Mark § 9
Friday of 12th Sunday
And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς· μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος, ἐν ᾧ ὁ νυμφίος μετ᾿ αὐτῶν ἐστι, νηστεύειν; ὅσον χρόνον μεθ᾿ ἑαυτῶν ἔχουσι τὸν νυμφίον, οὐ δύνανται νηστεύειν.
И҆ речѐ и҆̀мъ і҆и҃съ: є҆да̀ мо́гꙋтъ сы́нове бра́чнїи, до́ндеже жени́хъ съ ни́ми є҆́сть, пости́тисѧ; є҆ли́ко вре́мѧ съ собо́ю и҆́мꙋтъ жениха̀, не мо́гꙋтъ пости́тисѧ:
From the time that the incarnation of our Savior was first promised to the patriarchs, it was always awaited by many upright souls with tears and mourning—until he came. From that time when, after his resurrection, he ascended to heaven, all the hope of the saints hangs upon his return. It was at the time when he was keeping company with humanity that his presence was to be celebrated. Then it would have been unfitting to weep and mourn. For like the bride, she had him with her bodily whom she loved spiritually. Therefore the bridegroom is Christ, the bride is the church, and the friends of the bridegroom and of the marriage are each and every one of his faithful companions. The time of his marriage is that time when, through the mystery of the incarnation, he is joining the holy church to himself. Thus it was not by chance, but for the sake of a certain mystical meaning that he came to a marriage ceremony on earth in the customary fleshly way, since he descended from heaven to earth in order to wed the church to himself in spiritual love. His nuptial chamber was the womb of his virgin mother. There God was conjoined with human nature. From there he came forth like a bridegroom to join the church to himself.
Homilies on the Gospels 1.14Here is another curious remark: in almost every religion there are unpleasant observances like fasting. This Man suddenly remarks one day, "No one need fast while I am here." Who is this Man who remarks that His mere presence suspends all normal rules? Who is the person who can suddenly tell the school they can have a half holiday? Sometimes the statements put forward the assumption that He, the Speaker, is completely without sin or fault. This is always the attitude. "You, to whom I am talking, are all sinners," and He never remotely suggests that this same reproach can be brought against Him.
What Are We to Make of Jesus Christ?, from God in the DockCan the children of the bridechamber fast while the bridegroom is present? Why should they keep a bodily fast who are effectively cleansed by the Word, who came in bodily form as visible Word? The time of his sojourning among us was not one of mourning, but gladness.
ORATION 30, ON THE SON 10It is better to drink wine in moderation than to drink water in excess. Some who are holy drink wine in moderation. Some who squander water immoderately may be depraved and pleasureloving. So it appears to me. Do not therefore ascribe blame or praise to the eating of food as such, or to the drinking of wine, but rather to those who make proper or improper use of food and drink. Recall Joseph who in patriarchal times drank wine with the Egyptians and was in no way injured in his judgment, having taken heed to the admonitions of his conscience. But then compare the sorrier examples of Pythagoras, Diogenes and Plato, and with them also the Manichaeans, and other sects of philosophers, who did not heed these admonitions. Some of them came to such a pitch of sensuality or pride that they even forgot the God of the universe and worshiped lifeless images. So the blessed Apostle Peter and those who were with him did not hesitate to receive wine and make use of it. It was just because of this that our Lord's detractors actively reproached the redeemer of all and their teacher, and made complaints against him, saying, "Why do not your disciples fast like John?" Lausiac History.
It is better to drink wine in moderation than to drink water in excess. Some who are holy drink wine in moderation. Some who squander water immoderately may be depraved and pleasure-loving. So it appears to me. Do not therefore ascribe blame or praise to the eating of food as such, or to the drinking of wine, but rather to those who make proper or improper use of food and drink. Recall Joseph who in patriarchal times drank wine with the Egyptians and was in no way injured in his judgment, having taken heed to the admonitions of his conscience. But then compare the sorrier examples of Pythagoras, Diogenes and Plato, and with them also the Manichaeans, and other sects of philosophers, who did not heed these admonitions. Some of them came to such a pitch of sensuality or pride that they even forgot the God of the universe and worshiped lifeless images. So the blessed Apostle Peter and those who were with him did not hesitate to receive wine and make use of it. It was just because of this that our Lord's detractors actively reproached the redeemer of all and their teacher, and made complaints against him, saying, "Why do not your disciples fast like John?"
LAUSIAC HISTORYTrue death is not a result of hunger for bread nor a result of thirst for this tangible water, but as a result of a hunger for hearing the word of the Lord. True death arises in the souls of those who do not hear. For one does "not live by bread alone, but by every word coming out through the mouth of God." This is why … the attendants of the bridegroom cannot fast as long as the bridegroom is with them.
COMMENTARY ON THE PROPHET ISAIAH(Vict. Ant. e Cat. in Marc.) He then calls Himself a bridegroom, as if about to be betrothed to the Church. For the betrothal is giving an earnest, namely, that of the grace of the Holy Ghost, by which the world believed.
Catena Aurea by Aquinas(Vict. Ant. e Cat. in Marc.) But intercourse with Him, He says, is far removed from all sorrow, when He adds, As long as they have the bridegroom with them, they cannot fast. He is sad, from whom some good is far removed; but he who has it present with him rejoices, and is not sad. But that He might destroy their elation of heart, and show that He intended not His own disciples to be licentious, He adds, But the days will come when the bridegroom shall be taken, &c. as if He said, The time will come, when they will show their firmness; for when the Bridegroom shall be taken from them, they will fast as longing for His coming, and in order to unite to Him their spirits, cleansed by bodily suffering. He shows also that there is no necessity for His disciples to fast, as having present with them the Bridegroom of human nature, Who every where executes the words of God, and Who gives the seed of life. The sons of the Bridegroom also cannot, because they are infants, be entirely conformed to their Father, the Bridegroom, Who, considering their infancy, deigns to allow them not to fast: but when the Bridegroom is gone, they will fast, through desire of Him; when they have been made perfect, they will be united to the Bridegroom in marriage, and will always feast at the king's banquet.
Catena Aurea by AquinasBut He said to them: now I, the Bridegroom, am with them, and therefore they ought to rejoice, not fast; but when I am taken from this life, then, being subjected to afflictions, they will both fast and grieve. He calls Himself the "Bridegroom" not only because He betrothed to Himself virgin souls, but also because the time of His first coming is not a time of weeping and sorrow for those who believe in Him, nor a burdensome time, but one that gives us rest through baptism without the works of the law. Indeed, what labor is it to be baptized? And yet in this easy act we find salvation. The "sons of the bridechamber" are the apostles, because they were deemed worthy of the joy of the Lord and were made partakers of every heavenly good and consolation. You may also understand it this way: that every person, when he practices virtue, is a "son of the bridechamber," and as long as he has the Bridegroom Christ with him, he does not fast, that is, he does not perform works of repentance; for why should he repent who does not fall? But when the Bridegroom Christ is taken from him, that is, when he falls into sin, then he begins to fast and repent, in order to heal the sin.
Commentary on MarkHe also calls Himself a bridegroom, not only as betrothing to Himself virgin minds, but because the time of His first coming is not a time of sorrow, nor of sadness to believers, neither does it bring with it toil, but rest. For it is without any works of the law, giving rest by baptism, by which we easily obtain salvation without toil. But the sons of the nuptials or of the Bridegroom are the Apostles; because they, by the grace of God, are made worthy of every heavenly blessing, by the grace of God, and partakers of every joy.
We must also understand, that every man whose works are good is the son of the Bridegroom; he has the Bridegroom with him, even Christ, and fasts not, that is, does no works of repentance, because he does not sin: but when the Bridegroom is taken away by the man's falling into sin, then he fasts and is penitent, that he may cure his sin.
Catena Aurea by AquinasBut the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ᾿ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείναις ταῖς ἡμέραις.
прїи́дꙋтъ же дні́е, є҆гда̀ ѿи́метсѧ ѿ ни́хъ жени́хъ, и҆ тогда̀ постѧ́тсѧ въ ты̑ѧ дни̑:
Do ye who are able fast the day of the preparation and the Sabbath-day entirely, tasting nothing till the cock-crowing of the night; but if any one is not able to join them both together, at least let him observe the Sabbath-day; for the Lord says somewhere, speaking of Himself: "When the bridegroom shall be taken away from them, in those days shall they fast." In these days, therefore, He was taken from us by the Jews, falsely so named, and fastened to the cross, and "was numbered among the transgressors."
Constitutions of the Holy Apostles Book 5No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.
οὐδεὶς ἐπίβλημα ράκους ἀγνάφου ἐπιρράπτει ἐπὶ ἱματίῳ παλαιῷ· εἰ δὲ μήγε, αἴρει τὸ πλήρωμα αὐτοῦ, τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται.
и҆ никто́же приложе́нїѧ пла́та небѣ́лена пришива́етъ къ ри́зѣ ве́тсѣ: а҆́ще ли же нѝ, во́зметъ коне́цъ є҆гѡ̀ но́вое ѿ ве́тхагѡ {ѿто́ргнетъ приставле́нїе є҆гѡ̀ но́вое (нѣ́что) ѿ ве́тхагѡ}, и҆ го́рша дира̀ бꙋ́детъ:
(ubi sup.) Neither was it fitting to sew on a, new piece; that is, a portion of doctrine which teaches a general fast from all the joy of temporal delights; for if this be done, the teaching is rent, and agrees not with the old part. But by a new garment is intended good works, which are done externally, and by the new wine, is expressed the fervour of faith, hope, and charity, by which we are reformed in our minds.
Catena Aurea by AquinasThe souls of some are like an old garment, an old wineskin—not as yet renewed by faith. Not yet renovated in the grace of the Spirit, they remain weak and earthly. All their affections are turned toward this life, fluttering after worldly show, loving a glory that is ephemeral. If such a soul should incidentally hear that if he became a Christian he would immediately become like a servant, as if he had a manacle on his foot, he would recoil with indignity and horror from the word as preached.
CONCERNING THE STATUES, HOMILY 16.9(Vict. Ant. e Cat in Marc.) As if He said, because these are preachers of the New Testament, it is not possible that they should serve old laws; but ye who follow old customs, fitly observe the fasts of Moses. But for these, who are about to hand down to men new and wonderful observances, it is not necessary to observe the old traditions, but to be virtuous in mind; some time or other however they will observe fasting with other virtues. But this fasting is different from the fasting of the law, for that was one of restraint, this of goodwill; on account of the fervour of the Spirit, Whom they cannot yet receive. Wherefore it goes on, And no one putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put in new bottles.
Catena Aurea by AquinasThe Spirit of God, and the Word of God, and the Reason of God-Word of Reason, and Reason and Spirit of Word-Jesus Christ our Lord, namely, who is both the one and the other, -has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself.
On PrayerJust as an "unshrunk," that is, new patch, by its firmness will only tear the old garment if sewn onto it, and just as new wine by its strength will burst old wineskins, so too My disciples have not yet grown strong, and therefore, if we burden them, we will thereby do them harm, since in the weakness of their understanding they are still like an old garment. Thus, one should not impose upon them the heavy commandment of fasting. Or you can also understand it this way: Christ's disciples, being already new people, cannot serve old customs and laws.
Commentary on MarkOr else the disciples are likened to old garments on account of the infirmity of their minds, on which it was not fitting to impose the heavy command of fasting.
Catena Aurea by AquinasAnd no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.
καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ρήσσει ὁ οἶνος ὁ νέος τοὺς ἀσκούς, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπολοῦνται· ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον.
и҆ никто́же влива́етъ вїна̀ но́ва въ мѣ́хи вє́тхи: а҆́ще ли же нѝ, просади́тъ вїно̀ но́вое мѣ́хи, и҆ вїно̀ пролїе́тсѧ, и҆ мѣ́си поги́бнꙋтъ: но вїно̀ но́вое въ мѣ́хи нѡ́вы влїѧ́ти {подоба́етъ}.
And no one puts wine, etc. He also compares them to old wineskins, which he says are more easily burst by new wine, that is, by spiritual precepts, than being able to contain it. However, they were already new wineskins when, after the ascension of the Lord, they were renewed by praying and hoping for the desire of His consolation. For then they received the Holy Spirit, when, filled with it, they spoke in all tongues, it was said by the Jews who did not understand but nonetheless truly witnessed: These men are full of new wine (Acts 2). For new wine had already come into new wineskins, that is, the fervor of the Holy Spirit had filled the hearts of the spiritually new. Otherwise. A teacher must be cautious not to entrust the secrets of new mysteries to a soul not yet renewed but still enduring in the oldness of wickedness. But if anyone asks what the difference mystically is between new wine and a new garment, it is easily apparent, because we are internally refreshed and intoxicated by wine, whereas we are externally clothed by a garment. But while both pertain to the significance of spiritual life, the garment indeed insinuates our good works which we perform outwardly and by which we shine before men. However, new wine expresses the fervor of faith, hope, and charity, by which in the sight of our Creator we are inwardly renewed in the newness of our mind.
On the Gospel of Mark(ubi sup.) For He compares His disciples to old bottles, who would burst at spiritual precepts, rather than be held in restraint by them. But they will be new bottles, when after the ascension of the Lord, they are renewed by desiring His consolation, and then new wine will come to the new bottles, that is, the fervour of the Holy Ghost will fill the hearts of spiritual men. A teacher must also take heed not to commit the hidden things of new mysteries to a soul, hardened in old wickedness.
Catena Aurea by AquinasHe has prescribed for his new disciples of the New Testament a new form of prayer. For this it was fitting that new wine be stored in new wine skins and that a new patch be sewed upon a new garment. What had prevailed in days gone by was either abolished, like circumcision, or completed, like the rest of the law, or fulfilled, like the prophecies, or brought to its perfection, like faith itself. Everything has been changed from carnal to spiritual by the new grace of God which, with the coming of the gospel, has wiped out the old era completely.
ON PRAYER 1
And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?
Καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ τῶν Φαρισαίων νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ· διατὶ οἱ μαθηταὶ Ἰωάννου καὶ οἱ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσι;
[Заⷱ҇ 9] И҆ бѧ́хꙋ ᲂу҆ченицы̀ і҆ѡа́ннѡвы и҆ фарїсе́йстїи постѧ́щесѧ. И҆ прїидо́ша и҆ глаго́лаша є҆мꙋ̀: почто̀ ᲂу҆ченицы̀ і҆ѡа́ннѡвы и҆ фарїсе́йстїи постѧ́тсѧ, а҆ твоѝ ᲂу҆чн҃цы̀ не постѧ́тсѧ;
(de Con. Evan. ii. 27) But it may be thought that He added Pharisees, because they joined with the disciples of John in saying this to the Lord, whilst Matthew relates that the disciples of John alone said it: but the words which follow rather show that those who said it spoke not of themselves, but of others. For it goes on, And they come and say unto him, Why do the disciples, &c. For these words show, that the guests who were there came to Jesus, and had said this same thing to the disciples, so that in the words which he uses, they came, he speaks not of those same persons, of whom he had said, And the disciples of John and the Pharisees were fasting. But as they were fasting, those persons who remembered it, come to him. Matthew then says this, And there came to him the disciples of John, saying, because the Apostles also were there, and all eagerly, as each could, objected these things.
(ubi sup.) Mark here calls them children of the nuptials, whom Matthew calls children of the bridegroom; for we understand the children of the nuptials to be not only those of the bridegroom, but also of the bride.
Catena Aurea by AquinasTake heed that you do not make fasting to consist only in abstinence from meats. True fasting is to refrain from vice. Shred to pieces all your unjust contracts. Pardon your neighbors. Forgive them their trespasses.
HOMILY 1, ON FASTINGAnd the disciples of John were there, etc. Others recount that the evangelists themselves questioned the Pharisees and the disciples of John about this with the Lord. Here, however, the evangelical message seems to sound as if some others, moved by this concern, posed this question to him. From which it must be gathered that this question was posed to the Lord by many, namely by the Pharisees and the disciples of John, and by the guests or by others who were moved by this: why do the disciples of John and the Pharisees fast; but the disciples of the Savior do not fast. However, in a mystical sense, it can be explained thus: that the disciples of John and the Pharisees fast, but those of Christ do not fast, because everyone who either boasts of works of the law without faith, or, which is more serious, follows the traditions of men, or even certainly hears the preaching of Christ with the ear of the body only and not with the faith of the heart, abstaining from spiritual goods, with a fasting heart, withers away. But he who is faithfully incorporated by love into the members of Christ cannot fast, who feasts on his flesh and blood. Otherwise, John does not drink wine and strong drink, the Lord eats and drinks with publicans and sinners, because he increases merit through abstinence when there is no power in nature. The Lord, however, who naturally possesses the ability to forgive sins, why would he avoid those whom he could make even purer by abstaining? But Christ also fasted, so that you would not evade the precept, he ate with sinners, so that you would perceive grace, recognize power. And Jesus said to them: Can the children of the marriage feast fast, as long as the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. But the days will come when the bridegroom shall be taken from them, and then they shall fast on that day. In Matthew, it is thus placed: Can the children of the bridegroom mourn as long as the bridegroom is with them? (Matt. IX). The bridegroom is therefore Christ; the bride is the Church. From this holy and spiritual union, the apostles are created. They cannot mourn and fast, as long as they see the bridegroom in the wedding chamber and know that the bridegroom is with the bride. But when the nuptials are over and the time of passion and resurrection has come, then the children of the bridegroom will fast. According to the laws of allegory, it must be understood that as long as the bridegroom is with us and we are in joy, we can neither fast nor mourn. But when he has withdrawn and flown away because of sins, then fasting must be prescribed, then grief must be taken up. No one sews a patch of unshrunken cloth on an old garment. Otherwise, the new patch takes away from the old, and a worse tear is made. When the Lord was asked why his disciples did not fast, he responded that those who are still carnal and not yet solidified in the faith of his passion and resurrection cannot endure the more severe precepts of fasting and continence, lest through excessive austerity they also lose the faith which they seemed to have. Hence, he still calls the disciples old garments, to which a new patch, that is, any piece of doctrine pertaining to the temperance of a new life, is unfitly sewn, because if this happens, the doctrine itself is, in a way, torn, whose part that pertains to fasting from food is untimely handed down, since it teaches a general fasting not only from the desire for food but from all temporal delights. Whose like a patch, that is, some part that pertains to food, he says should not be imparted to men still bound to old customs, because from there also a kind of tearing seems to happen, and it does not fit with the oldness itself.
On the Gospel of MarkBut John did not drink wine and strong drink, because he who has no power by nature, obtains more merit by abstinence. But why should the Lord, to whom it naturally belonged to forgive sins, shun those whom he could make more pure, than those who fast? But Christ also fasted, lest He should break the precept, He ate with sinners, that thou mightest see His grace, and acknowledge His power. It goes on; And Jesus said unto them, Can the children, &c.
Catena Aurea by Aquinas(ubi sup.) But in a mystical sense, it may thus be expressed; that the disciples of John and the Pharisees fast, because every man who boasts of the works of the law without faith, who follows the traditions of men, and receives the preaching of Christ with his bodily ear, and not by the faith of the heart, keeps aloof from spiritual goods, and wastes away with a fasting soul. But he who is incorporated into the members of Christ by a faithful love cannot fast, because he feasts upon His Body and Blood. It goes on, No one seweth a piece of rough, that is, new, cloth on an old garment: else the new piece that filleth it up taketh away from the old, and the rent is made worse.
Catena Aurea by Aquinas(non occ.) As above, the Master was accused to the disciples for keeping company with sinners in their feasts, so now, on the other hand, the disciples are complained of to the Master for their omission of fasts, that so matter for dissension might arise amongst them. Wherefore it is said, And the disciples of John and the Pharisees used to fast.
Catena Aurea by Aquinas(non occ.) The disciples of John, therefore, and of the Pharisees, being jealous of Christ, ask Him, whether He alone of all men with His disciples could, without abstinence and toil, conquer in the fight of the passions.
Catena Aurea by AquinasNow the Pharisees and the disciples of John, not having understood the power of this freedom, reproached Christ boldly, saying, "Why do we fast so much, and thy disciples fast not?" But Jesus made answer unto them in words the meaning of which was above the power of their understanding, saying, "The children of the bride-chamber cannot fast so long as the bridegroom is with them, for as at a feast it is not only the bridegroom who is clothed in white, and who is occupied with pleasure, but also those who have been bidden to the feast, and similarly, it is not only I, Who, after the conquest and the payment of the debt of all sufferings having arrived at this freedom of the feast, rejoice and am glad, but also My disciples, who have been invited unto the kingdom, and them do I make to participate with Me; but the days shall come when I shall be taken from them, and then shall they fast in those days, that is to say, when the full light of the power of free-will hath been gathered unto Me, then shall they also kindle the lamps of their endurance."
13 Ascetic Discourses, Discourse 11 -- On AbstinenceAt all events, in the Gospel they think that those days were definitely appointed for fasts in which "the Bridegroom was taken away; " and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of" the Law and the prophets until John.
On FastingJohn's disciples, being still imperfect, held to Jewish customs. Therefore some of those who came to Christ presented them as an example and blamed Him because His disciples did not fast equally with them.
Commentary on MarkFor the disciples of John being in an imperfect state, continued in Jewish customs.
Catena Aurea by Aquinas