, to have made the body which He took from the pure Virgin His own Body. He must needs then be in a certain manner united to our bodies by His holy Body and precious Blood, which we have received for a life-giving blessing in the bread and wine. For lest we should be shocked, seeing the Flesh and Blood placed on the holy altars, God, in compassion to our infirmities, pours into the offerings the power of life, changing them into the reality of His own flesh, that the body of life may be found in us, as it were a certain life-giving seed. He adds. Do this in commemoration of me.

Daniel the disciple of Arsenius used to talk also about a hermit in Scetis, saying that he was a great man but simple in the faith, and in his ignorance he thought and said that the bread which we receive is not in very truth the Body of Christ, but a symbol of His Body. Two of the monks heard what he said but because they knew of his sublime works and labours, they imagined that he had said it in innocence and simple-mindedness; and so they came to him and said unto him, 'Abba, someone told us something that we do not believe; he said that this bread that we receive is not in very truth the Body of Christ, but a mere symbol.' He said to them, 'I said that.' They begged him, saying, 'You mustn't say that, abba; according to what the Catholic Church has handed down to us, even so do we believe, that is to say, this bread is the Body of Christ in very truth, and is not a mere symbol. It is the same as when God took dust from the earth, and made man in His image; just as no one can say that he is not the image of God, so also with the bread of which He said, "This is My Body" is not to be regarded as a merely commemorative thing; we believe that it is indeed the Body of Christ.' The hermit said, 'Unless I can be convinced by the thing itself I will not listen to this.' Then the monks said to him, 'Let us pray to God all week about this mystery, and we believe that He will reveal the truth to us.' The hermit agreed to this with great joy, and each went to his cell. Then the hermit prayed, saying, 'O Lord, you know that it is not out of wickedness that I do not believe, so in order that I may not go astray through ignorance, reveal to me, Lord Jesus Christ, the truth of this mystery.' The other two brothers prayed to God and said, 'Lord Jesus Christ, give this hermit understanding about this mystery, and we believe that he will not be lost.' God heard the prayer of the two monks. When the week was over they came to the church, and the three of them sat down by themselves on one seat, the hermit between the other two. The eyes of their understanding were opened, and when the time of the mysteries arrived, and the bread was laid upon the holy table, there appeared to the three of them as it were a child on the table. Then the priest stretched out his hand to break the bread, and behold the angel of the Lord came down from heaven with a knife in his hand, and he killed the child and pressed out his blood into the cup. When the priest broke off from the bread small pieces, the hermit went forward to receive communion and a piece of living flesh smeared and dripping with blood was given to him. Now when he saw this he was afraid and he cried out loudly, saying, 'Lord, I believe that the bread is Your Body, and that the cup is Your Blood.' At once the flesh that was in his hand became bread, and he took it and gave thanks to God. The brothers said to him, 'God knows the nature of men, and that we are unable to eat living flesh, and so He turneth His Body into bread, and His Blood into wine for those who receive Him in faith.' Then they gave thanks to God for the hermit, because He had not let Satan destroy him, and the three of them went back to their cells joyfully.

Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs.

But after ye are filled, thus give thanks: We thank Thee, holy Father, for Thy holy name which Thou didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us Thou didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that Thou art mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou hast prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.

(Orat. de Bapt. Christ.) For the bread before the consecration is common bread, but when the mystery has consecrated it, it is, and it is called, the Body of Christ.

(Hom. 46. in Joan.) Christ did this to bring us to a closer bond of friendship, and to betoken His love toward us, giving Himself to those who desire Him, not only to behold Him, but also to handle Him, to eat Him, to embrace Him with the fulness of their whole heart. Therefore as lions breathing fire do we depart from that table, rendered objects of terror to the devil.

(Hom. 46. in Joan.) For this Blood moulds in us a royal image, it suffers not our nobleness of soul to waste away, moreover it refreshes the soul, and inspires it with great virtue. This Blood puts to flight the devils, summons angels, and the Lord of angels. This Blood poured forth washed the world, and made heaven open. They that partake of it are built up with heavenly virtues, and arrayed in the royal robes of Christ; yea rather clothed upon by the King Himself. And since if thou comest clean, thou comest healthfully; so if polluted by an evil conscience, thou comest to thy own destruction, to pain and torment. For if they who defile the imperial purple are smitten with the same punishment as those who tear it asunder, it is not unreasonable that they who with an unclean heart receive Christ should be beaten with the same stripes as they were who pierced Him with nails.

Receive the communion of the spotless mysteries of Christ, believing in fact that they are the body and blood of Christ our God, which he gave to the faithful for the forgiveness of sins. On the same night when he was betrayed, he ordained a new covenant with his holy disciples and apostles and through them for all that should believe on him. He said, " 'Take, eat, this is my body, which is broken for you, for the forgiveness of sins.' In the same way he also took the cup and gave it to them saying, 'Drink all of this. This is my blood of the new covenant, which is shed for you for the forgiveness of sins. Do this in memory of me.' " He, the Word of God, is quick, powerful and working all things by his might. He makes and transforms the bread and wine of the sacrifice through his divine operation into his own body and blood, by the visitation of the Holy Spirit, for the sanctification and enlightenment of those who eagerly participate in it.

For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me, this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone.

We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood. On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body.

Then, having taken the bread and given it to His disciples, He made it His own body, by saying, "This is my body," that is, the figure of my body.

It seems that Luke mentions two cups. He speaks of one: "Take this and divide it among yourselves" (Luke 22:17), which one might call a figure of the Old Testament, and he speaks of the other after the breaking and distribution of the bread. The Lord Himself distributes it among the disciples, calls it the New Testament, and says that it is renewed in His Blood. By the words "which is given for you" and "which is shed for you," He does not indicate that His Body was given and His Blood was shed for the apostles alone, but for the entire human race. Therefore, when He says that it is given "for you," you should understand: for the entire human race. The ancient Passover was celebrated for deliverance from Egyptian slavery, and the blood of the lamb was shed for the preservation of the firstborn; but the new Passover is for the remission of sins and for the preservation of thoughts dedicated and consecrated to God. First the bread is given, and then the cup. For first comes activity that is laborious and difficult to accomplish. Sweat precedes virtue, just as bread is not only cultivated by the sweat of one's brow, but also requires labor when consumed (Gen. 3:19). Then, after the labors, comes rejoicing from the grace of God, which is signified by the cup. For whoever labors in the difficult-to-accomplish virtue is afterwards deemed worthy of gifts and experiences a good intoxication, becoming detached from this world, like Paul and David, or, to speak even more boldly, like God in the prophet Habakkuk.

Now Luke mentions two cups; of the one we spoke above, Take this, and divide it among yourselves, which we may say is a type of the Old Testament; but the other after the breaking and giving of bread, He Himself imparts to His disciples. Hence it is added, Likewise also the cup after supper.

Our Lord calls the cup the New Testament, as it follows, This cup is the New Testament in my blood, which shall be shed for you, signifying that the New Testament has its beginning in His blood. For in the Old Testament the blood of animals was present when the law was given, but now the blood of the Word of God signifies to us the New Testament. But when He says, for you, He does not mean that for the Apostles only was His Body given, and His Blood poured out, but for the sake of all mankind. And the old Passover was ordained to remove the slavery of Egypt; but the blood of the lamb to protect the first-born. The new Passover was ordained to the remission of sins; but the Blood of Christ to preserve those who are dedicated to God.

But first the bread is given, next the cup. For in spiritual things labour and action come first, that is, the bread, not only because it is toiled for by the sweat of the brow, but also because while being eaten it is not easy to swallow. Then after labour follows the rejoicing of Divine grace, which is the cup.

Similarly also the cup, after he had supped, saying: This cup is the new testament in my blood, which shall be shed for you. What he says: Similarly also the cup, it is understood to be given in common (ἀπὸ κοινοῦ), as the full sentence: Similarly also the cup, after he had supped, he gave to them. Therefore, because bread strengthens the body and wine works blood in the body, this refers mystically to the body of Christ, that to the blood. But because it is necessary that both we in Christ, and Christ in us remain, the wine of the Lord's cup is mixed with water. For as John testifies, the waters are peoples (Rev. 15). And it is not permitted to offer water alone, nor wine alone, just as neither is it permitted to offer wheat grain alone without mixing and processing it into bread, lest such offering would signify as if the head is to be separated from the members, and either that Christ could suffer without the love of our redemption, or that we could be saved without Christ's passion, and be offered to the Father; if anyone is moved that when the Savior had supped with the apostles, he handed over his body and blood, why then are we taught by the universal Church's custom of fasting to receive the same sacraments? Let him briefly hear that therefore the apostles then, having supped, communicated, because it was necessary for that typical Passover to be consummated first, and so to move on to the sacraments of the true Passover. Now, in honor of such a great and so terrible sacrament, it pleased the teachers of the Church that we first be strengthened by the participation in the Lord's passion, first to be sanctified by spiritual feasts inwardly and outwardly, and thereafter the body to be refreshed by earthly banquets and common foods. And what he says: This is the cup of the new testament in my blood, refers to the distinction of the old Testament, which was dedicated with the blood of goats and calves, as the legislator said while sprinkling: This is the blood of the testament which God has commanded unto you (Heb. 9). For it is necessary indeed that the examples of heavenly things be purified with these, but the heavenly things themselves with better sacrifices than these, according to what the Apostle throughout the whole Epistle to the Hebrews distinguishes between the law and the Gospel, with very beautiful exposition and complete reasoning declares.

Third, regarding the consecration of the blood, he adds: Likewise also the chalice, after he had supped, saying: This is the chalice, the new testament in my blood, which shall be shed for you. And it should be noted that the Evangelists do not express this form in the same way. For in Matthew 26 and Mark 14 it is said: "This is my blood of the new testament, which shall be shed for many." But the Apostle says in 1 Corinthians 11: "This chalice is the new testament in my blood." The Church, however, uses none of these forms; for she says: "This is the chalice of my blood, of the new and eternal testament, the mystery of faith, which shall be shed for you and for many unto the remission of sins."

Nor is there any contradiction: because those writing did not intend to describe precisely the form of words, but to weave a narrative; but the Church preserves the form handed down by the Apostles in confecting, which they had also received from Christ; and the form of the Church implies within itself whatever was said by all the Evangelists and by the Apostle. Moreover, this chalice names the drink contained in the chalice, just as in Matthew 20: "Can you drink the chalice that I am about to drink?"

In the chalice, moreover, was contained wine mixed with water, although the Evangelist does not express this, because this is understood, both because it was the custom, and because the wine was strong, and because Christ was most sober. And this also is not without mystery, because, just as water is united to wine, so the people are united to Christ; and therefore in designation of this it is said in John 19 that from the side of Christ "there came forth blood and water"; and therefore the Church offers both mixed together. Moreover, all of that was transubstantiated into the true blood of Christ; whence 1 Corinthians 10: "The chalice of blessing, which we bless, is it not the communion of the blood of Christ?"

Moreover, through this blood the new testament was confirmed; whence Hebrews 9: "Neither was the first testament dedicated without blood"; whence Exodus twenty-four: "He took the blood and sprinkled it upon the people, saying: This is the blood of the testament which God has commanded unto you." But that was the blood of animals, which could not take away sins, according to that passage in Hebrews ten: "For it is impossible that sins be taken away by the blood of bulls and goats"; and therefore that testament was old and temporal. — Therefore the new testament could not and ought not be dedicated except in the blood of Christ; hence Hebrews nine: "Christ, being come a high priest of good things to come, by a greater and more perfect tabernacle not made with hands, neither by the blood of goats or calves, but by His own blood, entered once into the holy places." "And therefore He is the mediator of the new testament." And the reason for this is that by the blood of Christ the human race was redeemed; hence Hebrews nine: "Without the shedding of blood there is no remission" of sins — not of any blood whatsoever, but of the Lamb of God and Bridegroom, Jesus Christ. Whence Revelation five: "You have redeemed us to God in Your blood"; and Revelation one: "He loved us and washed us from our sins in His blood." And because through the blood of His cross He pacified "the things that are on earth and the things that are in heaven," as is said in Colossians one, therefore the sacrifice of blood ought to be propitiatory and ought to be a restorative Sacrament; which even the young of the eagle lick up, according to that passage in Job thirty-nine: "The young of the eagle lick up blood"; by which the friends of the bridegroom are inebriated, according to that passage in the Song of Songs five: "Drink and be inebriated, dearest ones"; by which valiant warriors are incited to battle, according to that passage in First Maccabees six: "They showed the elephants the blood of grapes and mulberries to sharpen them for battle"; and Revelation twelve: "They overcame him because of the blood of the Lamb." And to such it is said in Hebrews twelve: "You have not yet resisted unto blood, fighting against sin."

By uniting flesh that was subject to death to himself, the Word being God and life drove corruption away from it. Christ also made it to be the source of life. The body of him who is the life must be this.Do not doubt what I have said but rather accept the word in faith, having gathered proofs from a few examples. When you place a piece of bread into wine, oil, or any other liquid, you find that it becomes charged with the quality of that particular thing. When iron is brought into contact with fire, it becomes full of its activity. While it is by nature iron, it exerts the power of fire. The life-giving Word of God, having united himself to his own flesh in a way known to himself, likewise endowed it with the power of giving life.… When we eat the holy flesh of Christ, the Savior of us all, and drink his precious blood, we have life in us. We are made one with him, abide in him, and possess him in us.

It was suitable for him to be in us divinely by the Holy Spirit. It was also suitable for him to be mingled with our bodies by his holy flesh and precious blood, which we possess as a life-giving Eucharist, in the form of bread and wine. God feared that seeing actual flesh and blood placed on the holy tables of our churches would terrify us. Humbling himself to our infirmities, God infuses into the things set before us the power of life. He transforms them into the effectiveness of his flesh, that we may have them for a life-giving participation, that the body of life thus might be found in us as a life-producing seed. Do not doubt that this is true. Christ plainly says, "This is my body. This is my blood." In faith, receive the Savior's word. Since he is the truth, he cannot lie. You will honor him. The wise John says, "He that receives his witness has set his seal that God is true. For he whom God sent speaks the words of God." The words of God, of course, are true. In no way whatsoever can they be false. Although we cannot understand how God does that, yet he himself knows the way of his works.

But Omar makes it, not a sacrament, but a medicine. He feasts because life is not joyful; he revels because he is not glad. "Drink," he says, "for you know not whence you come nor why. Drink, for you know not when you go nor where. Drink, because the stars are cruel and the world as idle as a humming-top. Drink, because there is nothing worth trusting, nothing worth fighting for. Drink, because all things are lapsed in a base equality and an evil peace." So he stands offering us the cup in his hand. And at the high altar of Christianity stands another figure, in whose hand also is the cup of the vine. "Drink" he says "for the whole world is as red as this wine, with the crimson of the love and wrath of God. Drink, for the trumpets are blowing for battle and this is the stirrup-cup. Drink, for this my blood of the new testament that is shed for you. Drink, for I know of whence you come and why. Drink, for I know of when you go and where."

He likewise, when mentioning the cup and making the new testament to be sealed "in His blood," affirms the reality of His body.

Plainly we do, if we are observers of Jewish ceremonies, of legal solemnities: for those the apostle unteaches, suppressing the continuance of the Old Testament which has been buried in Christ, and establishing that of the New. But if there is a new creation in Christ, our solemnities too will be bound to be new: else, if the apostle has erased all devotion absolutely "of seasons, and days, and months, and years," why do we celebrate the passover by an annual rotation in the first month? Why in the fifty ensuing days do we spend our time in all exultation? Why do we devote to Stations the fourth and sixth days of the week, and to fasts the "preparation-day? " Anyhow, you sometimes continue your Station even over the Sabbath,-a day never to be kept as a fast except at the passover season, according to a reason elsewhere given.

Some who read carelessly ask if Judas received Christ's body. Understand that the Lord had already distributed the sacrament of his body and blood to all of them when Judas himself also was there, as holy Luke most clearly tells us. After that came this event where, according to John's narrative, the Lord most openly exposes his traitor through the morsel dipped and offered, perhaps signifying through the dipping of the bread that man's pretense. Not everything that is dipped is washed, but some are dipped to be dyed. If the dipping here signifies something good, then damnation rightly followed the one ungrateful for this good.When the bread entered the stomach, the enemy entered the mind of the ungrateful man. Judas was not possessed by the Lord but by the devil. The full effect of so great an evil already conceived in the heart still awaited completion; the damnable intention to do it had already been effected.

(de Con. Ev. l. iii. c. 1.) When our Lord had given the cup to His disciples, He again spoke of His betrayer, saying, But, behold, the hand of him that betrayeth me, &c.

Nevertheless, behold the hand of the one betraying me is with me on the table. And indeed, the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed. He who foretold the passion also foretells the betrayer, giving a chance for repentance, so that when he understood that his thoughts and hidden plans were known, he might repent of his deed. Yet he does not specifically designate him, lest, being openly corrected, he might become more shameless. He casts the crime upon a number so that the guilty might secretly repent. He also foretells the punishment, so that those who shame could not conquer might be corrected by the announced penalties. But even today and forever, woe to that man who approaches the Lord's table wickedly, who, with plots conceived in his mind, who, with a heart polluted by some crime, does not fear to partake in the mysteries of Christ. For indeed, he, in the example of Judas, betrays the Son of Man, not to the sinful Jews, but nevertheless to sinners, to his own members, who dare to violate that inestimable and inviolable body of the Lord. He sells the Lord, who, neglecting his love and fear, is found to love and care more for earthly and perishable things, indeed even for criminal ones. Woe, I say, to that man, of whom Jesus, who during the offering at the holiest altars, as one who is about to consecrate the presented gifts, is not doubted to be present, with the ministers of heaven standing by him, is forced to ask: Behold, he says, the hand of the one betraying me is with me on the table.

And yet our Lord does not especially point him out, lest being so plainly detected, he might only become the more shameless. But He throws the charge on the whole twelve, that the guilty one might be turned to repentance. He also proclaims his punishment, that the man whom shame had not prevailed upon, might by the sentence denounced against him be brought to amendment. Hence it follows, And truly the Son of man goeth, &c.

But yet behold, the hand, etc. After having described the eating of the Passover and the consecration of the Eucharist, here thirdly he describes the denunciation of the traitor Judas: concerning the description of which three things are introduced, namely the perversity of the ungrateful traitor, the profundity of the judgments of God, and the purity of the Apostles of Christ.

First, therefore, as regards the perversity of the ungrateful traitor, it is said: But yet behold, the hand of him who betrays me is with me on the table. He says this indeed adversatively, because the ingratitude of the traitor directly assails the grace of so noble a Sacrament. In this, moreover, the wondrous benignity of Christ appears, because he received his most wicked traitor with him at the table; and not only at the table, but rather, what is more, at the same dish, according to that passage in Matthew twenty-six: "He who dips his hand with me in the dish, he shall betray me." In this the Lord gave an example for loving enemies, according to that passage in Matthew five: "Love your enemies"; he gave an example for tolerating the wicked, whence, as Augustine says, he communicated his body and blood to Judas, nor did he reveal him to the others; whence the Gloss: "He does not designate him by name, lest being openly rebuked he become more shameless." He also washed the feet of Judas himself, just as those of the other disciples, namely the Apostles, according to what is said in John thirteen: "You are clean, but not all. For he knew who would betray him."

And on the contrary, from this there appears the wondrous ingratitude of the traitor, who neither by such great humility, nor by such great charity, nor by such great familiarity desisted from his betrayal. Therefore the Lord complains in the Psalm: "The man of my peace, in whom I trusted, who ate my bread, has greatly trampled upon me"; and again: "If my enemy had cursed me, I would surely have endured it." "But you, a man of one mind, my guide and my familiar, who together with me took sweet foods."

Similar to this traitor are those who approach the table of Christ, namely the altar, with a perverse heart. Whence the Gloss: "By the example of Judas, he betrays the Son of man who presumes to violate this inviolable Sacrament." Of this kind are those who after receiving the Sacrament return to sin, like "a dog to its vomit," concerning whom it is said in Hebrews ten: "For if we sin willfully after having received the knowledge of the truth, there no longer remains a sacrifice for sin"; whence in the Psalm: "And they repaid me evil for good, and hatred for my love."

It is certain that when the Lord gave the bread to his disciples, he gave them the mystery of his body. One must also then believe that when he gave the bread to his murderer, he gave it to him as the mystery of his murdered body. He dipped it to reveal the total participation of Judas in his death, for his body was destined to be dipped in his blood. He may also have dipped it to give the testament with him. He moistened it and then gave it to him. He moistened it first because it had been prepared for the testament that was to follow.Judas' greed judged and separated him from the perfect members of the Lord, as the Life-giver showed in his gentle teaching. Judas was not a member of the body of his church. He was only the dust that stuck to the feet of the disciples. On the night when the Lord judged and separated him from the others, he washed the mud from their feet to teach them. He taught them that he washed Judas from the feet of the disciples with water, like manure suitable for burning. Judas was considered as the feet of the body, since he was the last of the twelve apostles. Likewise, the Lord separated Judas from the apostles by means of the water when he dipped the bread in the water and gave it to him. Judas was not worthy of the bread which, together with the wine, was given to the Twelve. It would not have been permissible for the very one who was going to hand the Lord over to death to receive that which would save him from death.

(Hom. 82. in Matt.) Yet though partaking of the mystery, he was not converted. Nay, his wickedness is made only the more awful, as well because under the pollution of such a design, he came to the mystery, as that coming he was not made better, either by fear, gratitude, or respect.

For we now affirm: This is lawful to the Lord alone: may the power of His indulgence be operative at the present day! At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners-even Jewish ones. For Christian discipline dates from the renewing of the Testament, and (as we have premised) from the redemption of flesh-that is, the Lord's passion.

There is nothing more wretched than a soul hardened in obstinacy. For see what the Lord says: "Behold, the hand of him who betrays Me is with Me on the table," yet the madman did not come to his senses. The Lord says this not only to show that He knows what is about to happen, but also to reveal to us His goodness and the malice of the betrayer, by which the latter was not ashamed to be at His supper, and afterwards did not abandon the carrying out of his intention. The Lord also gives us by this an example, that we should strive to the end for the benefit of those who are falling.

And this He said not only to show that He knew all things, but also to declare unto us His own especial goodness, in that He left nothing undone of those things which belonged to Him to do; (for He gives us an example, that even unto the end we should be employed in reclaiming sinners;) and moreover to point out the baseness of the traitor who blushed not to be His guest.

But woe also to that man, who coining unworthily to the Table of our Lord, after the example of Judas, betrays the Son, not indeed to Jews, but to sinners, that is, to his own sinful members.

Secondly, as regards the depth of the judgments of God, it is added: And indeed the Son of man, according to what has been determined, goes: that is, according to the divine decree and his good pleasure; Isaiah 53: "All we like sheep have gone astray, each one has turned aside into his own way, and the Lord has laid upon him the iniquities of us all"; and again in the same place: "And the Lord willed to crush him in infirmity"; and Acts 3: "God thus fulfilled what he foretold through the mouth of all the Prophets, that his Christ should suffer." For Isaiah says in Isaiah 53: "Like a sheep he shall be led to the slaughter"; and the last chapter of Lamentations: "The spirit of our mouth, Christ the Lord, was taken in our sins"; and Daniel 9: "After sixty-two weeks Christ shall be slain"; and Zechariah 13: "What are these wounds in the midst of your hands? And he shall say: With these I was wounded in the house of those who loved me."

The Passion therefore of Christ was determined by God, was also pleasing and acceptable to him, and yet the disposition of the betrayer was displeasing and perverse: and therefore it is added: But woe to that man by whom he shall be betrayed! Because, although in effect there is agreement, in will nevertheless there is the greatest discrepancy, because God willed this out of charity, according to that passage in Ephesians 2: "But God, who is rich in mercy, on account of his exceeding charity," etc.; and Romans 5: "But God commends his charity toward us, because, when we were yet sinners, Christ died for us." Christ willed it out of obedience: Philippians 2: "He humbled himself, being made obedient unto death," etc. The Jews willed it out of cruelty: Wisdom 2: "Let us examine him with reproach and torment." "Let us condemn him to a most shameful death." But Judas willed this out of avarice, and therefore that passage from Acts 8 can fittingly be applied to him: "May your money be with you unto destruction." Whence there appears in Judas that which is said in 1 Timothy 6: "Those who wish to become rich fall into temptation and the snare of the devil," etc.; and verified also is that passage from Ecclesiasticus 10: "Nothing is more wicked than to love money. For such a one has even his soul for sale, because in his life he has cast away his inmost parts." Whence Judas lost his life, lost his soul, lost his reputation, lost all things, and incurred eternal calamity; whence in the Psalm: "When he is judged, let him go forth condemned," etc.; Matthew 26: "It would have been good for him if he had not been born," etc.

(Hom. 81. in Matt.) Because then Judas in the things which are written of him acted with an evil purpose, in order that no one might deem him guiltless, as being the minister of the dispensation, Christ adds, Woe unto that man by whom he is betrayed.

"Woe," says He, "to that man by whom the Son of man is betrayed!" Now it is certain that in this woe must be understood the imprecation and threat of an angry and incensed Master, unless Judas was to escape with impunity after so vast a sin.

And the Son of Man, He says, goes, not because He supposedly cannot defend Himself, but because He has destined Himself for death for the salvation of mankind. Although He was destined to suffer, why did you turn out to be so wicked as to resolve to betray Him? For this reason "woe" shall be your lot—that you proved inclined to betrayal, just as the serpent too was cursed for having served as an instrument of the devil's schemes.

Not as if unable to preserve Himself, but as determining for Himself to suffer death for the salvation of man.

But it must be observed, that not every kind of respect and deference to others betokens humility, for you may defer to a person for the world's sake, for fear of his power, or regard to your own interest. In that case you seek to advance yourself, not to honour another. Therefore there is one form of the precept given to all men, namely, that they boast not about precedence, but strive earnestly for humility.

But he said to them: "The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. But it shall not be so among you. Rather, the greatest among you must become like the youngest, and the leader like one who serves." While the disciples were contending for precedence, the pious master did not rebuke them for initiating a dispute, but modestly described the form of humility they should follow. Yet, in obtaining this form, those who are greater and precedent, that is, the teachers of the Church, need not a small amount of discretion so that they do not, like the kings of the Gentiles, lord over their subjects and enjoy being raised by their superfluous praises, but, following the example of the King, they must preside and become like ministers. Because it is necessary for those acting in humility to be companions so that they may be raised against the vices of those who sin through the zeal of justice, so that they neither put themselves above the good in anything, nor when the fault of the wicked demands it, do they fail to recognize the power of their priority. Lest, indeed, the mind of the presiding one be carried away to the elation of power by the pleasure of it, it is rightly said by a wise man: "They have made you a leader, do not be lifted up, but be among them as one of them" (Ecclus. 32). Hence also Peter says: "Not domineering over those in your charge, but being examples to the flock" (1 Pet. 5). And yet sometimes it is a graver sin if among the perverse equality is preserved more than discipline, because, overcome with false piety, Eli did not wish to strike his sinning sons, yet suffered cruel punishment with them before the strict judge. Hence it is necessary that the ruler exhibits to his subjects both the piety of a mother and the discipline of a father. And amidst these, a careful circumspection must be provided with solicitude, lest either rigid strictness or remiss piety prevails.

Rather let us look not what carnal disciples did, but what their spiritual Master commanded; for it follows, And he said unto them, The kings of the Gentiles, &c.

Secondly, as regards the teaching, repressing arrogance, he adds: He said moreover to them: The kings of the Gentiles lord it over them, through the summit of excellence, according to that word of Judith 1: "Arphaxad, king of the Medes, had subjugated many nations to his empire." "And he gloried as one mighty in the power of his army and in the glory of his chariots."

And they that have power over them are called benefactors, by an honorable name. Such are those of whom it is said in the Psalm: "They called their names upon their lands"; and immediately it is added: "Man, when he was in honor, did not understand," etc.

Let us avoid the love of pride and deliver ourselves from the blame attached to the desire for leadership. To act this way makes us like Christ, who submitted to empty himself for our sakes. Arrogance and haughtiness of mind make us plainly resemble the princes of the Gentiles, who always love to act arrogantly. It may even be fitting in their case. "They are called," he says, "benefactors that are flattered as such by their inferiors." Let them be like this. They are not within the pale of the sacred laws or obedient to the Lord's will. They are the victims of these afflictions. It should not be so with us. Let our exaltation rather consist in humility and our glorying in not loving glory. Let our desire be for those things that please God, while we keep in mind what the wise man says to us, "The greater you are, humble yourself the more, and you will find grace before the Lord." He rejects the proud and counts the boastful as his enemies but crowns with honors the meek and lowly in mind.

Soft words are also given them by their subjects, as it follows, And they that exercise authority upon them are called benefactors. Now they truly as alien from the sacred law are subject to these evils, but your preeminence is in humility, as it follows, But ye shall not be so.

(Hom. 65. in Matt.) He mentions the Gentiles, to show thereby how faulty it was. For it is of the Gentiles to seek after precedence.

Therefore the change of the age and the expulsion of justice is to be deemed nothing else, as I have said, than the laying aside of divine religion, which alone effects that man should esteem man dear, and should know that he is bound to him by the tie of brotherhood, since God is alike a Father to all, so as to share the bounties of the common God and Father with those who do not possess them; to injure no one, to oppress no one, not to close his door against a stranger, nor his ear against a suppliant, but to be bountiful, beneficent, and liberal, which Tullius thought to be praises suitable to a king. This truly is justice, and this is the golden age.

(in Reg. fus. dis. int. 30.) Let not him that is chief be puffed up by his dignity, lest he fall away from the blessedness of humility, but let him know that true humility is the ministering unto many. As then he who attends many wounded and wipes away the blood from their wounds, least of all men enters upon the service for his own exaltation, much more ought he to whom is committed the care of his sick brethren as the minister of all, about to render an account of all, to be thoughtful and anxious. And so let him that is greatest be as the younger. (ad int. 31.). Again, it is meet that those who are in the chief places should be ready to offer also bodily service, after our Lord's example, who washed His disciples' feet. Hence it follows, And he that is chief, as he that doth serve. But we need not fear that the spirit of humility will be weakened in the inferior, while he is being served by his superior, for by imitation humility is extended.

In this rule however, given by our Lord, the great have need of no little judgment, that they do not indeed like the kings of the Gentiles delight to tyrannize over their subjects, and be puffed up with their praises, yet notwithstanding that they be provoked with a righteous zeal against the wickedness of offenders.

But you, not so: but he that is greater among you, let him become as the lesser, through humility in heart, according to that word of Ecclesiasticus 3: "The greater you are, humble yourself in all things, and before God you shall find grace." For Ecclesiasticus 10: "Great is the judge and mighty in honor, but there is none greater than he who fears God."

To him who is the leader, as a servant, through humiliation in outward conduct: Matthew twenty: "Whoever wishes to become greater among you, let him be your minister; and whoever wishes to be first among you, shall be your servant." And therefore in the parable above in the fourteenth chapter he says: "When you are invited to a wedding, recline in the last place." And he gives the reason there: "Because everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted." This is said, however, not so that rank should be abandoned, nor order disturbed, nor justice omitted, but so that the private love of preeminence may be suppressed; therefore Ecclesiasticus thirty-two: "Have they made you a ruler? Do not be lifted up: be among them as one of them. Have care for them." And this is most fitting for clerics, according to First Peter five: "Not as lording it over the clergy, but being made a pattern of the flock from the heart." Whence the Gloss: "It is necessary that the ruler show himself to his subjects both as a mother through tenderness and as a father through discipline, lest either strictness be rigid or tenderness be lax." And of this there is an example in Paul, who said to the good in First Thessalonians two: "We became little ones in your midst, as if a nurse were cherishing" etc.; he was also a stern father to the Corinthians, Second Corinthians last chapter: "I foretell to you, as I foretold to those who sinned before, and to all the rest, that if I come, I will not spare. Or do you seek a proof of him who speaks in me, Christ?"

Luke 22: He that is the greater among you, let him become as the lesser; and he that is the leader, as he that serves: but if the least were to make himself as the greatest, it would be the height of ambition and pride: therefore conversely, when the greater becomes the lesser and the leader becomes as the servant, this will be the height of self-abasement: and this ought to be done according to the evangelical teaching.

He tames their agitation with two examples. First, with the example of the Gentiles, whom they considered unclean, declaring that if they think this way, they will be like the Gentiles.

For who is greater, the one who reclines or the one who serves? Is it not the one who reclines? But I am among you as the one who serves. To his words of exhortation, he adds examples, which the evangelist John more fully records, writing among other things: If I, the Lord and Master, have washed your feet, you also ought to wash one another's feet (John XIII). Although by the word of serving, all the things that God did in the flesh can be understood. For he signifies that he will pour out the sacrament of his own blood to be administered to us, when he says: The Son of Man came not to be served but to serve, and to give his life as a ransom for many (Matthew XX), and showing this also as a primary example of service for the elders of the Church to emulate, so that we not only extend the ministries of mercies, charity, saving doctrine, spiritual example to our brothers, but also learn to lay down our lives for one another as he laid down his life for us.

But to the words of the exhortation He subjoins His own example, as it follows, For which is greater, he who sitteth at meat, or he that serveth? But I am among you, &c.

Or He speaks of that service wherewith, according to John, He their Lord and Master washed their feet. Although by the word itself serving, (John 13:5.) all that He did in the flesh may be implied, but by serving He also signifies that He poureth forth His blood for us.

Such a Center has a saving power: and anyone who draws away from it is condemned, as drawing away from the means of humility. And the Saviour proves it: "I am in your midst as He who serves."

Third, as regards the example urging humility, he adds: For which is greater, he who reclines at table, or he who serves? He asks this as something self-evident, and therefore responds: Is it not he who reclines at table? This is indeed true according to the order that is observed according to worldly custom and usage; whence above in the seventeenth chapter: "But which of you, having a servant, who when he returns from the field would say to him: Come over and recline at table; and not rather: Come and serve me?"

But it is otherwise according to the divine order; whence he adds: But I am in your midst as one who serves, to give an example of humility: which he did most especially at that Last Supper, in which he washed the feet of the disciples, as is said in John thirteen, where it is added: "You call me Master and Lord, and you say well. For so I am. If therefore I have washed your feet" etc. And he himself gives the reason accordingly: "The servant is not greater than his lord, nor is the apostle greater than he who sent him." If therefore Christ, though he was superior, served most humbly, how much more so should all the disciples of Christ. Chrysostom: "He is not a true disciple who does not imitate his master, nor a true image that is not like its author." Whence although it has always been dangerous to be lifted up in pride, now it is most dangerous after so great a humility has been shown; and therefore Philippians two: "Have this mind in you which was also in Christ Jesus, who, though he was in the form of God, did not count it robbery to be equal to God" etc.

In the passage that has just been read, Christ says, "For which is the chief, he that reclines at table, or he that serves? Is it not he that reclines? But I am in the midst of you as he that serves." When Christ says this, who can be so obstinate and unyielding as not to put away all pride and banish from his mind the love of empty honor? Christ is ministered to by the whole creation of rational and holy beings. He is praised by the seraphim. He is tended by the services of the universe. He is the equal of God the Father in his throne and kingdom. Taking a servant's place, he washed the holy apostles' feet. In another way, Jesus holds the post of service, because of the appointed time in the flesh. Blessed Paul witnesses to this. He writes, "I say that Christ was a minister of the circumcision to fulfill the promises of the fathers, and the Gentiles will praise God for mercy." He who is ministered to became a minister. The Lord of glory made himself poor, leaving us an example, as it is written.

As if He says, Think not that thy disciple needs you, but that you do not need him. For I who need no one whom all things in heaven and earth need, have condescended to the degree of a servant.

Secondly, by His own example, for having explained that He serves them, He thereby leads them to humility. It was precisely at that time that He, as it is said, distributed to them the bread and the cup. If I, Whom all the angelic and rational creation worships, serve in your midst, then how do you dare to think highly of yourselves and argue about primacy? It seems to me that He mentioned this reclining at table and serving not in passing, but to remind them that if you ate of one bread and drank of one cup, then the one table makes you friends and of one mind. Why then do you have thoughts unworthy of this? Moreover, I did not act so as to serve one and not another, but all of you equally. Therefore you also should have the same feelings toward one another. Perhaps from all of this you may also understand how the disciples were at that time still imperfect, yet afterwards shone forth so wonderfully. Let the Manichaeans be put to shame, who say that some are by nature incapable of learning, and that it is impossible for such people to change.

He shows Himself to be their servant, when He distributes the bread and the cup, of which service He makes mention, reminding them that if they have eaten of the same bread, and drunk of the same cup, if Christ Himself served all, they ought all to think the same things.

You are those who have remained with me in my trials, and I appoint to you, as my Father appointed to me, a kingdom. Not the beginning of patience, but perseverance is granted the glory of the heavenly kingdom. Because, indeed, perseverance, which is called constancy by another name, is a certain strength and fortitude of mind, and (so to speak) the pillar of all virtues. When it stands well upright and firm, nothing is more certain, nothing safer for good morals. But if it is thrown down by any storm, it does not fall alone; for indeed, all the goods of the soul collapse together. Therefore, as the Father appointed to the Son the kingdom, who was made obedient to death, even the death of the cross, exalted him, and gave him a name that is above every name (Philippians 2), so also the Son will lead those who remain with him in the trials to the eternal kingdom. For if we have been planted together in the likeness of his death, we shall also be in the likeness of his resurrection (Romans 6). From the height of whose promise the unhappy Judas is excluded. For even before the Lord spoke these things, he is believed to have gone out. He not only spurned to remain with Him in the trials but also helped the authors of his trials. Those who, having heard the words of the incomprehensible sacrament, went back and no longer walked with Him, are also excluded. For there are none who have departed from the Lord, except those who returned repenting, who could be saved.

For not the first effort of patience, but long-continued perseverance, is rewarded with the glory of the heavenly kingdom, for perseverance, (which is called constancy or fortitude of mind,) is, so to say, the pillar and prop of all virtues. The Son of God then conducts those who abide with Him in His temptations to the everlasting kingdom. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. (Rom. 6:5.) Hence it follows, And I give to you a kingdom, &c.

This then is the exchange to the right hand of the Most High, (Ps. 118:15.) that those who now in lowliness rejoice to minister to their fellow-servants, shall then at our Lord's table on high be fed with the banquet of everlasting life, and they who here in temptations abide with the Lord being unjustly judged, shall then come with Him as just judges upon their tempters. Hence it follows, And sit on thrones judging the twelve tribes of Israel.

From the high excellence of this promise Judas is excluded. For before the Lord said this, Judas must be supposed to have gone out. They also are excluded whoever having heard the words of the incomprehensible Sacrament, have gone backwards. (John 6:67.)

Fourth, regarding the reward enticing to humility, he adds: You indeed are those who have remained with me in my trials, through the endurance of tribulation. Such are those of whom it is said in Revelation 7: "These are they who have come out of the great tribulation and have washed their robes and made them white in the blood of the Lamb." And such as these are true friends, because, Proverbs 17, "he who is a friend loves at all times, and a brother is proven in distress"; and therefore Ecclesiasticus 6: "If you possess a friend, possess him in trial."

The Savior therefore drives away from the holy apostles the affliction of pride. They might perhaps think among themselves and even say, "What will be the reward of faithfulness? What advantage shall we, who have waited on Christ, receive when temptations happen from time to time?" Confirmed by the hope of the blessings that are in store, they throw away from their minds all laziness in virtuous pursuits. They rather choose with an eager mind to follow him and take pleasure in labor for his sake. They also count the doing it a cause of gain, the pathway of joy, and the means of eternal glory.

(Hom. 64. in Matt.) What then will Judas also sit there? Observe what the law was which God gave by Jeremiah, If I have promised any good, and thou art counted unworthy of it, I will punish you. (Jerem. 18:10.) Therefore speaking to His disciples He did not make a general promise, but added, Ye who have continued with me in my temptations.

For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.

And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that "no one untempted should attain the celestial kingdoms." The Lord Himself forthwith after baptism temptations surrounded, when in forty days He had kept fast.

Having said "woe" to the one betraying Me, and meanwhile having taught them (the disciples) that one must be humble-minded, the Lord, just as He assigns "woe" as the portion of the betrayer, so conversely He says to them: but you are those who have continued with Me in My trials; therefore I also bequeath to you a recompense, that is, I make a covenant with you, so that — just as My Father bequeathed to Me, that is, appointed a Kingdom for Me — you also may eat and drink at My table.

As the Lord had denounced woe to the traitor, so on the other hand to the rest of the disciples He promises blessings, saying, Ye are they which have continued with me, &c.

The kingdom of God is not of this world. Therefore, the equality of man to God is not possible, but rather an emulation of similarity. For only Christ is the perfect image of God, because of the unity of the expressed glory of the Father in Him. But a just man is in the image of God, if, for the purpose of imitating the likeness of divine conduct, he despises this world through knowledge of God and looks down upon earthly pleasures through the perception of the word of God, by which we are nourished unto life. And so we partake of the body of Christ, that we may be partakers of eternal life. For it is not food and drink that are promised to us as rewards and honors, but the sharing of heavenly grace and life. And the twelve thrones, as described, are not physical receptacles for sitting, but because just as Christ, according to his divine likeness, judges by the knowledge of hearts and not by questioning deeds, rewarding virtue and condemning impiety, so too the apostles are formed in spiritual judgment by the reward of faith and the condemnation of perfidy, refuting error with their power and pursuing sacrilege with hatred.

The kingdom of God is not of this world, But it is not equality with God, but likeness to Him, unto which man must aspire. For Christ alone is the full image of God, on account of the unity of His Father's glory expressed in Him. But the righteous man is after the image of God, if for the sake of imitating the likeness of the Divine conversation, He through the knowledge of God despises the world. Therefore also we eat the Body and Blood of Christ, that we may be partakers of eternal life. Whence it follows, That ye may eat and drink at my table in my kingdom. For the reward promised to us is not food and drink, but the communication of heavenly grace and life.

But the twelve thrones are not as it were any resting-places for the bodily posture, but because since Christ judges after the Divine likeness by knowledge of the hearts, not by examination of the actions, rewarding virtue, condemning iniquity; so the Apostles are appointed to a spiritual judgment, for the rewarding of faith, the condemnation of unbelief, repelling error with virtue, inflicting vengeance on the sacrilegious.

And since he who is a partaker in tribulation ought to be a partaker in honor, therefore he adds: And I dispose to you, as my Father has disposed to me, a kingdom, that you may eat and drink at my table in my kingdom, through the abundance of satisfaction, according to that passage in 2 Timothy 2: "Faithful is the saying. For if we have died together, we shall also live together; if we endure, we shall also reign together"; and therefore Revelation 1: "A partaker in tribulation and in the kingdom." The Father disposed to the Son that he would come to exaltation through humiliation: for below in chapter 24: "Was it not necessary for Christ to suffer and so enter into his glory?" and Philippians 2: "He humbled himself"; and afterward: "Therefore God also has exalted him and given him the name," etc. So also the Son disposes to us under the same terms, both as to the way and as to the homeland; whence John 12: "If anyone serves me, let him follow me; and where I am, there also my servant shall be."

That he says this not only regarding the banquet of refreshment, but also the throne of honor, and therefore he adds: And you shall sit upon thrones, judging the twelve tribes of Israel, through the excellence of dignity. And this is said to the perfect, who will judge and will not be judged: of whom Matthew 19: "You who have left all things and followed me," etc. And in the person of such it is said in 1 Corinthians 6: "Do you not know that the saints will judge this world?" "Do you not know that we shall judge angels, how much more secular matters?" This, moreover, is owed to perfect humility, according to that passage in Job 36: "Your cause has been judged as that of the wicked"; and again in chapter 36: "He does not save the wicked, and he grants judgment to the poor," namely to those who overcome the haughtiness of pride. Therefore Revelation 3: "He who overcomes, I will grant him to sit with me on my throne, just as I also have overcome and have sat with my Father on his throne." And this is the reward of the humble: John 12: "If anyone serves me, my Father who is in heaven will honor him."

He awards the kingdom to His disciples, as He says it had been appointed to Himself by the Father. He has power to ask, if He will, legions of angels from the Father for His help.

That you may eat and drink at my table in my kingdom. This table is set for all the saints to enjoy; it is the heavenly glory of life. The food and drink is that of which it is said elsewhere: Blessed are those who hunger and thirst for righteousness (Matthew V), for they shall be filled. By enjoying, namely, the joy longed for and loved of the true and unwavering good. And you shall sit on thrones, judging the twelve tribes of Israel. This is what the psalm sings of as the change of the right hand of the Most High (Psalm LXXVI), so that those who now humbly rejoice to serve their fellow servants may then be nourished on the Lord's table with the feasts of eternal life; and those who, here in trials, are unjustly judged, may remain with the Lord, and there, with him, come as just judges over their tempters, and as much as they were despised in this world in great humility, so then, with received seats, they will rise in power with a greater summit.

Or the table offered to all saints richly to enjoy is the glory of a heavenly life, wherewith they who hunger and thirst after righteousness shall be filled, resting in the long-desired enjoyment of the true God. (Matt. 5:6.)

By means of the things of our present life He describes spiritual things. For they exercise a high privilege with earthly kings, who sit at their table as guests. So then by man's estimation He shows who shall be rewarded by Him with the greatest honours.

He said "that you may eat and drink" not because there will be food there or because His Kingdom is a sensory one. For by His answer to the Sadducees He Himself taught that the life there is angelic (Luke 20:36); and Paul teaches that the Kingdom of God is not "food and drink" (Rom. 14:17). Therefore, hearing the words "that you may eat and drink at My table," let no one be scandalized, but let him understand that they were spoken in reference to those who enjoy honor from the kings of this world. For those who share the king's table are considered to have preeminence over all. So also concerning the apostles the Lord says that He will prefer them above all. Likewise, when you hear of sitting "on thrones," understand not thrones, but glory and honor. For of those created and born, no one will sit there. To sit is fitting for the One Holy Trinity alone, the Uncreated God and King of all, while the creature, as a servant, must stand — and even this we speak of sitting and standing in a bodily sense. "To judge," that is, to condemn those from the "twelve tribes" who will not believe. For the apostles, who are themselves Israelites yet believed, serve as no small condemnation of the Israelites who did not believe.

He said this not as if they would have there bodily food, or as if His kingdom were to be a sensible one. For their life then shall be the life of angels, as He before told the Sadducees. (Mat. 22:30, Luke 20:36) But Paul also says that the kingdom of God is not meat and drink. (Rom. 14:17.)

That is, the unbelievers condemned out of the twelve tribes.

Peter, though ready in spirit, was still weak in the body and was being prepared emotionally to deny the Lord; for he could not match the steadfastness of divine intention. The passion of the Lord has imitators, but not equals. Thus, I do not criticize him for his denial, but praise him for his tears. It is one thing to share in a common human condition, and another to possess a special virtue. And therefore, he is instructed to be cautious, not forced to deny.

And he oftentimes sought to sift us, that our faith might fail.

For what else does the Lord's Passion itself commend to us in our head, Christ Jesus, if not this very temptation of life most significantly? Hence, upon the arrival of the time of His death, He said to Peter: "Satan has demanded to sift you like wheat, but I have prayed for you, Peter, that your faith may not fail; go and strengthen your brethren." And indeed, he strengthened us through his apostleship, his martyrdom, and his letters. Where also, admonishing about the night of which I speak as one to be feared, he taught us with the consolation of prophecy as with nocturnal light, so that we might vigilantly keep watch. "We have," he says, "the more sure prophetic word, to which you do well to attend as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts."

The Lord said: "Simon, Simon, behold, Satan has asked for you, that he might sift you as wheat. But I have prayed for you, that your faith may not fail." Lest the eleven apostles should glory and attribute to their own strength what was said almost alone among so many thousands of Jews to have remained steadfast with the Lord in trials, he shows that they too, if they had not been protected by the aid of the Lord helping them, could have been crushed by the same storm as the others. But while Satan seeks to tempt them, and, as who winnows wheat, to shake them by ventilating, he teaches that no one's faith is tested by the devil unless God allows it. For Satan desires to sift the good men, and he breathes with the heat of malice to their affliction. For as much as he covets their trial by envy, so much he perishes as if seeking their seemingly trial. But when the Savior, praying for Peter, does not ask that he not be tempted, but that his faith should not fail, that is, that after the fall of denial he should rise again to his former state by repenting, he insinuates that it is beneficial for the saints to be tested by the flames of temptations, so that either they appear strong because they have been tempted, or having recognized their own weakness through temptations, they may become stronger, and thus, when they have been tested, they also may receive the crown of life which God has promised to those who love him (James 1).

Lest the eleven should be boastful, and impute it to their own strength, that they almost alone among so many thousands of the Jews were said to have continued with our Lord in His temptations, He shows them, that if they had not been protected by the aid of their Master succouring them, they would have been beaten down by the same storm as the rest. Hence it follows, And the Lord said unto Simon, Simon, behold, Satan hath desired thee, that he may sift thee as wheat. That is, he hath longed to tempt you and to shake you, as he who cleanses wheat by winnowing. Wherein He teaches that no man's faith is tried unless God permits it.

And the Lord said to Simon. After having checked the arrogance of the disciples, here he encourages them to constancy against imminent dangers. And since in dangers there is need of constancy against violence, and need of caution against fraud — for the devil tempts as a lion, and tempts also as a dragon — therefore this part has two sections. In the first of these he encourages the disciples to constancy; in the second he urges them to caution, there: And he said to them: When I sent you etc. Now, encouraging them to constancy, he forearms them against temptation, shows them their defense, and checks their presumption.

First, therefore, as regards the forewarning of temptation, he says: And the Lord said to Simon: Simon, behold, Satan has demanded you, that he might sift you as wheat. He addresses Simon specifically as the chief among all the Apostles. For to him it was said in Matthew 16: "Blessed are you, Simon Bar Jona"; and afterwards: "And I say to you, that you are Peter, and upon this rock I will build my Church." He therefore forearms this one as the principal and foundational stone, by showing the danger of the enemy's assault. For because the devil opposes us, he is therefore called Satan, according to that passage in Zechariah 3: "Satan stood at his right hand to oppose him." He, however, always desires to persecute just men, but cannot do so except insofar as he is permitted by the Lord. Therefore he is said to demand, just as he was permitted by the Lord regarding Job: Job 1: "On a certain day, when the sons of God stood before the Lord, Satan also was present among them"; and power was given to him. He also shakes perfect men, as wheat is shaken in a sieve, because, just as wheat, while it is sifted, is purified, so also are holy men in tribulations. Whence the Gloss: "When Satan seeks to tempt and to shake, as one who purges wheat by winnowing, we are taught that no one's faith can be tempted by the devil unless God permits it." But just as, when wheat is sifted, nothing remains in the sieve except dust, so the devil captures only the perverse: Ecclesiasticus 27: "As when a sieve is shaken, the dust remains, so the perplexity of a man in his thought." For in this sieve the wicked are not purified; Amos 9: "I will shake the house of Israel, as wheat is shaken in a sieve, and not a pebble shall fall upon the ground."

Their witness, then, appears to be the cleansing away of sins with glory. For instance, the Shepherd says: "You will escape the energy of the wild beast, if your heart become pure and blameless." Also the Lord Himself says: "Satan hath desired to sift you; but I have prayed." Alone, therefore, the Lord, for the purification of the men who plotted against Him and disbelieved Him, "drank the cup;" in imitation of whom the apostles, that they might be in reality Gnostics, and perfect, suffered for the Churches which they founded.

Let us urgently pray and groan with continual petitions. For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers, and did not pray with watchfulness; and undoubtedly God, who "rebukes whom He loves, when He rebukes, rebukes that He may amend, amends that He may preserve. Let us therefore strike off and break away from the bonds of sleep, and pray with urgency and watchfulness, as the Apostle Paul bids us, saying, "Continue in prayer, and watch in the same." For the apostles also ceased not to pray day and night; and the Lord also Himself, the teacher of our discipline, and the way of our example, frequently and watch-fully prayed, as we read in the Gospel: "He went out into a mountain to pray, and continued all night in prayer to God." And assuredly what He prayed for, He prayed for on our behalf, since He was not a sinner, but bore the sins of others. But He so prayed for us, that in another place we read, "And the Lord said to Peter, Behold, Satan has desired to sift you as wheat: but I have prayed for thee, that thy faith fail not." But if for us and for our sins He both laboured and watched and prayed, how much more ought we to be instant in prayers; and, first of all, to pray and to entreat the Lord Himself, and then through Him, to make satisfaction to God the Father! We have an advocate and an intercessor for our sins, Jesus Christ the Lord and our God, if only we repent of our sins past, and confess and acknowledge our sins, whereby we now offend the Lord, and for the time to come engage to walk in His ways, and to fear His commandments. The Father corrects and protects us, if we still stand fast in the faith both in afflictions and perplexities, that is to say, cling closely to His Christ; as it is written, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword? None of these things can separate believers, nothing can tear away those who are clinging to His body and blood. Persecution of that kind is an examination and searching out of the heart. God wills us to be sifted and proved, as He has always proved His people; and yet in His trials help has never at any time been wanting to believers.

To humble therefore our tendency to superciliousness, and to repress ambitious feelings, Christ shows that even he who seemed to be great is nothing and infirm. He therefore passes by the other disciples, and turns to him who is the foremost, and set at the head of the company, and says; "that Satan has many times desired to sift you as wheat:" that is, to search and try you, and expose you to intolerable blows. For it is Satan's wont to attack men of more than ordinary excellence, and, like some fierce and arrogant barbarian, he challenges to single combat those of chief repute in the ways of piety. So he challenged Job, but was defeated by his patience, and the boaster fell, being vanquished by the endurance of that triumphant hero. But human nature he makes his prey, for it is infirm, and easy to be overcome: while he is harsh and pitiless and unappeasable in heart. For, as the sacred Scripture says of him, "His heart is hard as a stone: and he stands like an anvil that cannot be beaten out." Yet he is placed under the feet of the saints by Christ's might: for He has said, "Behold, I have given you to tread on serpents and scorpions, and upon all the power of the enemy, and nothing shall hurt you." "Satan therefore, He says, has desired to sift you like wheat: but I have offered supplication in your behalf, that your faith fail not."

See again, He humbles Himself to us, and speaks according to the limits of man's estate, and yet He is God by nature, even though He became flesh. For though He is the power of the Father, by Whom all things are preserved, and from Whom they obtain the ability to continue in well-being, He yet says that He offers supplication as a man. For it was necessary, yes necessary, for Him Who, for the dispensation's sake, became like to us, to use also our words, when the occasion called Him thereto in accordance with what the dispensation itself required. "I have supplicated therefore, He says, that your faith fail not." Now by this then He shows, that if he had been yielded up to Satan to be tempted, he would have proved altogether unfaithful: since, even when not so yielded up, he proved weak from human feebleness, being unable to bear the fear of death. For he denied Christ, when a young girl troubled him in the high priest's palace by saying, "And you also are one of His disciples."

They are the offspring of that spirit who is the author of all evil, who led Adam, by means of his wife, to transgress the commandment, who slew Abel by the hands of Cain, who fought against Job, who was the accuser of Joshua the son of Josedech, who sought to "sift the faith" of the apostles, who stirred up the multitude of the Jews against the Lord, who also now "worketh in the children of disobedience;" from whom the Lord Jesus Christ will deliver us, who prayed that the faith of the apostles might not fail, not because He was not able of Himself to preserve it, but because He rejoiced in the pre-eminence of the Father.

So he asked in the case of the apostles likewise an opportunity to tempt them, having it only by special allowance, since the Lord in the Gospel says to Peter, "Behold, Satan asked that he might sift you as grain; but I have prayed for you that your faith fail not; " that is, that the devil should not have power granted him sufficient to endanger his faith.

Since He repaid the betrayer with woe, and to them who remained in love for Him He foretold great honor in the future, lest they become proud, as though they had accomplished something great by remaining in love for Him and not betraying Him, He says: "Satan has asked to sift you," that is, to trouble, corrupt, and tempt you; but "I have prayed." Do not think, He says, that all this perfection is from yourselves. For the devil strains every effort to tear you away from My love and make you betrayers. The Lord addresses this speech to Peter, because he was both bolder than the rest, and had likely become proud from Christ's promises. Therefore, humbling him, the Lord says that Satan greatly exerted himself against them.

Now this was said to Peter, because he was bolder than the rest, and might feel proud because of the things which Christ had promised.

Beware then of boasting, beware of the world; he is commanded to strengthen his own brethren, who said, Master, we have left all, and followed thee. (Matt. 19:27.)

For indeed he opposed that great high priest Joshua the son of Josedek; and he oftentimes sought to sift us, that our faith might fail. But our Lord and Master, having brought him to trial, said unto him: "The Lord rebuke thee, O devil; and the Lord, who hath chosen Jerusalem, rebuke thee. Is not this plucked out of the fire as a brand?" And who said then to those that stood by the high priest, "Take away his ragged garments from him;" and added, "Behold, I have taken thine iniquities away from thee;" He will say now, as He said formerly of us when we were assembled together, "I have prayed that your faith may not fail."

"And when you have turned back, strengthen your brothers." Just as I (he says) protected your faith by praying that it may not fail when Satan tempts, so you must remember to strengthen and comfort weaker brothers by the example of your repentance, lest they despair of forgiveness. This same exhortation he gives after the resurrection, when he commands three times to feed his sheep to the one who professes loving him three times (for it was fitting that the fear of a threefold denial should be washed away by a threefold confession of love).

As if to say, As I by prayer protected your faith that it should not fail, so do you remember to sustain the weaker brethren, that they despair not of pardon.

Second, with respect to the demonstration of defense, he adds: I have prayed for you, that your faith may not fail. Here the Lord prayed, not that Peter would not fall, but that he would not fail, because, although he fell, he rose again, according to that passage below in the same chapter: "The Lord turned and looked at Peter," etc. Or this can be referred to the Church of Peter, for whose faith the Lord prayed, according to that passage in John seventeen: "I do not pray for them only, but also for those who will believe in me through their word." And this Church, which is signified by Peter's little boat, although it is shaken, nevertheless is not shipwrecked. For God established this in that Church for the confirmation of the others.

Therefore he adds: And you, once converted, confirm your brothers: because, as it is said in Romans fifteen, "we who are stronger ought to bear the weaknesses of the weak," etc.; and this is ordained, according to that passage in Proverbs eighteen: "A brother who is helped by a brother is like a fortified city." From this it is clear that Christ himself, by praying and interceding, confirms the principal members of the Church. On account of which, First Corinthians fifteen: "But thanks be to God, who has given us the victory through Jesus Christ our Lord"; and First Peter, last chapter: "But the God of all grace, who has called us to his eternal glory in Christ Jesus, after you have suffered a little while, will himself perfect, confirm, and establish you." But through the principal members he confirms the weak, according to that passage in Romans one: "I long to see you, that I may impart to you some spiritual grace to strengthen you, that is, to be mutually consoled among you," etc. Hence it is also said to holy Job: "Your words have strengthened those who were faltering," Job four.

The entire firmness of the Church itself principally flows from the solidity of the one Rock and of the one Peter, who is the Vicar of the Rock; as a sign of which thing it was said to Peter: And upon this rock I will build my Church; it was also said to him: I have prayed for thee, Peter, that thy faith fail not: nor was this prayer in vain. Whence Jerome, and it is found in Causa twenty-four, question one: "The Holy Roman Church, which has always remained immaculate, by the Lord's providence and by the blessed Apostle Peter bearing aid, shall in the future remain without any assault of heretics, and shall persist firm and immovable for all time." Therefore this unity of the Supreme Pontiff contributes to the solidity of the Church itself as to permanence.

We have been informed by Crementius the sub-deacon, who came to us from you, that the blessed father Cyprian has for a certain reason withdrawn; "in doing which he acted quite rightly, because he is a person of eminence, and because a conflict is impending," which God has allowed in the world, for the sake of cooperating with His servants in their struggle against the adversary, and was, moreover, willing that this conflict should show to angels and to men that the victor shall be crowned, while the vanquished shall in himself receive the doom which has been made manifest to us. Since, moreover, it devolves upon us who appear to be placed on high, in the place of a shepherd, to keep watch over the flock; if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that "we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool; " and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, "I am the good shepherd, who lay down my life for the sheep. But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scatter-eth them." To Simon, too, He speaks thus: "Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep." We know that this saying arose out of the very circumstance of his withdrawal, and the rest of the disciples did likewise.

Admire the beautiful skill of the passage and the surpassing greatness of the divine gentleness! He fears that Peter's impending fall would lead the disciple to desperation, as though he would be expelled from the glories of the apostleship. Peter's former following of Christ would then lose its reward, because of his inability to bear the fear of death and his denying him. Christ therefore immediately fills him with good hope. He grants him the confident assurance that he will be counted worthy of the promised blessings and gather the fruits of faithfulness. He says, "When you are converted, strengthen your brothers." O what great and incomparable kindness! The affliction of faithlessness had not yet made the disciple ill, and already he has received the medicine of forgiveness.

Or to show that men being as nought, (as regards human nature, and the proneness of our minds to fall,) it is not meet that they should wish to be above their brethren. Therefore passing by all the others, He comes to Peter, who was the chief of them, saying, But I have prayed for thee, that thy faith fail not.

Marvel then at the superabundance of the Divine forbearance: lest He should cause a disciple to despair, before the crime was committed, He granted pardon, and again restored him to his Apostolic rank, saying, Strengthen thy brethren.

They are the offspring of that spirit who is the author of all evil, who led Adam, by means of his wife, to transgress the commandment, who slew Abel by the hands of Cain, who fought against Job, who was the accuser of Joshua the son of Josedech, who sought to "sift the faith" of the apostles, who stirred up the multitude of the Jews against the Lord, who also now "worketh in the children of disobedience;" from whom the Lord Jesus Christ will deliver us, who prayed that the faith of the apostles might not fail, not because He was not able of Himself to preserve it, but because He rejoiced in the pre-eminence of the Father.

(Hom. 82. in Matt.) Now He said not, 'I have granted,' but I have prayed. For He speaks humbly as approaching unto His Passion, and that He may manifest His human nature. For He who had spoken not in supplication, but by authority, Upon this rock I will build my Church, and I will give thee the keys of the kingdom of heaven, (Matt. 16:18.) how should He have need of prayer that He might stay one agitated soul? He does not say, "I have prayed that thou deny not," but that thou do not abandon thy faith.

The devil also asked for power to tempt the apostles, since he did not have it except with divine permission. In the Gospel, the Lord said to Peter, "Behold, Satan has desired to have you, that he may sift you as wheat; but I have prayed for you, that your faith may not fail." That is to say, the devil could not have so much power as to be able to endanger the faith of Peter. We thus see that the threat to our faith as well as its protection are in the power of God.

He speaks thus according to His humanity, for, as God, what need had He to pray? I, He says, prayed "that your faith should not fail." Although you will be shaken somewhat, the seeds of faith will be preserved in you, and although the spirit of the tempter will shake the leaves, the root is alive, and your faith will not fail. This is convenient to understand, namely: since I first addressed My word to you, then — after you weep over your denial of Me and come to repentance — strengthen the others. For this is fitting for you who first confessed Me as the rock and foundation of the Church (Matt. 16:16–18). But these words can be applied not only to the apostles, whom Peter was to strengthen at that time, but also to all believers until the end of the age. Peter! You, having turned back, will be for all a beautiful example of repentance, and none of those who believe in Me will despair, looking at you who, being an apostle, denied Me and yet through repentance again received your former standing among all the apostles and among God's chosen ones from the whole world. Satan asked to sift you and to spoil you like pure wheat by mixing filth into it, because he, as is his custom, envies your love for Me. So he also did with Job. But I did not abandon you entirely, so that your faith would not fail completely. Although I Myself prayed for you, nevertheless do not fall, but having turned back, that is, having brought forth repentance and tears, be for the rest of the faithful as well a model of repentance and hope. And what of Peter?

For albeit thou art for a time shaken, yet thou boldest stored up, a seed of faith; though the spirit has shed its leaves in temptation, yet the root is firm. Satan then seeks to harm thee, because he is envious of my love for thee, but notwithstanding that I have prayed for thee, thou shalt fall. Hence it follows, And when thou art converted, strengthen thy brethren. As if He says, After that thou hast wept and repented thy denial of Me, strengthen thy brethren, for I have deputed thee to be the head of the Apostles. For this befits thee who art with Me, the strength and rock of the Church. And this must be understood not only of the Apostles who then were, but of all the faithful who were about to be, even to the end of the world; that none of the believers might despair, seeing that Peter though an Apostle denied his Lord, yet afterwards by penitence obtained the high privilege of being the Ruler (ἐπιστάτης) of the world.

Now Peter although earnest in spirit, yet still weak in bodily inclination, is declared about to deny his Lord; for he could not equal the constancy of the Divine will. Our Lord's Passion has rivals, but no equal.

And on the fifth day of the week, when we had eaten the passover with Him, and when Judas had dipped his hand into the dish, and received the sop, and was gone out by night, the Lord said to us: "The hour is come that ye shall be dispersed, and shall leave me alone;" and every one vehemently affirming that they would not forsake Him, I Peter adding this promise, that I would even die with Him, He said, "Verily I say unto thee, Before the cock crows, thou shall thrice deny that thou knowest me."

(de Con. Ev. l. iii. c. 2.) Now what is here said concerning the foregoing denial of Peter is contained in all the Evangelists, but they do not all happen to relate it upon the same occasion in the discourse. Matthew and Mark subjoin it after our Lord had departed from the house where He had eaten the Passover, but Luke and John before He went out from thence. But we may easily understand either that the two former used these words, recapitulating them, or the two others anticipating them: only it rather moves us, that not only the words but even the sentences of our Lord, in which Peter being troubled used that boast of dying either for or with our Lord, are given so differently, as rather to compel us to believe that he thrice uttered his boast at different parts of our Lord's discourse, and that he was thrice answered by our Lord, that before the cock crowed he should deny Him thrice.

And therefore this presumption had to be checked, and for this reason it is added: And he said: I tell you, Peter, the cock will not crow today until you deny three times that you know me. Chrysostom: "He permits him to fall, teaching that in all things Christ is to be believed more than one's own conscience." And afterwards: "From this it is apparent that the desire of man does not suffice unless it is sustained by the will of the One above." Whence Augustine in On the Words of the Lord says that the Lord spoke to Peter as a physician to a sick man who believes himself to be well. For he says thus: "The physician, feeling the pulse of Peter's heart, was saying that he would deny him three times"; which indeed he was saying not to incite him to denial, but to check his presumption. Whence Glossa: "He who knows what is in man, lest anyone rashly trust in his own standing, or too rashly despair on account of a fall, as God predicts the manner, time, and number of the denial, and as one who is merciful promises the aid of his defense." Therefore the Lord himself, "who knows our frame," who knows that the thoughts of men are vain, predicts the fall, in order to show that what is said in Proverbs twenty-eight is true: "He who trusts in his own heart is a fool; but he who walks wisely shall be praised." — But if anyone should ask whether Peter believed that the Lord had spoken truly or falsely, I say that he believed it to be true, but under a condition, namely, unless he carefully guarded himself. For he knew that the prediction of Christ in no way prejudged the matter, but rather foretold the freedom of the will.

But what is said here about the denial of Peter seems to be contrary to what is said in Mark fourteen: "Before the cock crows twice, you will deny me three times." But to this it is answered that in truth before the first crowing Peter denied once, and before the second twice, and so Peter completed the threefold denial before the cock completed its crowing. The sense therefore is that the cock will not crow, that is, will not complete its crowing; or before the cock crows, you will deny three times, that is, you will have begun the threefold denial; or you will deny, that is, you will complete the threefold denial in resolve.

The Savior once to Peter showed What hidden power this bird may have, And warned that ere the cock would crow Himself three times must be denied. For evil deeds are ever done Before that herald of the dawn Enlightens humankind and brings An end to error and to sin. Forthwith he wept his bitter fall Whose lying lips denied the Christ, The while his heart was innocent, And steadfast faith his soul preserved. And never more such word he spoke, By slip of tongue or conscious fault, For mindful of the crowing cock, The just man ceased from ways of sin. Hence all now hold in firm belief That in the stillness of the night When loudly crows the joyful cock Our Lord came back from hell's dim shore.

For in the case of Peter, too, he gives you proof that he is a jealous God, when he destined the apostle, after his presumptuous protestations of zeal, to a flat denial of him, rather than prevent his fall. The Christ of the prophets was destined, moreover, to be betrayed with a kiss, for He was the Son indeed of Him who was "honoured with the lips" by the people.

But the Lord, seeing that he speaks thoughtlessly (for, having once heard from the self-existent Truth, who told him that he would undergo temptation, he should not have continued to contradict), declares to him also the form of the temptation, namely: denial. From this we learn the truth that human will is insufficient without the help of God. Peter was left alone for a short time and, it would seem, loved even ardently, yet when God left him, he was tripped up by the enemy. Equally, the help of God is insufficient without the consent of human will. Judas, although the Lord did everything for his benefit, received no benefit, for he did not have a good will. Therefore, let us shudder at the thought of the devil's schemes, how powerful they are against the negligent. Here too, although Peter was strengthened by God, yet when for particular purposes he was left alone, he came to the point of denial. What would have befallen him if he had not been guarded by God and there had not been hidden within him good seeds? For the devil's aim was to bring him too to betrayal; for the devil's "food is sumptuous," as the prophet says (Hab. 1:16). But thanks be to God, who does not abandon the saints, the righteous, and the good of heart, such as Peter was, who loved tenderly and was free from all suspicion regarding the Teacher.

Now the Lord, seeing that Peter spoke boastfully, reveals the nature of his temptation, namely, that he would deny Him; I tell thee, Peter, the cock shall not crow this day, before that thou thrice deny, &c.

From hence we draw a great doctrine, that human resolve is not sufficient without the Divine support. For Peter with all his zeal, nevertheless when forsaken of God was overthrown by the enemy.

O Lord, why do you command me to buy a sword, which you forbid me to strike with? Why do you tell me to have what you forbid me to draw? Unless perhaps it is for the purpose of defense, not necessary vengeance; and I may seem able to be avenged, but unwilling. However, the law does not forbid retaliation, and therefore perhaps you offer two swords to Peter: 'It is enough,' you say, as if it were allowed until the Gospel; so that there may be instruction in the law of equity, and perfection in the Gospel of goodness.

Many consider this unfair: but the Lord is not unfair, who, when He could avenge Himself, preferred to be sacrificed. For it is a spiritual sword, to sell your property, to buy the word by which the naked innermost thoughts are clothed. There is also the sword of passion, to divest the body, and with the stripped-off garments of the slaughtered flesh, a sacred crown of martyrdom is bought for you: which you can gather from the blessings of the Lord, who preached the highest crown of all, if anyone suffers persecution for righteousness. Finally, to let you know that he was talking about his passion, so as not to disturb the minds of the disciples, he gave an example of himself, saying: Because this that is written must be fulfilled in me, that is, he was reckoned among the transgressors.

However, it still moves me that the disciples have brought two swords; lest perhaps one is new, the other of the old Testament, with which we arm ourselves against the snares of the devil? Finally, the Lord says: It is enough, as if nothing is lacking to him whom the teaching of both Testaments has fortified.

But He who forbids to strike, why does He order them to buy a sword? unless perchance that there may be a defence prepared, but no necessary retaliation; a seeming ability to be revenged, without the will. Hence it follows, And he who has not, (that is, a purse,) let him sell his garment, and buy a sword.

Or, because the law does not forbid to return a blow, perhaps He says to Peter, as he is offering the two swords, It is enough, as though it were lawful until the Gospel; in order that there may be in the law, the knowledge of justice; in the Gospel, perfection of goodness. There is also a spiritual sword, that you may sell your patrimony, and buy the word, by which the nakedness of the soul is clothed. There is also a sword of suffering, so that you may strip your body, and with the spoils of your sacrificed flesh purchase for yourself the sacred crown of martyrdom. Again it moves, seeing that the disciples put forward two swords, whether perhaps one is not of the Old Testament, the other of the New, whereby we are armed against the wiles of the devil. Therefore the Lord says, It is enough, because he wanted nothing who is fortified by the teaching of both Testaments.

(cont. Faust. lib. xxii. c. 77.) By no inconsistency then of Him who commands, but by the reason of the dispensation, according to the diversity of times are commandments, counsels, or permissions changed.

When I sent you without purse, and wallet, and sandals, did you lack anything? And they said, Nothing. Then he said to them: But now he that has a purse, let him take it, and likewise a wallet; and he that has none, let him sell his cloak and buy a sword. How rightly does the judgment of the Fathers define discretion as the mother and nurturer of all virtues, and from this saying of the Lord, it is proven, who instructs his disciples not by the same rule of living in times of persecution as in times of peace. For there are virtues that must always be upheld firmly, and there are those that, for time and place, are to be changed by prudent discretion. Who indeed does not know that the bowels of mercy, kindness, humility, patience, modesty, chastity, faith, hope, charity, and the like, are to be kept by the faithful without any interruption of time? But indeed hunger, thirst, vigils, nakedness, reading, psalmody, prayer, the labor of working, teaching, silence, and similar things, if anyone thinks they are always to be performed, not only will he deprive himself of their fruit, but he will incur the mark of indiscreet obstinacy, indeed of stubborn foolishness. Therefore, the Master and Lord of virtues, to insinuate the measure of discretion, sends his disciples to preach, commanding them to take nothing on the way, as he ordains that those who preach the gospel should live by the gospel. But when the danger of death is imminent, and the whole people at once are persecuting both shepherd and flock together, he decrees a rule suitable to the time, permitting them to take money necessary for sustenance until the furor of the persecutors calms down and the time to evangelize returns. Here he also gives us an example that for a just cause, sometimes certain rigors of our commitment can be temporarily set aside without fault. For instance, when we travel through inhospitable regions, it is allowed to carry more provisions for the journey than we had at home. He also commands to take up or to buy a sword if they do not have one, so that readers may know that the disciples do not lack the ability to resist, but rather that the teacher possesses the love of suffering. Where, even if there were no other cause for drawing the sword, that would be enough, so that by the ear of the servant being cut off and healed by the touch of the Lord, the virtue of the Savior's blessing might instruct even his assailants not to endure the anger of the one struck, but rather to prefer to embrace the faith of the risen one.

For He does not train His disciples in the same rule of life, in time of persecution, as in the time of peace. When He sent them to preach, He ordered them to take nothing in the way, ordaining in truth, that He who preaches the Gospel should live by the Gospel. But when the crisis of death was at hand, and the whole nation persecuted both the shepherd and the flock, He proposes a law adapted to the time, allowing them to take the necessaries of life, until the rage of the persecutors was abated, and the time of preaching the Gospel had returned. Herein He leaves us also an example, that at times when a just reason urges, we may intermit without blame somewhat of the strictness of our determination.

And he said to them: When I sent you etc. After he encouraged them to constancy, here he urges them to caution. Which indeed he does through remembrance of past things, through circumspection of present things, and through provision for future things.

First therefore, as regards the remembrance of past things, he says: And he said to them: When I sent you without purse and bag and sandals, did you lack anything? And they said: Nothing. Now the Lord requires of them that in the time of tribulation they be mindful of past tranquility, according to that passage of Ecclesiasticus 11: "In the day of evils, be not unmindful of good things"; and Job 2: "If we have received good things from the hand of God, why should we not endure evil things?" — Or He brings this to memory so that from the past He might give caution for the future, because, Ecclesiastes 8, "he who is ignorant of the past can know future things by no messenger." — Or He asks this to show that it arose by divine ordinance and was observed in the primitive Church, that he who preaches the Gospel should live from the Gospel; whence the Gloss: "He commands that they take nothing for the journey, ordaining namely that he who preaches the Gospel should live from the Gospel." — Or He asks so that He might show from their response that necessities will not be lacking to one who follows the divine counsels. On account of which, Matthew 6: "Be not solicitous for your life, what you shall eat, nor for your body, what you shall put on." "For your Father knows that you need all these things." He does not say this because the Apostles endured no want, but because God supplied it as much as was necessary. Whence 2 Corinthians 4: "We are perplexed, but not destitute"; the Gloss there: "We are as poor to such a degree that necessities fail us, but we are not destitute, because God feeds us." And that word of the Psalm is fulfilled: "Fear the Lord, all you His saints, for there is nothing wanting to those who fear Him"; because exterior want together with interior sufficiency ought not to be reckoned as want, but as wealth; on account of which, 1 Corinthians 1: "In all things you are made rich in Him"; "so that nothing is wanting to you in any grace"; and 2 Corinthians 6: "As having nothing and possessing all things." Whence Chrysostom: "Want has the greatest defense: not even a hundred men can strip the poor and naked man; all things sadden the lover of money; not only men, but even worms and moths wage war against him."

Our Lord had foretold to Peter that he should deny Him; namely, at the time of His being taken. But having once made mention of His being taken captive, He next announces the struggle that would ensue against the Jews. Hence it is said, And he said unto them, When I sent you without purse, &c. For the Saviour had sent the holy Apostles to preach in the cities and towns the kingdom of heaven, bidding them to take no thought of the things of the body, but to place their whole hope of salvation in Him.

(in illud ad Rom. 16. Salutate Priscillam.) Now as one who teaches to swim, at first indeed placing his hands under his pupils, carefully supports them, but afterward frequently withdrawing his hand, bids them help themselves, nay even lets them sink a little; so likewise did Christ deal with His disciples. At the beginning truly He was present to them, giving them most richly abundance of all things; as it follows, And they said unto them, Nothing. But when it was necessary for them to show their own strength, He withdrew from them for a little His grace, bidding them do something of themselves; as it follows, But now he that hath a purse, that is, wherein to carry money, let him take it, and likewise his scrip, that is, to carry provisions in. And truly when they had neither shoes, nor girdle, nor staff, nor money, they never suffered the want of any thing. But when He allowed them purse and scrip, they seem to suffer hunger, and thirst, and nakedness. As if He said to them, Hitherto all things have been most richly supplied to you, but now I would have you also experience poverty, therefore I hold you no longer to the former rule, but I command you to get purse and scrip. Now God might even to the end have kept them in plenty, but for many reasons He was unwilling to do so. First that they might impute nothing to themselves, but acknowledge that every thing flowed from God; secondly, that they might learn moderation; thirdly, that they might not think too highly of themselves. For this cause while He permitted them to fall into many unlooked for evils, He relaxed the rigour of the former law, lest it should become grievous and intolerable.

The Lord, at the beginning of the preaching, sending the disciples to villages and cities, commanded them not to take anything extra, not to carry with them anything even necessary, and not to worry about anything. And in this case they were to come to know His power. For He Himself, caring for them as for the weak, arranged things so that even without their concern, everything necessary flowed to them in abundance.

While they were contending among themselves above concerning priority, He saith, It is not a time of dignities, but rather of danger and slaughter. Behold I even your Master am led to a disgraceful death, to be reckoned with the transgressors. For these things which are prophesied of Me have an end, that is, a fulfilment. Wishing then to hint at a violent attack, He made mention of a sword, not altogether revealing it, lest they should be seized with dismay, nor did He entirely provide that they should not be shaken by these sudden attacks, but that afterwards recovering, they might marvel how He gave Himself up to the Passion, a ransom for the salvation of men.

Or He hereby foretels to them that they would incur hunger and thirst, which He implies by the scrip, and sundry kinds of misery, which he intends by the sword.

Our Lord then was unwilling to blame them as not understanding Him, but saying, It is enough, He dismissed them; as when we are addressing any one, and see that he does not understand what is said, we say, Well, let us leave him, lest we trouble him. But some say, that our Lord said, It is enough, ironically; as if He said, Since there are two swords, they will amply suffice against so large a multitude as is about to attack us.

(Reg. Brev. int. 31.) Or the Lord does not bid them carry purse and scrip and buy a sword, but predicts that it should come to pass, that in truth the Apostles, forgetful of the time of the Passion, of the gifts and law of their Lord, would dare to take up the sword. For often does the Scripture make use of the imperative form of speech in the place of prophecy. Still in many books we do not find, Let him take, or buy, but, he will take, he will buy.

Secondly, as regards the circumspection of present things, He adds: He said therefore to them: But now he who has a purse, let him take it, and likewise a scrip, for sustenance; whence the Gloss: "With the hour of death pressing near, and that entire nation persecuting both shepherd and flock together, He decreed a rule fitting to the time, permitting them to take what is necessary for sustenance, until, with the madness of the persecutors lulled to rest, the time for evangelizing should return." Here a pattern is given, that among unbelievers and strangers and those persecuting the doctrine of truth, provision for sustenance should not be neglected. Whence the Gloss: "If we travel through inhospitable regions, it is permitted to carry more by way of provisions than we would have at home." — And because in persecution there threatens not only the danger of hunger from within, but also the danger of oppression from without, therefore He adds: And he who does not have one, let him sell his tunic and buy a sword, for defense. And the affirmative must be supplied: and he who has a sword, let him take it, namely; and he who does not have one, let him buy one.

But since the Lord does not wish vengeance to be taken by spiritual men, why does He command a sword to be bought? Hence Ambrose says: "Why do You command a sword to be bought, You who forbid striking? Why do You order us to have what You forbid to be drawn? Unless perhaps so that defense might be at the ready, not that vengeance be necessary, and that I might seem to have been able to avenge but unwilling to do so."

It can also be said that this refers to the spiritual sense, so that by the scrip is understood the affection of piety, according to Ecclesiasticus seventeen: "A man's alms are as a purse with him." And in this scrip are placed the stones from the torrent of the Passion, according to 1 Kings seventeen: "David took stones from the torrent and placed them in his shepherd's scrip."

By the sword, however, is understood the zeal for truth, which a man ought first to gird upon himself through the mortification of his own carnality, according to the Psalm: "Gird Your sword upon Your thigh, O most mighty one"; and Song of Songs three: "Each one's sword upon his thigh, because of fears in the night." And it ought to be unsheathed for the rebuke of another's carnality, according to Jeremiah forty-eight: "Cursed is he who withholds his sword from blood"; and Hebrews four: "The word of God is living and effective," etc. And this must be taken up in tribulation, Joel three: "Beat your plowshares into swords and your hoes into spears; let the weak say: For I am strong." These two, namely the scrip and the sword, are to be taken up in tribulation, so that we may have piety toward nature and zeal against vices.

Christ foretold the war about to burst on the Jews. With unendurable violence, it would spread like some river over all their land. He now says, "But now, let him who has a purse take it, and likewise a bag." The saying in appearance had reference to the apostles but in reality applied to every Jew. Christ addressed them. He did not say that the holy apostles must get a purse and bag. He said that whosoever has a purse, let him take it. This means that whoever had property in the Jewish territories should collect all that he had and flee, so that if he could save himself, he might do so. Some did not have the means of equipping themselves for travel and from extreme poverty must continue in the land. "Let such a person," Jesus says, "sell his cloak and buy a sword." From now on, the question with all those who continue in the land will not be whether they possess anything or not, but whether they can exist and preserve their lives. War will come to them with such unendurable force that nothing shall be able to stand against it.

"But now, He says, he that has a purse, let him take it, and a bag in like manner." Tell me then, was this because on second thoughts a more serviceable plan was devised? What need had the holy apostles of purse and bag? What answer must we give to this? That the saying in appearance had reference to them, but in reality applied to the person of every Jew: for they it rather was whom Christ addressed. For He did not say that the holy apostles must get purse and bag, but that "whosoever has a purse, let him take it," meaning thereby, that whosoever had property in the Jewish territories, should collect all that he had together, and flee, so that if he could any how save himself, he might do so. But any one who had not the means of equipping himself for travel, and who from extreme poverty must continue in the land, let even such one, He says, sell his cloak, and buy a sword: for henceforth the question with all those who continue in the land will not be whether they possess anything or not, but whether they can exist and preserve their lives. For war shall befal them with such unendurable impetuosity, that nothing shall be able to stand against it.

Or else; When our Lord says, He who hath a purse, let him take it, likewise a scrip, His discourse He addressed to His disciples, but in reality He regards every individual Jew; as if He says, If any Jew is rich in resources, let him collect them together and fly. But if any one oppressed with extreme poverty applies himself to religion, let him also sell his cloak and buy a sword. For the terrible attack of battle shall overtake them, so that nothing shall suffice to resist it.

Instead of looking at books and pictures about the New Testament I looked at the New Testament. There I found an account, not in the least of a person with his hair parted in the middle or his hands clasped in appeal, but of an extraordinary being with lips of thunder and acts of lurid decision, flinging down tables, casting out devils, passing with the wild secrecy of the wind from mountain isolation to a sort of dreadful demagogy; a being who often acted like an angry god--and always like a god. Christ had even a literary style of his own, not to be found, I think, elsewhere; it consists of an almost furious use of the a fortiori. His "how much more" is piled one upon another like castle upon castle in the clouds. The diction used about Christ has been, and perhaps wisely, sweet and submissive. But the diction used by Christ is quite curiously gigantesque; it is full of camels leaping through needles and mountains hurled into the sea. Morally it is equally terrific; he called himself a sword of slaughter, and told men to buy swords if they sold their coats for them. That he used other even wilder words on the side of non-resistance greatly increases the mystery; but it also, if anything, rather increases the violence. We cannot even explain it by calling such a being insane; for insanity is usually along one consistent channel. The maniac is generally a monomaniac. Here we must remember the difficult definition of Christianity already given; Christianity is a superhuman paradox whereby two opposite passions may blaze beside each other. The one explanation of the Gospel language that does explain it, is that it is the survey of one who from some supernatural height beholds some more startling synthesis.

What is, this? He who said, If any one strike you on the right cheek, turn unto him the other also, (Matt. 5:39.) now arms His disciples, and with a sword only. For if it were fitting to be completely armed, not only must a man possess a sword, but shield and helmet. But even though a thousand had arms of this kind, how could the eleven be prepared for all the attacks and lying in wait of people, tyrants, allies, and nations, and how should they not quake at the mere sight of armed men, who had been brought up near lakes and rivers? We must not then suppose that He ordered them to possess swords, but by the swords He points at the secret attack of the Jews. And hence it follows, For I say unto you, that this that is written must be accomplished in me: And he was numbered with the transgressors. (Isa. 53:12.)

But now He commands the opposite, not contradicting Himself, however, but declaring to them that until now He had cared for them as children and did not make them worry about anything, but from now on they must consider themselves grown up and care for themselves. I, He says, your caring Father, am now departing. From now on take upon yourselves the cares of your own affairs, and do not place everything upon Me; for your affairs will not be as they were, easy and without hardship, but you will be subjected to hunger, and thirst, and many calamities. He hints at this with the words about the bag, the knapsack, and the sword. Therefore be alert, since you will hunger and be in need of food, which is hinted at by the "knapsack," and be courageous, since you will fall into many dangers, which is indicated by the "sword." He says this, of course, not so that they would carry swords with them, but so that, as I said, He might announce the wars and calamities and make them ready for everything. Lest posterity think that the apostles contributed nothing of their own toward godliness, but that everything was from God, the Lord says: no, let it not be so. For I do not wish to use My disciples as soulless instruments, but I require that they also apply what they can do of themselves. And indeed, you will find that the apostles, and especially Paul, successfully carried out many things through human skills as well (Acts 18:3, 20:34); except that the help of God was not absent from them either. At the same time, this was also beneficial for the humility of the apostles. For if they, caring for nothing themselves, expected everything from God and everything were given to them, they might have become proud, as those who had received as their lot something above human nature. Moreover, their nature would have become idle and corrupted if they had invented nothing of themselves but expected everything, as the saying goes, in ready-ground form. Therefore the Lord says to them: from now on carry "knapsacks," that is, arrange and care for yourselves as those who are about to experience hunger, and buy "swords," that is, guard yourselves as those who are about to encounter dangers and wars.

For I tell you that this which is written must still be fulfilled in me: "And he was numbered with the transgressors." For indeed, the things concerning me have an end. Behold why the disciples are advised to take a purse, a bag, and a sword, namely because the Lord was to be numbered with the transgressors, which Isaiah describes among other things (Isa. 53), either with robbers, between whom he was to be crucified, or with the dead to whom he was to descend by death, implying that. And then indeed he was numbered with the transgressors, when he descended to the dead and brought those he found there, who were his, back to the living. As another prophet sings about this: "By the blood of your covenant, you have released your prisoners from the pit wherein is no water" (Zech. 9).

Third, as regards the foresight of future events, He adds: For I say to you that this which is written must yet be fulfilled in Me: And He was reckoned among the wicked: Isaiah fifty-three: "He delivered His soul unto death, and was reckoned among the wicked." Fittingly the Lord foretells this to them, so that from the contemplation of His Passion they might be armed and encouraged, according to 1 Peter four: "Since Christ has suffered in the flesh, arm yourselves also with the same thought." This is the armor to be taken up, according to Ephesians six: "Take up the armor of God, that you may be able to resist in the evil day."

And since nothing encourages a man more in tribulation than the consideration of the end, He therefore adds: For indeed the things that are written about Me have their end, namely through the impending Passion. For above, in the eighteenth chapter: "All things that are written about Me, the Son of Man, shall be accomplished." In this final tribulation indeed there ought to be no lack of spiritual armor, which shall never be wanting to the Church.

And next He tells them the cause of the evil, and of a tribulation so severe and irremediable befalling them, saying, "that He is about according to the Scriptures to be numbered with the transgressors," plainly referring to His being hung upon the cross with the thieves who were crucified with Him, and so enduring a transgressor's punishment: "and the dispensation, having come to this, will now have an end." For He endured indeed for our sakes His saving passion, and thus far the daring wickedness of the Jews proceeded, and this was the consummation of their unbridled fury: but after the passion upon the cross every hand was powerless, "for the enemy had no advantage over Him, and the Son of wickedness could no more hurt Him." For He arose, having trampled upon the grave; He ascended up into heaven, He sat down on the right hand of God the Father; and hereafter He shall come, not in mean estate, as of old, nor in the measure of human nature, but in the glory of the Father, with the holy angels as His body-guard; and He shall sit also upon the throne of His glory, "judging the world in righteousness," as it is written. Then, as the prophet says, "they shall look on Him Whom they pierced:" and Him Whom these wretched beings ridiculed, as they saw Him hang on the precious cross, they shall behold crowned with godlike glory, and in just retribution of their wickedness towards Him, shall fall into the pit of destruction. "What therefore, He says, concerns Me, has an end," as far, that is, as relates to My suffering death in the flesh. And then shall those things which were foretold by the holy prophets in old time, happen to those who slew Him.

He next lays open the cause of these evils, namely, that He suffered the penalty due to the wicked, being crucified with thieves. And when it shall have come at last to this, the word of dispensation will receive its end. But to the persecutors shall happen all that has been foretold by the Prophets.

Some have understood the purchase of the sword differently. By this, they say, He hints at the attack upon Him that is about to take place soon, and at the fact that He would be seized by murderous men. Since before this time they had been disputing with one another about primacy, the Lord says: now is not the time for disputes about primacy, but a time of danger and killings. For even I, your Teacher, will be led to death, and moreover to a dishonorable death. But through this, what was said will be fulfilled in Me: "and He was numbered with the transgressors" (Isa. 53:12). Thus, wishing to indicate the brigand-like attack, He mentioned the sword, and did not reveal it completely, so that they would not be disturbed by some terror, nor did He remain completely silent, so that they would not be thrown into confusion in the event of a sudden attack, and especially so that, recalling it afterwards, they would marvel at His foreknowledge and wonder how He nevertheless gave Himself over to suffering for the salvation of mankind, and therefore they themselves would not flee from any sufferings for the salvation of others.

But they said: Lord, behold, here are two swords. And he said to them: It is enough. Two swords are enough to bear witness to the voluntary suffering of the Savior. One which would show the apostles' courage in striving for the Lord, and, when struck, the ear cut off would demonstrate the Lord's mercy and healing power even unto death. Otherwise, the other sword, not being drawn from its sheath, would show that they were not allowed to do all they could for his defense.

Or the two swords suffice for a testimony that Jesus suffered voluntarily. The one indeed was to teach the Apostles the presumption of their contending for their Lord, and His inherent virtue of healing; the other never taken out of its sheath, to show that they were not even permitted to do all that they could for His defence.

In designation of which he adds: But they said: Lord, behold, here are two swords. And he said to them: It is enough. From which it appears that the word of Christ refers more to the spiritual sense than to the carnal. For two swords would never be sufficient for defense against that innumerable multitude who came with swords and clubs. What he therefore says: It is enough, is understood of the thing signified. For by these two swords are understood the two testaments, in which sufficient doctrine is contained for defending the universal Church, according to that passage of Song of Songs chapter four: "Like the tower of David" — yet it is designated through the twofold sword. And in designation of this, the Seraph took with tongs a coal from the altar, which in its two arms has a double blade, Isaiah chapter six. In designation of this also, in Apocalypse chapter nineteen it is said that "from his mouth went forth a sword sharp on both sides"; and concerning these, Isaiah chapter two: "They shall beat their swords into plowshares," because the words of the Old Testament are useful for preaching. — By the two swords is understood a twofold armament, namely spiritual and material. Whence Bernard to Eugenius: "If the material sword in no way pertained to you, when the Apostles said: Behold, here are two swords, the Lord would not have responded: It is enough, but: It is too much. Both therefore belong to the Church, both the spiritual namely and the material: but the latter indeed is to be drawn for the Church, while the former truly by the Church is to be unsheathed: the former by the hand of the priest, the latter by the hand of the soldier, but indeed at the bidding of the priest and the command of the emperor."

And in foretelling these things, the Lord was speaking of what was about to happen to the country of the Jews. But the divine disciples did not understand the deep meaning of what was said, but supposed rather that He meant that swords were necessary, because of the attack about to be made upon Him by the disciple who betrayed Him, and by those who were assembled to seize Him. For this reason they say, "Lord, behold, here are two swords." And what is the Saviour's reply? "It is enough." Observe how, so to say, He even ridicules their speech, well knowing that the disciples not having understood the force of what was said, thought that swords were required, because of the attack about to be made upon Himself. Fixing His look therefore upon those things which happened to the Jews because of their wicked conduct towards Him, the Saviour, as I said, ridicules their speech, and says, "It is enough:" yes, forsooth, two swords are enough to bear the brunt of the war about to come upon them, to meet which many thousand swords were of no avail.

These things then God prophesied concerning what should befall the country of the Jews, but the disciples understood not the depth of His words, thinking they had need of swords against the coming attack of the traitor. Whence it follows; But they said, Lord, behold, here are two swords.

And in truth, if He wished them to use human aid, not a hundred swords would have sufficed; but if He willed not the assistance of man, even two are superfluous.

I think that the Lord speaks thus in parables so that they might receive benefit later, when they remember and understand. Since at that time they were in such misunderstanding that they said, "Lord, behold, here are two swords," and He, seeing that they did not understand, says, "It is enough," although it was not enough. For if against those who came in a robber-like manner it were necessary to employ human help, then not even a hundred swords would have been enough. But if not human but Divine assistance were needed, then even two swords were superfluous. However, the Lord did not wish to rebuke them for their lack of understanding, but, having said "It is enough," went on His way. This is similar to how we too, when conversing with someone and seeing that he does not understand our words, say: very well, let it be — although it is not well, but so as not to offend him, we let it go. The Lord did this because He saw that the disciples did not understand what was said. He goes forward and leaves off the discourse, allowing the understanding of what was said to the course of events, just as He once said, "Destroy this temple," and the disciples understood only afterward, after His resurrection (John 2:19–22). Some, however, say that by the word "enough" the Lord pointed out the incongruity of the words with the circumstances. The disciples said, "Look, here are two swords," and the Lord, they say, pointing out this incongruity, said: if there are two swords, then that is very much and enough for us against the crowd that will come against us.

According to others, time is divided into five: and this is established by Christ who referred to five summonses: "The kingdom of heaven is like a householder who went out early in the morning to hire laborers for his vineyard." The five summonses were in the morning, and at the third, sixth, ninth and eleventh hours. The morning saw the beginning of the creature, for God placed man in Paradise and commanded him "to till it and to keep it." But man had as yet neither mattock nor hoe: but he was able to make them out of the trees that were obedient to him. The second summons was under the scourge, until Noah who preached that man be more careful; the third, under Abraham who was a worshiper of God and a builder of altars, and it lasted until Moses; the fourth, under Moses through the Law and the prodigies, and it lasted until Christ; the fifth, under Christ and through Christ by means of penance—and He called all men to it and also to the wedding feast.

Avoiding ambition, the Lord speaks about another householder, being himself the householder and the regulator of the kingdom of heaven. By "day" he means the whole age during which at different moments since the transgression of Adam he calls just individuals to their pious work, defining rewards for them for their actions. And so "around the first hour" are those at the time of Adam and Enoch; "at the third hour" those in the time of Noah and Shem and the righteous descending from them, for the second time is also the second calling, when the laws were also different. The workers called "at the sixth hour" are those in the time of Abraham, the time of the institution of the circumcision; those "at the eleventh hour" are those just before Christ's advent. In their time alone the question is asked, "What are you doing standing the whole day idle?" for they do not have the hope of the Lord. They were godless in the world and idle in every good work; they are like those "standing idle in the market place," not groping in search of anything at all but running through their whole life to no purpose. The Lord admonishes them, "Why do you stand idle?" They answer, "No one has hired us; for neither Moses nor any of the holy men spoke to the Gentiles but to Jerusalem alone." Nevertheless the lord sends them too into the vineyard. There are five callings so that he may show that at each time there were sensible people and aimless ones, like the five wise virgins and the five foolish ones, according to their particular times. Some were found worthy, and some in their folly thought little of the coming age. The householder should be considered the Father using the Son as manager, not as a subsidiary but as colleague; for he orders and regulates everything through him, whatever he wishes.

The kingdom of heaven is said to be like a householder who hires workers to cultivate his vineyard. But who more fittingly holds the likeness of a householder than our Creator, who rules those whom he created, and possesses his elect in this world just as a master possesses his subjects in a house? He has a vineyard, namely the universal Church, which, from righteous Abel to the last elect who will be born at the end of the world, has sent forth as many branches as it has produced saints. This householder, therefore, hires workers to cultivate his vineyard at dawn, the third hour, the sixth, the ninth, and the eleventh, because from the beginning of this world until its end he has not ceased to gather preachers to instruct the faithful people. For the morning of the world was from Adam to Noah, the third hour from Noah to Abraham, the sixth from Abraham to Moses, the ninth from Moses to the coming of the Lord, and the eleventh from the coming of the Lord to the end of the world. In this last hour the holy apostles were sent as preachers, who received their full wage though they came late. Therefore the Lord has never ceased to send workers to instruct his people, as if to cultivate his vineyard, because both earlier through the patriarchs, and afterward through the teachers of the law and the prophets, and finally through the apostles, while he cultivated the character of his people, he labored, as it were, through workers in the cultivation of the vineyard. Although, in whatever measure or degree, whoever lived with right faith and good action was a worker of this vineyard.

(Hom. in Ev. xix, 1.) Or; The Master of the household, that is, our Maker, has a vineyard, that is, the Church universal, which has borne so many stocks, as many saints as it has put forth from righteous Abel to the very last saint who shall be born in the end of the world. To instruct this His people as for the dressing of a vineyard, the Lord has never ceased to send out His labourers; first by the Patriarchs, next by the teachers of the Law, then by the Prophets, and at the last by the Apostles, He has toiled in the cultivation of His vineyard; though every man, in whatsoever measure or degree he has joined good action with right faith, has been a labourer in the vineyard.

(ubi sup.) The morning is that age of the world which was from Adam and Noah, and therefore it is said, Who went out early in the morning to hire labourers into his vineyard. The terms of their hiring He adds, And when he had agreed with the labourers for a denarius a day.

Chapter 20, Verse 1 onwards: The kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. After agreeing to pay them the usual daily wage, he sent them into his vineyard. Going out again at about the third hour, he saw others standing idle in the marketplace and said to them, 'You also go into the vineyard, and I will give you whatever is right.' So they went. Again he went out about the sixth and ninth hour and did the same. At about the eleventh hour, he went out and found others standing around, and he said to them, 'Why are you standing here idle all day?' They said to him, 'Because no one has hired us.' He said to them, 'You also go into the vineyard.' When evening came, the owner of the vineyard said to his foreman, 'Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.' So when those hired at about the eleventh hour came, each one received a denarius. But when the first came, they thought that they would receive more; and they themselves also received each a denarius. And receiving it, they murmured against the householder, saying: These last have worked one hour, and you have made them equal to us, who have borne the burden of the day and the heat? But answering one of them, he said: This parable or similitude of the kingdom of heaven is understood from the things that have been set forth. For it is written before it: Many will be first who will be last, and the last first. Not deferring to time but to faith. And he said that the householder went out early in the morning to hire laborers for his vineyard and agreed to pay them a denarius for their work. Then he went out again around the third hour and saw others standing idle in the marketplace, and he promised to pay them what is just, not a denarius. He also did the same at the sixth hour and the ninth hour. And the eleventh hour workers also found others standing idle all day long, and sent them into the vineyard. And when it was evening, the owner of the vineyard instructed his steward to begin paying the workers, starting with the last ones hired and ending with the first ones hired; and all were equally incited against the last ones, accusing the father of the household of unfairness. Not because they received less than what was agreed upon, but because they wanted to receive more than those upon whom the steward had shown his mercy. It seems to me that the first hour belongs to the workers Samuel, Jeremiah, and John the Baptist, who can say with the Psalmist: 'You are my God from my mother's womb' (Psalm 22:11). The third hour belongs to those who began to serve God from their youth. The sixth hour belongs to those who took up the yoke of Christ in mature age. The ninth hour belongs to those who are already declining towards old age. And the eleventh hour belongs to those in their final old age. Yet all receive the same reward, although the labor is different. There are those who explain this parable in a different way. The first hour is said to represent the time from Adam and the other patriarchs to Noah; the third, from Noah to Abraham and the giving of circumcision to him; the sixth, from Abraham to Moses, when the Law was given; the ninth, from Moses to the prophets; the eleventh, from the apostles to the Gentile people, whom everyone envies. Therefore, understanding this itself after the eleventh hour, when it was near the setting of the sun and towards evening, John the Evangelist speaks: My little children, it is the last hour (1 John 2:13). And at the same time, consider that the injustice of the head of the household, which everyone equally accuses the eleventh hour workers of, they do not understand in themselves. For if the head of the household is unjust, he is not unjust in one, but in all: because the worker who was sent to the vineyard in the third hour did not work as much as the one who was sent in the first hour. Similarly, the worker who was sent in the sixth hour worked less than the one in the third hour; and the worker in the ninth hour worked less than the one in the sixth hour. Therefore, every backward calling is envied by the peoples, and is twisted in the grace of the Gospel. Hence, the Savior concludes the parable, saying: The first will be last, and the last first. Thus, the Jews are turned from head to tail, and we are changed from tail to head.

Or, all that were called of old envy the Gentiles, and are pained at the grace of the Gospel.

"For the kingdom of Heaven," He said, "is like to a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with them for a penny a day, he sent them into his vineyard."

"And at the third hour he saw others standing idle, and to them too he said, Go ye also into the vineyard, and whatsoever is right I will give you. And about the sixth and ninth hours he did likewise. And about the eleventh hour, he saw others standing idle, and saith unto them, Why stand ye here all the day idle? But they say unto him, No man hath hired us. He saith unto them, Go ye also into my vineyard, and whatsoever is right, ye shall receive."

"So when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. And the first supposed that they should receive more, and they received likewise every man a penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us that have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong; didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto this last also, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Thus the last shall be first, and the first last: for many are called, but few chosen."

What is to us the intent of this parable? For the beginning doth not harmonize with what is said at the end, but intimates altogether the contrary. For in the first part He shows all enjoying the same, and not some cast out, and some brought in; yet He Himself both before the parable and after the parable said the opposite thing. "That the first shall be last, and the last first," that is, before the very first, those not continuing first, but having become last. For in proof that this is His meaning, He added, "Many are called, but few chosen," so as doubly both to sting the one, and to soothe and urge on the other.

But the parable saith not this, but that they shall be equal to them that are approved, and have labored much. "For thou hast made them equal unto us," it is said, "that have borne the burden and heat of the day."

What then is the meaning of the parable? For it is necessary to make this first clear, and then we shall clear up that other point. By a vineyard He meaneth the injunctions of God and His commandments: by the time of laboring, the present life: by laborers, them that in different ways are called to the fulfillment of the injunctions: by early in the morning, and about the third and ninth and eleventh hours, them who at different ages have drawn near to God, and approved themselves.

But the question is this, whether the first having gloriously approved themselves, and having pleased God, and having throughout the whole day shone by their labors, are possessed by the basest feeling of vice, jealousy and envy. For when they had seen them enjoying the same rewards, they say, "These last have wrought but one hour, and thou hast made them equal unto us, that have borne the burden and heat of the day." And in these words, when they are to receive no hurt, neither to suffer diminution as to their own hire, they were indignant, and much displeased at the good of others, which was proof of envy and jealousy. And what is yet more, the good man of the house in justifying himself with respect to them, and in making his defense to him that had said these things, convicts him of wickedness and the basest jealousy, saying, "Didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto the last even as unto thee. Is thine eye evil, because I am good?"

What then is it which is to be established by these things? For in other parables also this self-same thing may be seen. For the son who was approved is brought in, as having felt this self-same thing, when he saw his prodigal brother enjoying much honor, even more than himself. For like as these enjoyed more by receiving first, so he in a greater degree was honored by the abundance of the things given him; and to these things he that was approved bears witness.

What then may we say? There is no one who is thus justifying himself, or blaming others in the kingdom of Heaven; away with the thought! for that place is pure from envy and jealousy. For if when they are here the saints give their very lives for sinners, much more when they see them there in the enjoyment of these things, do they rejoice and account these to be blessings of their own. Wherefore then did He so frame His discourse? The saying is a parable, wherefore neither is it right to inquire curiously into all things in parables word by word, but when we have learnt the object for which it was composed, to reap this, and not to busy one's self about anything further.

Wherefore then was this parable thus composed? what is its object to effect? To render more earnest them that are converted and become better men in extreme old age, and not to allow them to suppose they have a less portion. So it is for this cause He introduces also others displeased at their blessings, not to represent those men as pining or vexed, away with the thought! but to teach us that these have enjoyed such honor, as could even have begotten envy in others. Which we also often do, saying, "Such a one blamed me, because I counted thee worthy of much honor," neither having been blamed, nor wishing to slander that other, but hereby to show the greatness of the gift which this one enjoyed.

But wherefore can it have been that He did not hire all at once? As far as concerned Him, He did hire all; but if all did not hearken at once, the difference was made by the disposition of them that were called. For this cause, some are called early in the morning, some at the third hour, some at the sixth, some at the ninth, some at the eleventh, when they would obey.

This Paul also declared when he said, "When it pleased Him, who separated me from my mother's womb." When did it please Him? When he was ready to obey. For He willed it even from the beginning, but because he would not have yielded, then it pleased Him, when Paul also was ready to obey. Thus also did He call the thief, although He was able to have called him even before, but he would not have obeyed. For if Paul at the beginning would not have obeyed, much more the thief.

And if they say, "No man hath hired us," in the first place as I said we must not be curious about all the points in the parables; but here neither is the good man of the house represented to say this, but they; but he doth not convict them, that he might drive them to perplexity, but might win them over. For that He called all, as far as lay in Him, from the first even the parable shows, saying, that "He went out early in the morning to hire."

From everything then it is manifest to us, that the parable is spoken with reference to them who from earliest youth, and those who in old age and more tardily, lay hold on virtue; to the former, that they may not be proud, neither reproach those called at the eleventh hour; to the latter, that they may learn that it is possible even in a short time to recover all.

For since He had been speaking about earnestness, and the casting away of riches, and contempt of all one's possessions, but this needed much vigor of mind and youthful ardor; in order to kindle in them a fire of love, and to give vigor to their will, He shows that it is possible even for men coming later to receive the hire of the whole day.

But He doth not say it thus, lest again He should make them proud, but he shows that the whole is of His love to man, and because of this they shall not fail, but shall themselves enjoy the unspeakable blessings.

And this chiefly is what it is His will to establish by this parable. And if He adds, that, "So the last shall be first and the first last; for many are called, but few chosen," marvel not. For not as inferring it from the parable doth He say this, but His meaning is this, that like as this came to pass, so shall that come to pass. For here indeed the first did not become last, but all received the same contrary to hope and expectation. But as this result took place contrary to hope and contrary to expectation, and they that came before were equalled by them that followed, so shall that also come to pass which is more than this, and more strange, I mean, that the last should come to be even before the first, and that the first should be after these. So that that is one thing, and this another.

But He seems to me to say these things, darkly hinting at the Jews, and amongst the believers at those who at first shone forth, but afterwards neglected virtue, and fell back; and those others again that have risen from vice, and have shot beyond many. For we see such changes taking place both with respect to faith and practice.

For the whole of this present life may be called one day, long to us, short compared to the existence of God.

The market-place is all that is without the vineyard, that is, without the Church of Christ.

The Master of the household is Christ, whose house are the heavens and the earth; and the creatures of the heavens, and the earth, and beneath the earth, His family. His vineyard is righteousness, in which are set divers sorts of righteousness as vines, as meekness, chastity, patience, and the other virtues; all of which are called by one common name righteousness. Men are the cultivators of this vineyard, whence it is said, Who went out early in the morning to hire labourers into his vineyard. For God placed His righteousness in our senses, not for His own but for our benefit. Know then that we are the hired labourers. But as no man gives wages to a labourer, to the end he should do nothing save only to eat, so likewise we were not thereto called by Christ, that we should labour such things only as pertain to our own good, but to the glory of God. And like as the hired labourer looks first to his task, and after to his daily food, so ought we to mind first those things which concern the glory of God, then those which concern our own profit. Also as the hired labourer occupies the whole day in his Lord's work, and takes but a single hour for his own meal; so ought we to occupy our whole life in the glory of God, taking but a very small portion of it for the uses of this world. And as the hired labourer when he has done no work is ashamed that day to enter the house, and ask his food; how should not you be ashamed to enter the church, and stand before the face of God, when you have done nothing good in the sight of God?

For in this world men live by buying and selling, and gain their support by defrauding each other.

Or; The idle are not sinners, for they are called dead. But he is idle who works not the work of God. Do you desire to be not idle? Take not that which is another's; and give of that which is your own, and you have laboured in the Lord's vineyard, cultivating the vine of mercy. It follows, And he said unto them, Go ye also into my vineyard. Observe that it is with the first alone that He agrees upon the sum to be given, a denarius; the others are hired on no express stipulation, but What is right I will give you. For the Lord knowing that Adam would fall, and that all should hereafter perish in the deluge, made conditions for him, that he should never say that he therefore neglected righteousness, because he knew not what reward he should have. But with the rest He made no contract, seeing He was prepared to give more than the labourers could hope.

These two hours are coupled together, because in the sixth and ninth it was that He called the generation of the Jews, and multiplied to publish His testaments among men, whereas the appointed time of salvation now drew nigh.

For what is our hiring, and the wages of that hiring? The promise of eternal life; for the Gentiles knew neither God, nor God's promises.

Consider, He gives the reward not the next morning, but in the evening. Thus the judgment shall take place while this world is still standing, and each man shall receive that which is due to him. This is on two accounts. First, because the happiness of the world to come is to be itself the reward of righteousness; so the award is made before, and not in that world. Secondly, that sinners may not behold the blessedness of that day, The Lord saith unto his steward, that is, the Son to the Holy Spirit.

For we always give more willingly, where we give without return, seeing it is for our own honour that we give. Therefore God in giving reward to all the saints shows himself just; in giving to us, merciful; as the Apostle speaks, That the Gentiles might glorify God for his mercy; (Rom. 16:9.) and thence it is said, Beginning from the last even unto the first. Or surely that God may show His inestimable mercy, He first rewards the last and more unworthy, and afterwards the first; for of His great mercy He regarded not order of merit.

And this not with injustice. For he who was born in the first period of the world, lived no longer than the determined time of his life, and what harm was it to him, though the world continued after his leaving it? And they that shall be born towards its close will not live less than the days that are numbered to them. And how does it cut then labour shorter, that the world is speedily ended, when they have accomplished their thread of life before? Moreover it is not of man to be born sooner or later, but of the power of God. Therefore he that is born first cannot claim to himself a higher place, nor ought he to be held in contempt that was born later. And when they had received it, they murmured against the goodman of the house, saying. But if this we have said be true, that both first and last have lived their own time, and neither more nor less; and that each man's death is his consummation, what means this that they say, We have borne the burden and heat of the day? Because to know that the end of the world is at hand is of great force to make us do righteousness. Wherefore Christ in His love to us said, The kingdom of heaven shall draw nigh. (Matt. 4:2.) Whereas it was a weakening of them to know that the duration of the world was to be yet long. So that though they did not indeed live through the whole of time, they seem in a manner to have borne its weight. Or, by the burden of the day is meant the burdensome precepts of the Law; and the heat may be that consuming temptation to error which evil spirits contrived for them, stirring them to imitate the Gentiles; from all which things the Gentiles were exempt, believing on Christ, and by compendiousness of grace being saved completely.

Their complaint was not that they were defrauded of their rightful recompense, but that the others had received more than they deserved. For the envious have as much pain at others' success as at their own loss. From which it is clear, that envy flows from vain glory. A man is grieved to be second, because he wishes to be first. He removes this feeling of envy by saying, Didst thou not agree with me for a denarius?

Or; He says the first shall be last, and the last first, not that the last are to be exalted before the first, but that they should be put on an equality, so that the difference of time should make no difference in their station. That He says, For many are called, but few chosen, is not to be taken of the elder saints, but of the Gentiles; for of the Gentiles who were called being many, but few were chosen.

To establish the truth of this saying, There are many first that shall be last, and last first, the Lord subjoins a similitude.

Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be reformed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God-albeit the wages be various, albeit there be "many mansions", in the house of the same Father having laboured for the "one penny " of the self-same hire, that is, of eternal life; in which (eternal life) God will still less separate them whom He has conjoined, than in this lesser life He forbids them to be separated.

For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the marketplace, and said unto them: Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. The kingdom of heaven is Christ, Who is likened to a man inasmuch as Christ took on our form. He is the householder, as He is Master of the house, that is, of the Church. This Christ, then, went out from the bosom of the Father and hired laborers into the vineyard, namely, into the study of the Scriptures and into the doing of the commandments. Or, He hired each one to labor in the vineyard which is his own soul. He hires one in the morning, that is, in his childhood; another, at the third hour, in his youth; others at the sixth and ninth hours, when they are twenty five or thirty years of age, or simply, in their manhood; and others at the eleventh hour, in their old age. For there are many who came to believe even as old men. Or, in another manner as well, the day is this present age, for in it we labor as if for one day. The Lord, then, called at the first hour those living at the time of Enoch and Noah; at the third hour, those living at the time of Abraham; at the sixth hour, those living at the time of Moses; at the ninth hour, those living at the time of the prophets; at the eleventh hour, namely, at the close of the age, the Gentiles, who had been idle from every good work. No one had hired them because no prophet had been sent to the Gentiles.

Above, the Lord treated of the attainment of the kingdom through the way of common salvation and through the way of perfection; and because some believe they will arrive undeservedly, they are therefore repelled. And first, those who intend to come on account of the antiquity of time; secondly, those on account of carnal origin. The second is at and Jesus going up to Jerusalem, etc. The first, then, is set forth under the parable of the householder and the hired workers. First, he sets forth the parable; secondly, he draws the conclusion to which the parable is directed, at so shall the last be first, and the first last. The parable has two parts. First, he treats of the hiring; secondly, of the remuneration. The second is at and when evening had come, etc. Regarding the first, four hirings are set forth, which are invitations of workers to labor. The second is at and going out about the third hour, etc. The third is at and again he went out about the sixth hour, etc. The fourth is at but about the eleventh hour he went out. Regarding the first, he touches on three things. First, the one hiring is mentioned; secondly, those hired are set forth; thirdly, the manner of hiring. The second is at who went out early in the morning to hire laborers. The third is at and having made an agreement, etc. This householder is God, whose household is the whole world, but especially the rational creature; and he is called a householder from the likeness of governing. Wisdom 14:3: but you, father, govern all things by your wisdom. Who went out early in the morning to hire laborers into his vineyard. Here he treats of those hired. First, it is asked what the vineyard is, who the workers are, why they are hired. What this vineyard is: according to Chrysostom, it is justice, and as many virtues as it produces, so many branches it sends forth. Song of Songs 8:12: my vineyard is before me. Gregory says: the vineyard signifies the holy Church. Isaiah 5:7: the vineyard of the Lord of hosts is the house of Israel. And the various branches. The workers, indeed, are all who descended from Adam, hence all men. Genesis 2:15: the Lord placed Adam in Paradise to work and to keep it. For each one ought to work justice and cultivate it and have care for his neighbor. Sirach 17:12: God commanded each one concerning his neighbor. Likewise, prelates are workers. Isaiah 61:3: and they shall be called the mighty ones of justice in it, the planting of the Lord unto glory. They are called hired workers because they ought to work for their reward, and are like hirelings. Job 7:1: the life of man upon earth is a warfare, and his days are like the days of a hireling. For just as a hireling does not receive his wages immediately but waits, so we in this life. But for one to be a good hireling, he must labor for the advantage of his master: thus if we labor in the vineyard of the Church, we ought to refer everything to God. Hence, 1 Corinthians 10:31: do all things for the glory of the Lord. Likewise, first he cultivates and afterward he eats; and so it is necessary that we first cultivate and prepare the salvation of others, and afterward seek temporal things. Above, chapter 6:33: seek first the kingdom of God, and all these things shall be added unto you. Luke 17:8: gird yourself and serve me while I eat and drink, and afterward you shall eat and drink. Likewise, thirdly, it is required that he be occupied in labor the whole day; thus the cultivator of the Lord's vineyard should spend little time on what pertains to himself, but it is necessary that we spend all our time in the service of God. 1 Corinthians 15:58: abounding in the work of the Lord always. Likewise, he is ashamed to appear before his master unless he has done well; so also one ought not to appear here before the Lord except with a good work. Exodus 23 and 34:20: you shall not appear before me empty. But let us see what morning means. The whole time of this world is one day. Psalm 89:4: a thousand years are as yesterday which is past. The different hours are the different ages. The first is from Adam to Noah, and in that time the Lord admonished men both through messengers and through apparitions to go into the vineyard of justice. Or it can be said that the whole life of a man is one day. The morning of this day is childhood. For childhood is green like grass; hence some are called from childhood, as Jeremiah, Daniel, and John the Baptist were called from childhood. Therefore he says, who went out early in the morning, etc.

He gives to all "their single denarius," which is the grace of the Spirit, perfecting the saints in conformity with God and impressing the heavenly stamp on their souls and leading them to life and immortality.

The denarius I suppose here to mean salvation.

A denarius was a coin anciently equal to ten sesterces, and bearing the king's image. Well therefore does the denarius represent the reward of the keeping of the decalogue. And that, Having agreed with them for a denarius a day, is well said, to show that every man labours in the field of the holy Church in hope of the future reward.

Next, the manner of hiring is determined; hence he says, and having made an agreement with the workers for a denarius a day. By this denarius is signified eternal life, because that denarius was worth ten ordinary coins. Likewise, it had impressed upon it the likeness of the king. Hence, what is signified by this denarius consists in the observance of the Decalogue. Above, chapter 19:17: if you will enter into life, keep the commandments. Likewise, it bears the likeness of God. 1 John 3:2: when he shall appear, we shall be like to him.

The worker at dawn, the third, sixth, and ninth hour designates that ancient Hebrew people, who among their elect from the very beginning of the world, while they strove to worship God with right faith, did not cease, as it were, to labor in the cultivation of the vineyard.

(ubi sup.) The third hour is the period from Noah to Abraham; of which it is said, And he went out about the third hour; and saw others standing in the market-placeidle.

(ubi sup.) He that lives to himself, and feeds on the delights of the flesh, is rightly accused as idle, forasmuch as he does not seek the fruit of godly labour.

Or, He did not call upon the labourers of the third hour for a complete task, but left to their own choice, how much they should work. For they might perform in the vineyard work equal to that of those who had wrought since the morning, if they chose to put forth upon their task an operative energy, such as had not yet been exerted.

Next, he treats of the second hiring: and going out about the third hour, etc. If we take one day as the whole course of the world, just as the first hour signifies the time from Adam to Noah, so the second from Noah to Abraham. Before the promises were made concerning Christ, then through the angels he admonished many, and he also had many who admonished others. But if we take the life of one man, the third hour is adolescence; for just as at the third hour of the day the sun begins to grow warm, so in adolescence the sun of intelligence begins to shine. Likewise, it then begins to grow hot. James 1:11: the sun rose with a burning heat. And he found these in the marketplace and idle. This marketplace is the present life. A marketplace is a place where disputes are conducted; a marketplace is where things are sold and bought, and it signifies the present life, which is full of disputes, buying and selling. 1 John 5:19: the whole world is seated in wickedness. And these were idle, because they had already lost part of their life; for idle are called not only those who do evil, but also those who do not do good. And just as the idle do not attain their end, so neither do these. The end of man is eternal life; therefore, whoever works in the manner he ought will have it, if he has not been idle. Sirach 33:29: idleness has taught much evil.

And he said to them: go you also into my vineyard. Because God rewards according to justice. 1 Samuel 26:23: God will reward according to justice. With these he did not agree upon a denarius. Why with the first, and not with these? The reason is, according as it refers to the age of the world: because Adam was going to sin, he could therefore be excused if he had not known his remuneration; but he knew, because he had tasted. Likewise, he who has better senses, truth is more clearly known to him. Since, therefore, Adam had better senses, truth was more clearly known to him. But with the others he did not agree, because he always pays more than he promises. Isaiah 64:4 and 1 Corinthians 2:9: eye has not seen, besides you, what you have prepared for those who love you. Likewise, the first were hired for the whole day. Therefore they ought to have the full wage; for this reason a denarius for the day is promised to them, which will be the full reward. But the other does not give his whole life to God; therefore he does not agree with him, because it could be that he will work more fervently, and thus will be rewarded more; or so negligently that he will not merit. Therefore he says, and whatever is just I will give you, because if they recover the time lost, they will have the full reward. 1 Corinthians 3:13: every man's work shall be manifest, for the day of the Lord shall declare it. Likewise, he invited the first to go, but these went of their own accord; because in children there is no discretion, and therefore if they do some good, it seems to be more from the Holy Spirit than from discretion; but in adolescence a man is moved by his own counsel. Likewise, of the first it is said that he sent them; of these, that they went of their own accord.

(ubi sup.) The sixth hour is that from Abraham to Moses, the ninth that from Moses to the coming of the Lord.

And again he went out about the sixth and the ninth hour. According as the day is called the age of the world, so the sixth hour was from Abraham to David, and the ninth from David to Christ. But why does he join two hours? Because at that time the people were divided, namely, the Jewish and the Gentile peoples. Hence it can be said that the sixth hour is youth, because just as at midday the sun is at its perfection, so is man in youth. The ninth hour is old age; and he joins these two because the manner of living is the same in both.

But at the eleventh hour the Gentiles are called, to whom it is also said: Why do you stand here idle all day? For those who, after so long a time of the world had passed, had neglected to labor for their life, stood idle, as it were, all day. But consider, brothers, what they answer when questioned: For they say: Because no one has hired us. Indeed, no patriarch, no prophet had come to them. And what does it mean to say: No one has hired us for labor, except: No one has preached to us the ways of life? What then shall we, who cease from good work, say in our excuse, we who came to the faith almost from our mother's womb, who heard the words of life from the very cradle, who from the breasts of holy Church have drunk the draught of heavenly preaching along with the milk of the flesh?

We can indeed also distinguish these same diversities of hours according to the stages of ages for each individual person. For the morning of our understanding is childhood. The third hour can be understood as adolescence, because the sun, as it were, advances higher as the heat of age increases. The sixth hour is youth, because the sun is fixed as if at its center, while in that age the fullness of strength is established. The ninth hour is understood as old age, in which the sun descends as if from its high axis, because that age declines from the heat of youth. The eleventh hour is that age which is called decrepit or advanced. Hence the Greeks call the very elderly not γέροντας but πρεσβυτέρους, to indicate that those whom they call more advanced are more than old. Therefore, since one person is led to a good life in childhood, another in adolescence, another in youth, another in old age, another in decrepit age, workers are called to the vineyard at different hours, as it were.

(ubi sup.) The eleventh hour is that from the coming of the Lord to the end of the world. The labourer in the morning, at the third, sixth, and ninth hours, denotes the ancient Hebrew people, which in its elect from the very beginning of the world, while it zealously and with right faith served the Lord, ceased not to labour in the husbandry of the vineyard. But at the eleventh the Gentiles are called. For they who through so many ages of the world had neglected to labour for their living, were they who had stood the whole day idle. But consider their answer; They say unto him, Because no man hath hired us; for neither Patriarch nor Prophet had come to them. And what is it to say, No man hath hired us, but to say, None has preached to us the way of life,

Or otherwise. The morning is our childhood; the third hour may be understood as our youth, the sun as it were mounting to his height is the advance of the heat of age; the sixth hour is manhood, when the sun is steady in his meridian height, representing as it were the maturity of strength; by the ninth is understood old age, in which the sun descends from his vertical height, as our age falls away from the fervour of youth; the eleventh hour is that age which is called decrepit, and doting.

They then who have neglected till extreme old age to live unto God, have stood idle to the eleventh hour, yet even these the master of the household calls, and oftentimes gives them their reward before other, inasmuch as they depart out of the body into the kingdom before those that seemed to be called in their childhood.

But this, Why stand ye here all the day idle? is not said to such as having begun in the spirit (Gal. 3:3) have been made perfect by the flesh, as inviting them to return again, and to live in the Spirit. This we speak not to dissuade prodigal sons, who have consumed their substance of evangelic doctrine in riotous living, from returning to their father's house; but because they are not like those who sinned in their youth, before they had learnt the things of the faith.

But about the eleventh hour he went out. The fourth hiring is set forth; and he does three things. First, he rebukes; secondly, he excuses; thirdly, they are invited. The second is at they say to him: because no man has hired us. The third is at go you also into my vineyard. He says, therefore, but about the eleventh hour he went out. The ninth hour is the time of Christ. Hence, 1 John 2:18 says: little children, it is the last hour. And Hebrews 1:1: God, who at sundry times spoke of old to the fathers by the prophets, last of all in these days has spoken to us by his Son. Isaiah 52:6: behold, I who spoke, am here. Or it can be called old age, or decrepit age, because some persist in sin until decrepit age. Psalm 89:6: in the evening let it fall and grow dry and wither. And he found others standing. He found others in the marketplace; these, not so. The reason is, according to the Philosopher, that there is a difference between adolescents and the elderly, because adolescents are entirely in hope, while the elderly are not in hope but in memories. Hence the former are found in the marketplace as though wishing to acquire; but these are found standing, as though not wishing to acquire but to preserve what has been acquired. Likewise, he saw the first and did not rebuke them; but he saw these and rebuked them, because the former are still weak, and passions dominate in them, and therefore they are to be excused for not spending their time in the service of God; but the elderly abound in good sense, and therefore he rebukes them: why do you stand here all the day idle? Proverbs 12:11: he who pursues idleness is very foolish; and 28:19: he who pursues idleness shall be filled with poverty.

The last ones, receiving the generosity of the Master instead of troubles, are first to receive their reward, since all those after the Lord's coming have become—through baptism and the union with the Spirit—"sharers in God's nature" and are called sons of God.… For the prophets too have become sharers in the Spirit, but not in the same way as the faithful, since the Holy Spirit is in some way like a leaven for the souls of the faithful and changes the entire man to another condition of life. And so we have become "participants in God's nature," and openly we cry "Abba, Father." The more ancient peoples did not receive the same grace. So Paul too says, "For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship." The ancients then received a spirit of slavery without the honor of adoption. Since therefore we really are first to receive a denarius, we must of necessity be said to be honored above the rest.

At the end of life, which is evening (for the time after Christ's sojourn until the consummation is the time after the eleventh hour, as John says: "It is the last hour"), the householder orders their wages to be given, beginning with the last.

Examine your ways, therefore, dearest brothers, and see if you are already workers of God. Let each one weigh what he does, and consider whether he labors in the Lord's vineyard. For they labor for the Lord who think not of their own things but of the Lord's gains, who serve with zeal of charity, with eagerness of piety, who are watchful for gaining souls, who hasten to lead others along with themselves to life. For he who lives for himself, who feeds on the pleasures of his flesh, is rightly reproached as idle, because he does not pursue the fruit of divine work. He who has neglected to live for God even until the last age has stood idle until the eleventh hour, as it were. Hence it is rightly said to those who are sluggish until the eleventh hour: Why do you stand here idle all day? As if it were openly said: If you did not wish to live for God in childhood and youth, at least come to your senses in the last age, and come to the ways of life, even if late, when you will not have much labor ahead. And such ones, therefore, the householder calls, and often they are rewarded first, because they depart from the body to the kingdom before those who seemed to have been called from childhood.

These then are sent into the vineyard, Go ye also into my vineyard.

There follows their excuse: they say to him: because no man has hired us. If we refer this to the state of the world, these signify the Gentile people, who did not serve God but idols. But they are excused, because they did not have prophets as the Jews did. Hence, Psalm 147:20: he has not done in like manner to every nation, and his judgments he has not made manifest to them. Or according as it refers to the age of man, it signifies that some are not given the occasion of returning to God until old age. And the reason is that all things have their time. Or it can happen from the divine dispensation, because to those who love God, all things work together unto good, Romans 8:28. Hence the Lord knew that if he had called them before, they would not have stood firm. They are therefore hired when they consent, and they rise again more efficaciously. Hence he says, go you also into my vineyard. Hence, although they are decrepit, he still wills all men to be saved, 1 Timothy 2:4. Likewise, to the first he promised a reward, but to these he did not, because it was owed to the former since they served him from the morning; but to these it is owed from mercy alone. Wisdom 4:13: being made perfect in a short time, he fulfilled a long time.

(non occ. sed vid. Raban.) Or, if you choose, the Father saith unto the Son; for the Father wrought by the Son, and the Son by the Holy Spirit, not that there is any difference of substance, or majesty.

Did not the thief come at the eleventh hour, who, even if he did not have time through age, yet had it late through punishment, who confessed God on the cross, and breathed out the spirit of life almost with the voice of his sentence? The householder began to give the denarius from the last, because he led the thief to the rest of paradise before Peter.

Or; The Lord said to his steward, that is, to one of the Angels who was set over the payment of the labourers; or to one of those many guardians, according to what is written, that The heir as long as he is a child is under tutors and governors. (Gal. 4:2.)

But the first labourers having the witness through faith have not received the promise of God, the lord of the household providing some better thing for us, that they without us should not be made perfect. (Heb. 11:40.) And because we have obtained mercy, we hope to receive the reward first, we, that is, who are Christ's, and after us they that wrought before us; wherefore it is said, Call the labourers, and give them their hire, beginning from the last unto the first.

But when they had rendered their day's task, at the fitting time for payment, When even was come, that is, when the day of this world was drawing to its close.

Or, the Lord Jesus Christ Himself is the master of the household, and also the steward, like as He is the door, and also the keeper of the door. For He Himself will come to judgment, to render to each man according to that he has done. He therefore calls His labourers, and renders to them their wages, so that when they shall be gathered together in the judgment, each man shall receive according to his works.

So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the master of the house, saying, These last have laboured but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take what is thine, and go thy way: I desire to give unto this last, even as unto thee; or am I not allowed to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen. Evening means the end of the world. Therefore at the end each one receives his penny, which is the gift of the Holy Spirit re-fashioning man into the image of God and making him a sharer in the divine nature. Those who lived before Christ's incarnation labored more, because death was not yet then destroyed, nor the devil crushed, but sin still had its full vitality. But we who by the grace of Christ have been made righteous through baptism receive power to conquer our opponent who has already been cast down and slain by Christ. Also, according to the first interpretation, those who believed in their youth have a greater labor than those who approached in old age, for the youth, warring with passions, must bear the burden of anger and the heat of desires, while the old man is in tranquility. Nevertheless, all are deemed worthy of the one gift of the Holy Spirit. The parable, then, teaches us that it is possible even in old age to repent and obtain the kingdom, for this is the eleventh hour. Surely the saints are not envious of those who receive the same reward? Far from it. But this shows here that the good things given to the righteous are so great as to even incite one to envy.

And when evening had come, etc. Here he treats of the remuneration. And first is set forth the remuneration; secondly, the murmuring; thirdly, the response. Regarding the first, he does two things. First, the time is set forth; secondly, the person commissioning; thirdly, the person to whom it is committed. The time is set forth: and when evening had come, etc. And this can be understood either of the end of life or of the end of the world. Psalm 29:6: in the evening weeping shall have place, because the light of the world fails. And he says evening, because in this world the judgment will take place. The lord of the vineyard said to his steward. The lord is the whole Trinity. He said to his steward, i.e., to Christ. And there is given to him the power of raising up, the power of judging, and the order of judgment is indicated. The power is indicated: call the workers, i.e., raise the dead. John 5:28: all who are in the tombs shall hear the voice of the Son of God. The power of judging: pay them their hire, i.e., be their judge. Hence he gives him the power of judging. John 5:27: he gave him power to execute judgment, because he is the Son of man. Next, the order is indicated: beginning from the last even to the first. And this can be referred to the age of the world. Beginning from the last, namely, from those who have been imbued with the sacraments. Hence a greater grace was given to them than to the first. Ephesians 3:5: which in other generations was not known, as it is now revealed to his holy apostles. Hence it was more abundantly conferred upon them, although some individual persons in the Old Testament had greater grace in some respect. John 7:39: as yet the Spirit was not given, because Jesus was not yet glorified; not that the Holy Spirit had not been given, but because at that time it was more abundantly given. Or it can be referred to the age of man, because those who are in decrepit age die sooner and are sooner rewarded. Or it can be that from their fervor they recover what was previously lost, as we read of the thief. As to both interpretations, Chrysostom says that what a man does more liberally, he does from mercy rather than in any other way; therefore a certain gracious favor and joy is designated. Luke 15:10: there shall be joy in heaven upon one sinner doing penance.

(de Sanc. Virg. 26.) Because that life eternal shall be equal to all the saints, a denarius is given to all; but forasmuch as in that life eternal the light of merits shall shine diversely, there are with the Father many mansions; so that under this same denarius bestowed unequally one shall not live longer than another, but in the many mansions one shall shine with more splendour than another.

How many fathers were there before the law, how many under the law, and yet those who were called at the Lord's coming arrived at the kingdom of heaven without any delay. Therefore those who labored until the eleventh hour receive the same denarius that those who labored from the first hour awaited with all their desire, because those who came to the Lord at the end of the world obtained an equal reward of eternal life with those who had been called from the beginning of the world.

(ubi sup.) They get alike a denarius who have wrought since the eleventh hour, (for they sought it with their whole soul,) and who have wrought since the first. They, that is, who were called from the beginning of the world have alike received the reward of eternal happiness, with those who come to the Lord in the end of the world.

Then follows the execution: when they came who had come about the eleventh hour, whether Christians, or men in decrepit age, they received each a denarius.

Among these [workers] the first seem to have toiled more than the last as having been subject longer to the devil's fanaticism—sin and death and corruption not yet being overpowered. If examined on an equal basis, the matter supposes that more is owed to the earlier workers, because they lived their life when death and the devil ruled; for this is "the burden of the day and the scorching heat," when not even the dew of the Spirit was present to help men to righteousness.

The Apostle says, 1 Corinthians 3:8: every man shall receive his own reward according to his own labor. But when the first also came (do not refer this to the time of the world, because they would be the Jews), they thought that they should receive more, because they had more in the other world. And they also received each his denarius, because they had their individual robes. But what is this? Will not all have glory equally? I say that in one respect the retribution will be equal, in another respect not; because beatitude can be considered with respect to its object, and thus the beatitude of all is one; or with respect to participation in the object, and thus not all will participate equally, because they will not see as clearly. John 14:2: in my Father's house there are many mansions. And it is like the case where many go to a river, and one carries a larger vessel than another: the river exposes itself entirely, yet not all carry away equally; so whoever has a soul more expanded by charity receives more, etc. Sirach 11:24: the blessing of God hastens to the reward of the just, and in a swift hour his process bears fruit.

Hence those who had preceded in labor also say, murmuring: These last worked one hour, and you have made them equal to us who have borne the burden of the day and the heat? For those have borne the burden of the day and the heat whom it befell from the beginning of the world, because they happened to live here for a long time, to endure also longer temptations of the flesh. For to bear the burden of the day and the heat is for each one to be wearied by the heat of his flesh through the times of a longer life.

And this murmur of the labourers corresponds with the frowardness of this nation, which even in the time of Moses were stiff-necked.

And having received it, they murmured against the master of the house, saying: these last have worked but one hour, etc. Above, the remuneration was set forth; here, the murmuring of some is set forth. But here there is a twofold question, because he says that those who received each their denarius murmured. By the denarius is understood eternal life. Is it to be believed that anyone would murmur after receiving his reward? It does not seem so, because then there would be sin there, as is stated in 1 Corinthians 10:10: neither murmur. Chrysostom says that the force of the statement is not in what is said but in why it is said. Hence it should be understood that the remuneration will be so great that, if it were possible, they would murmur. Or it can be understood in this world. Gregory says that this murmuring is nothing other than the deferral of remuneration, because the saints who came last received their reward immediately, but the first waited a long time. Hence, 2 Corinthians 6:13: having the same recompense, as I speak to children, be you also enlarged, etc. Hence the former murmur because they did not receive immediately; but the latter do not, because they received at once. Hilary and Jerome say thus: sometimes Scripture speaks of the whole number of the people, sometimes from the person of the good, sometimes of the wicked; as in Jeremiah 26:8, that all the people rose up against him, and all the people freed him. Here, all the people is taken for part of the people. Thus, in the first time some were good, and not all; therefore something is attributed by reason of the good, something by reason of the wicked; not that they murmured then, but before, because the Jewish people murmured against the Gentile, that he should be made equal to them.

But it can be asked how those who are called to the kingdom even at a late hour are said to have murmured. For no one who murmurs receives the kingdom of heaven, and no one who receives it can murmur. But because the ancient fathers, up until the coming of the Lord, no matter how justly they had lived, were not led to the kingdom unless He descended who would open the gates of paradise to men by the interposition of His death, their murmuring was this very thing: that they both lived rightly for the sake of receiving the kingdom, and yet were long delayed in receiving the kingdom. For those whom the places of hell, however tranquil, received after their righteousness was completed, for them indeed it was both to have labored in the vineyard and to have murmured. Therefore they receive the denarius as if after murmuring, who after long periods in hell arrived at the joys of the kingdom. But we who come at the eleventh hour do not murmur after our labor and receive the denarius, because after the coming of the Mediator, coming into this world, we are led to the kingdom as soon as we depart from the body, and we receive without delay what the ancient fathers deserved to receive with great delay.

(ubi sup.) Or; To bear the burden and heat of the day, is to be wearied through a life of long duration with the heats of the flesh. But it may be asked, How can they be said to murmur, when they are called to the kingdom of heaven? For none who murmurs shall receive the kingdom, and none who receives that can murmur.

(ubi sup.) Or because the old fathers down to the Lord's coming, notwithstanding their righteous lives, were not brought to the kingdom, this murmur is theirs. But we who have come at the eleventh hour, do not murmur after our labours, forasmuch as having come into this world after the coming of the Mediator, we are brought to the kingdom as soon as ever we depart out of the body.

There is also another question. What does it mean that he says, who have borne the burden of the day and the heat? Because they did not bear more than the time they lived, and modern people likewise. What, then, is meant? A threefold answer is given. The first response is that hope deferred afflicts the soul. Some at the beginning of the world bore the burden, because they knew that their retribution was being deferred; therefore they are said to have borne the burden of the day. Or it can be referred to the Jews, who bore the burdens of the Law, concerning which burden Peter says, Acts 15:10: this is a burden which neither we nor our fathers were able to bear. But the Gentiles did not bear such a burden, because they were not subject to the Law. Or, according to Gregory, because the first men lived for a longer time -- for they lived nine hundred years -- therefore they bore a heavier burden.

(Verse 13.) Friend, I do not harm you. I read in a certain book that this friend who is rebuked by the head of the household is understood as the first hour worker, the prototype, and those who believed at that time.

Did you not come with me from a denarius? A denarius has the figure of a king. Therefore, you have received the reward that I promised to you, that is, my image and likeness: what more do you seek? And it is not so much that you want to receive more yourself, but rather that you desire that no one else receive anything, as if the merit of the reward would be diminished by sharing it with another.

A denarius bears the figure of the king. You have therefore received the reward which I promised you, that is, my image and likeness; what desirest thou more?

Perhaps it is to Adam He says, Friend, I do thee no wrong; didst thou not agree with me for a denarius? Take that thine is, and go thy way. Salvation is thine, that is, the denarius. I will give unto this last also as unto thee. A person might not improbably suppose, that this last was the Apostle Paul, who wrought but one hour, and was made equal with all who had been before him.

By this one to whom his answer is given, may be understood all the believing Jews, whom he calls friends because of their faith.

But he answering said to one of them. Here the reproof is set forth. And first, he shows his justice and his mercy; secondly, the equity of the remuneration. Regarding the first, three things. First, he denies injustice; secondly, he adduces the agreement; thirdly, he adduces the retribution that was made. He says, therefore, but he answering said to one of them -- and add: and to all, because all had the same cause -- he said: friend. He calls him friend because he had drawn him to himself. Deuteronomy 4:37: he chose their seed after them. I do you no wrong, because what is mine I give to this one, not what is yours; therefore I do you no wrong. Job 8:3: does the Almighty pervert judgment? Then he recalls the agreement: did you not agree with me for a denarius? I.e., for obtaining salvation. Genesis 15:1: I am the Lord, your reward exceeding great.

Hence the same householder says: "I wish to give to this last one even as to you." And because the very reception of the kingdom is the goodness of His will, He rightly adds: "Or is it not lawful for me to do what I wish?" For it is a foolish complaint of man against the kindness of God. For there would be no cause for complaint if He does not give what He does not owe, but only if He did not give what He owed.

(Verse 14, 15) Take what is yours and go. I want to give to this last worker the same as I give to you. Or is it not lawful for me to do what I want with my own money? Is your eye evil because I am good? So the last will be first, and the first last. For many are called, but few are chosen.

And yet it is not that thou shouldest have more, but that another should have less that thou seekest. Take that is thine, and go thy way.

That is, take thy reward, and enter into glory. I will give to this last, that is, to the gentile people, according to their deserts, as to thee.

Take what is yours, i.e., what you have by my promise, and go, into glory. 2 Timothy 1:12: I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him against that day. Some explain it thus: take what is yours, i.e., damnation for your murmuring, and go into eternal fire. But this cannot be, because he says that they received each their denarius. Next, he sets forth the mercy bestowed, saying, but I will that to this last also I should give even as to you. And regarding this, he does two things. First, he sets forth the mercy; secondly, the power to show mercy. But I will that to this last, i.e., the Gentile, I should give even as to you. Romans 3:9: what then? Do we excel them? No, not so. But they could say, you cannot.

Hence it is fittingly added: "Or is your eye evil because I am good?" But let no one exalt himself on account of his work, let no one exalt himself on account of time, since with this statement completed, the Truth subsequently cries out: "So the last shall be first, and the first last." For behold, even if we already know what and how great the good things we have done are, we still do not know with what subtlety the heavenly Judge examines these things. And indeed each one should rejoice greatly to be even the last in the kingdom of God.

(ubi sup.) And because the attainment of this kingdom is of the goodness of His will, it is added, Is it not lawful for me to do what I will with mine own? For it is a foolish complaint of man to murmur against the goodness of God. For complaint is not when a man gives not what he is not bound to give, but if he gives not what he is bound to give; whence it is added, Is thine eye evil because I am good?

By the eye is understood his purpose. The Jews had an evil eye, that is, an evil purpose, seeing they were grieved at the salvation of the Gentiles.

On the contrary, he says, or is it not lawful for me to do what I will? Because it is lawful for anyone to do his will with what is his own. For if he were a debtor to another, it would not be lawful for him to do so; likewise, if he were under another; but he is the Lord, and therefore he can give more. For a steward cannot give anything except according to merits; but a king can give without merits. So God, who is Lord of all, can do so. Psalm 113:11: he has done all things whatsoever he willed. Romans 9:19: who resists his will? Here it should be noted that in what is given from mercy there is no respect of persons, because with what is purely mine I can give to whomever I wish without respect of persons. Hence he says, is your eye evil because I am good? It is evident that the preceding murmur did not arise from any defect of the Lord, but from mercy shown to another; therefore, from mercy and goodness. But he is properly wicked who grieves over goodness. Therefore he says, is your eye evil because I am good? Because toward you I showed justice, toward another, mercy? It is evident, however, that this proceeds from goodness. And above, 6:22: if your eye be single, your whole body shall be lightsome. On the goodness of the Lord, Psalm 72:1: how good is God to Israel, to those who are of a right heart.

(de Spir. et Lit. 24.) Or; The lesser are therefore taken as first, because the lesser are to be made rich.

For actual charity prefers inferior things, affectual prefers superior things. For indeed in a well-affected mind there is no doubt, for example, that the love of God is set before the love of man; and among men themselves, the more perfect before the weaker, heaven before earth, eternity before time, the soul before the flesh. Yet in a well-ordered action, the opposite order is often, or even always, found. For concerning care for our neighbor we are both more urgently pressed and more frequently occupied; and we attend to weaker brethren with more diligent care; and to the peace of earth rather than the glory of heaven we attend by the right of humanity and by necessity itself; and by the restlessness of temporal cares we are scarcely permitted to perceive anything of eternal things; and to the ailments of our body, with care of the soul set aside, we attend almost continuously; and indeed to our very weaker members we assign the more abundant honor, according to the judgment of the Apostle (1 Cor 12:23): by this in a certain way fulfilling the word of the Lord, concerning which you have: "The last shall be first, and the first last" (Mt 20:16). Finally, who doubts that one who prays speaks with God? Yet how often are we thence led away and torn away at the command of charity, on account of those who are in need of our work or word? How often does pious quiet piously yield to the tumult of business? How often is a book put down with good conscience, so that one may sweat at the work of the hands? How often, for the sake of administering earthly things, do we most justly abstain from celebrating the very solemnities of the Mass? The order is reversed: but necessity has no law. Actual charity therefore follows its own order according to the command of the head of the household, beginning from the last (Mt 20:8). Surely it is pious and just, for it is no respecter of persons; nor does it consider the value of things, but the necessities of men.

But there were in the play two great human ideas which the mediaeval mind never lost its grip on, through the heaviest nightmares of its dissolution. They were the two great jokes of mediaevalism, as they are the two eternal jokes of mankind. Wherever those two jokes exist there is a little health and hope; wherever they are absent, pride and insanity are present. The first is the idea that the poor man ought to get the better of the rich man. The other is the idea that the husband is afraid of the wife.

I have heard that there is a place under the knee which, when struck, should produce a sort of jump; and that if you do not jump, you are mad. I am sure that there are some such places in the soul. When the human spirit does not jump with joy at either of those two old jokes, the human spirit must be struck with incurable paralysis. There is hope for people who have gone down into the hells of greed and economic oppression (at least, I hope there is, for we are such a people ourselves), but there is no hope for a people that does not exult in the abstract idea of the peasant scoring off the prince. There is hope for the idle and the adulterous, for the men that desert their wives and the men that beat their wives. But there is no hope for men who do not boast that their wives bully them.

But after these things, what follows is very terrible: "For many are called, but few are chosen," because many come to faith, yet few are led to the heavenly kingdom. For behold, how many of us have gathered for today's feast, we fill the walls of the Church, yet who knows how few there are who are numbered in that flock of God's elect? For behold, the voice of all proclaims Christ, but the life of all does not proclaim Him. Most follow God with their voices, but flee from Him by their conduct. Hence Paul says: "They profess to know God, but by their deeds they deny Him." Hence James says: "Faith without works is dead." Hence through the Psalmist the Lord says: "I have declared and spoken, they have multiplied beyond number." For when the Lord calls, the faithful are multiplied beyond number, because sometimes even those come to faith who do not attain to the number of the elect. For here they are mingled with the faithful through confession, but because of their reprobate life they do not deserve to be numbered there in the lot of the faithful. This fold of holy Church receives goats together with lambs; but, as the Gospel attests, when the Judge comes, He separates the good from the wicked, as a shepherd separates the sheep from the goats. For those who here serve the pleasures of their flesh cannot be numbered there in the flock of sheep. There the Judge separates from the lot of the humble those who here exalt themselves in the horns of pride. Those who here, though established in heavenly faith, seek the earth with all their desire, cannot receive the kingdom of heaven.

And you see many such people within the Church, dearest brothers, but you ought neither to imitate them nor to despair of them. For we see what someone is today, but what each one will be tomorrow we do not know. Often one who is seen to come after us surpasses us through the swiftness of good work, and tomorrow we scarcely follow him whom today we seemed to precede. Certainly when Stephen was dying for the faith, Saul was guarding the garments of those who were stoning him. Therefore he himself stoned with the hands of all who were stoning, since he rendered them all free to stone, and yet in the holy Church he surpassed in labors that very one whom by persecuting he made a martyr. There are therefore two things which we ought to consider carefully. For since many are called but few are chosen, the first is that no one should presume too much of himself, because even if he has already been called to the faith, he does not know whether he is worthy of the eternal kingdom. The second is that no one should dare to despair of his neighbor, whom he perhaps sees lying in vices, because he does not know the riches of divine mercy.

(ubi sup.) There be very many come to the faith, yet but few arrive at the heavenly kingdom; many follow God in words, but shun Him in their lives. Whereof spring two things to be thought upon. The first, that none should presume ought concerning himself; for though he be called to the faith, he knows not whether he shall be chosen to the kingdom. Secondly, that none should despair of his neighbour, even though he see him lying in vices; because he knows not the riches of the Divine mercy.

(Verse 16.) Is your eye evil because I am good? So the last shall be first, and the first last. For many are called, but few are chosen. This is the same meaning as the parable of the prodigal son in Luke, where the older son envies the younger and does not want to receive him when he returns and accuses the father of injustice. And so that we may know that this is the meaning we have said, the title and the end of this parable agree. So the last shall be first, and the first last. For many are called, but few are chosen.

Whereto this parable pointed, He shows by adding, So the first shall be last, and the last first; and so the Jews of the head are become the tail, and we of the tail are become the head.

"The Lord (beholdeth and) knoweth them that are His; " and "the plant which (my heavenly Father) hath not planted, He rooteth up; " and "the first shall," as He shows, "be last; " and He carries "His fan in His hand to purge His threshing-floor.

We have indeed, likewise, a second font, (itself withal one with the former, ) of blood, to wit; concerning which the Lord said, "I have to be baptized with a baptism," when He had been baptized already. For He had come "by means of water and blood," just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood. These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood. This is the baptism which both stands in lieu of the fontal bathing when that has not been received, and restores it when lost.

So shall the last be first, and the first last. Here he draws the conclusion for which the whole parable was introduced. And first, he sets forth the conclusion; secondly, he removes a false opinion. He says, so shall the last be first. This can be read in two ways, according to Chrysostom: i.e., the last shall be made equal to the first, so that there will be no difference; and this corresponds to what was said, that each received his own denarius, nor will there be any difference according to time. Or otherwise, i.e., those who are last shall be first. Deuteronomy 28:44: the stranger shall be over you, and shall be the head, and you the tail. Or, some who were first, through negligence will become last; and this corresponds to the preceding, because they began from the last. But someone could say: will not all the first be saved? He says: many are called, but few are chosen, because all who believe by faith are called; but those are chosen who do good works, and these are few, as above, 7:14: narrow is the way that leads to life, and few there are who find it.