Matthew § 53

(Quaest. in Ev. i. 11.) A grain of mustard seed may allude to the warmth of faith, or to its property as antidote to poison. It follows; Which a man took and sowed in his field.

(ubi sup.) Dogmas are the decisions of sects, the points, that is, that they have determined.

The word which proclaims the kingdom of heaven is sharp and pungent as mustard, and represses bile, that is, anger, and checks inflammation, that is, pride; and from this word the soul's true health and eternal soundness flow. To such increased size did the growth of the word come, that the tree which sprang from it (that is the Church of Christ established over the whole earth) filled the world, so that the fowls of the air — that is, divine angels and lofty souls— dwelt in its branches.

This especially is true of the toy theatre; that, by reducing the scale of events it can introduce much larger events. Because it is small it could easily represent the earthquake in Jamaica. Because it is small it could easily represent the Day of Judgment. Exactly in so far as it is limited, so far it could play easily with falling cities or with falling stars. Meanwhile the big theatres are obliged to be economical because they are big. When we have understood this fact we shall have understood something of the reason why the world has always been first inspired by small nationalities. The vast Greek philosophy could fit easier into the small city of Athens than into the immense Empire of Persia. In the narrow streets of Florence Dante felt that there was room for Purgatory and Heaven and Hell. He would have been stifled by the British Empire. Great empires are necessarily prosaic; for it is beyond human power to act a great poem upon so great a scale. You can only represent very big ideas in very small spaces.

(Mor. xix. 1.) Christ Himself is the grain of mustard seed, who, planted in the garden of the sepulchre, grew up a great tree; He was a grain of seed when He died, and a tree when He rose again; a grain of seed in the humiliation of the flesh, a tree in the power of His majesty.

(ubi sup.) The birds lodge in its branches, when holy souls that raise themselves aloft from thoughts of earth on the wings of the virtues, breathe again from the troubles of this life in their words and comfortings.

The Lord compared his reign with a grain of mustard seed, which is very pungent and the smallest of all seeds. Its inherent potency is heightened under stress and pressure. Therefore, after this grain is sown in the field—that is, when it has been seized by someone and delivered up to death as though buried in the field by a sowing of its body—it grows up to become larger than any herb and surpasses all the glory of the prophets.

Or; The Lord compares Himself to a grain of mustard seed, sharp to the taste, and the least of all seeds, whose strength is extracted by bruising.

This grain then when sown in the field, that is, when seized by the people and delivered to death, and as it were buried in the ground by a sowing of the body, grew up beyond the size of all herbs, and exceeded all the glory of the Prophets. For the preaching of the Prophets was allowed as it were herbs to a sick man; but now the birds of the air lodge in the branches of the tree. By which we understand the Apostles, who put forth of Christ's might, and overshadowing the world with their boughs, are a tree to which the Gentiles flee in hope of life, and having been long tossed by the winds, that is by the spirits of the Devil, may have rest in its branches.

I know quite well that, to you as to me, the Church which once felt like a refuge, now often feels like a trap. There is nowhere else to go! (I wonder if this desperate feeling, the last state of loyalty hanging on, was not, even more often than is actually recorded in the Gospels, felt by Our Lord's followers in His earthly life-time?) I think there is nothing to do but to pray, for the Church, the Vicar of Christ, and for ourselves; and meanwhile to exercise the virtue of loyalty, which indeed only becomes a virtue when one is under pressure to desert it...

The 'protestant' search backwards for 'simplicity' and directness - which, of course, though it contains some good or at least intelligible motives, is mistaken and indeed vain. Because 'primitive Christianity' is now and in spite of all 'research' will ever remain largely unknown; because 'primitiveness' is no guarantee of value, and is and was in great part a reflection of ignorance. Grave abuses were as much an element in Christian 'liturgical' behaviour from the beginning as now. (St Paul's strictures on eucharistic behaviour are sufficient to show this!)

Still more because 'my church' was not intended by Our Lord to be static or remain in perpetual childhood; but to be a living organism (likened to a plant), which develops and changes in externals by the interaction of its bequeathed divine life and history - the particular circumstances of the world into which it is set. There is no resemblance between the 'mustard-seed' and the full-grown tree. For those living in the days of its branching growth the Tree is the thing, for the history of a living thing is pan of its life, and the history of a divine thing is sacred.

The wise may know that it began with a seed, but it is vain to try and dig it up, for it no longer exists, and the virtue and powers that it had now reside in the Tree. Very good: but in husbandry the authorities, the keepers of the Tree, must look after it, according to such wisdom as they possess, prune it, remove cankers, rid it of parasites, and so forth. (With trepidation, knowing how little their knowledge of growth is!) But they will certainly do harm, if they are obsessed with the desire of going back to the seed or even to the first youth of the plant when it was (as they imagine) pretty and unafflicted by evils. The other motive (now so confused with the primitivist one, even in the mind of any one of the reformers): aggiornamento: bringing up to date: that has its own grave dangers, as has been apparent throughout history. With this 'ecumenicalness' has also become confused.

The man who sows in his field is interpreted by many as the Savior. He sows in the souls of believers. By others he is interpreted as one who sows in his field—that is to say, in himself and in his heart. Who is it that sows if not our mind and heart? They take up the grain of preaching and nurture the plant with the moisture of faith, making it sprout and shoot up in the field of the heart. The preaching of faith in the gospel appears to be least among all tasks. Indeed, anyone who preaches the God-man of truth, Christ who died, and the stumbling block of the cross may not think immediately of mere faith as the primary doctrine. Put this particular doctrine side by side with the teachings of the philosophers, their books, their splendid eloquence and fine discourses, and you will see just how small it is compared with the other seeds of the gospel plant. When those teachings grow, they have nothing to show that is pungent or vigorous or vital. Everything turns out weak and withering in a plant and in herbs that quickly dry up and fall to the ground. But when this tiny gospel teaching that seemed insignificant at the beginning has been planted either in the soul of the believer or throughout the world, it does not turn out to be just a plant. It grows into a tree, so that the birds of the air, which we interpret as the souls of believers or deeds dedicated to the service of God, come and dwell on its branches.

(Verse 31.) He proposed another parable to them, saying: The Lord was sitting in a boat, and the crowd stood on the shore: those far away, the disciples closer, could hear. He presents them with another parable, about a rich head of the household who invited guests and provided them with various foods according to the nature of their appetite. Therefore, in the previous parable, He did not say 'another' but 'another one'. For if He had said 'another', we could not expect a third; instead, He said 'another one', so that more would follow.

The kingdom of heaven is the preaching of the Gospel, and the knowledge of the Scriptures which leads to life, concerning which it is said to the Jews, The kingdom of God shall be taken from you. (Mat. 21:43.) It is the kingdom of heaven thus understood which is likened to a grain of mustard seed.

The man who sows is by most understood to be the Saviour, who sows the seed in the minds of believers; by others the man himself, who sows in his field, that is, in his own heart. Who indeed is he that soweth, but our own mind and understanding, which receiving the grain of preaching, and nurturing it by the dew of faith, makes it to spring up in the field of our own breast? Which is the least of all seeds. The Gospel preaching is the least of all the systems of the schools; at first view it has not even the appearance of truth, announcing a man as God, God put to death, and proclaiming the offence of the cross. Compare this teaching with the dogmas of the Philosophers, with their books, the splendour of their eloquence, the polish of their style, and you will see how the seed of the Gospel is the least of all seeds.

For the dogmas of Philosophers when they have grown up, show nothing of life or strength, but watery and insipid they grow into grasses and other greens, which quickly dry up and wither away. Brit the Gospel preaching; though it seem small in its beginning, when sown in the mind of the hearer, or upon the world, comes up not a garden herb, but a tree, so that the birds of the air (which we must suppose to be either the souls of believers or the Powers of God set free from slavery) come and abide in its branches. The branches of the Gospel tree which have grown of the grain of mustard seed, I suppose to signify the various dogmas in which each of the birds (as explained above) takes his rest. Let us then take the wings of the dove, that flying aloft we may dwell in the branches of this tree, and may make ourselves nests of doctrines, and soaring above earthly things may hasten towards heavenly. (Ps. 55:6.)

"Another parable put He forth unto them, saying, The Kingdom of Heaven is like to a grain of mustard seed."

That is, since He had said, that of the crop three parts are lost, and but one saved, and in the very part again which is saved so great damage ensues; lest they should say, "And who, and how many will be the faithful?" this fear again He removes, by the parable of the mustard seed leading them on to belief, and signifying that in any case the gospel shall be spread abroad.

Therefore He brought forward the similitude of this herb, which has a very strong resemblance to the subject in hand; "Which indeed is the least," He saith, "of all seeds, but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof."

Thus He meant to set forth the most decisive sign of its greatness. "Even so then shall it be with respect to the gospel too," saith He. Yea, for His disciples were weakest of all, and least of all; but nevertheless, because of the great power that was in them, it hath been unfolded in every part of the world.

And it should be noted that, when He says, Sowed good seed, He intends that good will which is in the elect; when He adds, An enemy came, He intimates that watch should be kept against him; when as the tares grow up, He suffers it patiently, saying, An enemy hath done this, He recommends to us patience; when He says, Lest haply in gathering the tares, &c. He sets us an example of discretion; when He says, Suffer both to grow together till the harvest, He teaches us long-suffering; and, lastly, He inculcates justice, when He says, Bind them into bundles to burn.

For why should God, the founder of the universe, the Governor of the whole world, the Fashioner of humanity, the Sower of universal nations be believed to have given a law through Moses to one people, and not be said to have assigned it to all nations? For unless He had given it to all by no means would He have habitually permitted even proselytes out of the nations to have access to it.

The grain of mustard seed is both the preaching and the apostles. For though they appeared to be few, they encompassed the whole earth, with the result that the birds of the air, that is, those with frivolous and feathery knowledge of the things above, could find rest in them. You, too, O reader, must be as a grain of mustard seed, small in appearance (for it is not right to make a show of virtue) but hot, zealous, pungent, and reproving. Thus you will become greater than the shrubs, that is, greater than those who are weak and imperfect, by yourself being perfect, so that even the winged creatures of heaven, that is, the angels, will take their rest in you who are living the angelic life. For they, too, rejoice in the righteous.

Through two parables he shows the progress of the evangelical teaching. But because someone might say: if it is so, that it is impeded in such a way that some seed falls by the wayside, some on rocky ground, etc., it seems that it cannot make progress; therefore he adds parabolically about its progress, namely, that it progressed on account of two things. First, on account of its apparent smallness; secondly, on account of its hiddenness. Therefore he sets forth two parables. The second is at he spoke another parable to them. Thirdly, he confirms the manner by the authority of the prophet, at all these things Jesus spoke in parables. Regarding the first, he first treats of the sowing; secondly, of the smallness of the seed; thirdly, of the greatness of the fruit. The second is at which indeed is the least of all seeds; the third at but when it is grown, it is greater than all herbs. He says therefore the kingdom of heaven is like a grain of mustard seed, etc. In a kingdom there is a king, a prince, subjects, and also those imprisoned. Likewise riches, etc. Therefore we can liken the kingdom to all these things. What he says then, that the kingdom of heaven is like a grain of mustard seed, can be explained, as Jerome says, as meaning that by the grain of mustard seed the evangelical teaching is understood. And why? Because that grain is pungent; likewise it repels poisons. And this is signified, because the evangelical teaching through faith makes one fervent; below 17:19: if you have faith as a grain of mustard seed, you shall say to this mountain, remove from hence, and it shall remove; and nothing shall be impossible to you. Likewise it excludes errors; hence it is useful for reproof, as is stated in 2 Tim 3:16. Which a man took and sowed. This man is Christ, who sowed this seed; or any man who sows the evangelical teaching. In his field, i.e., in his heart, when he gives assent to it. Christ sowed, because he gave the faith in which we are saved; Eph 2:8: for by grace you are saved through faith, and that not of yourselves, for it is the gift of God. Likewise anyone who obeys sows in a field, i.e., in his heart; Prov 24:27: diligently till your field. In this field there are diverse seeds, which are diverse teachings. The teachings of Jerome and Augustine seem great, and are confirmed by weighty arguments: likewise the teaching of the law. But the teaching of the evangelical law appeared small, because it preached a God who suffered, was crucified, and the like. And who could believe this? 1 Cor 1:18: for the word of the cross is foolishness indeed to those who perish, but to those who are saved, that is, to us, it is the power of God. And therefore he says which indeed is the least of all seeds; hence at first it appeared very small.

Now, in place of the herb, the preaching of the prophets was given to ailing Israel. But the birds of the air dwell in the branches of the tree that rises high above the ground. We see the apostles as branches stretched out by the power of Christ and overshadowing the world. The people of all nations fly there in the hope of life and, disquieted by the whirling winds—that is, by the breath and blowing force of the devil—they come to rest upon those tree branches.

I believe that the branches of the gospel tree that grew from the grain of mustard seed signify the different teachings whereon each one of the birds mentioned perches. Let us also take on the feathers of a dove so that, flying to the higher parts, we may dwell on the branches of this tree and make nests for ourselves from the different doctrines and, fleeing from earthly things, hasten to heavenly things.Many people read that the grain of mustard seed is the smallest of all seeds. They read what the disciples say in the Gospel: "Lord, increase our faith," and the answer given to them by the Savior: "Truly, I say to you, if you have faith even like a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move." They wonder whether an apostle would ask for a small faith or they doubt the Lord concerning what he has to say about small faith. Yet Paul the apostle makes an even greater comparison than faith to a grain of mustard. In fact, what does he say? "If I have all faith so as to move mountains, yet do not have charity, I am nothing."

(Verse 32) The kingdom of heaven is like a mustard seed, which a man took and sowed in his field. It is the smallest of all seeds, but when it has grown, it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches. It should not be a burden to the reader if we present all the parables. For those things that are obscure should be explained more fully, lest they be more entangled by excessive brevity than expounded. The kingdom of heaven is the preaching of the Gospel, and the knowledge of the Scriptures which leads to life; and of which it is said to the Jews: The kingdom of God will be taken away from you, and given to a nation producing its fruits (Matthew 21:43). Therefore, the kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field. The man who sows in his field is understood by many as the Savior, who sows in the hearts of believers. By others, the man himself who sows in his field, that is, in himself and in his own heart. Who is this who sows, if not our understanding and our soul, who, receiving the grain of preaching, and nurturing the seed with the moisture of faith, causes it to sprout in the field of his own heart? The preaching of the Gospel is the least of all disciplines. Indeed, for the first doctrine has no faith in the truth, preaching man as God, God as dead, and the scandal of the cross. Compare such doctrine with the dogmas of philosophers and their books, the splendor of eloquence and the composition of speeches, and you will see how much smaller it is than the other seeds of the Gospel. But when it grows, it demonstrates nothing biting, nothing vivid, nothing vital, but all flabby and withered, and soft, it boils in vegetables, and in herbs, which quickly wither and fall. However, this preaching, which seemed small at first, when it is sown either in the soul of the believer or in the whole world, does not rise in vegetables, but grows into a tree: so that the birds of the sky (which we must understand as either the souls of believers or the strengths owned by God's service) come and dwell in its branches. The branches of the evangelical tree, which have grown from the mustard seed, are diverse in doctrines, on which each of the aforementioned birds rests. Let us also assume the wings of the dove (Ps. LIV), so that, flying towards higher things, we may be able to dwell in the branches of this tree, and make nests for ourselves of teachings, fleeing earthly things and hastening towards heavenly things. Many, reading the smallest seed of mustard, and what is said in the Gospel by the disciples: 'Lord, increase our faith' (Luke XVII, 6), and the Savior answers them: 'Amen I say to you, if you have faith like a grain of mustard seed, and you say to this mountain, move from this place, it will move,' they think the apostles are either seeking little faith or doubting the Lord about little faith; whereas the apostle Paul considers faith compared to a grain of mustard seed to be very great. For what does he say? If I have faith to move mountains, but do not have love, it profits me nothing (I Cor. XIII, 2). Therefore, what the Lord said about faith being able to move mountains, the Apostle teaches can be done with complete faith.

Then follows its greatness. And first its greatness is set forth; secondly it is confirmed, at but when it is grown, i.e., when it has sprouted, it is greater than all herbs, because the evangelical teaching bore more fruit than the teaching of the law, since the teaching of the law bore fruit only among the Jews; hence it was said in Ps 147:20: he has not done in like manner to every nation, and his judgments he has not made manifest to them. For there was no philosopher who could convert an entire country to his teaching: for if some philosopher, such as Plato, had said that such and such a one would come, he would not have been believed. Ps 118:85: the wicked have told me fables, but not as your law. It is greater, therefore, in solidity, in universality, and in usefulness. In solidity, and it becomes a tree, because other teachings are soft herbs, having nothing firm, because they are subject to human reason: Wis 9:14: for the thoughts of mortal men are fearful, and our counsels uncertain; but this is a firm tree; Ps 118:89: forever, O Lord, your word stands firm; Luke 21:33: heaven and earth shall pass away, but my words shall not pass away. Therefore as this tree is related to other trees, so this teaching is related to others. So that the birds of the air come and dwell in its branches. Likewise it excels in the universality of its teaching: because this science has many branches, and furnishes a man with what is necessary for life. Hence if there are married persons, they have through it how they ought to govern themselves; if clerics, how they should live, and so on for others: therefore the diverse teachings are diverse branches. Likewise it excels in usefulness, because the birds dwell in its branches, i.e., all who have their mind in heaven; Phil 3:20: our conversation is in heaven. They come and meditate and rest: for those who dwell on the earth are not birds; 2 Cor 4:18: while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. Chrysostom explains it of the apostles, whom he compared to the grain of mustard seed because they were fervent in spirit; and this a man sowed, i.e., Christ, in a field, i.e., in the Church, from which all the fruitfulness of the Church came about: and they were few and lowly; for no science was spread abroad by such lowly men; hence the Apostle, 1 Cor 1:27: not many wise, or mighty, not many noble; but the foolish things of the world God has chosen to confound the wise, etc. But when it is grown, it is greater, in effect, than all, because the apostles produced greater fruit. Alexander converted one part of the world to himself, Rome likewise, but never as much as these, who accomplished so much. So that the birds of the air, i.e., the good, rest in its branches, i.e., in their teachings; Zech 8:23: they shall take hold of the skirt of a man that is a Jew, saying: we will go with you; for we have heard that God is with you. Hilary explains it of Christ, who was the grain of mustard seed on account of his fervor, because he was full of the Holy Spirit, which he sowed, afterwards in his death, in a field, i.e., among the people, which was very small on account of the contempt of unbelievers; Isa 53:2: we have seen him, and there was no beauty in him, and we desired him, despised and the most abject of men, a man of sorrows and acquainted with infirmity. And it is greater than all herbs, i.e., than all the perfect. Gold shall not be compared to it. And the perfect are compared to herbs, because herbs are given to the sick: let him that is weak eat herbs. But the teaching of Christ is given to the perfect, and so it becomes a tree. And this is signified by the tree of which we read in Dan 4:7ff.

(Quæst. Ev. i. 12.) Or, The leaven signifies love, because it causes activity and fermentation; by the woman He means wisdom. By the three measures He intends either those three things in man, with the whole heart, with the whole soul, with the whole mind; or the three degrees of fruitfulness, the hundred-fold, the sixty-fold, the thirty-fold, or those three kinds of men, Noe, Daniel, and Job.

(ubi sup.) The birds lodge in its branches, when holy souls that raise themselves aloft from thoughts of earth on the wings of the virtues, breathe again from the troubles of this life in their words and comfortings.

Yeast comes from flour and returns the potency it received to the batch of its own kind. The Lord compared himself with this yeast. It was taken in hand by the woman, that is, the synagogue, and buried with the judgment of death, affirming that the law and the prophets are dissolved in the gospel. This yeast, covered with three measures of flour in equal parts—that is, the law, the prophets and the gospel—makes everything one, so that what the law established and the prophets proclaimed is completed by the added ingredient of the gospel. Everything, possessing the same contents and potency, is brought about through the Spirit of God, so that there is no disunity in what is fermented in equal parts.

Many seem to believe that the three measures of flour refer not only to the sign of faith—that is, the unity of the Father and the Son and the Holy Spirit—but also to the calling of the three nations out of Shem, Ham and Japheth. But I do not know whether reason will permit us to draw this conclusion, for, although the calling of all nations is equal, Christ is not buried in them but manifested to them, and the whole batch is not fermented in so great a multitude of unbelievers. However, in the Father and the Son and the Holy Spirit, without the need of yeast applied from without, all things are one in Christ.

Or otherwise; The Lord compares Himself to leaven; for leaven is produced from meal, and communicates the power that it has received to a heap of its own kind. The woman, that is the Synagogue, taking this leaven hides it, that is by the sentence of death; but it working in the three measures of meal, that is equally in the Law, the Prophets, and the Gospels, makes all one; so that what the Law ordains, that the Prophets announce, that is fulfilled in the developements of the Gospels. But many, as I remember, have thought that the three measures refer to the calling of the three nations, out of Shem, Ham, and Japhet. But I hardly think that the reason of the thing will allow this interpretation; for though these three nations have indeed been called, yet in them Christ is shown and not hidden, and in so great a multitude of unbelievers the whole cannot be said to be leavened.

The woman who took the yeast and mixed it with three measures of flour until the whole batch of dough was fermented signifies to me either the apostolic preaching or the church, which is made up of different nations. She takes the yeast—namely, the knowledge and understanding of the Scriptures—and mixes it with three measures of flour so that the spirit, soul and body blended into one might not differ from each other but intermingle, obtaining from the Father whatever they ask for. This point is examined also elsewhere. We read in Plato, and it is the teaching of famous philosophers, that there are three passions in the human soul: one, which we may interpret as rational; another, which we call full of anger or irascible; a third, which we call desire. This great philosopher believed that our rational part resides in the brain, anger in the gall bladder and desire in the liver. Therefore, if we accept the evangelical yeast of sacred Scripture that we spoke about, the three passions of the human soul are blended into one, so that in reason we possess prudence, in anger we possess hatred toward vice, in desire the aspiration for virtue. And this all happens through the gospel teaching that holy mother, the church, offers us.

(Verse 33.) And he spoke another parable to them. The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until it was all leavened. The stomachs of different people are different: some are pleased with bitter, some with sweet, some with more harsh, and some with more gentle foods. Therefore, as we have already said, the Lord presents various parables, so that there may be different remedies according to the varieties of wounds. That woman, who took the leaven and hid it in three measures of flour until it was all leavened, seems to me to be the apostolic preaching or the Church, which is gathered from diverse nations. She takes the leaven, namely the knowledge and understanding of the Scriptures, and hides it in three measures of flour, so that the spirit, soul, and body, brought together as one, do not disagree with one another; but when two or three come together, they obtain from the Father whatever they ask for (Matthew 18). This place is being discussed, and in another way. We read in Plato, and the common teaching of philosophers is that there are three passions in the human soul: the rational, which we can interpret as reason; the spirited, which we can call full of anger or irascible; the appetitive, which we name concupiscible. And that philosopher thinks that our reason dwells in the brain, anger in the gall, and desire in the liver. And so, if we accept the fermentum of the Evangelical holy Scriptures, about which it was said above, the three human passions will be brought together into one, so that we may possess prudence in reasoning: in anger, hatred against vices; in desire, longing for virtues; and all this will be accomplished through the Gospel teaching, which our mother Church has provided for us. I will also mention a third interpretation for some, so that the curious reader may choose from among many what pleases them: They interpret this woman and the Church itself, which has mixed the faith of man with enough flour for the belief of the Father, and of the Son, and of the Holy Spirit. And when it has been fermented into one, it leads us not to the threefold God, but to the knowledge of one divinity. Likewise, three sown grains of wheat, while there is not a different nature in each, draw substances toward unity. Indeed, pius quidem sensus, but never can the understanding of parables and the interpretation of obscure enigmas proceed to the authority of doctrines. Now, the sown grain is a measure, according to the custom of the province of Palestine, holding one and a half modius. Other things are said about this parable, but it is not the purpose of this material to speak about everything.

The 'satum' is a kind of measure in use in Palestine containing one modius and a half.

Or otherwise; The woman who takes the leaven and hides it, seems to me to be the Apostolic preaching, or the Church gathered out of divers nations. She takes the leaven, that is, the understanding of the Scriptures, and hides it in three measures of meal, that the three, spirit, soul, and body, may be brought into one, and may not differ among themselves. Or otherwise; We read in Plato that there are three parts in the soul, reason, anger, and desire; (R. P. iv. 439. λογιστιχὸν, ἐχιδνμπτιχὸυ, θνμοειδὲς) so we also if we have received the evangelic leaven of Holy Scripture, may possess in our reason prudence, in our anger hatred against vice, in our desire love of the virtues, and this will all come to pass by the Evangelic teaching which our mother Church has held out to us. I will further mention an interpretation of some; that the woman is the Church, who has mingled the faith of man in three measures of meal, namely, belief in the Father, the Son, and the Holy Spirit; which when it has fermented into one lump, brings us not to a threefold God, but to the knowledge of one Divinity. This is a pious interpretation; but parables and doubtful solutions of dark things, can never bestow authority on dogmas.

After this He adds the leaven to this similitude, saying, "The Kingdom of Heaven is like unto leaven, which a woman took, and hid in three measures of meal, until the whole was leavened."

For as this converts the large quantity of meal into its own quality, even so shall ye convert the whole world.

And see His wisdom, in that He brings in things natural, implying that as the one cannot fail to take place, so neither the other. For say not this to me: "What shall we be able to do, twelve men, throwing ourselves upon so vast a multitude?" Nay, for this very thing most of all makes your might conspicuous, that ye mix with the multitude and are not put to flight. As therefore the leaven then leavens the lump when it comes close to the meal, and not simply close, but so as to be actually mixed with it (for He said not, "put," simply, but "hid"); so also ye, when ye cleave to your enemies, and are made one with them, then shall ye get the better of them. And as the leaven, though it be buried, yet is not destroyed, but by little and little transmutes all into its own condition; of like sort will the event be here also, with respect to the gospel. Fear ye not then, because I said there would be much injurious dealing: for even so shall ye shine forth, and get the better of all.

But by "three measures," here, He meant many, for He is wont to take this number for a multitude.

And marvel not, if discoursing about the kingdom, He made mention of a little seed and of leaven; for He was discoursing with men inexperienced and ignorant, and such as needed to be led on by those means. For so simple were they, that even after all this, they required a good deal of explanation.

Where now are the children of the Greeks? Let them learn Christ's power, seeing the verity of His deeds, and on either ground let them adore Him, that He both foretold so great a thing, and fulfilled it. Yea, for it is He that put the power into the leaven. With this intent He mingled also with the multitude those who believe on Him, that we might impart unto the rest of our wisdom. Let no one therefore reprove us for being few. For great is the power of the gospel, and that which hath been once leavened, becomes leaven again for what remains. And as a spark, when it hath caught in timber, makes what hath been burnt up already increase the flame, and so proceeds to the rest; even so the gospel likewise. But He said not fire, but "leaven." Why might this be? Because in that case the whole effect is not of the fire, but partly of the timber too that is kindled, but in this the leaven doth the whole work by itself.

Now if twelve men leavened the whole world, imagine how great our baseness, in that when we being so many are not able to amend them that remain; we, who ought to be enough for ten thousand worlds, and to become leaven to them.

He says, Until the whole was leavened, because that love implanted in our mind ought to grow until it changes the whole soul into its own perfection; which is begun here, but is completed hereafter.

He calls Greeks, Jews and Samaritans "three measures of meal," for when the leaven had been cast into these three it brought about one same nature and fatness in all of them. For human beings, divided from one another, were brought into the same state by my teaching, in its working. The apostle also speaks in the same way, for "in Christ Jesus" there is neither "Greek" nor "Jew" and so on.

He calls the apostles leaven as well as a grain of mustard seed. For just as the leaven, although it is small, transforms to itself all the flour, so you will transform the whole world, though you are few. Some understand the leaven to be the preaching; the three measures are the three faculties of the soul - the abilities to reason, to be stirred into action, and to desire - and the woman is the soul which hides the preaching within all three of its faculties, so that it is all mixed together, leavened, and sanctified. So every part of us must be leavened and transformed into that which is more Godlike. For He says, "till it was all leavened."

He spoke another parable to them. Here is set forth the parable about progress, and it is shown to be marvelous, because it proceeds from a hidden seed; hence he says the kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened. Note that it is not unfitting for the same thing to be interpreted sometimes in a good sense, sometimes in a bad sense, just as a rock is sometimes interpreted as Christ, sometimes as the contrary, as hardness; Ezek 36:26: I will take away from you the stony heart out of your flesh. So leaven is sometimes interpreted in a bad sense, insofar as it involves corruption; 1 Cor 5:7: purge out the old leaven, etc. Likewise ibid.: not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. But insofar as it has fervor and the power of expanding, it is taken in a good sense. What then is signified by it? Four things are signified. Chrysostom says that this leaven is the apostles. The woman is the divine wisdom; she hid them in three measures of meal, i.e., she oppressed them with tribulations. But first she chose them; hence John 15:19: I have chosen you out of the world, that you should go forth. Those she sent among the faithful, she placed in three measures of meal. A measure is a unit of capacity, and equals a bushel and a half; i.e., in three measures of meal. And why in three? A finite number is used for an infinite, because among many nations. Or on account of the three parts of the world, because they were sent to all; or on account of the nations which sprang from the three sons of Noah. Until the whole was leavened, i.e., until all were converted to God; Ps 18:5: their sound has gone forth into all the earth, and their words unto the ends of the world. Or otherwise, according to Augustine, by the leaven is signified the fervor of charity, because just as leaven expands, so does charity; Ps 118:32: I have run the way of your commandments, when you enlarged my heart. The woman is reason, or the soul; she hid it in three measures, i.e., in the whole heart, in the whole soul, in all one's strength. Or by the three measures are meant three states, namely, of prelates, of contemplatives, and of actives, who are understood by Noah, Job, and Daniel. Or they can be referred to the hundredfold, sixtyfold, and thirtyfold fruit. Jerome explains it of the evangelical teaching, which the woman, i.e., wisdom, hid in three measures, which are spirit and soul, or the irascible, the concupiscible, and the rational. Or otherwise, by the woman is understood faith; by the three measures, the three Persons in the Godhead. Hilary explains it of Christ, who is the leaven, which by the providence of the Father was hidden in the world in a threefold law: the law of nature, the Mosaic law, and the evangelical law.