{"slug":"stoa0040.stoa073.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa073.opp-lat1","title":"Quaestionum Evangeliorum Libri Duo","title_source":"Quaestionum Evangeliorum Libri Duo","author":"Augustinus","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T20:32:05Z","cost_usd":0.009343},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa073.opp-lat1","work_id":"stoa0040.stoa073.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa073/stoa0040.stoa073.opp-lat1.xml"},"stats":{"passages":103,"english_words":25466,"coptic_letters":0,"source_letters":94297,"commentary_units":0,"commentary_kinds":0,"derived_notes":58,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa073/stoa0040.stoa073.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa073.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":103,"translated":103,"commentary_passages":0,"commentary_units":0,"english_words":25466,"source_letters":93748,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 103 narrative."},{"kind":"caution","severity":"caution","text":"58 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":103},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI QUÆSTIONUM EVANGELIORUM LIBRI DUO.\n\nDe subsequente opere vide librum 2, cap. 12, Retractationum, col. 634, a verbis, Sunt quædam expositiones, usque ad col. verbis, Non ita scriptum est. M.\n\nPrologus.\n\nHoc opus non iia scriptum est, ac si Evangelium exponendum ex ordine susceptum esset a nobis: sed pro arbitrio et tempore consulentis, cum quo legebatar, si quid ei videbatur obscurum. Ideoque multa, ct fortassis obscuriora præTermissa sunt; quia jam ca noverat, qui ea quT nundum noverat, inquirebat, nec teneri volebat festinationem suam in iis quæ antea jain sic acceperat, ut etiam assiduitate audiendi atque tractandi, memoria: stabiliter firmeque mandaret. Nonnulla etiam hic non eodem ordine inveniuntur exposita, quo in Evangelio narrata sunt; quoniam quædam festinatione dilata, cum tempus daretur, retractabantur, et eo loco scribebantur, qui vacuus in ordine jam expositarum rerum subsequebatur. Quod posteaquam comperi, ne quis forte quærens aliquid legere in hoc opere, quod eum in Evangelio movisset et ad quærendum excitasset, tædio perturbatiordinis offenderetur ( quandoquidem ea quæ carptim, ut poterant, dictabantur, in unum collecta et contexta cognovi); feci ut ad ordinem numerorum præscriptis titulis, quod cuique opus esset, facile investigaret.","english":"THE TWO BOOKS OF QUESTIONS ON THE GOSPELS BY SAINT AURELIUS AUGUSTINE, BISHOP OF HIPPO.\n\nConcerning the work that follows, see book 2, chapter 12, of the Retractations, col. 634, from the words, \"There are certain expositions,\" up to the words, \"It was not written thus.\" M.\n\nPrologue.\n\nThis work was not written as though I had undertaken to expound the Gospel in order: but at the discretion and convenience of the person consulting me, with whom it was being read, if anything seemed obscure to him. And therefore many things, and perhaps rather obscure ones, have been passed over; because he already knew them, who was asking about things he did not yet know, and did not wish his haste to be restrained in those matters which he had already so received as to commit them to memory firmly and steadfastly, even by the assiduity of hearing and discussing them. Some things too are found here expounded not in the same order in which they were narrated in the Gospel; since certain things, postponed through haste, were reconsidered when time was given, and were written in that place which came next, empty, in the order of the matters already expounded. When I afterward discovered this, lest anyone seeking to read something in this work which had moved him in the Gospel and stirred him to inquiry should be offended by the tedium of a disordered arrangement (since I learned that the things which were dictated piecemeal, as they could be, had been collected and woven into one), I took care that, with titles prefixed according to the order of numbers, each person might easily investigate whatever he needed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"TTTULI QUÆSTIONUM LIBRI PRIMI IN EVANGELIUM SECUNDUM MAТТHÆUM.\n\nI. Quod ait, Nemo novit Filium nisi Pater.\n\nII. Quod discipuli Donnini cœperunt vellere s, icas, at manducare.\n\nIII. De lino fumigante.\n\nIV. De cæco et mulo.\n\nv. Quod a.t, Et si ego in neelzebub ejicio dœmones.\n\nVI. Quod ait, i rogenies viperarum.\n\n. VII. Quod ait, Sicut enim fi it Jonas iii ventre ceti tribus diebus el tribus noctibus.\n\nVIII. Quod aiL, cum spiritus inunundus exieril ab homine.\n\nIX. le iiuetu centeno, sexageno, et triceno.\n\nX. Quod ait, colligjite primo zizania.\n\nXI. De grano sinapis quod majus fit omnibus olcrihus.\n\nXli. De fermento quod accepit mulier, ut abscondit id farinae salis tribus.\n\nXIII. De thesauro in agro ahscondito.\n\nXIv. Quod dixerunt Judxi, Unde huic sapientia Me et virtus?\n\nXV. Quod ambulavit in mari ad discipulos.\n\nXVL Quid sil, Munus quodcuinque est ex me, tibi proderit.","english":"THE CHAPTER HEADINGS OF THE FIRST BOOK OF QUESTIONS ON THE GOSPEL ACCORDING TO MATTHEW.\n\nI. That which he says, No one knows the Son except the Father.\n\nII. That the Lord's disciples began to pluck the ears of grain and to eat.\n\nIII. Concerning the smoking flax.\n\nIV. Concerning the blind man and the mule.\n\nV. That which he says, And if I cast out demons in Beelzebub.\n\nVI. That which he says, Brood of vipers.\n\nVII. That which he says, For just as Jonah was in the belly of the whale three days and three nights.\n\nVIII. That which he says, when the unclean spirit has gone out of a man.\n\nIX. Concerning the hundredfold, sixtyfold, and thirtyfold.\n\nX. That which he says, Gather first the weeds.\n\nXI. Concerning the grain of mustard seed, which becomes greater than all the herbs.\n\nXII. Concerning the leaven which the woman took, that she might hide it in three measures of flour.\n\nXIII. Concerning the treasure hidden in the field.\n\nXIV. That which the Jews said, From where does this man have this wisdom and power?\n\nXV. That he walked on the sea to the disciples.\n\nXVI. What this means, Whatever gift is from me, it will profit you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"xvn. Quod ait, omnis plantatio quam non plantavit Pater meus, eradicalitur.\n\nXVIII. De i uero Centurionis et filia (hananææ mulieris.\n\nXIX. Quia significent muli, et cæci, et surdi, cl claudi, qui curandi oblati sunt Domino.\n\nXX. Quod ait, facto vespere dicilis, serenum eril; rubicundum ist enim cœlum.\n\nXXI. Quod ait, Llias quidem venturus est, et restituet omnia.\n\nXXII. De illo qui sæpe cadebat in ignem el aliquando in aquam.\n\nXXIU. Quod ait, Ergo libeti sunt filii, cum tributum exigeretur.\n\nXXIV. Quod ait, ori autem scandalizaverit unum ea pu. sillis istis.\n\nXXV. Quod oLLlus est ei deliter decem niilliumtalcutorum.\n\nXXVI. De divite qui non intrat in regnum Dei.\n\nXXVII. Quod duobus scorsum discipulis Se passurum indicat\n\nXXVIII. Quod cum Jericho egrederetur, duos cæcos illuminat.\n\nXXIX. Quod ait discipulis, Dicetis monti huic, Tolle et jacta te in mare.","english":"XVII. That which he says, Every planting which my Father has not planted shall be rooted up.\n\nXVIII. Concerning the centurion's servant and the daughter of the Canaanite woman.\n\nXIX. What the women, and the blind, and the deaf, and the lame signify, who were brought to the Lord to be healed.\n\nXX. That which he says, When evening has come, you say, It will be fair weather; for the sky is red.\n\nXXI. That which he says, Elijah indeed is to come, and will restore all things.\n\nXXII. Concerning the one who often fell into the fire and sometimes into the water.\n\nXXIII. That which he says, Therefore the sons are free, when the tribute was demanded.\n\nXXIV. That which he says, But whoever has caused one of these little ones to stumble.\n\nXXV. That which is said to him concerning the debtor of ten thousand talents.\n\nXXVI. Concerning the rich man who does not enter into the kingdom of God.\n\nXXVII. That he indicates to two disciples separately that he is to suffer.\n\nXXVIII. That as he was going out from Jericho, he gives sight to two blind men.\n\nXXIX. That which he says to his disciples, You shall say to this mountain, Be taken up and cast into the sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"XXX. Quod ait, Et qui cecidei it super lapidem istum, confiingetur.\n\nXXXI. De homine rege qui fecit nuptias filio suo.\n\nXXXII. De septem ti atribus qui unam uxorem habuerunt.\n\nXXXIII. Quid sit quod ait, Tota lex pendet in his duobus præceptis.\n\nXXXIV. Quod ait, quid enim majus est, aurum, an templum quod sanctificat aurum?\n\nXXXV. Quod ait, Excolantes culicem, camelum autem glutientes.\n\nXXXVI. Quod ait, Quoties volui congregare filios tuos sicut gallim?\n\nXXXVII. Quod ait, Orate ne fiat fuga vestra hieme vel sabbato.\n\nXXXVIII. Quod tit, Sicul fulgur exit ab oriente, et pervemt usque in occidentem.\n\nXXXIX. Quod ait, Ab arbore fici discite similitudinem.\n\nXL. Quod ait de Juda, Eonum eral illi non nasci.\n\nXLI. Quod triginta argenteis venditus est.\n\nXUI. Quod ait, i hi fuerit corpus, ilio congregabuntur aquilœ.\n\nXLma. Quod ait, Non bibam amodo de hac generatione vitis.","english":"XXX. That which he says, And whoever falls upon this stone shall be broken.\n\nXXXI. Concerning the man, a king, who made a marriage feast for his son.\n\nXXXII. Concerning the seven brothers who had one wife.\n\nXXXIII. What it means that he says, The whole law hangs on these two commandments.\n\nXXXIV. That which he says, For which is greater, the gold, or the temple that sanctifies the gold?\n\nXXXV. That which he says, Straining out the gnat, but swallowing the camel.\n\nXXXVI. That which he says, How often would I have gathered your children like a hen?\n\nXXXVII. That which he says, Pray that your flight not be in winter or on the sabbath.\n\nXXXVIII. That which he says, As the lightning comes forth from the east, and reaches even to the west.\n\nXXXIX. That which he says, Learn the likeness from the fig tree.\n\nXL. That which he says concerning Judas, It would have been good for him not to be born.\n\nXLI. That he was sold for thirty pieces of silver.\n\nXLII. That which he says, Wherever the body is, there the eagles will be gathered together.\n\nXLIII. That which he says, I will not drink from now on of this fruit of the vine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"XLIV. Quod spueruut in faciem ejus, et colaphis eum percusserunt.\n\nXLV. De trina petri negatione.\n\nXLVI. Quod a longe secutus est Dominum euntem ad passionem.\n\nXLvii. Quod ter Dominus oravit priusquam traderetur.\n\nTITULI QU £STIONUM LIBRI U IN EVANGELIUM SECUNDUM LUCAM.\n\nI. Quod Zachai ias audit ab angelo, Exaudita est oratio tua.\n\nII. Quod de navicula docet turbas.\n\nIII. Quod ait leproso mundato, rade, ostende te sacerdoti.\n\nIV. De paralytico qui | er tectum est ad eum depositus.\n\nv. Quomodo duos patres habere petuerit. Joseph.\n\nv. De septuaginta septem gencralioiri: us.\n\nVH. De co qui habebat dexteram manum aridain.\n\nVIII. Quod ait, Mensuram bonam, confertam, et coagitatum, et superefllueniem dabimt in simun vestrum.\n\nIX. Quod ait, Numquid potest cœcus cœcum ducere?\n\nX. De illo qui fodit In altum et posuit fundamentum super petram.","english":"XLIV. That they spat in his face and struck him with blows.\n\nXLV. Concerning Peter's threefold denial.\n\nXLVI. That he followed the Lord from afar as he went to his passion.\n\nXLVII. That the Lord prayed three times before he was handed over.\n\nTITLES OF THE QUESTIONS OF BOOK TWO ON THE GOSPEL ACCORDING TO LUKE.\n\nI. That Zechariah hears from the angel, Your prayer has been heard.\n\nII. That he teaches the crowds from a boat.\n\nIII. That he says to the cleansed leper, Rise, show yourself to the priest.\n\nIV. Concerning the paralytic who was let down to him through the roof.\n\nV. How he could have two fathers, Joseph.\n\nVI. Concerning the seventy-two generations.\n\nVII. Concerning the man who had a withered right hand.\n\nVIII. That he says, A good measure, pressed down and shaken together and running over, shall they give into your bosom.\n\nIX. That he says, Can a blind man lead a blind man?\n\nX. Concerning the one who dug deep and laid a foundation upon rock.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"XI. De I ueris sedentibus in foro et ad invicem clamantibus.\n\nXII. Quod ait, Nemo lucernam accendens operiteam vase, aut subtus lectum ponit.\n\nXIII. De illo in quo erat legio daemoniorum. *\n\nXIV. De sci tuaginta duobus discipulis.\n\nXV. Quod ait, Siquod in te est lumen tenebrœ sunt, ipsœ tenebræ quantœ sunt?\n\nXVI. Quod ait, Nunc vos, Pharisœi, quod deforis est calicis et catini,mundatis.\n\nXVII. De digito Dei.\n\nXVIII. De jejunio filiorum sponsi.\n\nXIX. De illo qui descendens ab Jerusalem in Jericho incidit in latrones.\n\nXX. Quod Martha excepit illum in domum suam, ubi Maria sedebat ad pedes ejus.\n\nXXI. De illo qui media nocte ab amico petit tres panes.\n\nXXII. De pane et pisce et ovo.\n\nXXUI. Quod ait, 7ulistis clavem scientiæ.\n\nXXIV. Quod ait, nitna plus est quam esca.\n\nXXV. Quod ait, Sint lumbi vesti i prœcincti, et lucernœ ardentes.","english":"XI. Concerning the true men sitting in the marketplace and calling out to one another.\n\nXII. That which he says: No one, when he has lit a lamp, covers it with a vessel or puts it under a bed.\n\nXIII. Concerning the one in whom was a legion of demons.\n\nXIV. Concerning the seventy-two disciples.\n\nXV. That which he says: If the light that is in you is darkness, how great is that darkness?\n\nXVI. That which he says: Now you Pharisees cleanse what is on the outside of the cup and the dish.\n\nXVII. Concerning the finger of God.\n\nXVIII. Concerning the fasting of the sons of the bridegroom.\n\nXIX. Concerning the one who, going down from Jerusalem to Jericho, fell among robbers.\n\nXX. That Martha received him into her house, where Mary sat at his feet.\n\nXXI. Concerning the one who at midnight asked a friend for three loaves.\n\nXXII. Concerning the bread and the fish and the egg.\n\nXXIII. That which he says: You have taken away the key of knowledge.\n\nXXIV. That which he says: The life is more than the food.\n\nXXV. That which he says: Let your loins be girded and your lamps burning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"XXVI. De mensura trictici quam dat fidelis dispensator familiæ.\n\nXXVU. Quod ait, cum viderilis nubem orientem ab oc. sasu.\n\nXXVIII. Quod ait de slalura corporis cui non possiut aliquid addere.\n\nXXIX. Quod ait, Nolite in sublime extolli.\n\nXXX. Dc invitatis ad coenam.\n\nXXXI. De sumptibus ad turrem sedificandam, et rega qui habet viginti millia.\n\nXXXII. De sale infatuato et ove perdita.\n\nXXXIII. De duobus filiis quorum junior profectus est in regionem longinquam.\n\nXXXIV. Quod ait, Facile vobis amicos de mammona ini-. quitatis.\n\nXXXV. Quod ait, si in alieno fideles non fuistis.\n\nXXXVI. Quod ait, Nemo potest duobus dominis servire.\n\nXXXVII. Quod ait, I egnum cœlorum vim pa.itur.\n\nXXXVIII. De divite ad cujus j tuam jacebat Lazarus uicerosus.\n\nXXXIX. Quod dixerunt discipuli Domino, Jdauge nobis fidem.\n\nXL. De decem leprosis.\n\nXU. De illo qui in tecto est, et vasa ejus in domo.","english":"XXVI. Concerning the measure of wheat that the faithful steward gives to the household.\n\nXXVII. That which he says: When you see a cloud rising in the west.\n\nXXVIII. That which he says concerning the stature of the body, to which they cannot add anything.\n\nXXIX. That which he says: Do not exalt yourselves on high.\n\nXXX. Concerning those invited to the banquet.\n\nXXXI. Concerning the expenses for building a tower, and the king who has twenty thousand.\n\nXXXII. Concerning the salt that has lost its savor and the lost sheep.\n\nXXXIII. Concerning the two sons, of whom the younger set out into a far country.\n\nXXXIV. That which he says: Make friends for yourselves from the mammon of iniquity.\n\nXXXV. That which he says: If you have not been faithful in what is another's.\n\nXXXVI. That which he says: No one can serve two masters.\n\nXXXVII. That which he says: The kingdom of heaven suffers violence.\n\nXXXVIII. Concerning the rich man at whose gate lay Lazarus, full of sores.\n\nXXXIX. That which the disciples said to the Lord: Increase our faith.\n\nXL. Concerning the ten lepers.\n\nXLI. Concerning the one who is on the roof, and his vessels in the house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"XUI. De illo qui in agro est, ut non redeat retro.\n\nXLIII. De uxore Loth.\n\nXIIV. De duobus in lecto et duabus molentibus et duobus in agro.\n\nXLV. De judice iniquo quem vidua interpellabat.\n\nXLVI. De homine nobili qui abiit in1 regionem longinquan accipere sibi regnum.\n\nXLVII n. De camelo per foramen aus.\n\nXLV III. De cæco illuminato, cum propinquaret Jericho.\n\nJUX. De vita sanctorum, cum resurrexerint.\n\nI.. Quod ait, orate ne intretis in tentationem.\n\nU. Quod scriptum cst de Domino, inait se longius ire.\n\nLIBER PRIMUS.\n\nQuæstiones in Evangelium secundum Matthæum.\n\nQUÆST. I. [MATTH. C. XI,; 27.] Cum diceret, Nemo novit Filium nisi Pater, non dixit, Et cui voluerit Pater revelare; quemadmodum cum diceret, Nemo novit l'atrem, nisi Filius, addidit, et cui voluerit Filius revelare. Quod non ita intelligendum est, qunsi Filius a nullo possit cognosci, nisi a Patre solo; Pater autem non solum a Filio, sed cHam ab cis quibus revelaverit Filius. Sic enim potius dictum cst, ut intelligamus ct Patrem ct ipsum Fiiinm per Filium revelari; quia ipse est menti nostre lamen: ut quod postea intulit, et cui voluerit Filius revelare, non tantum Patrem, sed eliam Filium accipias: ad totum cnim quod dixit, iilatum est. Verbo enim suo ipse Pater declaratur: verbum autem non solutu id quod pcr vci bumdeclaratur, sed ctiam scipsum declarat.","english":"XVI. Concerning the one who is in the field, that he should not turn back.\n\nXLIII. Concerning the wife of Lot.\n\nXLIV. Concerning the two in bed, and the two grinding, and the two in the field.\n\nXLV. Concerning the unjust judge whom the widow kept appealing to.\n\nXLVI. Concerning the noble man who went into a far country to receive for himself a kingdom.\n\nXLVII. Concerning the camel through the eye of a needle.\n\nXLVIII. Concerning the blind man enlightened when he was near Jericho.\n\nXLIX. Concerning the life of the saints, when they have risen again.\n\nL. That which he says, Pray that you do not enter into temptation.\n\nLI. That which is written concerning the Lord, that he said he was going farther away.\n\nBOOK ONE.\n\nQuestions on the Gospel according to Matthew.\n\nQUESTION I. [MATTHEW 11:27.] When he said, No one knows the Son except the Father, he did not say, And to whom the Father willed to reveal him; just as when he said, No one knows the Father except the Son, he added, and to whom the Son willed to reveal him. This is not to be understood as though the Son could be known by no one except the Father alone, but the Father not only by the Son, but also by those to whom the Son has revealed him. For it was said rather in this way, that we may understand that both the Father and the Son himself are revealed through the Son; because he is the light of our mind: so that what he afterward added, and to whom the Son willed to reveal him, you should take as referring not only to the Father, but also to the Son; for it was added to the whole of what he said. For the Father is declared by his Word; but the Word declares not only that which is declared through the Word, but also itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":"II. lIb. XII, 1.] Quod discipuli Domini cæperunt vellere spicas, et manducare, quod nisi confricantes cas, facere non possent; hinc cst, Mortificate membra vestra, quœ sunt super terram: id est, quia quisque non transit in corpus Christi, nisi carnalibus exspoliatus fucrit indumentis; hiuc cst ei, Exuite vos veterem hominem (Coloss. in, 5-9); hinc est et, Circumcisione non manufacta in exspoliationem carnis (Coloss. II, 11).\n\nIII. [Ib. XII, 20] In lino fumiganlc I notandum quia et desertum lumine tacit putorem.\n\nIV. [Ib. XII, 22. | Tunc oblalus est ei dœmonium habens, cœcus et mutus: id est, qui non credit, et subditus est diabolo; qui non intelligit, et non confitetur ipsam fidem, liC qua dictum est, Ore autem confessio fit in salutem (Rom. x, 10); vel qui non dat laudem Deo.\n\nV. I lb. XII, 27-29.] Quod dixit, Et si ego in Beelzebub ejicio dæmones, etiam secundumvestram sen. tentiam: iyitur pervenit in vos regnum Dei; quia regnum diaboli stare non potest, quod adversum se divisum esse fatemini. Rcgnum Dei nunc dicit, quo damnantur impii, et a fidelibus de peccatis suis pœnitentiam nunc agentibus sccernunlur. Fortem illum appellat, quia ipse tenebat, ne possent viribus suis ab ilio se homines crucrc, sed per gratiam Dei. Vasa ejus dicit omnes infideles.","english":"II. [Matthew XII, 1.] That the Lord's disciples began to pluck ears of grain and eat them, which they could not have done unless they rubbed them in their hands; hence comes, Mortify your members which are upon the earth: that is, because no one passes into the body of Christ unless he has been stripped of carnal garments; hence also, Put off the old man (Colossians 3:5-9); hence also, by a circumcision not made with hands, in the putting off of the flesh (Colossians 2:11).\n\nIII. [Matthew XII, 20.] In the smoking flax it is to be noted that even the desert has the stench of smoke without light.\n\nIV. [Matthew XII, 22.] Then was brought to him one possessed with a demon, blind and mute: that is, one who does not believe, and is subject to the devil; who does not understand, and does not confess that very faith by which it is said, But with the mouth confession is made unto salvation (Romans 10:10); or who does not give praise to God.\n\nV. [Matthew XII, 27-29.] What he said, And if I cast out demons by Beelzebub, even according to your own judgment: therefore the kingdom of God has come upon you; because the kingdom of the devil cannot stand, which you confess to be divided against itself. He now calls that the kingdom of God by which the wicked are condemned, and the faithful who are now doing penance for their sins are separated from them. He calls him the strong man, because he himself was holding them, so that men could not snatch themselves from him by their own strength, but only by the grace of God. He calls all unbelievers his vessels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":10,"ref":"p10","source":"Nisi prius alligaverit fortem: alligaverit dixit, potestatem illi ademcrit impediendi voluntatem fidelium a sequendo Christo, et obtinendo regno Dei.\n\nVI. [ Ib. XII, 34.] Progonies viperarum eos dicit, quiaet diaboli filios appellat. In tantum enim quisque lilius rjus est, in quantum eum peccando imitatur.\n\nVII. [Ib. XII, 40.] Sicut euim fuil Jonas in ventre celi tribus diebus et tribus noclibus; sic crit Filius hominis in corde terræ tribus diebus et tribus noctibus. Sextæ feriæ diei partem qua sepultus est cum præterita nocte, pro nocte et die accipias, hoc est pro toto die; sabbati noctem et diem; et noctem dominicam cum codem die illucescente: ac per hoc accipiendo partem pro toto, babcs triduum et tres noctes. Quod enim dicuntur decem menses prægnantis, novem sunt pleni; gcd initium decimi pro toto accipitur. Et quod sc Do. minus ostendit in monte, post sex dies factum dicit unus evangelista (Matth. VII, ); alter vero post octo dies dicit (Luc. ix, 28), partem posteriorem primi dici in quo futurum hoc Dominus promisit, et partem priorem novissimi diei in quo completum est quod promisit, pro tatis aiqne integris dicbus annumerans: ut intelligas ciun qui dixit, post sex dies, solos medios commemorasse, qui vere tuti atque integri completi sunL In Genesi enim a lumine incipit dies, et finit ad tenebras (Gen.","english":"Unless he has first bound the strong man: he said \"bound,\" meaning that he has taken from him the power to hinder the will of the faithful from following Christ and obtaining the kingdom of God.\n\nVI. [Ibid. XII, 34.] He calls them a brood of vipers, because he also calls them sons of the devil. For each one is his son to the extent that he imitates him by sinning.\n\nVII. [Ibid. XII, 40.] For just as Jonah was in the belly of the whale three days and three nights, so will the Son of Man be in the heart of the earth three days and three nights. The part of the sixth day, Friday, on which he was buried, together with the preceding night, you should count as a night and a day, that is, as a whole day; the night and day of the Sabbath; and the night of the Lord's day together with that same day as it dawns: and thus, by taking a part for the whole, you have three days and three nights. For what is said to be the ten months of a pregnant woman are nine full months; but the beginning of the tenth is taken for the whole. And what the Lord showed on the mountain, one evangelist says happened after six days (Matt. 17), while another says after eight days (Luke 9:28), counting the latter part of the first day, on which the Lord promised that this would happen, and the earlier part of the last day, on which what he promised was fulfilled, as whole and complete days: so that you may understand that he who said \"after six days\" mentioned only the middle days, which are truly whole and complete. For in Genesis the day begins with light and ends at darkness (Gen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":"I, 5), ad significandum lapsum bominis: nunc autem a tenebris ad lucem, sicut dictum est, De tenebris lucem clarescere ( II Cor. IV, fij: quia a peccatis bomo liberatus, pervenit ad lucem justitiæ\n\nVIII. [fb. XII. 43-45.] Cum spiritus immundus exierit ab homine: significat quosdam ita credituros, ut ferre non possint labores continentiæ, ct ad sæculum redituri sint. Quod dictum est, Assumit secum alios septem, intelligitur quia cum quis ceciderit dc justitia, eliam simulationem habcbiL. Cupiditas caim carnis expulsa per pœnitentiam a consuetis operibus, cum non invenerit in quibus delectationibus correquiescat, avidius redit, et rursus occupat mentem hominis, si cum pulsa esset 1, negligentia subsecuta cst, ut non introduceretur tanquam habitator-mundatæ domui sermo Dei per sanam ctrinam. Et quoniam non solum habebit ita septem vitia, quæ septem virtutibus spi. ritualibus I sunt contraria, sed etiam per hypocrisim. se ipsas virtutcs habere simulabit; propterea assumptis secum septem aliis nequioribus, hoc cst, iisa septenaria simulatione, redit illa concupiscentia, ut sint novis ima hominis pcjora quam erant prinia.","english":"to signify the fall of man; but now from darkness to light, as it is said, Light shines out of darkness (2 Cor 4:6), because man, freed from sins, has come to the light of righteousness.\n\nVIII. [Ibid. XII, 43–45.] When the unclean spirit has gone out of a man: this signifies that some will believe in such a way that they cannot bear the labors of continence, and will return to the world. What is said, He takes with him seven other spirits, is understood to mean that when anyone has fallen from righteousness, he will also have hypocrisy. For when the desire of the flesh has been driven out through repentance from its accustomed works, since it finds no pleasures in which to rest, it returns more greedily and again takes possession of the mind of the man, if, when it had been expelled, negligence followed, so that the word of God through sound doctrine was not brought in as an inhabitant to the cleansed house. And because he will not only have the seven vices that are contrary to the seven spiritual virtues, but will also pretend through hypocrisy to possess the virtues themselves, therefore, taking with him seven other spirits more wicked, that is, that sevenfold hypocrisy, that concupiscence returns, so that the last state of that man is worse than the first.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":12,"ref":"p12","source":"IX. lib. xit. do, 23. ] Quod dicit, Aliud centesimum, aliud sexagesimum, aliud trigesimum: centesimum martyrum, propter satietatem vitas vel contemptum mortis: sexagesimum virginum, propter otium inlcrius, quia nor. pugnant contra consuetudinem carnis; solet cnim otium concedi sexagenariis poRt militiam, vel post actiones publicas: trigesimum conjugatorum, quia hæc est:'tas præliantium; ipsi enim habent acriorem conflictum, ne libidinibus superentur.\n\nX. [Ib. xit, 25-30.] Omnis immunditia in segete, zizania dicuntur. Quod primo separata zizania dicuntur 1. quia tribulatione præcedente separabuntur impii a piis: quod per bonos Angelos intelligitur fieri; quia officia vindictæ possunt implere boni bono animo, quomodo rex I, quomodo judex; officia vero misericordiae mali implere non possunt.\n\nXI. [Ib. XIII, 31.] Granum sinapis ob fervorem fidei, vei quod dicatur venena expellere, majus fit oinnibus oleribus, id est dogmatibus. Dogmata autem sunt placita sectarum, id est, quod placuit singulis sectis.","english":"IX. What he says, \"one a hundredfold, another sixtyfold, another thirtyfold\": the hundredfold belongs to martyrs, on account of the fullness of life or contempt of death; the sixtyfold to virgins, on account of a more fruitful leisure, because they do not struggle against the custom of the flesh; for leisure is customarily granted to men of sixty after military service, or after public duties; the thirtyfold to the married, because this is the age of those who fight; for they have a sharper conflict, lest they be overcome by lusts.\n\nX. Every impurity in the crop is called tares. That the tares are first said to be separated: because, with tribulation preceding, the impious will be separated from the pious; which is understood to be done through the good angels; because the offices of vengeance the good can fulfill with a good mind, as a king, as a judge; but the offices of mercy the evil cannot fulfill.\n\nXI. The grain of mustard seed, on account of the fervor of faith, or because it is said to expel poisons, becomes greater than all herbs, that is, than doctrines. Now doctrines are the tenets of sects, that is, what has pleased each individual sect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"XII. [Ib. XIII, 35.] Fermentum quod accepit mulier, ei abscondit in farinæ satis tribus: mulierem, sapicu* tiam dicit: fermentum, (lilectionem; quod fervefacit ct excitat. In farinæ autem satis tribus, vel tria illa in homine, Ex tolo corde, et ex tota anima, et ex tota mente (Matth. xu, 57); vel tria iila fructifera, Centenum, sexagenum, tricenum ( Id. XIII, 8, 23); vel tria illa genera honiinum, Noe, Daniel et Job ( Ezech. XIV, 14).\n\nXIII. [Ib. X'II, ] Thesaurum in agro absconditum, dixit duo Testamenta lcgis in Ecclesia, quæ quis cum ex parte intellectus attigerit, sentit illic magna laicrc: et vadit et vendit omnia sua, et emit agrum illum, id cst, contemptu temporalium comparat sibi otium, ut sit divcsecognitione De i.\n\nXIV. [Ib. XIII, 54.] Quod dixerunt Judæi, Unde huic sapientia hæc ct virtutes? sapicnlia in his quæ loquebatur, virtutes in his quæ operabatur. Ideoque ct Apostolus cum dixit Christum Dei Virtutem, et Dat Sapientiam (ICor. I, 24); virtutem ad signa retulit propter Judæos, sapientiam antem ad doctrinam prupter Gracos, id est Gentes.","english":"XII. [Matthew 13:33.] The leaven which the woman took, she hid in three measures of meal: the woman signifies wisdom; the leaven, charity, which makes fervent and stirs up. In the three measures of meal, however, are signified either those three things in man, \"with all thy heart, and with all thy soul, and with all thy mind\" (Matthew 22:37); or those three fruitful yields, a hundredfold, sixtyfold, thirtyfold (Matthew 13:8, 23); or those three kinds of men, Noah, Daniel, and Job (Ezekiel 14:14).\n\nXIII. [Matthew 13:44.] The treasure hidden in the field, he called the two Testaments of the law in the Church, which, when anyone has attained in part by understanding, he perceives there great joy: and he goes and sells all that he has, and buys that field, that is, by contempt of temporal things he procures for himself leisure, that he may be rich in the knowledge of God.\n\nXIV. [Matthew 13:54.] What the Jews said, \"Whence has this man this wisdom and these mighty works?\"—wisdom in the things he spoke, mighty works in the things he did. And therefore also the Apostle, when he said that Christ is the Power of God and the Wisdom of God (1 Corinthians 1:24), referred power to signs on account of the Jews, but wisdom to doctrine on account of the Greeks, that is, the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":"XV. [Ib. XIV, 26-33.] Quod dixerunt discipuli phantasma esse, significat id quod dictum est, Putas, inveniet fidem in terra (Luc. XVIII, 8)? quia quidam qui cesserint diabolo, de Christi adventu dubitabunt. Quod autem Petrus implorat a Domino auxilium, ne mer-. gatur, significat quibusdam tribulationibus etiam post ultimam persecutionem purgandam esse Ecclesiam. Quod et Paulus significat dicces: Salvus evit; sic tamen quasi per ignem (1 Cor. III, 15). Quod sequitur, ut adorantes omnes qui in navi erant, dicerent, Vers Filius Dei est significat claritatem ejus tunc manifestam fuluram, per speciem jam videntibus, qui per fidcm nunc ambulant.\n\nXVI. [Ib. xv, 5.] Munus quodcumque eat cx me, tibi proderit; id est, munus quod offers causa mei, ad te jam pertinchit: quibus verbis significant filii jam non sibi opus esse parentum pro se oblationes, quod ad eam ætatem pervenissent, ut possent jam ipsi offerre pro se, In bac erpO a Ude constilutos, ut possent parentibus suis hoc dicere, cum hoc dixissent, negabant Pharisæi reos esse, si parentibus suis non pra starcut honorem.","english":"XV. [Matthew 14:26-33.] That the disciples said it was a ghost signifies what was said: \"Do you think he will find faith on the earth?\" (Luke 18:8), because certain people who have yielded to the devil will doubt the coming of Christ. But that Peter implores help from the Lord lest he be drowned signifies that the Church must be cleansed by certain tribulations even after the final persecution. Paul also signifies this when he says: \"He will be saved; yet so as by fire\" (1 Corinthians 3:15). What follows, that all who were in the boat, worshiping, said, \"Truly he is the Son of God,\" signifies that his glory will then be manifest, being seen by sight by those who now walk by faith.\n\nXVI. [Matthew 15:5.] Whatever gift is from me will profit you; that is, the gift which you offer on my account now belongs to you: by these words is signified that children no longer need their parents' offerings on their behalf, because they have reached that age at which they can now offer for themselves. Established in this age, so that they could say this to their parents, when they had said it, the Pharisees denied that they were guilty if they did not show honor to their parents.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":"XVII. [lb. xv, 13.] Omnis plantatio quam non plantavit Pater meus cælestis, eradicabitur: id est, carnalis cupiditas, sccundum quam sentientes offendebantur de prætermissis rerum signis vcl eliam traditionibus suis; et præcepta vitæ non curabant, qux a cupiditate animum purgant.\n\nXVIII. [Ib. VIII, 13; xv, 28.] Quod et pucrum Centurionis, ct filiam Chananææ mulicris non veniens ad domos eorum, salvat; significat Gentes, ad quas non,'crit, salvas fore pet verbum suum. Quod ipsis rogantibus lilii sanantur, intelligenda cst Ecclesiæ persona, quæ sibi cst cl mater cl filii: nam simul omnes, quibus constat Ecclesia, inatcr dicitur; singuli autem iidem ipsi filii appellantur.\n\nXIX. Lib, xv, ] Qnod IUl'hæ obtulerunt Domino mutos; qui cum non laudant, vel non confitentur fidem: cæco; qui non intelligunt, ctihmsi obtemperant jubentibus: surdos; qui non obtemperant etiamsi inseiligunt: claudos; qni praecepta non implent.","english":"XVII. [Matthew 15:13.] Every plant that my heavenly Father has not planted will be rooted up: that is, carnal desire, in accordance with which those who think this way were offended by the signs of things that were passed over, or even by their own traditions; and they did not care for the precepts of life, which purge the soul from desire.\n\nXVIII. [Matthew 8:13; 15:28.] That he saves the centurion's servant and the daughter of the Canaanite woman without coming to their houses signifies that the Gentiles, to whom he did not come, would be saved through his word. That they are healed at their own request is to be understood as the person of the Church, which is both mother and sons to itself: for all together, of whom the Church consists, are called mother; but the same individuals are called sons.\n\nXIX. [Matthew 15:30.] That they brought to the Lord the mute, who do not praise him or confess the faith; the blind, who do not understand even if they obey those who command; the deaf, who do not obey even if they understand; and the lame, who do not fulfill the precepts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"XX. [Ib. xvi, 2, 3] Quod dixit Dominus, Facto vespere dicitis, Serenum erit; rubicundum est enim eælum; id cst, sanguine passionis Christi,, in priino adventu indulgentia peccatorum datur. Et mane, Hodie tempestas; rubet enim cum tristitia cælum; idest, quod secundo adventu ignc præcedente venturus cat. H'aciem ergo coeli judicare nostis; signa autem temporum non potestis? Signa temporum dixit cle adventu suo vel passione, cui simile est roseum cadum vespere: et item de tribulatione antc adventum suum fUtura, cui similc cst manc roseum cum tristitia cœlum.\n\nXXI. [Ib. XVII, 11.] Quod dixit Dominus, Elias quidem venturus est, et restituet omnia; id cst, vel cos quos persecutio Antichristi conturbaverit; vel ut ipse restituat moricndo quæ debet.\n\nXXII. [Ib. XVII, 14, 18] Quod dixit, Sæpe cadit in ignem, et aliquando in aquam: ignem ad iram, quod alta petat: aquam ad voluptates camis. Item quod dicunt discipuli, QuIre nos non potuimus ejicere eum? ne illis miraculis facicndis extollerentur in supcrbiam, admoniti sunt potius per humilitatem fidei, quasi per sinapis granum, clationem terrenam, quæ mentis nomine significata PSI, curare tit transiret.","english":"XX. [Matthew 16:2-3] What the Lord said: When evening has come, you say, It will be clear; for the sky is red; that is, by the blood of the passion of Christ, in his first coming forgiveness of sins is given. And in the morning, Today a storm; for the sky is red with gloom; that is, because in his second coming he will come with fire going before him. You know, therefore, how to judge the face of the sky; but can you not judge the signs of the times? He called the signs of the times those concerning his coming or passion, to which the red sky in the evening is similar; and likewise concerning the tribulation that will come before his coming, to which the red sky in the morning with gloom is similar.\n\nXXI. [Matthew 17:11] What the Lord said: Elijah indeed is to come, and will restore all things; that is, either those whom the persecution of the Antichrist will have thrown into confusion; or that he himself may restore by dying the things that must be restored.\n\nXXII. [Matthew 17:14, 18] What he said: Often he falls into fire, and sometimes into water: fire refers to anger, because it seeks high things; water to the pleasures of the flesh. Likewise, what the disciples say: Why could we not cast him out? lest they be puffed up with pride in performing miracles, they were admonished rather through humility of faith, as it were through a grain of mustard seed, to cure the earthly pride, which is signified by the name of the mind, so that it might pass away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":"XXIII. [ Ib. XVII, 25.] Quod divit, Ergo liberi sunt filii: in omni regno intelligendumest liberos esse linus, id est, non esse vectigales. Multo ergo magis lib ri esse debent in quolibe regno terreno lilii regui illius sub quo sunt omnia regna terrena. j\n\nXXIV. [Ib. XVIII, ] Quod Dominus dicit, Qui autem scandalizaverit unum de pusillis istis, id est, ex hamilibus, quales vult cs-e discipulos suns, non obtemperando, vel etiamcontraveniendo, sicut de Alexandro aerario Apost lus dicit (II Tim. IV, 14.): expedit ei ut mola asinaria suspendatur collo ejus, et præcipitetur in profundum maris: id est, congruit ci cupiditas rerum temporalium, cui stuhi ct cæci colligantur, cum devinctum pondere suo deducat ad interitum. I\n\nXXV. [Ib. XVIII, 24-31.] Quod oblatus eat Domino debitor decent millium talentorum, et jussit eum venumdari, et uxorem ejus, et filios, et omnia quæ habebat, et reddi: intelligendum est decem præcptorum Legis eum fuisse dcbitorcm; ct pro cupiditate atque operibus suis, tanquam uxore ct filiis, pœnas soh'cre clebnissc, quod est pretium ejus: prelium cnirn venditi, suppliciumdamnati intelligitur. Quod dixit, Noluit ignoscree comervo suo, sed abiit et misit eum in carcerem, ct reliqua; intelligendum, tenuit contra eum hUnc animum, ut supplicia illi vellet.","english":"XXIII. [Matthew 17:25] What he said, \"Then the sons are free\": in every kingdom it must be understood that sons are free, that is, that they are not tributaries. Much more, therefore, ought the sons of that kingdom to be free in any earthly kingdom whatsoever, since all earthly kingdoms are under it.\n\nXXIV. [Matthew 18:] What the Lord says, \"But whoever causes one of these little ones to stumble,\" that is, one of the humble, such as he wills his disciples to be, by not obeying, or even by opposing—as the Apostle says of Alexander the coppersmith (2 Timothy 4:14): \"it is expedient for him that a millstone be hung about his neck and that he be cast into the depths of the sea\": that is, the desire for temporal things is fitting for him, to which foolish and blind men are bound together, since it drags him, weighed down by its own burden, to destruction.\n\nXXV. [Matthew 18:24-31] That the debtor who owed ten thousand talents was brought before the Lord, and he commanded him to be sold, and his wife, and children, and all that he had, and that payment be made: it must be understood that he was a debtor of the ten precepts of the Law; and that in place of his desire and his works, as it were his wife and children, he was bound to pay penalties, which is his price: for the price of one sold is understood as the punishment of one condemned. What he said, \"He would not forgive his fellow servant, but went and cast him into prison,\" and the rest: it must be understood that he held this disposition against him, that he wished punishments for him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":"Conservi autem qui narraverunt Domino quæ fiebant, potest intelligi Ecclceia, quæ ct illum sohit, et illum ligat.\n\nXXVI. [Ib. XIX, 23. 25.] Quod ait Dominus, divitem non intrare in regnum Dei; et discipuli dicunt, Quis potest salvus fieri? cum pauci sint divilcs in com. paratione multitudinis pauperum: intelligendum qnod omnes qni talia cupiunt, in coruin numero haberi animadverterint.\n\nXXVII. [Ib. XX, 17.] Quod Dominus seorsum se duohus discipulis passurum refert, ad confirmandum in posterum testimonium fecit: quia dixit, In ore duorum vel trium testium stabit omne verbum (Matth. XVIII, 16). Ut cnim neque vulgaretur quod diccbat, neque carerct humani testimonii firmitate, pancioribus quam duobus dicere non potuit. Vcl ad sacramentum charitatis ostendendum: minus enim quam inter duos charitas esse non potest. Erat autemille nou necessitate debiti propter peccatum suum, sed ad solvenda nostra peccata charitate passurus.","english":"But the fellow servants who reported to the Lord what was being done can be understood as the Church, which both looses him and binds him.\n\nXXVI. [Ibid. 19:23, 25.] What the Lord said, that a rich man does not enter into the kingdom of God; and the disciples say, Who then can be saved? — since the rich are few in comparison with the multitude of the poor: it must be understood that all who desire such things have been reckoned to be numbered among them.\n\nXXVII. [Ibid. 20:17.] That the Lord relates separately to the two disciples that he would suffer was done to confirm testimony for the future: because he said, In the mouth of two or three witnesses shall every word stand (Matthew 18:16). For so that what he was saying might neither be spread abroad, nor lack the firmness of human testimony, he could not speak to fewer than two. Or, to show the sacrament of charity: for charity cannot exist between fewer than two. But that man was to suffer not by the necessity of a debt on account of his own sin, but out of charity to wash away our sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":19,"ref":"p19","source":"XX VIII. [Ib. xx, 29-34.] Ab Jericho egreditur Dominus; jam de ista terra resurrectione discedens. Sequuntur eum imbæ multæ; credunt in eum populi et gentes. Dno autem citci sedentes juxta viam, significant de utroque populo quosdam jam coh ærentes per fidem dispensationi temporali, secundum quam Christus via cst; ct desiderantes illuminari, id est, aliquid dc Verbi æternitate intelligere, quod transcurre Jesu impetrare ci pi haut, id est, per meritum fidei qua creditur Filius Dci ct natus horno et passus I ropter nos. Per hanc enim dispensationem quasi transit Jesus, quia talis actio temporalis est. Oportebat antem ut tantu clamarent, donce resistentis sibi turbæ strepltum vincerent; id est, tam perseveranter animum intenderent orando atque pulsando, quousquc consuetudinem desideriorum carnalium, quæ tauquam turba obstrepit cogitationi lucem veritatis:flerne vidcre conanti, vel ipsam hominum carnalium turbam studia spiritualia impedientem, fortissima intentione superarent. Iiaque audiens Jesus qui nil, Pctenti dabitur, et quærens inveniet, et pulsanti aperietur (Matth. VII, 7), venientes ad se, ipso scilicet desiderii ardore pe rvenientes ad id quod desiderant, stans cos tangit, atque illuminat. Non enim sicut illa dispensatio temporalis, ita etiam Verbi æternitas transit, quæ in seipsa manens omnia innovat (Sup. VII, 27).","english":"XXVIII. [Ibid. 20:29-34.] The Lord goes out from Jericho; now departing from that land by his resurrection. Many crowds follow him; the peoples and the nations believe in him. But the two blind men sitting by the way signify certain men from both peoples, already clinging through faith to the temporal dispensation according to which Christ is the way, and desiring to be enlightened, that is, to understand something of the eternity of the Word, which they are unable to obtain as Jesus passes by, that is, through the merit of the faith by which the Son of God is believed both to have been born a man and to have suffered for our sake. For through this dispensation Jesus, as it were, passes by, because such action is temporal. But it was fitting that they should cry out so greatly until they overcame the noise of the crowd resisting them; that is, that they should apply their mind so perseveringly by praying and knocking, until by the strongest intention they should overcome the habit of carnal desires, which like a crowd makes a din against the thought trying to see the light of truth, or even the very crowd of carnal men hindering spiritual pursuits. And so Jesus, hearing—he who says, To him who asks it shall be given, and he who seeks shall find, and to him who knocks it shall be opened (Matthew 7:7)—touching those coming to him, that is, arriving at what they desire by the very ardor of their desire, standing still, touches and enlightens them. For the eternity of the Word does not pass by as that temporal dispensation does, since, remaining in itself, it makes all things new (above 7:27).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":20,"ref":"p20","source":"Quaprepter quia fides incarnationis temporalis ad æterna intelligenda nos præparat, transcunte Jesu admoniti sont ut illuminarentur, el ab stante illuminati sunt. Tempolalia enim transeunt, aterna stant.\n\nXXIX. [Ib. xxv, 21.] Quod Dominus dicit discipulis suis, Dicetis monti huic, Tolle,et jacta te in mare, de superbia dixit quæ ad sæculares pertinei: hoc sibi Servus Dei dicere debet, ut cam a se repellat, quia ipsi non congruit. Vol qnod per eorum fidem, quia per cos Evangelium prædicatum est, ipso Dominus qui mons appellatus est (Isai. II, 2), ablatus esta Judæis, ut in Gentes tanquam in mare porro jaceretur.\n\nXXX. [Ib. XXI, 44.] Quod Dominus dicit, Et qui ceciderit super lapidem istum confringetur: super quem tero ceciderit, conteret eum: de his dicit quod cadent super cubi, qui illum modo contenmunt, vel injuriis afficiunt; ideo nondum penitus interereunt. sed tamen confringuntur, ut uon recte ambulent: super quos autem cadit, veniet illis desuper iit judicio Cun pœna perditionis; ideo dixit, Conteret eos, ut smt impit tanquam pulvis, quem projicit ventus a facie terræ (Psal. I, 4).","english":"Therefore, because faith in the temporal incarnation prepares us to understand eternal things, they were warned as Jesus passed by so that they might be enlightened, and they were enlightened by him as he stood still. For temporal things pass away, eternal things stand.\n\nXXIX. [Ibid. 25:21.] What the Lord says to his disciples, \"Say to this mountain, 'Be lifted up and cast into the sea,'\" he said concerning pride, which belongs to worldly people: the servant of God ought to say this to it, so as to drive it away from himself, because it does not befit him. Or [it means] that through their faith, because through them the Gospel was preached, the Lord himself, who was called a mountain (Isa. 2:2), was taken away from the Jews, so as to be cast out among the Gentiles as into the sea.\n\nXXX. [Ibid. 21:44.] What the Lord says, \"And whoever falls upon this stone will be broken; but on whomever it falls, it will crush him\": he says this of those who fall upon it, who now despise it or treat it with insults; therefore they have not yet utterly perished, but they are broken, so that they do not walk aright. But upon whomever it falls, it will come upon them from above as with the judgment of the punishment of perdition; therefore he said, \"It will crush them,\" so that they are ungodly like the dust, which the wind drives away from the face of the earth (Ps. 1:4).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":21,"ref":"p21","source":"XXXI. [Ib. isa:, 9.] Quod Dominus dixit, Simile est regnum cœlorum homini regi qui fecit nuptias filio suo: nuptias dixit Verbutn incarnatum, quia in ipso homine suscepto Ecclesia Dco Copulata cst. Quod dixit, Tauri mei et aitilia occisU sunt: tauros dixit principes plebium; altilfa vero, omnia saginata. Quod dixit Dominus, I te ad exitusviurum, et quoscumque inveneritis, vocate dd nuptias: viæ intelliguntur dogmata Gentium; quia ex omnibus inis ad nuptias venerunt, id est, Christo crediderunt.\n\nXXX!!. [tb. xxii, 25.] Quod Sadducæi dicunt Domino, Fuerunt apud noa septem fratres, et unus accepta uxore obiit, et secundus, et cæteri; intelliguntur homines impii; qui fructum justitiæ non potuerunt aC ferre in terra per omnes septem mundi ætates, quibus ista terra consistit: postea enim et ipsa terra transiet, per qnam omnes illi quas! septem mariti steriliter transierunt.","english":"XXXI. [Ibid. 22:2, 9.] What the Lord said, The kingdom of heaven is like a man, a king, who made a marriage for his son: he called the marriage the incarnate Word, because in the man he took up, the Church was joined to God. What he said, My bulls and fatlings are killed: he called the bulls the leaders of the peoples; the fatlings, all things fattened. What the Lord said, Go to the exits of the roads, and whomever you find, call to the marriage: by the roads are understood the teachings of the Gentiles; because from all those roads they came to the marriage, that is, they believed in Christ.\n\nXXXII. [Ibid. 22:25.] What the Sadducees say to the Lord, There were with us seven brothers, and one, having taken a wife, died, and the second, and the rest: by this are understood ungodly men, who could not bear the fruit of righteousness on earth through all seven ages of the world, in which this earth consists; for afterward even the earth itself will pass away, through which all those seven husbands passed fruitlessly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":22,"ref":"p22","source":"XXXIII. [Ib. XXII, ] QuM Dominus dicit, In his duobus præceptis tota Lex pendet Prophetæ; pendet, dixit, id cst, illo refertur, ibi habet finem.\n\nXXXIV. [Ib. XXXIII, 17, 19.] Qnod Dominus dtxit, Quid enim majus cat, aurum, an temptum quod sanctificat aurum? et hom dixit, Quid enim majus est, donum, an altare quod sanctificat donum? intelligendum templum et altare ipsum Christum; aurum ct donum, laudes et sacrificia precum, quæ in eo per eum offerimus. Non enim ille per hæc, sed ista per illum sanctificantur.\n\nXXXV. [Ib. XXIII, et 24.] Quod Dominus dixit, Excolantes culicem, refertur ad id quod dixit, deciniare illos ihinhta quaque. Camelum glutientes, refcrtur ad id quod dixit, Præteritis graviora Legis; misericordiam, ea judicium, et fidem: ut iste sit sensus, Hinima observatis, maxima contemnitis. Ex hac enim perversitate etiam illud cis accidit, qno possunt haee per allegoriam referri, ut dimitterent Barabbam (Matth. XXVII, 20). quit videficet ipse non solverct sabbatum, qnod magna diligentia canialiter observabant; occiderent autem Dominum spiritualiter sabbatum insinuantem pcr misericordiam et judicium et fldem, quæ illi maxime contemnebant. Nam et culicis nomine non absurde figuratur seditiosus homicida. quia hoc animal et strependo inquietat, et sanguine delectatur: et cameli mine propter humiliantem se ad si be mda onera magnitudinem, intelligitur congruenter Dominus.","english":"XXXIII. [Ibid. 22.] What the Lord says, On these two commandments hang all the Law and the Prophets: he said \"hang,\" that is, it is referred to that, it has its end there.\n\nXXXIV. [Ibid. 23:17, 19.] What the Lord said, For which is greater, the gold, or the temple that sanctifies the gold? and again he said, For which is greater, the gift, or the altar that sanctifies the gift? — the temple and the altar themselves are to be understood as Christ; the gold and the gift, as the praises and sacrifices of prayers which we offer in him and through him. For not he is sanctified by these, but these are sanctified through him.\n\nXXXV. [Ibid. 23:24.] What the Lord said, Straining out a gnat, refers to what he said, that they tithe mint and every herb. Swallowing a camel, refers to what he said, Passing over the weightier matters of the Law: mercy, and judgment, and faith; so that the sense is: You observe the least things, you despise the greatest. For from this perversity there also happened to them that which can be referred to allegorically, that they released Barabbas (Matt. 27:20), who of course did not himself break the sabbath, which they observed carnally with great diligence; but they killed the Lord, who spiritually signifies the sabbath through mercy and judgment and faith, which they especially despised. For by the name of the gnat there is not unreasonably figured the seditious murderer, because this animal both disturbs by its buzzing and delights in blood; and by the name of the camel, on account of the greatness of the one humbling himself to bear burdens, the Lord is fittingly understood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":23,"ref":"p23","source":"XXXVI. [Ib. XXIII, 37.] Quod dixit Dominus Jerusalem, Quoties volui congregare filios tuos, sicut gallina congregat filios suos snb alas, et noluisti? hoc genus animantis magnum affectum id lilius habet, ita ut corum infirmitate affecta ct ipsa infirmetur; ct quod diClicilius in caeteris animantibus invenies, alis suis filios protegens, contra milvum pugnet: sic etiam mater nostra Sapientia Doi, per carnis susceptionem infirmata quodammodo (unde et Apostolus dicit, Quod infirmum Dci, fortius esthominibus (I Cor. l, 25), protegit infirmitatem nostram, et resistit diabolo, lie nos rapiat. In qua defensione, quod illa adversus conatur allectu, hæc adversus diabolum perficit potestate.\n\nXXXVII. [Ib. XXIV, 20]. Quod Dominus dixit, Orate ne fiat fuga vestra hieme vel sabbato, id est, ne impedimenlo aliquo detineamini: quia et hieme, imbribus vcl frigore; et sabbato, in quo proficisci non licebat, impediebatur quis ab itinere. Vel aliud, ne in tristitU aul lætitia rerum temporalium quis inveniatur a die illa.","english":"XXXVI. [Ibid. 23:37.] What the Lord said to Jerusalem, How often would I have gathered your children, as a hen gathers her children under her wings, and you would not? This kind of creature has so great an affection for its offspring that, affected by their weakness, it is itself made weak; and—what you will find more difficult in other animals—protecting its children with its wings, it fights against the kite. So too our mother, the Wisdom of God, made weak in a certain manner through the taking on of flesh (whence also the Apostle says, What is weak in God is stronger than men [1 Cor 1:25]), protects our weakness and resists the devil, lest he snatch us away. In this defense, what the one attempts by allurement, the other accomplishes by power against the devil.\n\nXXXVII. [Ibid. 24:20.] What the Lord said, Pray that your flight not be in winter or on the sabbath, that is, that you not be held back by some hindrance; because both in winter, by rains or cold, and on the sabbath, on which it was not permitted to set out, a person was hindered from the journey. Or else: that no one be found on that day in sorrow or in joy over temporal things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":24,"ref":"p24","source":"XXXVIII. [Ib. xxiv, 23-27.] Quod Dominus dicit, Sicut enim fulgur exit ab oriente, et pervenit usque ad occidentem; ita erit et adventus Filii hominis; urientis ct occidcuLis nomine totum orbem voluit significare, per quem futura erat Ecclesia, iucipicute Evangelio ab Jerusalem (Luc. XXIV, 47), secundum ilium sensuin quo dixit, Amodo videbitis Filium hominis venientem in nubibus (Matth. xxvi, 64). Convenienter enim Ecclesiam I nunc fulgur nominavit, quod maxime solet emicare cle nubibus. Constituta ergo auctoritate Ecclesiæ per orbem terrarum clara atque manifesta, consequenter discipulos admonet, atquo omnes fideles, et qui in cum credere volueriut, na schismaticis atque hæreticis credant. Unumquodque enim schisma, et unaquæque hæresis, aut locu... suum habet in orbe terrarum, partem aliquam tenens; aut obscuris atque occultis conventiculis curiositatem hominum decipit. Quo pertinet quod ait, Si quis vobis dixerit, Ecce hic eat Christus, aut illic, quod significat terrarum partes et provinciarum: aut in penetralibus, aut in deserto, quod signiflcat obecura et occulta cun. venticula hæreticorum. Quod ergo dixit, ab oriente in occidentem perventurum adventum suum, contra illos valet qui per terrarum particulas nominantur, et dicunt apud se csse Christum.","english":"XXXVIII. [Ibid. 24:23-27.] What the Lord says, For as the lightning comes forth from the east and reaches even to the west, so will also be the coming of the Son of man: by the names of the rising and the setting he wished to signify the whole world, throughout which the Church was to be, with the Gospel beginning from Jerusalem (Luke 24:47), according to that sense in which he said, From now on you will see the Son of man coming in the clouds (Matthew 26:64). For fittingly he now called the Church lightning, which is especially accustomed to flash forth from the clouds. Therefore, once the authority of the Church has been established throughout the whole world, clear and manifest, he accordingly warns his disciples, and all the faithful, and those who will wish to believe in him, that they should not believe the schismatics and heretics. For each schism and each heresy either has its own place in the world, holding some part of it, or deceives men's curiosity with obscure and hidden conventicles. To this pertains what he said, If anyone says to you, Behold, here is Christ, or there—which signifies parts of lands and provinces—or in the inner rooms, or in the desert—which signifies the obscure and hidden conventicles of heretics. What he said, then, that his coming would reach from the east to the west, is valid against those who are named by particular regions of the earth and say that Christ is among them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":25,"ref":"p25","source":"Quod autem ait, Sicut fulgur, contra illos valet, qui occulte congregant tanquam in penetralibus, et paucos tanquam in deserto: ad manifestationem Quippe claritatemque pcrtinet Ecclesiæ fulguris nomen, significans etiam noctem vel nubila sæculi hujus; tunc enim fulguns candor apparet.\n\nXXXIX. [Ib. xxiv, 52.] QuoJ Dominus dixit, Ab arbore autem fici discite amilitudinem; arborem lici genus humanum intellige, propter pruritum carnis. Cum jam ramus ejus tener fuerit; id est, cnm filii hominum per fidem Christi ad spirituales fruclus profecerint, et in cis honor adoptionis filiorum Dei eminnerit.\n\nXL. LIb. xxvi, 24.] Qnod Dominus de Juda dixit, Bonum erat illi non nasci, utrum in hanc vitam? ut usitate loculus sit. Non enim potest bonum esse atiquid ei, qui non est. Et si quisquam contendit esse aliquam vitam ante istam, nou Judic tantum ut nasceretur, sed nulli ex pel! re convincitur. An diabolo dicit non nasci ad peccatum? An eliam bonum illi crat ut Christo non nasceretur per vocationem, ne esset apostata?","english":"But what he says, As the lightning, is directed against those who gather secretly as if in inner rooms, and a few as if in the desert: for the name of lightning pertains to the manifest clarity of the Church, signifying also the night or the clouds of this world; for then the brightness of the lightning appears.\n\nXXXIX. [Ibid. 24:32.] What the Lord said, Now learn a parable from the fig tree: understand the fig tree as the human race, on account of the itch of the flesh. When its branch is now tender; that is, when the sons of men have advanced through faith in Christ to spiritual fruits, and in them the honor of the adoption of the sons of God has shone forth.\n\nXL. [Ibid. 26:24.] What the Lord said concerning Judas, It would have been good for him not to be born, whether it is into this life that he is commonly said to have been born. For something cannot be good for one who does not exist. And if anyone contends that there is some life before this one, it is not proven to be good for Judas only that he should be born, but for no one. Or is it said to the devil that he is not born to sin? Or would it even have been good for him not to be born for Christ through calling, so that he would not be an apostate?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":26,"ref":"p26","source":"XLI. lIb. xxvi, 15.] Quod Dominus triginta argenleis venditus est, significat per Judam Judæos iniquos, qui sequentes carnalia et temporalia, quæ ad quinque sensus pertinent corporis, Christum habere nolutrunt: quod quia sexta mundi ætate fecerunt, sexies quinos eos tanquam pretium venditi Domini accepisse significatum est. De quo tempore talibus insultat propheta dicens, Filii hominum, quousque graves corde? utquid diligitis vanitatem, et quæritis mendacium (Psal. IV, 3)? ut si quinque ætatibus fuisset aliqua excusatio sequendæ vanitatis, vel sexta comprehenderent veritatem, quæ per Dominum nostrum prædicabatur, et demonstrabatur, sicut sexta die bomo factus est ad imagincm Dei (Gett. I, 26). Quod quia noluerunt, habent sexies quini impressam imaginem principis sæculi, et non habent Christum per qu in sig latum est in nobis lumen vultus tui, Dominc (Psal. IV, 7). Et quia eloquium Domini argentum ost (Psul. XI, 7), illi autem etiam ipsam legem carnaliter intellexerunt, tanquam in argento impressam sæcularis principatus imaginem amisso Domino tenuerunt.","english":"That the Lord was sold for thirty pieces of silver signifies, through Judas, the wicked Jews, who, following carnal and temporal things that pertain to the five senses of the body, were unwilling to possess Christ; and because they did this in the sixth age of the world, it is signified that they received six times five as the price of the Lord who was sold. Concerning this time the prophet insults such people, saying, Sons of men, how long will you be heavy of heart? Why do you love vanity and seek after a lie? So that if in the five ages there had been any excuse for pursuing vanity, at least in the sixth they might grasp the truth that was being preached and demonstrated through our Lord, just as on the sixth day man was made in the image of God. Because they were unwilling, they have the image of the prince of this world impressed upon them six times five, and they do not have Christ, through whom the light of your countenance, O Lord, is sealed upon us. And because the eloquence of the Lord is silver, but they understood even the law itself carnally, they held, as it were, the image of secular principality impressed in silver, having lost the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"XLII. [Ib. XXIV, 28.] Quod Dominus dicit, Ubi fuerit corpus, illo congregubuntur aquitæ; id est in coetum, quo hinc secum levavit corpus in homine suscepto: qnod etiam cadaver idco appellatum cst, quia moriturus hæc loquebatur. Illo congregabuntur aquilæ, dictum est de spiritualibus, qui ejus passionem humilitatemque imitando, tanquam de ejus corpore saturantur. Corpus euim propter humilitatem pro nobis passionemque suscepit.\n\nXLIII. [lb. xxvi, 29.] Quod Dominus dicit suh tempus passionis discipulis, Non bibam amodo de hoc genimine vitis, usque in diem illum, cum illud bibam vobiscum novum in regno Patris mei, vult intelligi hoc vetas esse, cum illud novum dicit. Quia ergo de propagine Adam, qui vclus homo appellatur, corpus susceperat, quod in passione morti traditurus erat (uude eliam per vini sacramentum commendat san. guinemsuum), quid aliud novum vinum, nisi immortalitatcm renovatorum corporum intelligere debemus? quod cum dicit, Vobiscum bibam, etiam ipsiS resurrectionem corporum ad induendam immortalitatem promittit. Vobiscum enim non ad idem tempus, sed ad eamdem innovationem dictum accipiendum est. Nam ct nos dicit Apostolus resurrexisse cum Christo (Coluls. II, 12), ut spes rei futuræ jam futurae jam præsentem lætitiam afferat.","english":"XLII. [On Matthew 24:28.] What the Lord says, \"Where the body shall be, there will the eagles be gathered together,\" means: into the gathering to which he lifted up the body with himself from here, in the man he took upon himself; which body is also called a corpse for this reason, that he was speaking these things as one about to die. \"There will the eagles be gathered together\" was said of spiritual persons, who by imitating his passion and humility are, as it were, filled from his body. For he took upon himself a body because of his humility and his passion for us.\n\nXLIII. [On Matthew 26:29.] What the Lord says to his disciples at the time of his passion, \"I will not drink from this fruit of the vine from now on, until that day when I drink it new with you in the kingdom of my Father,\" he intends to be understood as the old being this, since he calls that new. Since, therefore, from the stock of Adam, who is called the old man, he had taken a body, which in his passion he was to deliver to death (wherefore also through the sacrament of wine he commends his blood), what else should we understand by the new wine than the immortality of renewed bodies? And when he says, \"I will drink with you,\" he promises even to them the resurrection of bodies, to put on immortality. For \"with you\" must be taken as said not of the same time, but of the same renewal. For the Apostle also says that we have risen with Christ (Colossians 2:12), so that the hope of a future reality may already bring present joy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":28,"ref":"p28","source":"Quod autem de huc genimine vilis cHam illud novum esse dicit, signiiicat cadcm utique corpora resurrectura secundum innovationem cœlostem, quæ nunc secundum terrenam vetustatem mori tura suut. Si autem vitem de cujus vetustate hunc passionis calicem bibit, ipsos Judxos intellexeris, signilicatum est cnam ipsam gentem ad corpus Christi per novitatem vitæ accessuram, cum, ingressa plenitudino Gentium, omnis Israel salvus fiet (Rom. XI, 25).\n\nXLI V. [Ib. xxvi, 67.] Quod dictum est, Exspuerunt in faciem ejus, significavit cos qui ejus præsentiam gratiæ respuunt. hem tanquam colaphis eum cædunt, qui honores suos ei præferunt: palmas in facicin ejus dant, qui perfidia cæcati cum non venisse affirmant, tanquam præsentiam ejus exterminantes et repellentes.\n\nXLV. lib. XlVI, G9-74.] Quod Petrus neodum solidatus in lide, Deum ter negavit, vidctur ipsa trina ejus negatio pravum errorem hæreticorum designasse. Nam error hæreticorum de Christo tribus generibus terminatur: aut enim de divinitate jus, aut de humanitate, aut de utroque falluutur I.","english":"But what he says concerning this offspring of the lowly vine, that it is new, signifies that the same bodies will certainly rise again according to heavenly newness, which now are going to die according to earthly oldness. But if you understand the vine from whose oldness he drank this cup of suffering to mean the Jews themselves, it is signified that even that very nation will come to the body of Christ through the newness of life, when, the fullness of the Gentiles having entered in, all Israel shall be saved (Rom 11:25).\n\nXLIV. [On Matthew 26:67.] What was said, \"They spat in his face,\" signified those who reject the presence of his grace. Again, they strike him as it were with blows who prefer their own honors to him; they give palms in his face who, blinded by faithlessness, affirm that he has not come, as it were driving out and repelling his presence.\n\nXLV. [On Matthew 26:69-74.] That Peter, not yet solid in faith, denied God three times, seems to have designated by that threefold denial the perverse error of the heretics. For the error of the heretics concerning Christ is bounded by three kinds: for either they are deceived concerning his divinity, or concerning his humanity, or concerning both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":29,"ref":"p29","source":"XLVI. [Ib. XXVI, 58.J Quod ad passloncm euntem Dominum a longe sequebatur Petrus, significat Ecclesiam secuturam quidem, hac est, imitaturam pas. sionem Domini, sed longe differcnter: Eccicsia cnim pro se patitur, at ille pro Ecclesia.\n\nXL'ill. [Ib. xxvi, 59,42, 44] Sicut tentatio cupidilatis trin est, ita ctiam tentatio timoris trina est. Cupiditati quæ iti curiositate cst, opponitur timor mortis: sicut enim in illa cognos ce larum rerum est aviditas, ita in ista metus amittendæ talis notitiæ. Cupiditati vcro honorum vcl '..udis, opponitur timor ignominiæ ct contumeliarum. Cupiditati autem voluptatis, opponitur timor doloris. Non absurde ergo intelligitur propter tricam tentationem passionis, ter Dominum orasse ut transiret calix; sed ita ut potius impleretur voluntas Patris.\n\nLIBER SECUNDUS.\n\nQuæstiones in Evangelium secundum Lucam.","english":"XLVI. [John 26:58] That Peter followed the Lord from afar as he went to his passion signifies that the Church would indeed follow, that is, imitate, the Lord's passion, but at a great distance: for the Church suffers for herself, but he suffered for the Church.\n\nXLVII. [John 26:59, 42, 44] Just as the temptation of desire is threefold, so also the temptation of fear is threefold. To the desire that consists in curiosity is opposed the fear of death: for just as in the former there is an eagerness for things to be known, so in the latter there is a fear of losing such knowledge. But to the desire for honors or praise is opposed the fear of disgrace and insults. And to the desire for pleasure is opposed the fear of pain. It is therefore not unreasonably understood that, on account of the threefold temptation of his passion, the Lord prayed three times that the cup might pass, but in such a way that the will of the Father might rather be fulfilled.\n\nBOOK TWO.\n\nQuestions on the Gospel according to Luke.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":30,"ref":"p30","source":"QUÆST. I. (LUC. cap. I, y 13, ] Quod Zacharias orans pro populo audit ab angelo, Exauditu est oratio tua; ccce Elizabeth uxor tua concipiet et pariet filium, et vocabis nomen ejus Joannem; primo hoc attendendum est, quia non est verisimile, ut cum pro populi peccatis vel salute vel redemptione ille offerret, si quidem populus eum exspectabat offerentem, quod potuerit rclictis publicis votis homo senex, uxorem habens anum, pro accipiendis filiis orare: præsertim quia nemo orat accipere, quod se accepturum esse desperat; usque adeo autem ille jam se habiturum filios desperabat, ut hoc angelo promittenti non crederet. Ergo quod ei dicitur, Exaudita eit oratio tua, pro populo intelligendum cst: cujus populi quoniam salus et redemptio et peccatorum abolitio per Christum futura erat, ad boc nuntiatur Zachariæ alius nasciturus, quia praccursor Christi destinabatur. Quod autem ei non credenti angelo, ab eodem angelo diciturv Et ecce eri tacens donec impleantur hæc in tempore suo, intelligendum est significasse quod prophetia usque ad Joannem, tanquam a sono sileret intelligibili; quia non est intellecta, donee in Domino compleretur.","english":"QUESTION I. (Luke 1:13) That Zacharias, praying for the people, hears from the angel, \"Your prayer has been heard; behold, Elizabeth your wife will conceive and bear a son, and you shall call his name John\": first it must be noted that it is not likely that, when he was offering on behalf of the people's sins or for their safety or redemption—since the people were indeed waiting for him to offer—an old man, having an aged wife, could have set aside public vows and prayed to receive children; especially since no one prays to receive what he despairs of receiving. And he despaired so thoroughly of ever having children that he did not believe the angel promising it. Therefore what is said to him, \"Your prayer has been heard,\" must be understood as being for the people; and since the safety and redemption of that people and the abolition of their sins was to come through Christ, it is announced to Zacharias for this purpose that another was to be born, because he was destined to be the forerunner of Christ. But when he did not believe the angel, it is said to him by the same angel, \"And behold, you will be silent until these things are fulfilled in their time\": it must be understood that this signified that prophecy fell silent, as it were, from an intelligible sound until John; because it was not understood until it was fulfilled in the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"JI. [Ib. v, 3-11.] Quod Dominus de navicula docet turbas, significavit hoc tempus, quando Dominus de auctoritate Ecclesiæ docet gentes. Quod Dominus ascendens in navim, quai erat Petri, rogat eum a terra reducere pusillum, significat vel temperate utendum verbo ad turbas, ut occ terrena eis præcipiantur, nee sic a terrenis in profundiora sacramentorum recedatur, ut ea penitus non intelligant: vel prius in proxi1 mis regionibus gentibus prædicandum; ut quod dicit item Petro, Due in altum, et laxate retia vestra in capturam, ad remotiores gentes, quibus postea pradicatum est, pertineat: sicuti Isaias dicit, Tolle signum in gentes, ad eas quas prope, et ad eas quæ longe (Isai. LXII, 10, ei LVII, 19). Ut quod etiam retia rumpebantur piscium copia, et naviculæ impletæ sunt, ita ut mergerentur, significet hominum carnalium multitudinem tantam fOturam in Ecclesia, ut etiam digruptione pacis, exeuntibus inde hæresibus ct schismatibus, tanta remaneret, et tanta esset futura illi amissio fidei et bonorum morum, ut Christo dicere videntur talis Eeclesia, Exi a me, quia peccator homo sum: tanquam turbis carnalium repleta, et corum moribus pene submersa, regimen spiritualium, in quibus maxime Christi persona eminet, a se repellat quodammodo.","english":"II. (Luke 5:3-11) That the Lord teaches the crowds from a small boat signifies this present time, when the Lord teaches the nations from the authority of the Church. That the Lord, going up into the boat, which was Peter's, asks him to put out a little from the land, signifies either that the word is to be used with restraint toward the crowds, so that earthly things are commanded them, and yet one does not withdraw so far from earthly things into the deeper mysteries of the sacraments that they understand them not at all; or that the nations in the nearer regions are to be preached to first, so that what he says to Peter again, Put out into the deep, and let down your nets for a catch, pertains to the more distant nations, to whom it was preached afterward; as Isaiah says, Lift up a standard among the nations, to those who are near, and to those who are far off. That the nets were also breaking from the abundance of fish, and the boats were filled so that they were sinking, signifies that so great a multitude of carnal men would arise in the Church that, even when peace was torn apart by heresies and schisms going out from it, so great a number would remain, and so great would be the loss of faith and good morals in it, that such a Church seems to say to Christ, Depart from me, for I am a sinful man: as though, filled with the crowds of the carnal and almost submerged by their ways, it drives from itself in some manner the governance of spiritual men, in whom the person of Christ chiefly stands out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":32,"ref":"p32","source":"Non enim hoc voce linguæ dicum homines bonis ministris Dei, ut eos a se repellant: sed voce mcrum et actuum suorum suadent a se reccdi, ne per bonos regantur; et eo vehementius, quo deferunt eis honorem, et tamen factis suis a se recedere admonent: ut honorificentiam corum significaverit Petrus, cadens ad pcd Domini; mores autem in eo quod dixit, Eri a me, Domine, quia peccator homo sum. Quod tamen quia non fccit Dominus; non enim recessit ab eis, sed eos subductis navibus ad littus pcrduxil; significat in bonis et spiritualibus viris non esse oport re hanc voluntatem, ut peccatis turbarum commoti, quo qnasi sccurins tranquilliusque vivant, munus eccl siasticum deserant. Quod ergo subductis ad terram navibus, relictis omn bus secuti sunt eum Petrus et Jacobus ct Joannes, potest significare fanem temporis, quo ab hujus mundi salo, qui Christo inhaeserint, penitus recessuri sunt.","english":"For it is not with the voice of the tongue that men say this to the good ministers of God, to drive them away from themselves; but with the voice of their deeds and actions they persuade them to withdraw from them, lest they be ruled by good men; and all the more vehemently, the more honor they show them, and yet by their deeds warn them to withdraw from them: so that Peter, falling at the Lord's knees, signified their show of honor; but their manner of life, in what he said, \"Depart from me, Lord, for I am a sinful man.\" Yet because the Lord did not do this—for he did not withdraw from them, but, bringing the boats to shore, led them on—it signifies that in good and spiritual men this will ought not to be, that, disturbed by the sins of the crowds, so that they may live as it were more securely and peacefully, they should abandon the ministry of the Church. Therefore, that when the boats were brought to land, Peter and James and John, leaving everything, followed him, can signify the end of time, when those who have clung to Christ will utterly withdraw from the sea of this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"III. [Ib. v, 14,] Quod Dominus dicit leproso mundato: Vade, ostende te sacerdoti, et offer munus pro emundatione tua, sicut præcepit Moyses, in testimonium illis; hic videtur approbare sacrifi;ium, quod per Moysen præceptum est, cum id non receperit Ecclesia. Quod ideo jussisse intelligi potest, quia nondum. esse cœperat sacrificium Sanctum sanctorum, quod corpus ejus est. Nondum enim in passione obtulerat holocaustum suum, quo sacrificio confirmato in credentibus populis, templum ipsum eversum est, ubi illa sacrificia offerri solebant. Hoc autem factum est secundum prophetiam Danielis (Dan. IX, 27). Non enim oportebat auferri significantia sacr ificia, priusquan! illud quod significabatur confirmatum esset contestatione Apostolorum prædicantium, et fide credentium populorum.\n\nIV. [Ib. v, i8 25.] De paralytico: potest intelligi aniina dissoluta membris, hoc est bonis operationibus, Christum quærere, id est, voluntatem Verbi Dei; impediri autem turbis, nisi tecta, id est, operta Scripturarum aperiat, ut per haec ad notitiam Clui: ti perveniat, hoc est, ad ejus humilitatem fidei pietatc descendat. Hi autem a quibus deponitur, bonos in Ecclesia doctores possunt significare. Quod autem cum lecto deponitur, signiHcat ab homine in ista carnc adhuc constituto Christum debere cognosci.","english":"III. [Mark 5:14.] What the Lord says to the cleansed leper: Go, show yourself to the priest, and offer the gift for your cleansing, as Moses commanded, as a testimony to them—here he seems to approve the sacrifice that was commanded through Moses, although the Church has not received it. This can be understood to have been commanded because the sacrifice of the Holy of Holies, which is his body, had not yet begun to be. For he had not yet offered his holocaust in his passion; once that sacrifice was confirmed among the believing peoples, the temple itself, where those sacrifices used to be offered, was overthrown. This was done according to the prophecy of Daniel (Dan. 9:27). For it was not fitting that the signifying sacrifices be taken away before that which was signified had been confirmed by the testimony of the apostles preaching and the faith of believing peoples.\n\nIV. [Mark 5:18–25.] Concerning the paralytic: he can be understood as a soul dissolved from its members, that is, from good works, seeking Christ, that is, the will of the Word of God; but he is hindered by the crowds, unless he opens the roofs, that is, the hidden things of the Scriptures, so that through these he may come to the knowledge of Christ, that is, descend by the piety of faith to his humility. But those by whom he is let down can signify good teachers in the Church. That he is let down with his bed signifies that Christ must be known by man while still constituted in this flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":34,"ref":"p34","source":"Quem tamen lectum sanus postea jubetur portare, et ire in domum suam, ut remissione peccatorum convalescentibus per spem bonam membris animæ, hoc corpus restaurare intelligatur: ut jam non in carnalibus gandiis tanquam in lecto requicscat infirmitas animi; sed magis ipsa contineat affectiones carnales, et tendat ad requiem secretorum cordis sui.\n\nV. [Ib. tu, 23.] Non absurde quæstio proponitur, Quomodo potuerit duos patres habere Joseph. Nam Matthæus cum dicit genitum ab eo qui vocabatur Jar cob (Matth. i, 16); Lucas vero filium esse dicit ejus qui vocabatur Me!!. Neque hoc loco illud dici potest quod unus bomo, sicut non solum apud Gentes. sed etiam apud Judæos accidere solcre manifestum esi, duo nomina habuerit. Cætera enim serie generationum, qui hoc putat. facile refellitur. Quid enim de avis, atavis, proavis, cæterisque majoribus dicturus cast, quorum diversa nomina singuli Evangelistæ in sua quisque narratione contexun? Quod postremo de ipso numero; quandoquidem lucas a Domino usque ad.hvid quadragiuta tres generationes enumerat, Ma thæus autem a David usque ad Dominum viginti octo vel vigiuti septem? Certi enim sacramenti gratia usque ad transmigrationem, et ab ipsa item transmigratione unus bis numeratur. Quarendum igitur quomodo duos patres pnluerit habere Josepb. Et mihi quidem in præsentia tres causa' occurrunt, quarum aliquam Evangelista seculus sit.","english":"But afterward, when he is well, he is commanded to take up that bed and go to his own house, so that it may be understood that, for those recovering from the remission of sins through good hope, the members of the soul restore this body—so that the weakness of the soul no longer rests, as it were, on a bed in carnal pleasures, but rather itself contains the carnal affections and tends toward the rest of the secret places of its own heart.\n\nV. [Mark 2:23.] It is not unreasonably asked how Joseph could have had two fathers. For Matthew, when he says that he was begotten by the one who was called Jacob (Matt. 1:16); but Luke says that he was the son of the one who was called Heli. Nor can it be said in this place that one man had two names, as is manifestly accustomed to happen not only among the Gentiles but also among the Jews. For in the rest of the series of generations, anyone who thinks this is easily refuted. For what will he say about the grandfathers, great-grandfathers, and other ancestors, whose different names each of the Evangelists weaves into his own narrative? Finally, what about the number itself, since Luke enumerates forty-three generations from the Lord back to David, while Matthew enumerates twenty-eight or twenty-seven from David to the Lord? For by reason of a certain sacrament, up to the transmigration and again from that same transmigration, one is counted twice. It must therefore be asked how Joseph could have had two fathers. And indeed, at present three causes occur to me, one of which the Evangelist followed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"Aut enim umus erat Juseph naturalis pater, et alter cum adoptaverat: aut more Judxorum, cuin sine filiis unus decessisset, uxorem ejus propinquus accipiens, filium quem genuit propinquo mortuo deputavit (Deut. xxv, 5, 6); ut eun ab altero alteri genitus essot Joseph. conve nienter duos patres habere diceretur. Aut unus Evangelista patrem ejus a quo genitus est, nominavit; alter vero vel avum maternum, vel aliquem de cognatis majoribus posuit, cui propter consanguinitatis vinculum, in filii loco Joseph non absurde constitueretur, ut inde jam usque ad David non eumdem quem Matthæus generationum ordinem texeret. In quibus causis illa videmur infirma, quam secundo ioco posuimus: quia cum quisque apud Judæos defuncto fratre vel propinquo prolem de uxorc ejus exsuscitat, illud quod nascitur nomen defuncti solet accipere: Ergo aut adoptio solvit istam quæstionem, aut origo majorum, aut aliqua alia causa, qua: nobis in præsentia nouoccurrit. Quapropter tanta est eorutn dementia, qui facilius dilabuntur ad Evangelistarum aliquem de mendacio criminandum, quam causas quærant, cur diversa patrum nomina singuli commemoraverint, ut temere dicatur duas solas esse causas, quibus id recte iter! potucrit, cun. tamen ad solvendam quæstionem vel unam invenire sufficiat.","english":"For either one was Joseph's natural father and another had adopted him; or, according to the custom of the Jews, when a man had died without sons, a relative took his wife and assigned the son he begot to the deceased relative (Deut. 25:5-6), so that Joseph, born to one man from another, might fittingly be said to have two fathers. Or one Evangelist named his father, by whom he was begotten, while the other set down either his maternal grandfather or one of his more distant relatives, to whom, by reason of the bond of blood-relationship, Joseph might not absurdly be reckoned in the place of a son, so that from there even up to David he wove a different order of generations than Matthew. In these explanations, that one seems to us weak which we placed in the second position: because when anyone among the Jews raises up offspring from his brother's or relative's wife for a deceased brother or relative, that which is born customarily receives the name of the deceased. Therefore either adoption solves this question, or the lineage of his ancestors, or some other cause which does not occur to us at present. Wherefore so great is their madness, who more readily slip away to accusing one of the Evangelists of lying, than seek the reasons why each individually recorded different names of fathers, that it is rashly said that there are only two causes by which this could rightly have been reported, when nevertheless to solve the question the finding of even one should suffice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"VI. [Ib. III, 23-38.] Quid sibi velit quod septuaginta septem personæ secundum generationes, quas Lucas seculus est, inveniuntur, quæri potest. Nam et hujus numeri mentionem Dominus fecit, cum eum Petrus de dimiltendis peccatis fratris interrogasset. An enim, tion solum septies, sed septuagies septies esse dimittendum (Matth xvin, 22). Unde recte creditur commemoratione hujus numeri omnia peccata jussisse dimitti; quandoquidem ipse per quem peccata omnia dimissa sunt, septuagesima et septima generatione, secundum evangelistæ memorati testimonium, ad homines humaniter venire gnatus est. Convenientissitne autem, cum sit eliam aHia series generationum quam Matthæus explicat (Id. I, 17), hanc ille tenuit, qui baptizato Domino generationes ipsas per scptuaginta et septem personas sursum versus enulnerat. Nam et reditus est et tanquan ascensus ad Deum, cui post peccatorum abolitionem reconciliamur, expressus, cum sursum versus per illas generationes aacenditur. Et tuique pcr Baptismum fit omniumrei missio peccatorum, quae illo numcro significatur. Non enim in baptismo Domini ipsi Domino peccata dimissa sunt, sed ipsa ibi remissio peccatorum omnium, quae misericordia ejus et potestate donata est hominibus, per illum baptismum Domini et per illum numerum generationum consecrata atque signata est.","english":"VI. [Luke 3:23-38.] It can be asked what is meant by the fact that seventy-seven persons are found according to the generations which Luke followed. For the Lord also made mention of this number when Peter asked him about forgiving a brother's sins—whether they were to be forgiven not only seven times but seventy times seven (Matthew 18:22). Hence it is rightly believed that by the mention of this number he commanded all sins to be forgiven, since he through whom all sins are forgiven was, according to the testimony of the evangelist just mentioned, born to come to men in a human way at the seventy-seventh generation. And it is most fitting that, although there is also another series of generations which Matthew sets out (Matthew 1:17), Luke held to this one, who, after the Lord was baptized, enumerates those generations upward through seventy-seven persons. For both a return and, as it were, an ascent to God, to whom we are reconciled after the abolition of sins, is expressed when the reckoning is made upward through those generations. And in the baptism of each person there is a remission of all sins, which is signified by that number. For in the Lord's baptism sins were not forgiven to the Lord himself, but there the very remission of all sins, which was granted to men by his mercy and power, was consecrated and signified through that baptism of the Lord and through that number of generations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":37,"ref":"p37","source":"Nec temere Dominus et frustra septuagesima et septima generatione venit aboliturus omnia peccata, nisi quia in illo numero aliquid latet, quod ad significationem pcrtineat omnium peccatorum. Hoc autem ih undenario et septenario considerandum est: qui numeri per se multiplicati, ad tantum perveniunt; nam undecies esseptem vel septies undecim, septuaginta et septem frunt. Undecim autem transgressionem denarii significant: ac si in dcuario perfectio beatitudinis significatur, unde est etiam illud, quod omnes conducti ad vineam, denario remunerantur (-, Id. XX, 2-10), quod fit cum septenaria creatura Trinitati Creatoris adjungitur; manifestum est quod transgressio denarii peccatum significat pcr superbiam plus aliquid habere cupientis, et integritatem perfectionemque amittentis. Hoc autum seplics propterea ducilnr, ut motu hominis facta significetur illa transgressio. Ternario cnim numero incorporea pars hominis significatur; unde est quod ex toto corde, et ex tota anima, et ex tota mente jubemur diligere Deum (Deul. VI, 5, et Matth. XIII, 57): quaternario vero corpus; multis enim modis quadripartita invenitur natura corporis. Ex hisergo conjunctis homo cOnstans, non absurde septenario numero significatur.","english":"Nor did the Lord come without reason and in vain in the seventy-seventh generation to abolish all sins, except that something lies hidden in that number which pertains to the signification of all sins. But this is to be considered in the eleven and the seven: for these numbers, multiplied by themselves, reach so great a total; for eleven times seven, or seven times eleven, make seventy-seven. Now eleven signifies the transgression of the denarius: as, then, in the denarius the perfection of blessedness is signified—whence also that passage, that all who were hired for the vineyard are paid with a denarius (Matt. 20:2-10)—which comes about when the sevenfold creature is joined to the Trinity of the Creator; it is manifest that the transgression of the denarius signifies sin, through pride desiring to have something more, and losing integrity and perfection. But this is multiplied seven times so that that transgression may be signified as made by the movement of man. For by the number three the incorporeal part of man is signified; whence it is that we are commanded to love God with the whole heart, and with the whole soul, and with the whole mind (Deut. 6:5, and Matt. 22:37): but by the number four, the body; for the nature of the body is found to be fourfold in many ways. From these, then, joined together, man consists, and is not unreasonably signified by the number seven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Motus autem in numeris non exprimitur, cum dicimus,Unum, duo, tria, quatuor, etc.; sed cum dicimus, Semel, bis, ter, quater: quapropter, ut dixi,non septem etundecim, sedseptiesundeciin, significatur transgressio, quæ motu facta est hominis peccantis, hoc est perfectionis suæ stabilitatem transgredientis cupiditate amplius aliquid habendi; ut tanto post per prophetam animæ diceretur, Sperabas, si a me discessi ses, aliquid amplius te habituram? Ex quo vitio superbiæ omnia peccata silvescunt: quæ tamen dimittuntur, cum septuagies septies ignoscendum esse admonemur (Matth. XVIII, 22), ut intelligamus nullum peccatum excipi, quod pœnitenti et veniam deprecanti per Ecclesiam, cujus personam Petrus gestat, non dimittatur.\n\nVII. [Ib. VI, 9.] Quod dicit Domninus Jud æis, de eo qui habehat manum dexteram aridam, Interrogabo vos si licet aabbalo bene facere, an male; animam salvam facere, an perdere. Quæritur, cum corpus curaverit, quare sic interrogaverit, animam salvam facere, an perdere. Vel quod illa miracula propter fidem faciebat, ubi salus est animæ: vel quod ipsa sanatio manus dexterae, salutem animæ significabat, quæ a bonis operibus cessans, aridam quodammodo dexteram habere videbatur: vel animam pro homine posuit, sicut dici solet, Tot anamæ ibi fuerunt.","english":"But motion is not expressed in numbers when we say \"one, two, three, four,\" etc.; rather it is when we say \"once, twice, thrice, four times.\" Wherefore, as I said, it is not seven and eleven, but seven times eleven, that signifies the transgression which was made by the motion of a man sinning—that is, of one transgressing the stability of his own perfection out of the desire to have something more; so that later it was said through the prophet to the soul: \"Did you hope that if you departed from me you would have something more than you had?\" From this vice of pride all sins spring up; yet they are forgiven, since we are admonished that we must forgive seventy times seven (Matt. 18:22), so that we may understand that no sin is excepted which is not forgiven, through the Church—whose person Peter bears—to one who repents and begs for pardon.\n\nVII. [On Matt. 6:9.] What the Lord says to the Jews concerning the man who had a withered right hand: \"I ask you whether it is lawful to do good on the sabbath, or to do evil; to save a soul, or to destroy it.\" It is asked, since he healed the body, why he questioned them in this way about saving a soul or destroying it. Either because he was performing those miracles on account of faith, wherein is the salvation of the soul; or because that healing of the right hand itself signified the salvation of the soul, which, ceasing from good works, seemed in a manner to have a withered right hand; or he used \"soul\" for \"man,\" as it is commonly said, \"So many souls were there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":39,"ref":"p39","source":"VIII. [Ib. v, 38.] Quod Dominus dicit, Date, et dabitur vobis; mensuram bonam, confertam et coagitatam ut supereffluentem dabunt in sinum vestrum, ox illa seatentia accip i In test, qua dicit et alio loco, Ut ipsi piant vos in æterna tabernaculo (Eus. XVI,9): ut plebi præceptum esse videatur, quod dictum est, Date, et dubitur vobis. Secundum quam sententiam dicit Apostolus, Communicet qui catechizatur verbo, ei qui se cætechizat, iI. omnibus bonis (Galat. VI, C). Non enim diL ceret, dabunt in sinum vestrum, nisi quia per illorum merita, quibus vet calicem aquæ frigidæ in homine discipuli dederint, mercedem cælestem recipere merebuntur (Matth x. 42).\n\nIX. [Ib. VI, 39.] Quod Dominus dicit, Numquid potest cæcus cæcum ducereT nonne ambo in foveam cadunt?. fortasse hoc ideo subjunxerit, nc sperarent a Levitis se accepturos mensuram illam de qua dixit, Dabunt in simum vestrum, quoniam ipsis dnbanl decimas. Quos. caecos dixit, quia Evangelium non tenerenl; ut iilam remunerationem per discipulos Domini potius plebs inciperet jam sperare: quos imitatores suus volens ostendere, addidit etiam, Non est discipulus super magistrum.","english":"VIII. [Luke 6:38.] What the Lord says, \"Give, and it will be given to you; a good measure, pressed down and shaken together so as to overflow, they will give into your bosom,\" seems to be taken from that sentence in which he says in another place, \"That they may receive you into eternal dwellings\" (Luke 16:9): so that what was said, \"Give, and it will be given to you,\" appears to have been commanded to the people. According to which sentence the Apostle says, \"Let the one who is being catechized in the word share with the one who catechizes him in all good things\" (Galatians 6:6). For he would not have said, \"They will give into your bosom,\" except that through the merits of those to whom they have given a cup of cold water in the name of a disciple, they will deserve to receive a heavenly reward (Matthew 10:42).\n\nIX. [Luke 6:39.] What the Lord says, \"Can a blind man lead a blind man? Do they not both fall into the pit?\" Perhaps he added this for the reason that they should not hope to receive from the Levites that measure of which he said, \"They will give into your bosom,\" since they pay tithes to them. He called them blind because they did not hold to the Gospel; so that the people should now begin to hope for that recompense rather through the disciples of the Lord: wishing to show them as imitators of himself, he also added, \"A disciple is not above his teacher.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":40,"ref":"p40","source":"X. [Ib. VI, 47, 48.] Quod Dominus dicit, Omnis qui venit ad me, et audit sermones meos, et facit cus, ostendatn vobis cui similis sit: similis eat homini ædificanti domum, qui fodit in allum, et posuit fundamentum super petram; fodere dixit, humilitate christiana omnia terrena' exhaurire de corde suo, ne propter aliquid tale Deum colat. In altum autem fudere, donec ad petram perveniat: iti tantum Chritum gratis sequi, et gratis eum colere, ut non solum non propter superflua, sed nec propter iila quae videntur huic vitae necessaria, et quæ siue culpa a quovis justo sumi et habcri possunt, tamen temporalia atque terrena sunt, culendus Deus putetur.\n\nXI. [Ib. VII, 55.] De pueris sedentibus in foro, et ad invicem clamantibus, converso ordine ad proposita respondit. Nam quod ait, Lamentavimus, et non plorastis, ad Joannem pertinet, cujus abstinentia a cibis et potu, luctum panitentiæ significabat. Quod autem ait, Cantavimus tibiis, ut non saltastis, ad ipsum Dominum, qui utendo cum cæteris crbo et potu, lætitiam regni figurabat. At illi nec humiliari cun. Joanne, ncc cum Christo gaudere voluerunt; dicentes illum dæmonium habere, istum voracem et ebriosum, et amicum publicanorum et peccatorum. Quod autem subjungit, Et justificata est sapientia ab omnibus filii.","english":"X. [Luke 6:47-48.] What the Lord says, \"Everyone who comes to me and hears my words and does them, I will show you whom he is like: he is like a man building a house, who dug deep and laid the foundation on rock\"—he said \"dug,\" that is, with Christian humility to drain from one's heart all earthly things, lest one worship God on account of any such thing. But \"dug deep\" until he reaches the rock: that is, to follow Christ freely and to worship him freely, so that God is not thought to be worshiped not only not for superfluous things, but not even for those things which seem necessary to this life, and which can be taken and held without fault by any just man, yet are temporal and earthly.\n\nXI. [Luke 7:55.] Concerning the children sitting in the marketplace and calling to one another, he answered in reverse order to the matters proposed. For what he says, \"We lamented, and you did not weep,\" pertains to John, whose abstinence from food and drink signified the mourning of penitence. But what he says, \"We played the flute for you, and you did not dance,\" pertains to the Lord himself, who by using food and drink with the rest was prefiguring the joy of the kingdom. But they were willing neither to be humbled with John nor to rejoice with Christ, saying that he had a demon, and that this one was a glutton and a drunkard, and a friend of publicans and sinners. But what he adds, \"And wisdom is justified by all her children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":41,"ref":"p41","source":"suis, ostendit filios sapientiæ intelligere, neic in abstinendo, nee in manducando esse justitiam, sed in æquanimitate tolerandi inopiam, et temperantia per abundantiam non se corrumpendi, atque opportune sumendi vel non sumendi ea quorum non usus, sed concupiscentia reprehendenda est. Non enim interest omnino quid alimentorum sumas, ut succuris necessitati corporis, dummodo congruas in generibus alimentorum his cuiu quibus tibi vivendum est. Neque quantum sumas, multum interest; cum vidcainus aliorum stomachum citius satiari, et eus tamen illi ipsi parvo quo satiantur, ardenter, et intolerabiliter, et omnino turpiter inhiare: alios autem plusculo quidem satiari sed tolerabilius inopiam perpeti, et vel ante ora1 pesitas epulas, si idin tempore aut opus sit, aut necesse sit, cum tranquillitate aspicere.. neque tangere. Magis ergo interest, non quid vel quantum alimentorum pro congruentia hominum atque personæ suæ et pro suæ valetudims necessitate qnis capiat; sed quanta faeiliiate atque serenitate animi careat, cum Iris vel oportet vel etiam necessu est carere: ut iHud in animo christiani compleatur quod Apostolus dicit, Scio et minus habere, scio et abundare (in omnibus et in omnibus imbutus sum), et satiari ct esurire, et abundare et penuriam pati: omina possum in eo qui me confortat (Philipp. IV, 12, 13); et illud, « Neque si maunducaverimus, abundabimus; neque si non man.","english":"his own, he shows that the sons of wisdom understand that justice does not consist in abstaining or in eating, but in bearing want with equanimity, and in not corrupting oneself through abundance by temperance, and in taking or not taking in due season those things whose use is not to be blamed but whose craving is. For it makes no difference at all what foods you take to relieve the body's necessity, provided you are suited to the kinds of foods with which you must live. Nor does it matter much how much you take; since we see that some men's stomachs are satisfied more quickly, and yet those very men eagerly, intolerably, and altogether shamefully crave even the little by which they are satisfied; while others are satisfied by rather more, yet bear want more tolerably, and even before their very faces look upon rich dishes with tranquility, if it be either useful or necessary at the time, and do not touch them. It matters more, then, not what or how much food one takes according to what is fitting for men and for one's own person and according to the necessity of one's health, but with how great ease and serenity of mind one does without them, when it is either fitting or even necessary to do without. So that there may be fulfilled in the Christian's mind what the Apostle says: I know also how to be brought low, I know also how to abound (in all things and in all things I am instructed), both to be full and to hunger, and to abound and to suffer want: I can do all things in him who strengthens me (Philippians 4:12-13); and that saying, \"Neither if we eat shall we abound; neither if we do not eat","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"ducaverimus, egebirnus (I Cor. vm, 8); et illud,» Non est enim reguum Dei esca et potus,.sed justitia et pax et gaudium. Et quia soleut homines inultum gandere de carnalibus epulis, addidit, in Spiritu sancto (Rom. xiv, 17). Justificatur ergo sapientia ab omnibus filiis suis, qui intelligunt utendis terrenis tempora oppurtuna esse debere; facilitatem vero carendi talibus, et amorem fruendi æternis, non variari oportere per tempora, sed perpetuo rctiueri.\n\nXII. [Ib. vit, 16.] Quod Dominus ait, Nemb autem lucernam accendens operit eam vase, aut subtus lectum ponit; sed super candelabrum ponit, utintrantes videant lumen; qui verbum Dei timore carnalium incommodorum abscondit, ipsam utique carnem præponit manifestationi veritatis, et ea quasi. cooperit verbum, timendo praedicare: eam itaque vasis et lecti nonine appellavit, sub quo lucernam ponere ait eum qui hoc facit.","english":"we have used, we shall lack (1 Cor. 8:8); and that saying, \"For the kingdom of God is not food and drink, but righteousness and peace and joy.\" And because men are accustomed to rejoice greatly in carnal feasts, he added, \"in the Holy Spirit\" (Rom. 14:17). Wisdom, therefore, is justified by all her sons, who understand that for the things of earth that are to be used, the times ought to be suitable; but that the readiness to do without such things, and the love of enjoying eternal things, ought not to vary with the times, but to be kept continually.\n\nXII. [Luke 7:16.] As for what the Lord says, \"No one, when he lights a lamp, covers it with a vessel, or puts it under a bed, but puts it on a lampstand, so that those who enter may see the light\": he who hides the word of God out of fear of carnal disadvantages, surely puts the flesh itself before the manifestation of the truth, and as it were covers the word with it, by fearing to preach it. Therefore he called that flesh by the name of a vessel and a bed, under which he says that the one who does this puts the lamp.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":43,"ref":"p43","source":"XIII. [lb. VIII, 26-39.) Quod in regione Gerasenorum curavit Dominus eum in quo erat legio dæmoniorum, significatæ sunt Gentes qua multis daemonibus servie. bant. Quod siue vestimento erat, nob habebat tidem, etc. Quod in domo non habitabat, in conscientia sua non requiescebat. Quod in monumentis manebat, in mortuis operibus, boc est peccatis, delectabatur. Quod autem compedibus ferreis et catenis ligabatur, significat graves et duras leges Gentium, quibus et in eo. rum republica peccata cohibentur. Quod etiam vinculis talibus disruptis agebatur a dæmonio in eremum, significat quod etiam ipsis transgressis legibus, ad ea scelera cupiditate dueebatur, quæ jam vulgarein consuetudinem excederent. Quod autem in porcus pascentes in montibus dæmonia ire permissa sunt, significat immundos et superbos homines; quibus dæmonia dominantur per idolorum cuLtus. Quod autem in stagnum præcipitati sunt, significat quod jam clarificata Ecclesia, et liberato populo Gentium a dominatiOne dæmoniorum, in abditis aguot sacrilegos ritus suos (#), qui C brislo credere nolerunt, cæca et profunda curiositate submersi. Quod autem pustores porcorum fugientes, ista nundiaverunt, significat quosdam etiam primates impiorum, quanquam christianam legem fugiant, potentiam tamen ejus per getes stupendo et Mit ando prædicare.","english":"XIII. [Luke 8:26-39.] That the Lord healed in the region of the Gerasenes the man in whom there was a legion of demons signifies the Gentiles, who served many demons. That he was without clothing signifies that he did not have faith, etc. That he did not live in a house signifies that he did not rest in his conscience. That he stayed among the tombs signifies that he delighted in dead works, that is, in sins. But that he was bound with iron fetters and chains signifies the harsh and hard laws of the Gentiles, by which sins are also restrained in their commonwealth. That, even with such bonds broken, he was driven by the demon into the wilderness signifies that, even with the laws themselves transgressed, he was led by desire into those crimes which now exceeded common custom. But that the demons were permitted to go into the pigs feeding on the mountains signifies unclean and proud men, over whom the demons rule through the worship of idols. But that they were cast headlong into the pool signifies that, now that the Church has been made glorious and the people of the Gentiles freed from the dominion of demons, those who were unwilling to believe in Christ are submerged in their sacrilegious rites in hidden and deep curiosity. But that the swineherds, fleeing, reported these things signifies that certain leaders of the impious also, although they flee the Christian law, nevertheless proclaim its power among the nations by marveling and wondering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":44,"ref":"p44","source":"Quod Gerasoni prodeunt videre qnod factum est, et ioveniunL bominem vestitum, et mente sana sedero ad pedes Jesu, et cognoscentes quid factum sit, rogant Jesum ut ab eis discederet, magno timore perculsi; significat multitudinem vetusta sua vita delectatam, honorare quidem, sed nolle pati christianam legem, dum dicunt quod eam implere non possint; admirantes tamen fidelem populum a pristina perdita conversatione sanatum. Quod ille cupit jam esse cum Christo, et dicitur ei, Redi domum tuam, et enarra quanta libi fecil Deus; ex illa Apostoli sententia recte potest intelligi, cum ait, Dissolvi et esse cum Christo, multo magis optimum; manere in carne, necessarium propter vos (Philipp.I, 23). Ut sic quisque intelligat post remissionem peccatorum redeundum sibi esse in conscientiam bonam, et serviendum Evangelio propter aliorum etiam salutem, ut deinde cum Christo requiescat: ne cuin præpropere jain vult esse cum Christo, negligat ministerium praedicationis, fraternæ redemptioni accommodatum.","english":"That the Gerasenes go out to see what has been done, and find the man clothed and in his right mind sitting at the feet of Jesus, and, learning what has been done, ask Jesus to depart from them, struck with great fear, signifies the multitude delighting in its old life, which is willing to honor but unwilling to endure the Christian law, saying that they cannot fulfill it; yet admiring the faithful people healed from their former lost manner of life. That he wishes already to be with Christ, and it is said to him, Return to your house, and tell how great things God has done for you; this can rightly be understood from that sentence of the Apostle, when he says, To depart and be with Christ is much better; but to remain in the flesh is necessary for your sake (Philippians 1:23). So that each person may understand that after the remission of sins he must return to a good conscience and serve the Gospel for the salvation of others as well, so that afterward he may rest with Christ: lest, while he too hastily wishes already to be with Christ, he neglect the ministry of preaching, suited to the redemption of his brethren.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"XIV. [Ib. x, 1.] De septuaginta duobus discipulis: sicut viginti quatuor horis tolus orbis peragitur, atque a sole lustratur; ila mysterium illustrandi orbis per Evangelium Trinitatis in septuaginta duobus discipulis intimatur. Viginti quatuor enim ter in septuaginta duobus ponimus. Quod autem binos mittit, sacramentum est charitatis: sive quia duo sunt charitatis præcepta, sive quia omnis charitas minus quam inter duos esse non potest.\n\nXV. [Ib. xit 55.] Si lumen quod esc in te, tenebrœ sunt, ipsœ tenebræ quantœ (Matth. v!, 25)? Lumen dicit bonam intentionem mentis, qua operamur: tenebras autem ipsa opera appellat, sive quia ignoratur ab aliis quo animo illa faciamus, sive quia eorum exitum etiam ipsi nescimus, id est, quomodo exeant atquc proveniant.eis quibus nos ea bono animo impendimus. Plerumque cnim beneficiis nostris male utendo corrumpuntur, quibus nos ea misericorditer benevola intentione præstamus.","english":"XIV. [Luke 10:1.] Concerning the seventy-two disciples: just as the whole world is traversed and illuminated by the sun in twenty-four hours, so the mystery of the world to be enlightened through the Gospel of the Trinity is intimated in the seventy-two disciples. For we place twenty-four three times in seventy-two. That he sends them two by two is a sacrament of charity: either because there are two precepts of charity, or because no charity can exist with fewer than two.\n\nXV. [Luke 11:35.] If the light that is in you is darkness, how great is that darkness (Matthew 6:23)? He calls the light the good intention of the mind by which we act; but the works themselves he calls darkness, either because it is unknown to others with what mind we do them, or because we ourselves do not know their outcome—that is, how they turn out and come to pass for those to whom we bestow them with a good mind. For very often those to whom we mercifully offer our benefits with a benevolent intention are corrupted by using our benefits badly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":46,"ref":"p46","source":"XVI. [Ib. xi, 59.] Nunc vos, Pharisœi, quod deforis est calicis et catini, mundatis, Hine et deinceps quod dicit in Pharisaeos et Legis doctores, hoc est quod StIperius dixit, Obfirmaverat faciem in Jerusalem (Luc. IX, 51), ut eis aperte vera diceret vitia et peccata eorum.\n\nXVII. [Ib. XI,20.] Ideo dicitur Spiritus sanctus diSitus Dei, propter partitionem donorum quæ in eo dantur, unicuique propria, sive hominum, sive Angelorum. In nullis enim membris nostris magis apparet partitio, quam in digitis.\n\nXVIII. Lib. v, 33-38.] Jejunium aut in tribulatione cst, aut in gaudio: in tribulatione, ad propitiandum Deum pro peccatis; in gaudio vero, cum tanto minus lelectantcarnalia, quanto spiritualium major sagina est. Cum ergo Dominus interrogatus esset cur discipuli ejus non jejunarent, de utroque jejunio respondit. Namque ad illud quod in tribulatione jejunari solet, pertinet quod ait, sponsi filios tunc jejunaturos, cum ab eis ablatus fuerit sponsus: tunc enim desolabuntur, et in moerore ac luctu erunt, donec eis per Spiritum sanctum gaudia consolatoria retribuantur. Quo dono percepto, etiam jejunii alterum genus, quod fiet per lætitiam, jam renovati in vitam spiritualem convenientissime celebrabunt.","english":"XVI. [Luke 11:39.] Now you, Pharisees, cleanse what is on the outside of the cup and the dish. From this point onward, what he says against the Pharisees and the teachers of the Law is the same as what he said above: He set his face to go to Jerusalem (Luke 9:51), so that he might openly tell them their vices and sins.\n\nXVII. [Luke 11:20.] Therefore the Holy Spirit is called the finger of God, on account of the distribution of the gifts that are given in him, to each one his own, whether of men or of angels. For in none of our members is distribution more apparent than in the fingers.\n\nXVIII. [Luke 5:33-38.] Fasting is either in tribulation or in joy: in tribulation, to propitiate God for sins; in joy, when carnal things please us the less, the greater the abundance of spiritual things. When therefore the Lord was asked why his disciples did not fast, he answered concerning both kinds of fasting. For to that fasting which is customarily practiced in tribulation belongs what he said, that the sons of the bridegroom will fast when the bridegroom has been taken away from them: for then they will be desolate, and will be in grief and mourning, until the joys of consolation are restored to them through the Holy Spirit. When that gift has been received, even the other kind of fasting, which will be done through gladness, now renewed into spiritual life, they will most fittingly celebrate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":47,"ref":"p47","source":"Quod antequam accipiant, dicit eos tanquam vetera vestimenta, quibus inconvenienter novus pannus assuitur, id est aliqua particula doctrinæ, quae ad novae vitae temperantiam pertinet; quia si hoc fiat, et ipsa doctrina quodammodo scinditur, cujus particula quæ ad jejunium ciborum valet, inopportune traditur, cum illa doccat generale jejunium, non a concupiscentia ciborum tantum, sed ab omni laetitia temporalium delectationum: cujus quasi pannum, id est partem aliquam, quæ ad cibos pertinet, dicit nan oportere hominibus adhuc vcleri consuetudini deditis impertiri; quia et illinc quasi conscissio videtur fieri, et ipsi vetustati non convenit. Dicit etiam similes eos esse veteribus utribus, quos vino novo, id est Spiritualibus præceptis, facilius disrumpi, quam id continere dicit. Erant autum jam utres novi, cum post ascensum Domini, desidcrin consolationis ejus orando et sperando innovabantur. Tunc enim acceperunt Spiritum, sanctum, quo impleti, cum omnium, qui de diversis gentibus aderant, linguis loquerentur, dicti sunt musto pleni (Act. II, -13). Novum cnim viuum jam novis utribus venerat.","english":"Before they receive it, he says they are like old garments, onto which a new patch is unfittingly sewn—that is, some small piece of teaching that pertains to the self-restraint of the new life; because if this is done, that very teaching is in a sense torn apart, since the piece of it that is of value for fasting from food is handed on inopportunely, when that teaching enjoins a general fast, not only from the craving for food, but from every pleasure of temporal delights. He says that a kind of patch of it—that is, some part of it that pertains to food—ought not to be imparted to people still given over to the old habit, because on that side too a kind of tearing seems to occur, and it does not suit that oldness itself. He also says that they are like old wineskins, which, he says, are more easily burst by new wine—that is, by spiritual precepts—than able to contain it. But they were already new wineskins, when after the Lord's ascension they were being made new by praying and hoping for the consolation of his desire. For then they received the Holy Spirit, and having been filled with it, when they spoke in the languages of all who were present from various nations, they were said to be full of new wine (Acts 2:13). For the new wine had now come into new wineskins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"XIX. [Ib. x, 50-57.] Homo quidam descendebat ab Jerusalem in Jericho: ipse Adam intelligitur in genere humano. Jerusalem, civitas pacis illa coelestis, a cujus beatitudine lapsus cst. Jericho, Luna interpretatur, et significat mortalitatem nostram, propter quod nascitur, crescit, senescit, et occidit. Latrones, diabolus et angeli ejus I: qui eum spoliaverunt iinmortalitate: et plagis impositis, peccata suadendo: reliquerunt semivivum: quia ex parte qua potest intelligcre et cognoscere Deum, vivus est homo; ex parte qua peccatis contabescit et premitur, mortuus est, et ideo semivivus dicitur. Sacerdos autem et Levita qui eo viso praeterierunt, sacerdotium et ministerium Veteris Testamenti signilicant, quæ non poterant prodesse ad salutem. Samaritanus, Custos interpretatur: et ideo ipse Dominus significatur hoc nomine. Alligatio vulnefum, est cohibitio peccatorum. Oleum, consolatio spei bonæ, propter indulgentiain datam ad reconciliationem pacis. Viuum, exhortatio ad operandum ferventissimo spiritu. Jumentum ejus, est caro in qua ad nos vcniro dignatus est. Imponi jumento, est in ipsam incarnationem Christi credere. Stabulum, est Ecclesia, ubi reficiuntur viatores de peregrinatione redeuntes iit aeternam patriam. Altera dies, est post resurrectionem Domini.","english":"XIX. [Luke 10:30-37.] A certain man was going down from Jerusalem to Jericho: this is understood to be Adam in the human race. Jerusalem is that heavenly city of peace, from whose blessedness he fell. Jericho is interpreted as \"moon,\" and signifies our mortality, because of which one is born, grows, grows old, and dies. The robbers are the devil and his angels, who stripped him of immortality and, by inflicting wounds through the persuasion to sin, left him half-dead; for in the part by which he can understand and know God, a man is alive, but in the part by which he wastes away and is oppressed by sins, he is dead, and therefore he is called half-dead. But the priest and the Levite who, when they saw him, passed by, signify the priesthood and ministry of the Old Testament, which could not profit unto salvation. The Samaritan is interpreted as \"guardian,\" and therefore the Lord himself is signified by this name. The binding of the wounds is the restraint of sins. The oil is the consolation of good hope, on account of the forgiveness granted for reconciliation of peace. The wine is the exhortation to work with a most fervent spirit. His beast is the flesh in which he deigned to come to us. To be placed on the beast is to believe in the incarnation of Christ itself. The inn is the Church, where travelers returning from their pilgrimage are refreshed unto the eternal fatherland. The next day is after the resurrection of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":49,"ref":"p49","source":"Duo denarii, suut vel duo præcepta charitatis, quam per Spiritum sanctum acceperunt Apostoli ad evangelizandum cæteris: vel promissio vitae præsentis et futuro. Secundum enim duas promissiones dictum est, Accipiet in hoc sœculo septies tantum I, et in,Occulo fuluro vitam æternam consequetur (Matth. xix, £0). Stabularius ergo est Apostolus. Quod supererogat, aut illud est consilium quod aiL,De virginibus autem praceptum Domini non habeo, consilium antem do ( I Cor. VII, 25). aut quod eliam manibus suis operatus es!, ue infirmorum aliquem in novitate I£ vangelii gravarii, cnm ci liceret pasci ex Evangelia (II Thess. III, 8, 9).\n\nXX. (Ib. x, 38-42.] Quod Martha excepil illum in domum suam, significat Ecclesiam quiæ nunc cst, excipientem Dominum in cor suum. Maria soror ejus quæ sedebat ad pedes Domini, et audiebat verbum ejus, siguificat eamdem Ecclesiam, scd in futuro saculo, ubi cessaus ab opere ministerioque indigeniLe, sola sa pieulia perfruetur. Martha ergo occupaU est circa multum ministerium; quia nunc talibus operibus exercetur Ecclesia. Quod autem queritur quod se sofor ejus non adjuvct, occasio datur sententiæ Domini, qua ostendit istam Ecclesiam sollicitam esse ei turbari circa plurima, cum siL unum necessarium, ad quod per ministeri: hujus mcriia pervenitur.","english":"The two denarii are either the two commandments of love, which the apostles received through the Holy Spirit in order to preach the gospel to the rest, or the promise of the present life and of the future life. For it was in accordance with these two promises that it was said, \"He shall receive in this world sevenfold,\" and in the world to come he shall obtain eternal life (Matt 19:29). The innkeeper, then, is the apostle. What he spends in addition is either that counsel of which he says, \"Now concerning virgins I have no commandment of the Lord, but I give counsel\" (1 Cor 7:25), or that he also worked with his own hands, lest he burden any of the weak in the newness of the gospel, when he was permitted to be supported by the gospel (2 Thess 3:8-9).\n\nXX. [Luke 10:38-42.] That Martha received him into her house signifies the Church as it now is, receiving the Lord into her heart. Mary her sister, who sat at the Lord's feet and heard his word, signifies the same Church, but in the world to come, where, at rest from work and from the service of need, she will enjoy wisdom alone. Martha, then, was occupied with much serving, because now the Church is exercised in such works. But that she complains that her sister does not help her gives occasion for the Lord's statement, by which he shows that this Church is anxious and troubled about many things, when there is one thing necessary, to which one comes through the service of this same Martha.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Mariam vero dicit optimam partem e'egisse, quæ non auferetur ab ea: ct ideo intelligitur optima, quia et per hanc ad iilam tenditur, et non anferetur; illa vero ministerii, quamvis sit bona, tamen aufcrelur, qoaudo iudigentia, cui ministratur, transierit.\n\nXXI. [Ib. XI, 5-8.] Amicus ad quem venitur media nocte ut accommodet tres panes, utique ad similitudinein ponitur, secundum quam quis Deum rogat in media tribulatione constitutus, ut ei tribuat intelligentiam Trinitatis, qua præsentis viLe consoletur labures. Sed comparatio est a minore. Si enim amicus homo surgit de lecto, ct dat, non amicitia, sed tædio compulsus; quanto magis Deus dal, qui sine tædio largissime donat quod petitur, scd ad hoc se peti vult, ut capaces douoruui ejus Gant qui petunt? In tribus autem panibus etiam illud significatur, unius esse substantiæ Trinitatem. Amicus autem, quem dicit ille qui petit, venisse de via, et non se habere quod ponat ante illum,intelligitur hominis appeti us, qui debet obtemperare rationi. Serviebat autem consueludini temporali, quam viam vocat, propter omnia Iter tempus transcuntia.","english":"But he says that Mary had chosen the best part, which will not be taken away from her; and it is therefore understood as the best, because through this one also one tends toward that one, and it will not be taken away; but the part of service, although it is good, will nevertheless be taken away, when the need to which service is given has passed.\n\nXXI. [Luke 11:5-8.] The friend to whom one comes at midnight to lend three loaves is certainly put forward as a comparison, according to which a person asks God while placed in the midst of tribulation, that he grant him understanding of the Trinity, by which he may console the labors of the present life. But the comparison is from the lesser. For if a human friend rises from his bed and gives, compelled not by friendship but by weariness, how much more does God give, who without weariness gives most generously what is asked, but he wishes to be asked for this purpose, that those who ask may be capable of his gifts? In the three loaves, moreover, this also is signified, that the Trinity is of one substance. But the friend, whom the one who asks says has come from a journey and does not have anything to set before him, is understood as the appetite of man, which ought to obey reason. But it was serving temporal custom, which he calls a journey, because of all things that pass through time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":51,"ref":"p51","source":"Converso autem homine ad Deum, etiam ille appetitus a consuetudine revocatur: sed si non consolatur interius gaudium de doctrina spiriluaJi, qua Creatoris Trinitas prædicatur, magnæ angustiae sunt in homine, quem premit arumma mortalis, cum ab iis quæ foris delectant, præcipitur.abstinentia, et inlus non est refectio de lætitia doctrinæ salutaris 1; et ipsa angustia est media nox, qua cogitur vehementer instare petendo, ut accipiat tres panes. Quod autem ei dicitur de intus, jam ostium clausum esse, pueros quoque ejus cum eo in cubili esse, significat tempus famis verbi, cum intelligentia clauditur, ei illi qui evangelicam sapientiam tanquam panem erogantes, pcr orbem terræ prædicaverunt, pucri patrisfamilias jam sunt in secreta quieto cum Domino: et tamen orando elicitur ut accipiat desideraus intellectum ab ipso Deo, etiamsi homo desit per quem sapientia prædicetur.","english":"But when a man has turned to God, that appetite too is recalled from habit. Yet if he is not inwardly consoled by the joy of spiritual teaching, in which the Trinity of the Creator is proclaimed, there is great distress in the man whom the hardship of this mortal life presses down, when abstinence is enjoined upon him from the things that delight him outwardly, and within there is no refreshment from the gladness of saving doctrine; and that very distress is the midnight in which he is compelled to press on earnestly in asking, that he may receive the three loaves. But what is said to him from within, that the door is now shut, and that his children are with him in the bedchamber, signifies a time of famine of the word, when understanding is closed; and to him who, as it were distributing the bread of evangelical wisdom, preached throughout the world, the children of the father of the household are now in secret rest with the Lord. And yet by praying it is obtained that he receive the understanding he desires from God himself, even if the man through whom wisdom is to be preached is lacking.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"XXII. [Ib. xi, De panc, pisce, et ovo, quibus contraria posuit, lapidem, serpentem et scorpionem. Intelligitur panis charitas, propter majorem appetitum, et tam nece: sarium ut sine illa cætera nihil sint, sicut sine pane mensa inops: cui contraria cst cordis duritia, quam lapidi comparavit. Piscis autem intelligitur fides invisibilium, vel propter aquam Ba ptismi, vel quia de invisibilibus locis capitur; quod eliam fides hujus mundi fluctibus circumlatrata non frangitur, recte pisci comparatur: cui contrarium. posuit serpentem, propter venena fallaciæ, quæ eliam prino homini male suadendo præseminavit. In ovo intelligitur spes; ovum enim nondum est fetus perfectus, sed fovendo speratur: cui contrarium posuit scorpionem, cujus acubus venenatus retro timendus est; sicut spei contrarium est retro respicere, cum spes futurorum in ea quæ ante sunt, se extendat.","english":"XXII. [On Luke xi: the bread, the fish, and the egg, to which he set in opposition the stone, the serpent, and the scorpion. By bread is understood charity, because of the greater appetite for it, and because it is so necessary that without it all other things are nothing, just as without bread the table is bare; its opposite is hardness of heart, which he compared to a stone. By the fish, however, is understood faith in things invisible, either because of the water of Baptism, or because it is caught from invisible places; and because faith, though buffeted by the waves of this world, is not broken, it is rightly compared to a fish; its opposite he set as the serpent, because of the poisons of deceit, which he first sowed in the first man by evil persuasion. In the egg is understood hope; for the egg is not yet a perfect offspring, but is hoped for by keeping it warm; its opposite he set as the scorpion, whose poisoned sting is to be feared behind one's back; just as the opposite of hope is to look back, since hope stretches forward to the things that are before it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":53,"ref":"p53","source":"XXIII. [Ib. xi, ] De eo quod dicit Dominus Scri. bis vel doctoribus Judæorum, Tulistis clavem scientiœ; ipsi non introistis, et eoa qui intrabant, prohibuistis: quod in Scriptura Dci humilitatem Christi nec ipsi intelligere I, ncc ab aliis intelligi volebant.\n\nXXIV. [Ib. XII, 23.] Quod Dominus dicit discipulis: Anima plus est quam esca, et corpquam vestimentum, et utique, si hoc tibi dedit quod plus est, quanto magis dabit quod minus est!\n\nXXV. [Ih, XII,.35.] Quod Dominus dicit, Sini lumbi vestri accincti; propter continentiam ab amore rerum sæcularium: lucernce ardentes; hoc ipsum ut vero fine et recta intentione faciatis.\n\nXXVI. [Ib. XII, 42.] Quod Dominus dixit Petro, Quis putas, est fidelis dispensator et prudens, quem constituet Dominus super familiam suam, ut det illis in tempore tritici mensuram? mensuram dicit propter modum capacitatis quorumque audientium.","english":"XXIII. [On the same passage, xi:] Concerning what the Lord says to the scribes or teachers of the Jews: \"You have taken away the key of knowledge; you did not enter in yourselves, and those who were entering in you hindered\": which in the Scripture of God means that they neither understood the humility of Christ themselves, nor wished it to be understood by others.\n\nXXIV. [On the same, xii:23.] Concerning what the Lord says to his disciples: \"The soul is more than food, and the body than clothing; and surely, if he has given you that which is greater, how much more will he give that which is less!\"\n\nXXV. [On the same, xii:35.] Concerning what the Lord says: \"Let your loins be girded\"; on account of continence from the love of worldly things: \"and lamps burning\"; that you do this very thing with a true end and a right intention.\n\nXXVI. [On the same, xii:42.] Concerning what the Lord said to Peter: \"Who do you think is the faithful and prudent steward, whom the Lord will set over his household, to give them in due time the measure of wheat?\" He says \"measure\" on account of the limit of the capacity of each of the hearers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":54,"ref":"p54","source":"XXVII. lib. III, 54, 55.] Quod Dominus dicit, Cum videritis nubem orientem ab occasu, carnem suam a morte resurgentem significat: ex illo enim omnibus terris imber evangelicæ praedicationis infusus est. Austrum flantem ante æstus, tribulationes leviores ante judicium.\n\nXXVIII. [Ib. XII, 26,] Quod Dominus dicit, Si enim quod minimum est, non potestis, cum de augenda cerporis statura diceret; minimum est enim boc, sed Deo, corpora operari.\n\nXXIX. [Ib. XII, 29.] Cum dicerct discipulis, non dcbere haberi sollicitudinem de cibis, ait, Et nolite in sublime extolli. Primo enim hæc ad necessitatem implendam bomo quaerit: cum autem haec abundavcrint, incipit ct superbire de talibus. Tale est hoe ac si se vulneratus quis jactet quia habet multa emplastra in domo, cum hoc illi bonum esset ut vulnera noil liaberet, et ne une quidem indigeret entplastro.","english":"XXVII. [Book III, 54, 55.] What the Lord says, \"When you see a cloud rising from the west,\" signifies His flesh rising from death; for from that time the rain of the gospel preaching has been poured out upon all lands. \"The south wind blowing before the heat\" signifies lighter tribulations before the judgment.\n\nXXVIII. [Ibid. XII, 26.] What the Lord says, \"If then you are not able to do even the least thing,\" when He was speaking about increasing the stature of the body; for this is the least thing, but for God, to form bodies.\n\nXXIX. [Ibid. XII, 29.] When He was telling the disciples that they ought not to be anxious about food, He said, \"And do not be lifted up on high.\" For at first a man seeks these things to satisfy necessity; but when these things have abounded, he begins also to be proud because of such things. This is as if a wounded man should boast that he has many plasters in his house, when it would be good for him not to have wounds, and not to need a plaster at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":55,"ref":"p55","source":"[Ib. XIV, i. a; XIII, 11-16.] Congruenter hydropicum animali quod cecidit in puteum, comparavit; munore enim laborabat: sicut ct illam mulierem quam decem et octo anuis alligatam dixerat, et ab eadem alligatione solvebat, comparavit jumento qnod solvitur, ut ad aquam ducamur. Hydropem autem recte comparamus diviti aVaro: sicut enim ille Guanto magis abundat humore inordinato, tanto amplius sitit; sic iste quainto esi copiosior divitiis, quibus non bene utitur, tanto ardentius talia concupscil. Illam vero ita morbo incurvatam, ut se erigere non posset, animæ1 terrenis Opinionibus debilitatæ atque oppressæ, ita ut divina cogitare non valeat.\n\nXXX. [Ib. Xlv, 21, 15.] Quod do civitate adducit invitatos ad cœnam, de ipsa gente Judæorum qui crediderunt signifient, debiles peccatis, non habentes superbiam qaasi justitie, quae mendax primates eo.. rum a gratia prohibebat. Quod autem de sepibus et viis alios adduci jussit, cum adhuc locus esset, Gentes significat, propter diversas vias sectarum et spinas peccatorum.","english":"He fittingly compared the man with dropsy to the animal that fell into the well; for he was laboring under a disease. Just as he had spoken of that woman who had been bound for eighteen years, and was loosing her from that same binding, he compared her to the beast that is loosed, so that we might be led to the water. But we rightly compare dropsy to the rich miser: for just as the more he abounds in disordered fluid, the more he thirsts, so the more abundant the riches he does not use well, the more ardently he desires such things. But that woman, so bent over by her disease that she could not raise herself, represents the soul weakened and oppressed by earthly opinions, so that it cannot think on divine things.\n\nXXX. [Ib. XLV, 21, 15.] That he brings the invited to the banquet from the city signifies those of the Jewish people itself who believed—weak through sins, not having the pride, as it were, of righteousness, which, being false, was keeping their leaders from grace. But that he ordered others to be brought in from the hedges and the roads, while there was still room, signifies the Gentiles, on account of the diverse paths of the sects and the thorns of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":56,"ref":"p56","source":"XXXI. [Ib. XIV, 28-33.] Sumptus ad turrem ædificandam, vires ad discipulatum Christi obtinendum: et decem millia' praeliaturi cum rege qui habebat vgintti millia, simplicitatem christiani dimicaturi cum duplicitate diaboli, boc est cum dolis et fallaciis ejus, in affectu constituit renunnantis omnibus quae sunt ejus. Ita enim concludit: Sic ergo omnis ex vobis qui non renuntiat omnibus quœ sunt ejus, non potest meus esse discipulus: Inter quæ omnia etiam ipsa temporalis vita intelligatur necesse est, quam oportet sic possidere ad tempus, ut non te impediat ab æterna, qui eam fuerit minatus auferre. Sicut autem de 'terri non perfecta, per opprobrium deterruit dicentium, Quia hic homo cœpit œdificare, et non potuit consummare sic in rege cum quo dimicandum est, ipsam pacem accusavit, cum ait, Adhuc illo longe agente, legationem mittens rogat ea quai sunt pacis; significans otiam minas imminentium a diabolo tentationum, non sustinere homines qui non renuntiant omnibus quæ possident, et pacem cum eo facere consentiendo illi ad committenda peccata. Turrem quippe ædificare, et contra regem illum dimicare, esse discipuium Christi ost: habere auteih sumptus ad perficiendau. tlirrein, ct habere fortia decem millia contra viginii millia regis, renuntiare estomnibus qua: sunt ejus.","english":"XXXI. [Luke 14:28-33.] The cost of building a tower, and the strength for obtaining discipleship of Christ; and the ten thousand who were to fight with the king who had twenty thousand, [signify] the simplicity of the Christian who is to contend with the duplicity of the devil, that is, with his wiles and deceits, [and this] he has placed in the disposition of one renouncing all things that are his. For thus he concludes: So therefore every one of you who does not renounce all things that are his cannot be my disciple. Among all these things, it is necessary that even this temporal life itself be understood, which one ought so to possess for a time that it not hinder you from eternal life—[even] if he has threatened to take it away. But just as, concerning the tower not completed, he deterred [them] by the reproach of those saying, Because this man began to build and could not finish, so in the king with whom one must fight, he accused that very peace, when he said, While he is still far off, sending an embassy he asks for those things that are of peace; signifying also that men who do not renounce all things they possess do not endure the threats of the temptations imminent from the devil, and make peace with him by consenting to him for the committing of sins. For to build a tower, and to fight against that king, is to be a disciple of Christ; but to have the cost for finishing the tower, and to have ten thousand strong against the twenty thousand of the king, is to renounce all things that are his.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":57,"ref":"p57","source":"XXXII: [lb. xrv, 3£, 55, XV, 4-10.] Salem infalualum, apostatam: Ovem perditam, omnes peccatores dixit, qui per pœnitentiam reconciliantur Deo. Quam humeris suis portat, quia humiliando se tales erexit. Ideo autem illas nonaginta novem dixit, qua. reliquit in deserto, qnia superbos significant, tanquam soHtudinem gerentes in animo, dum solos se videri volunt, quibus ad perfectionem unitas deest. Cum cnim quisquė a vera unitate divellitur, superbia divellitur: suæ quippe potostatis esse cupiens, non sequitur unum, quod Deus est. Ideoque et in nOnaginta novem ovibus et ili novem drachmis ponit corum significationem, qui de se præsumentes peccatoribus ad salutem redeuntibus se præponunt. Unum enim deest ad novetn ut decem sint, et ad nonaginta novem ut centum sint. Et si per caaeros numeros hoc consideres. Nnm et nongentis nonaginta novem, unum deest ut mille sint, ct ad riovem liaillia nongenta nonaginta novem, un:nn dcest ut decem millia sint. Variari crgo per brevitatem et magnitudinem numeri possunt, quibus unum deest ut perficiantur: ipsum vcro unum sine varietatc in se manens cum acCesserit perficit, cui deputat omnes per pœnitentiam rcconciliatos, quæ humilitate obtinetur.","english":"XXXII. [Luke 14:3-5, 15:4-10.] Salem, meaning the sick, or the apostate; the lost sheep, he called all sinners who are reconciled to God through repentance. He carries it on his shoulders because by humbling himself he raised up such as these. But the reason he spoke of those ninety-nine which he left in the desert is that they signify the proud, as it were bearing a solitude in their mind, while they wish to be seen alone, and to them unity is lacking for perfection. For whenever anyone is torn away from true unity, he is torn away by pride; for desiring to be of his own power, he does not follow the one, which is God. And therefore both in the ninety-nine sheep and in those nine drachmas he sets forth the signification of those who, presuming on themselves, set themselves before sinners returning to salvation. For one is lacking to nine that they may be ten, and to ninety-nine that they may be a hundred. And if you consider this through other numbers, even from nine hundred ninety-nine, one is lacking that they may be a thousand, and from nine thousand nine hundred ninety-nine, one is lacking that they may be ten thousand. They can therefore be varied by the brevity and magnitude of the number, to which one is lacking that they may be perfected; but that one itself, remaining without variation in itself, when it has come, perfects, to which he assigns all who are reconciled through repentance, which is obtained by humility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":58,"ref":"p58","source":"XXXIII. [Ib. xv, i 1-32.] Homo habens duos filios, Deus ad duos populos intelHgitur, tanquam stirpes duas generis himani: unam eorum qui permanserunt in unius Dei cultu, alteram eorum qui usque ad colenda idola deseruerunt Deum. Ab ipso autem exordio creaturæ mortalium consideratio debet intendi. Major ergo filius ad cultum unius Dci pertinet. Minorem in regionem longinquam profectum esse dicit. Petiit cnim ut sibi pars substantiæ quae cum tangeret, daretur a patre, tanquam anima potestate sua dolectata, id quod ini estvivere, intelligere, meminisse, ingenio alacri excellere: omnia ista divina sunt niunera, quoe in potestatem acCipiens per liberum arbitrium, quia divisit pater liberis substantiam, minor filius in, regionem longinquam profectus est, male utendo naturalibus bonis, eo ipso quod patrem deseruit cupiditate fruendi creatura, relicto ipso Crcatore.","english":"XXXIII. [Luke 15:1-32.] \"A man had two sons\": God is understood as referring to two peoples, as it were two stocks of the human race—one of those who remained in the worship of the one God, the other of those who abandoned God even to the point of worshipping idols. But from the very beginning of creation the consideration of mortals must be directed. The elder son, then, belongs to the worship of the one God. He says that the younger set out into a far country. For he asked that the portion of the substance that fell to him be given to him by his father—as it were the soul delighted in its own power: to live, to understand, to remember, to excel with a lively intellect—all these are divine gifts, which, receiving into his own power through free will (because the father divided the substance among his children), the younger son set out into a far country, using natural goods badly, by the very fact that he deserted the father through the desire to enjoy the creature, having forsaken the Creator himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":59,"ref":"p59","source":"Quod non post multos dies dixit factum, ut congregalis omnibus' peregre proficisceretur in regionem longinquam: qnia non multo post institutionem humani generis placuit animæ per liberum arbitrium ferre secum quamdam velut potentiam naturae suæ, et deserere eum a quo condita est, præfidens viribus suis; quas vires tanto consulhit citius, quanto cum deserit a quo datne sunt. Itaque hanc vitam prodigam vocat, amantem fundere atque spatiari pompis exterioribus, intus inanescentem, cum ea.quisque sequitur quæ ab illa procedunt, et relinquit cum qui sibi est interior. Regio itaque longinqua, oblivio Dei est. Fames aurem in illa regione, est indigentia verbi veritatis. Unus ciViuM regionis illius, aliquis aerius princeps ad militiam diaboli pertinens. V ilia ejus, modus potestatis ejus. Porci, immundi spiritus qui sub ip o essent. Siliquæ quibus porcos pascebat, sæculares doctrinæ, sterili vanitate resonantes; de qnibus laudes idolorum fabularumque ad deos Gentium pernnentium vario sermone atque carminibus percrepant, quibus dæmonia delectantur: unde cum isto saturari cupiebat, aliquid solidum et rectum quod ad beatam vitam portineret, invenire volcbatin talibus, et non poterat. Hoc est enim quod ait, Et tiemo illi dubat.","english":"That it is said to have happened not after many days, that, once all his goods were gathered, he set out for a far country: because not long after the founding of the human race, it pleased the soul, by free will, to carry with itself, as it were, a certain power of its own nature, and to desert him by whom it was created, trusting overmuch in its own strength; which strength it consulted all the more quickly, the more it deserted him by whom it was given. And so it calls this life prodigal, loving to pour itself out and to range abroad amid outward displays, growing empty within, when each one follows the things that proceed from it and forsakes him who is interior to himself. The far country, then, is forgetfulness of God. But the famine in that country is the lack of the word of truth. One of the citizens of that country is some prince of the air, belonging to the army of the devil. His villas are the measure of his power. The swine are the unclean spirits that were under him. The pods with which he fed the swine are worldly teachings, resounding with barren vanity; concerning which the praises of idols and of fables pertaining to the gods of the Gentiles ring out in varied speech and songs, in which the demons take delight: whence, when he desired to be filled with these, he wished to find in such things something solid and right that pertained to the blessed life, and could not. For this is what he says: And no one gave to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"In se autem reversut, jam scilicet ab cis quæ forinsecus frustra illiciunt et seducunt, in conscientiæ interiora reducem faciens intentionem suam, dixit, Quanti mercenarii in domo patris mei abundant panibus! Unde hoc scire poterat, in quo erat tanta oblivio Dei, sicut in omnibus idololatris fuit, nisi quia ista recogitatio jam resipisceiitis est, cum Evangelium prædicaretur? Jain enim polcrat talis animad vertere multus prædicare veritatem, inter quos quidam essent non ipsius amore veritatis ducti, sed cupiditate comparandorum sæcularium commodorum. Dc quibus dicebat Apostolus, csse quosdam qui Evangelium annuntiarent uon caste (Philipp. I. 17), existimantes quaestum esse pietatem (1 Tim. vi, 5). Non enin aliud anuuntiabant, sicut hæretici; sed hoc quod apostolus Paulus, noa eo tamen aniino quo apostolus Paulus: unde cl mercenarii rede appellantur, in eadem quidem domo eumdem panem verbi tractantes; non tamen in hæreditatem aternam vocati, sed temporali mercede conducti. De talibus dictum est, Amen, dico vobis, perceperunt mercedem suam (Matth. VI. 2). Ego ergo, inquit, hic fame pereo. Deinde ait, Surgam, quia jacebat: et ibo, quia longe aberat: ad patrem meum, quia sub principe por corum erat. Cætera verba sunt poenitentiam meditantis in confessione peccati, nondum tamen agentis. Non euim jam dicit patri, sed dicturum se csse promittit cum vcnerit.","english":"But when he came to himself—that is, when he turned back from the things that outwardly entice and seduce in vain, bringing his attention back to the inner recesses of his conscience—he said, How many hired servants in my father's house abound with bread! How could he know this, he in whom there was such great forgetfulness of God as was in all idolaters, unless this reflection is already that of one repenting, when the Gospel was being preached? For already such a soul could notice that many were preaching the truth, among whom there were some not led by love of the truth itself, but by greed for acquiring worldly advantages. Of these the Apostle said that there were certain ones who announced the Gospel not sincerely (Philippians 1:17), supposing gain to be godliness (1 Timothy 6:5). For they were not announcing anything different, as heretics do, but the same thing that the Apostle Paul announced—yet not with the same mind as the Apostle Paul. Hence they are rightly called hired servants, handling the same bread of the word in the same house; yet not called to an eternal inheritance, but hired for a temporal wage. Of such it was said, Amen, I say to you, they have received their reward (Matthew 6:2). I, therefore, he says, am perishing here with hunger. Then he says, I will arise, because he was lying down; and I will go, because he was far away; to my father, because he was under the prince of these things. The remaining words are those of one meditating repentance in the confession of sin, yet not one already acting on it. For he does not yet speak to his father, but promises that he will speak when he has come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Intelligas igitnr hoc nunc accipiendum esse venire ad patrem, hi Ecclesia constitui per iidem, ubi jam possit esse peccatorum legitima et fructuosa confessio. Quid ergo patri dicturum se dicit? Pater, peccavi in cœlum et coram te, et jam non sum dignus vocari filius tuus; fac me sicut unum de mercenariis tuis. Utrum hoc est Peccavi in cœlum, quod est Coram te; ut cœlum appellaverit ipsam summitatem Patiis: unde est etiam illud in Psalmo, A summo coelo egressio cjus (Pbul. XVIII, 7), cum ab ipso Patre vellet intelligi? An polius, Peccavi in cœlum, coram sanctis animis, in quilius esi sedes Det: Corum te autem, in ipso penetrali interiore conscientiæ?\n\nEt surgens venit ad patrem suum. Cum autem adhuc ionge esset: antequam intelligeret Deum, sed tamen cum jain pie quæreret, Vidit illum pater ipsius. Impios enim ei superbos convenienter non videre dicitur, tanquam ante oculos non babere: ante oculos enim habeiri, nonnisi qui diliguntur, dici soient. Et misericordia motus est: et OcCurens cecidit super collum ejus. Non enim Pater unigenitum Filium deseruit, in quo usque ad nostram longinquam etiam peregrinationem cucurrit atque descendit; quia Deus erat in Christo mundum reconcilians sibi (II Cor. v, 19): et ipe Dominus ait, Puter in me manens ipse facit opera sua (Joan. xiv, 10). Quid est autem, super collum ejus cadcre, nisi inclinare et humiliare in amplexum ejus brachium IlIUm?","english":"Understand, then, that \"to come to the father\" must now be taken as being established in the Church through the same means, where there can now be a lawful and fruitful confession of sins. What, then, does he say he will say to the father? Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son; make me as one of your hired servants. Is this \"I have sinned against heaven\" the same as \"before you,\" so that he called heaven itself the summit of the Father—whence also that saying in the Psalm, From the highest heaven is his going forth, since he wished it to be understood as from the Father himself? Or rather, \"I have sinned against heaven\" means before the holy souls in whom is the seat of God; and \"before you\" means in the inner recess of the conscience itself?\n\nAnd rising he came to his father. But while he was still far off—before he understood God, yet while he was already seeking him piously—his father saw him. For the impious and the proud are fittingly said not to see him, as though he does not have them before his eyes; for those who are loved are customarily said to be had before the eyes. And he was moved with mercy, and running he fell upon his neck. For the Father did not abandon his only-begotten Son, in whom he even ran and descended all the way to our distant pilgrimage; because God was in Christ reconciling the world to himself; and the Lord himself says, The Father who dwells in me, he does his works. But what is it to fall upon his neck, except to incline and humble that arm of his for his embrace?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Et trachium Domini cui revelatum tat (Isai. LII, )? qnod est atique Dominus noster Jesus Christus. Et osculatus est illum. Consolari verbo gratiaE Dei cuI spem indulgentiæ peccatorum, hoc cst, post longa Itinera remeantem meren a patre osculum charitatis; Elincipit jam peccata constitutus in Eeclesia conllieri. Nee dicit omnia quæ dicturum se esse promiserat, sed usque ad illud, Non sum dignus vocari filius tuus. Hoc enim vult fieri per gratiam, quo se indignum esse per merita fatetur. Non addit quod in illa meditatione dixernt, Fac me sicut unum de mercenariis tuis. Cum enim panem non haberet, vel mercenarius esso cupiebat: qnod post osculum patris generosissime jam dedignatur.\n\nStola prima, est dignitas quam perdidit Adam. 8crvi qui eam proferunt, reconciliationis praedicatores. Annulus in manu, pignus Spiritus sancti propter gratiœ partitionem 1, quae digito bene significatur. Calceamenta in pedes, præparatio evangelizandi ad non tangenda terrena. Vitulus saginatus, ipse idem Dominus, sed secundum carnem satiatus opprobriis. Quod autem imperat ut adducant eum, quid aliud, nisi ut prædicent eum, et annuntiando venire faciant in exhausta fame viscera filii csurientis? Nam etiam ut occidant eum jubet, hocest, ut mortem ejus insinuent: tunc enim cnique occiditur, cum credit occisum.","english":"And the arm of the Lord, to whom has it been revealed? Which is assuredly our Lord Jesus Christ. And he kissed him. To console with the word of the grace of God him to whom he granted hope of the forgiveness of sins—that is, to the one returning after long journeys, the deserved kiss of love from the father; and from this point he begins, now established in the Church, to confess his sins. Nor does he say all the things he had promised he would say, but only as far as that: I am not worthy to be called your son. For this is what he wishes to be done through grace, by which he confesses that he is unworthy through his merits. He does not add what he had said in that meditation: Make me like one of your hired servants. For when he had no bread, he even desired to be a hired servant—which, after the father's kiss, he now most nobly disdains.\n\nThe first robe is the dignity that Adam lost. The servants who bring it forth are the preachers of reconciliation. The ring on the hand is the pledge of the Holy Spirit, on account of the distribution of graces, which is well signified by the finger. The sandals on the feet are the preparation for evangelizing, so as not to touch earthly things. The fatted calf is the same Lord himself, but according to the flesh, sated with reproaches. But that he commands them to bring him—what else is this, except that they should preach him, and by proclaiming him make him come into the famished inward parts of the hungry son? For he even commands that he be killed—that is, that they should proclaim his death; for then he is killed for each person, when he believes that he was killed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Et epulemur, inquit: hoe ad latitiam valet, propter illa quæ consequenter dieit, Qnia hic filius meus mortuus erat, et revixit; perierat, et inventus est. Et istæ epulæ atque festivitas nunc celebrantur, per orbem terrarum Ecclesia dilatata atque diffu a. Viiulus euim ille in corpore et sanguine Dominico et offertur Patri, et pascit totam domum.\n\nCum interea major filius, populus Israel secundum carnem, nen quidem profectus in longinquam regio. nem, sed tamen iii domo non est. I.. agro ameM est, id et, in ipsa hæreditaria opulentia Legis et Prophetarum terrena putius operatur, et in quibuscumque Israeliticis considerationibus 2. Nam multi tales inventi sunt in ois, et sæpe inveniuntur. Veniens de agro dormi propinquare coepit, id est, labore servilis operis improbato, ex iisdem Scripturis Ecclesia libertatem considcravit. Audit symphoniam et chorum, scilicet Spirtu plenos vocibus consonis Evangelium prædicare: quibus dictum est, Obsccro vos, fratres, per nomen Domini nostri Jesu Christi, ut idipsum dicatis omnes (I Cor. i, 10). Audit quoque concorditer conversantium animam et cor unum in landes Dei. Vocat unum de servis, et interrogat quæ illa sint: sumit utque ad legendum aliquem Prophetarum, et in eo quærens, quodammodo interrogat unde ista festa in Ecclesia celebramur, in qua se esse non videt.","english":"And let us feast, he says: this refers to gladness, on account of those things which he says in what follows, Because this my son was dead, and has come to life again; he had perished, and has been found. And these feasts and this festivity are now celebrated, with the Church spread abroad and diffused throughout the whole world. For that fatted calf is both offered to the Father in the body and blood of the Lord, and feeds the whole house.\n\nMeanwhile the elder son, the people of Israel according to the flesh, has indeed not set out into a far country, but nevertheless is not in the house. He is in the field, that is, in the very hereditary wealth of the Law and the Prophets he labors at earthly things rather than at the things of heaven, and in whatever Israelite considerations there are. For many such have been found in them, and often are found. Coming from the field, he began to draw near to the house, that is, with the toil of servile work rejected, from those same Scriptures the Church has contemplated her freedom. He hears the symphony and the chorus, namely, those full of the Spirit preaching the Gospel with voices in harmony: to whom it was said, I beseech you, brethren, through the name of our Lord Jesus Christ, that you all say the same thing (1 Cor 1:10). He hears also the soul of those dwelling together in concord and their heart as one in the praises of God. He calls one of the servants, and asks what those things are: he takes up some one of the Prophets to read, and seeking in him, he in a manner asks whence these feasts are celebrated in the Church, in which he does not see himself to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Respondet ei servus patris prophea: Frater tuus venit, el occidit pater tuus vitulum saginatum, quia salvum illum recepit. In extremis enim terræ fuit frater tuus. Sed inde major exsultatio cantantium Domino canticum novum, quia laus cjus ab extremis terræ (Isai. XLII, 10); ct propter eunt qui absens crat, occisus est vir in plaga posilus, et sciens ferre imbecillitatem (Id. tIU, 3); quia quibus non est narratum de eo, viderunt; et qui non audierunt, intellexerunt (Jd. LIt, 15).\n\nSed indignatur etiam uunc, et adhuc non vult introire. Cum ergo plenitudo Gontium intraverit, cgredietur opportuno tempore pater ejus, ut et jam omnis Israel salvus Sat: cui ex parte caecitas facta est vctut absentia in agro, donec plenitudo filii minoris longe in idololatria Gentium constituti redux ad manducandum vitulum iutraret (Rom. xit 25). Eril cniin quandoquc aperta vocatio Judæorum in salutem Evangelii. Quain manifestationem vocationis, tanquam egressum patris appellat ad rogandum majorem filium.","english":"His father's servant answers him: Your brother has come, and your father has killed the fatted calf, because he has received him back safe. For your brother was in the ends of the earth. But from there comes the greater exultation of those singing to the Lord a new song, because his praise is from the ends of the earth (Isa. 42:10); and on account of him who was absent, the man was slain, placed in the plague, and knowing how to bear infirmity (Isa. 53:3); because those to whom it was not told of him have seen; and those who have not heard have understood (Isa. 52:15).\n\nBut he is indignant even now, and still does not wish to enter. When therefore the fullness of the Gentiles has entered in, his father will go out at the opportune time, so that all Israel may also be saved: for whom blindness has been made in part, as if by absence in the field, until the fullness of the younger son, set far off in the idolatry of the Gentiles, should return to eat the calf (Rom. 11:25). For there will be at some time an open calling of the Jews into the salvation of the Gospel. This manifestation of calling, as it were the father's going out, he calls to entreat the elder son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Deinde quæ respondet idem major filius, duas quæstiones habent: quomodo videlicet accipiatur ille populus nunquam mandatum Dei præterisse; et qucm dicat hædum, quem nunquim accepit, ut cum amicis suis cpularclur. Sed dc mandato non prætergresso facile illud occurrit, neque de omui mandato dictum esse, sed dc imo maxime necessario, quo nullum Deum alium præter unum Creatorem omnium colere jussus cst (Exod. xx, 5): neque iste filius in omnibus Israelitis, sed in his intelligitur habere personam, qui nunquam ab uno Deo ad simulacra conversi sunt. Quanquam enim tanquam in agro posilus iste filius terrena desideraret, ab un tamen Dco ista desiderabat bona, quamvis communia cum pecoribus. Unde in Psalmo ex persona Synagogæ, quod interpretatur Asaph, convenienter accipitur dictum, Quati pecus fuctus sum ad te, et ego semper lecum (Psal. LXXII, 23). Quod ctiam patris ipsius testimonio comprobatur, cum dicit, Tu mecum ea semper. Non enim quasi mentientem redarguit, sed secum perseverantiam ejus approbans, ad perfructionem potioris atque jucundioris cxsultalionis invitat.","english":"Then the answer that the same elder son gives contains two questions: namely, how that people is to be understood as never having transgressed God's commandment; and whom he calls the goat, which he never received, so that it might feast with his friends. But concerning the commandment not transgressed, this readily comes to mind: that it was not said of every commandment, but of that one especially necessary commandment by which he was ordered to worship no other God besides the one Creator of all things (Exod. 20:5); and that this son is understood to bear the person not of all Israelites, but of those who never turned from the one God to idols. For although this son, placed as it were in the field, desired earthly things, he nevertheless desired those goods from the one God, even though they are common to him with the cattle. Hence in the Psalm, in the person of the Synagogue, which is interpreted as Asaph, what is said is fittingly taken: I have become like a beast before you, and I am always with you (Ps. 73:23). This is also confirmed by the testimony of the father himself, when he says, You are always with me. For he does not convict him as though he were lying, but, approving his perseverance with him, he invites him to the enjoyment of a better and more pleasant exultation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Quis est crgo hædus quem nunquam accepit ad cpulandum? Peccator profecto hædi nomine significari solet. Sed absit ut Antichristum intelligam. Non enim exitum invenio hujusce sententiæ. Multum enim absurdum cst, eumcui dicitur, Tu mecum es semper, hoc a patre optasse, ut Antichristo crederet. Neque omnino in, cis Judæorum, qui Antichristo credituri sunt, istuin iUlium fas est intelligi. Quomodo autem epularetur ex illo hædo, si ipse esset Antichristus, qui ei non crederet? Aut si hoc est epulari ex hædi occisione, quod est de Antichristi perditione lætari, quomodo dicit filius quem recepit pater hoc sibi non fuisse concessum, cum omnes filli Dci de illius adversarii damnatione lætaturi sint? Nimirum ergo (quod in re ohscurissima sine præjudicio diligentioris inquisitionis dixcrim) ipsum Dominum sibi negatum ad epulandum conqucritur, dum eum poccatorem putat. Cum enim hædus cst ilii genti, id cst, cum cum sabbati violatorem et profanatorem Legis existimat, jucundari epulis rjus non meruit: ut quod ait, Nunquam dedisti mihi hædum, ut cum amicis meis epularer; tale sit ac si diceret, eum qui mihi hædus videbatur, nunquam dedisti inihi nd epulandum, eo ipso milii ilium ipsum non concedens, quo mihi hædus videbatur. Quod autem dicit, cum amicis meis, ant ex persona principmn cum plebe intelligitur, aut ex persona populi Jerosolymitani cum cæteris populis Juda.","english":"Who, then, is the kid that he never received to feast upon? A sinner is certainly wont to be signified by the name \"kid.\" But far be it from me to understand this as Antichrist. For I find no way out of this sentence. For it is very absurd that the one to whom it is said, \"You are with me always,\" should have desired from the father that he believe in Antichrist. Nor is it at all right that this son be understood as among those Jews who are going to believe in Antichrist. But how would he feast from that kid, if he himself were Antichrist, who does not believe in him? Or if to feast from the slaughter of the kid is the same as to rejoice over the perdition of Antichrist, how does the son whom the father received say that this was not granted to him, when all the sons of God will rejoice over the damnation of that adversary? Without doubt, then (which I would say in a very obscure matter without prejudice to a more diligent inquiry), he complains that the Lord himself was denied to him for feasting, while he thinks him a sinner. For since he is a kid to that nation—that is, since he considers him a violator of the Sabbath and a profaner of the Law—he did not deserve to be gladdened by his feasts; so that what he says, \"You never gave me a kid, that I might feast with my friends,\" is as if he were saying, You never gave me for feasting the one who seemed to me a kid, in that very respect not granting him to me in which he seemed to me a kid. But what he says, \"with my friends,\" is understood either in the person of the leaders with the people, or in the person of the people of Jerusalem with the other peoples of Judah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Meretrices autem cum quibus dissipasse substantiam suam lilius junior accusatus est, recto intelliguntur superstitiones, relicto uno connubio legitimo verbi Dci, cum turba dæmoniorum cupiditate turpissima fornicari.\n\nQuid dcindc sibi vult quod cum pater diceret, Tu mecum ea semper, qnod jam tractatum est, add'dit, Et omnia mea tua sunt? Qua in re primo cavendum est nc intelligas ita dictum, omma mea tua sunt, quasi non sint ct fratris, ut iinqu am in terrena hæreditate, patiaris angustias, quomod possint omnia csse majoris, si habet ibi etiam juni. partem suam. Sic enim a perfectis ct perpurgatis, ac jam immortalibus filiis habentur omnla, ut sint et omnium singula, et omnia singulorum. Ut enim cupiditas nihil sine angustia, ira nihil cum angustia charitas tenet. Sed quomodo omnia? Nun. et Angelos, ait aliquis, ct Virtutes sublimes ac Potestates, atque universa coeleslia Dei ministeria Dcus in possessionem lali Ilio subjecisse putandus est? Si possessionem sic accipias, ut ejus possessor ipse sit dominus; non ullique omnia. Non enim domini crunt, se consortes potius Angelorum, de quibus dictum est, Erunt æquales Angelis Dei (Matth. XXII, 50). Sin vcru possessio sic inteiligitur, quomodo recic dicimus possidere animas veritatem; non invenio cur non vere ac proprie accipere possimus omnia quæ dicta suut omnia.","english":"But the harlots with whom the younger son is accused of having squandered his substance are rightly understood as superstitions, which, having abandoned the one lawful marriage of the word of God, fornicate with a crowd of demons in most shameful desire.\n\nWhat, then, does it mean that when the father said, \"You are always with me,\" which has already been discussed, he added, \"And all that is mine is yours\"? In this matter, first of all, one must beware lest you understand \"all that is mine is yours\" as though they were not also his brother's, so that, as it were, in an earthly inheritance you suffer the straits of how all things can belong to the elder, if the younger also has his part there. For by perfect and thoroughly purified, and now immortal, sons all things are so held that both the individual things belong to all and all things belong to each individually. For just as desire holds nothing without constraint, so love holds nothing with constraint. But how are all things his? \"Does he also,\" someone says, \"include the angels, and the sublime Virtues and Powers, and all the heavenly ministries of God? Is God to be thought to have subjected them to this son as a possession?\" If you take \"possession\" in such a way that the possessor himself is the lord of it, then not all things are his. For they will not be his as lord, but rather as consorts of the angels, of whom it is said, \"They shall be equal to the angels of God\" (Matthew 22:30). But if, on the contrary, possession is understood in such a way as we rightly say that souls possess truth, I find no reason why we cannot truly and properly accept as all things whatever has been said to be all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Non cnim illud ita loquimu ut dominas veritatis div amus animas, quam ab cis dicimus josideri. Aut si nomine possessionis ad hunc sensum impedimur, id quoque auferatur. Non enim ait pater, Omnia in possessionem libi dabo, sive, Omnia mica possides vel possidebis; sed, Omnia mea tua suut. Nec tamen ita sunt cjus, ut ipsius Dei. Quod cnim est in nostra pecunia, potest familiæ nostrae vel alimentum essc vel ornamentum, vel aliquid hujusmodi. Et certe cum ipsum patrem recta ille posset suum dicere, non video quæ ipsius recte sua vocare non possil, diversis duntaxat modis. Cum enim beatitatem illaul obtinuerimus, nostra ciunt ad vi. dendum superiora, nostra erunt ad convivcudum æqualia, nostra cruntad dominandum inferiora. Congaudeal ergo securissimus major fratcr, quia junior fratcr mortuus erat, el revixil; perierat, et inventus cal.","english":"For we do not say this in such a way as to call the souls lords of the truth, which we say are sought by them. Or if we are hindered from this meaning by the name of possession, let that too be removed. For the father did not say, I will give you all things for a possession, or, You possess or will possess all things that are mine; but, All things that are mine are yours. Yet they are not his in the way that they are God's own. For what is in our money can be either food or ornament for our household, or something of that kind. And certainly, since that man could rightly call the father himself his own, I do not see what things of his he could not rightly call his own, though in different ways. For when we have obtained that blessedness, things will be ours for seeing things above us, things will be ours for living with things equal to us, things will be ours for ruling things below us. Therefore let the elder brother rejoice most securely, because the younger brother was dead and has come to life; he had perished and has been found.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"XXXIV. [Ih xvi, i 9.) In villico quem Dominus ejicicbat de villicatu, et laudavit cum quod in fururum sihi prospexerit, non omnia debemus ad imitandum sumere. Nou enim aut Domino nostro facienda cst in aliquo fraus, ut de ipsa fraude elcemosynas faciamus, aut eos a quibus recipi volumus in tabernacula æterna, tanquam dchitorcs Dei ct Domini nostri fas est intelligi; cura justi et sancti significentur hoc loco, qui eos introducant in tabernacula aeterua, qui necessitalibns suis terrena bona communicaverint; de quibus ctiam dicit, quod si quis alicui earum calicem aquæ frigidæ dederit tantum in nomine discipuli, non perdet mcrecdem suam (Matth. x, 42): sed etiam contrario ducuntur istae similitudines, ut intelligamus, si laudari potuit ille a Domino qui fraudem faciebat, quanto amplius placeant Domino Deo, qui secundum ejus præceptum illa opera faciunt; sicut ctiam de judice iniquitatis qui interpellabatur a vidua, comparalioncm duxit ad judicem Dcum, cui nulla ex parte judex iniquusconferendus est (Luc. XVIII. 28). Quod autem de centum cadis olei, quinquaginta scribi fecit a debitore; et de centum coris tritici, octoginta; ad nibil aliud valcre arbitror, nisi ut ea quæ similiter atque in Levitas Judaei, quisque operatur in Christi Ecclesiam 1, abundet justitia ejus super Scribarum et Pharisæorum (Matth.","english":"XXXIV. [Luke 16:1-9.] In the steward whom the Lord was casting out of his stewardship, and whom he praised because he had provided for his own future, we ought not to take everything as a model for imitation. For neither is fraud to be committed by us in any respect against our Lord, so that we should make alms out of that very fraud; nor is it right that those by whom we wish to be received into eternal tabernacles be understood as debtors of God and of our Lord; though righteous and holy men are signified in this place, who may bring into eternal tabernacles those who have shared their earthly goods with their necessities. Of these he also says that if anyone has given one of them only a cup of cold water in the name of a disciple, he will not lose his reward (Matthew 10:42). But these similitudes are also drawn by way of contrast, so that we may understand: if that man who was committing fraud could be praised by the Lord, how much more do they please the Lord God who do those works according to his commandment; just as he also drew a comparison from the unjust judge who was appealed to by the widow to God the judge, to whom an unjust judge is in no respect to be compared (Luke 18:28). But what he had the debtor write, of a hundred jars of oil, fifty; and of a hundred measures of wheat, eighty; I judge to be of no other value than that, just as the Jews did in the case of the Levites, so each person may abound in works in the Church of Christ, and his righteousness may exceed that of the scribes and Pharisees (Matthew","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":70,"ref":"p70","source":"v, 20), ut cum illi decimas darent, isti dimidias dent: sicut non de fructibus, sed de ipsis bonis suis fecit Zacchaeus (Luc. xix, 8); aut certe duplicet decimam, ut duas decimas dando stiperet impendia Judæorum. Mammona vero iniquitatis ob boc a Domino appellata est ista pecunia, quam possidemus ad tempus, qnia Mammona divitiae interpretantur, nec sunt istae divitine nisi iniquis, qni in cis constituunt spenr atque copiam beatitudinis suæ,: a justis vero cnm haec possidentur, est quidem ista pocunia, sed non sunt illis divitiæ nisi cœlestes et spirituales, quibus indigentiam suam spiritualiter supplentes exclusa egestate miseriæ, beatitudinis copia ditantur.\n\nXXXV. [Ib. xvi, 12.] Qnod dicit, Si in alieno fideles non fuistis, alienas appellat terrenas facultates; quia nemo eas sccum moriens aufert Hoc est quod dicit David: Ne timueris cum dives factus fuerit homo, ct cum multiplicata fuerit gloria domus ejus; quoniam non, cum morictur, accipiet omnia, neque simul descendet cum eo gloria rjus (Psal. XLVIII, 17, 18).","english":"that, whereas the Jews gave tithes, these should give half of their goods: as Zacchaeus did, not from the fruits, but from his very goods; or at least let him double the tithe, so that by giving two tithes he might exceed the expenses of the Jews. But this money, which we possess for a time, is called by the Lord \"mammon of iniquity\" because \"mammon\" is interpreted as riches, and these are not riches except to the wicked, who place in them the hope and abundance of their beatitude; but when these things are possessed by the righteous, it is indeed money, but they are not riches to them except heavenly and spiritual riches, by which, spiritually supplying their own need, with wretchedness and want shut out, they are enriched with the abundance of beatitude.\n\nXXXV. [Luke 16:12.] What he says, \"If you have not been faithful in the alien,\" he calls earthly resources alien; because no one carries them away with him when he dies. This is what David says: \"Do not fear when a man has become rich, and when the glory of his house has been multiplied; for when he dies he shall not take all things, nor shall his glory descend together with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":71,"ref":"p71","source":"XXXVI. [Ib. XVI, 13.] Quod ait, Aut unum odiet, et alterum diliget; aut uni adhœrebit, et alterum contemnet, non sine consideratione distinguenda sunt. Non enin. passim aut quasi tcmere dicta sunt. Nemo cnim interrogatus utrum diligat diabolum, respondet sc diligcre, sed potius odissc: Dcum autem se diligerc omnes fere proclamant. Ergo aut unum odiet, ct alterum diliget, ut fieri debet: odiet scilicet diabolum, diliget Deum. Quod vero adjunxit, Aut atteri adhœrebit, et alterum contemnel: adhærebit scilirct diabolo, cum quasi I'jus præmia temporalia sectatur; contemuet autem Deum. Non dixit, odiet, sed contemnet: sicut solentminas ejus postponcre cupiditatibus suis, qui de bonitate ejus ad impunitatem sibi blandiuntur. Quibus per Salomonem dicitur: Fili, ne adjicias peccaium super peccatum, et dicas, Miseratio Dei magna est ( Eccli, v, 5, 6).","english":"XXXVI. [Ibid. XVI, 13.] What he says, \"Either he will hate the one and love the other; or he will hold to the one and despise the other,\" must be distinguished with careful consideration. For these words were not spoken at random or, as it were, rashly. For no one, when asked whether he loves the devil, answers that he loves him, but rather that he hates him; while almost all proclaim that they love God. Therefore, \"either he will hate the one and love the other,\" as ought to be done: that is, he will hate the devil and love God. But what he added, \"or he will hold to the one and despise the other\": that is, he will hold to the devil, when he pursues his temporal rewards as though they were his own; but he will despise God. He did not say \"hate,\" but \"despise\": as men are accustomed to set aside his threats for the sake of their own desires, who from his goodness flatter themselves into impunity. To such it is said through Solomon: \"Son, do not add sin upon sin, and say, 'The mercy of God is great'\" (Sirach 5:5-6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":72,"ref":"p72","source":"XXXVII. [Ib. xvi, 16.] Regnum crelorum vim patitur, et qui vim faciunt, diripiunt illud (Matth. xi, 12). Non solum ut quisque ista contemnat, sed etiam linguas deridentium se talia contemnentem: hac enim vi facta invadit quodammodo quasi prædator viotentus regnum cælorum. Hoc enim subjunxit Evangelista, cum dixisset derisum fuisse Jesum a Pbarisæis, cum de contemnendis terrenis divitiis loqueretur.\n\nXXXVIII. [Ib. xvi, 31.] Homo quidam erat dives, et induebatur purpura et bysso, et epulabatur quotidie splendide, et cætera. Per allegoriam sic accipi possunt, ut in divite intelligantur superbi Judæorum, ignorantes Dei justitiam, et suam volentes constituere ( Rom. x, 3). Purpura et hyssus, dignitas regni est. Et auferetur, inqnit. a vobia regnum Dei, et dabitur genti facientijustitium (Matth. xxi, 43). Epulaliosplendida, jactanlia Legis est, in qua gloriabantur plus ad pompam plalionis abutentes ea, quam ad necessitatem salutis utentes. Mendicus autem nomiue Lazarus, quod interpretatur Adjutus, significat indigentem, veluti gentilem aliquem aut publicanum, qai tanto magis adjuvatur, quanto minus de suarHm copia facultatum præsumit. Tales crant duo qui orabant in templo; nnus publicanus, et alius pharisæus. Dives ergo dicit tanquam satiatus justitia, non inter illos beatos numerandus qui esuriunt et sitiunt justitiam (Jd. v, 6): Gratias tibi ago, quia non sum sicutpublicanus iste.","english":"XXXVII. [Ibid. XVI, 16.] The kingdom of heaven suffers violence, and the violent take it by force (Matthew 11:12). This is not only that each person despise such things, but also the tongues of those who mock him for despising them; for by this violence, as it were a violent plunderer, he invades the kingdom of heaven. For this is what the Evangelist added, when he had said that Jesus was mocked by the Pharisees, when he spoke of despising earthly riches.\n\nXXXVIII. [Ibid. XVI, 31.] A certain man was rich, and was clothed in purple and fine linen, and feasted sumptuously every day, and the rest. By allegory these can be understood thus, that in the rich man are understood the proud of the Jews, ignorant of God's righteousness, and wishing to establish their own (Romans 10:3). Purple and fine linen are the dignity of the kingdom. And it shall be taken away, he says, from you, the kingdom of God, and given to a nation bringing forth the fruits thereof (Matthew 21:43). Feasting sumptuously is the boasting of the Law, in which they gloried, abusing it more for the pomp of display than using it for the necessity of salvation. But the beggar by the name of Lazarus, which is interpreted as \"Helped,\" signifies one in need, as it were some Gentile or publican, who is helped all the more the less he presumes on the abundance of his own resources. Such were the two who were praying in the temple; one a publican, and the other a Pharisee. Therefore the rich man says, as if satisfied with righteousness, not to be numbered among those blessed who hunger and thirst after righteousness (Judith 5:6): I give you thanks, that I am not as this publican.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":73,"ref":"p73","source":"Pauper autem qui se adjuvari desiderat, dicit..: Propitius esto mihi peccatori (Luc. XVIII, 10-13). Dcsideral tamcn saturari de micis quæ cadunt de mensa divitis jacens ad januam. Non enim admitlebatur ad epulas ejus, qui nec Dene Illis utebatur, nee egenti dabat; tanquam Scriba clavcs habens regni coctorum, nec ipse intrans, nec alios Intrare permittens (Id. XI, 52). Micæ cadentes de mensa divitis, sunt quædam verba Legis, quæ illi jactantes quasi projiciebant in terram, rum superbe populo loquerentur. Ulcera, sunt confessiones peccatorum, velut mali humores a visceribus intimis feras erumpentes. Canes qui ea lingebant, nequissimi hoinines amantes peccata, qui lata lingua etiam laudare non cessant opera mala, quæ in se alius gemens et confitens detestatur. Sinus Abrahæ, rcquics beatorum pauperum, quorum est regnum coelorum, in quo post hanc vitam recipiuntur. Sepultura inferni, poenarum profunditas, quæ superhos et immisericordes post hanc vitam vorat. Quos tamen Dominus in ista narratione dicit videre de longinquo atque sentire beatorum requiem, quo sane transire non possunt.","english":"But the poor man who desires to be helped says: Be merciful to me, a sinner (Luke 18:10-13). Yet he desires to be filled with the crumbs that fall from the rich man's table, lying at his gate. For he was not admitted to his feasts, who neither used those goods himself nor gave to the needy; like the scribe who holds the keys of the kingdom of heaven, neither entering himself nor permitting others to enter (ibid. 11:52). The crumbs falling from the rich man's table are certain words of the Law, which those men, as it were, cast down to the earth in their boasting, when they spoke proudly to the people. The sores are confessions of sins, bursting forth like foul humors from the inmost entrails. The dogs that licked them are the most wicked men, lovers of sins, who with a broad tongue cease not even to praise the evil deeds that another man, groaning and confessing, detests in himself. Abraham's bosom is the rest of the blessed poor, whose is the kingdom of heaven, into which they are received after this life. The burial of hell is the depth of punishments, which devours the proud and merciless after this life. Yet the Lord in this narrative says that they see from afar and perceive the rest of the blessed, to which they assuredly cannot pass over.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Quod autem linguam sibi vult refrigerari, cum ia flamma utique totus arderet, significat quod scriptum cst, Mors et vita in manibus linguœ (Prov. XVIII, 21): et quia ore confessio fit ad salutem (Rom. x, 10), quod pcr superbiam ille non fecit. Extremum antem digiti, vel minimam operationem misericordiæ significat, qna per Spiritum sanctum subvenitur. Cum autem ei dicitur, Recepisti bona in vita tua, illud tangitur, quia felicitatem dilexit sæculi, nee aliam vitam præter istam in quasuperibus tumebat, adamavit. Lazarum antem mala dicit recepisse, quia intellexit hujus vit mortalitatem, labores, dolores, et ærumnas, pœnas esse poccati: de quo scriptum est, Eramus et nos naturalitor filii iræ, sicut et caeteri (Ephes. II, 3); de quo iterum scriptHin eat, nec infantem cujus est unius dici vita super terram munduln esse a peccato (Job xiv, 4, sec. LXX), qnia omnes utique in Adam morimur (I Cor. xv, 22), qui factus est transgressione mortalis.","english":"But his wanting his tongue to be cooled, when he was surely burning wholly in the flame, signifies what is written: Death and life are in the hands of the tongue (Prov 18:21); and that with the mouth confession is made unto salvation (Rom 10:10), which the rich man did not do because of pride. But the tip of the finger signifies even the smallest work of mercy, by which help is given through the Holy Spirit. But when it is said to him, You received your good things in your lifetime, this is touched upon: that he loved the happiness of the world, and besides this present life he did not love any other, in which he was puffed up by his pride. But he says that Lazarus received evil things, because he understood that the mortality, labors, sorrows, and hardships of this life are the punishments of sin; concerning which it is written, We also were by nature children of wrath, even as the rest (Eph 2:3); concerning which it is written again, that not even an infant whose life is one day upon the earth is clean from sin (Job 14:4, according to the LXX), since all of us surely die in Adam (1 Cor 15:22), who was made mortal by transgression.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Quod autem dicit, ad ea loca in quibus torquentur impii, justos, eliam si velint, pop posse transire, quid aliud significat, nisi post hanc vitam ita receptis in carcere, ut non inde exeaut donec reddam novissimum quadrantem (Matth. v, 26), per incommutabilitatem divinae sententiæ, nullum auxilium misericordiæ posse præberi a justis, etiam si eam velint præbere? Quo admonet scilicet ut in hac vita homines subveniant quibus possunt, ne postea etiain si optime recepti fuerint, eis quos diligunt opitulari non valeant. Illud enim quod scriptum est, Ut et ipsi recipiani vos in œterna tubernacula (Luc. XVI, 9), non de superbis et immisericordibus scriptum est, qualis Ute dives fuisse demonstratur, quod recipi a sanctis in illa tabernacula mereantur; sed de bis qui sibi amicos officiosissimis operibus misericordiæ fecerint: quanquam nec ipsos justi velut propria potestate quasi gratificando recipiant; sed promissione atque permissione illius qui eos consilio præmonuit ut sibi amicos facerent, et qui seipsum pasci, vestiri, hospitio recipi, visitari in unoquoque minorum suorum, liberatoris honitate dignatus ost. Quanquam illa receptio, uirum statim post istam vitam fiat, an in fine sæculi iu resurrectione mortuorum atque ultima retributione judicii, non minima quæstio cst: sed quandolibet liat, certe de talibus qualis ille dive insinuatur, nulla Scriptura fieri pollicetur.","english":"But the statement that the righteous, even if they wished, cannot cross over to those places where the wicked are tormented—what else does it signify, except that after this life, once they have been received into prison in such a way that they do not come out until they repay the last farthing (Mt 5:26), by the immutability of the divine sentence no help of mercy can be furnished by the righteous, even if they wished to furnish it? By this, of course, he warns that in this life people should come to the aid of those they can, lest afterward, even if they themselves have been received most favorably, they be unable to help those whom they love. For that which is written, That they may receive you into everlasting tabernacles (Lk 16:9), was not written concerning the proud and the merciless, such as that rich man is shown to have been, [as though] they deserve to be received by the saints into those tabernacles; but concerning those who have made friends for themselves by the most dutiful works of mercy—although the righteous do not receive even these as if by their own power, as though bestowing a favor, but by the promise and permission of him who forewarned them by counsel to make friends for themselves, and who deigned in the goodness of his liberality to show himself as fed, clothed, received as a guest, and visited in each one of his least ones. Although that reception—whether it takes place immediately after this life, or at the end of the age in the resurrection of the dead and the final retribution of judgment—is a question of no small importance; yet whenever it takes place, Scripture certainly promises that it happens for such people as these, but not for such a one as that rich man is suggested to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Quinque autem fratres quos habere se dicit in domo patris sui, Judæos significant. Appellati euim sunt quiuque. quia sub Lege detinebantur quae per Moysen data est, qui libros quinque conscripsit. Quod vcro Lazarum petit mitti ad fratres suos, sensit se utique iudiguum qni testimonium perhibeat veritali: et quia non impetraverat paululum se refrigerari 1, multo minus credit rclaxari se posse ab inferis ad prædicationem veritatis. Quod Abrabam dicit, Si volunt cre4ere, habent Moysen et Prophetas, non istos Evangelio præposuit; sed quia Evangelium, sicut dicit Apostolus, testimoniumb bet a Lege cL Prophetis (Rom. in, 21), illis credndo posse cos significat ad Evangelium pervenire: sicut alio loco ipse Donlinus dicit, Si crederetis Moysi, crederetis et mihi: ille euim de me scripsit ( Joan. v, 4G). Denique ad hoc pertinet quod etiam postea dicit, Si Moysen et Prophetas non audiunt, neque si quis ex mortuis resurrexerit, credent: quia eum prænuntiaverunt Moyses et Prophetæ qui suricxit a mortuis, boc ipsum etiam de illo quod resurrecturus csset a mortuis, qnibus non credendo utique nec Chrisito volunt credere. Multo minus ergo cuilibet possunt credere qui a mortuis resurrexerir, quando ei non credunt, cujus resurrectionem Moyses et Prophetæ prædicaverunt, quibus credere nolunt,","english":"But the five brothers whom he says he has in his father's house signify the Jews. For they are called five because they were held under the Law which was given through Moses, who wrote five books. But in that he asks that Lazarus be sent to his brothers, he meant that he himself was unworthy to bear witness to the truth; and because he had not obtained even a little cooling, much less does he believe that he can be released from the underworld to preach the truth. But what Abraham says—If they wish to believe, they have Moses and the Prophets—he did not set these before the Gospel; but because the Gospel, as the Apostle says, has testimony from the Law and the Prophets (Rom. 3:21), he signifies that by believing them they can come to the Gospel; just as the Lord himself says elsewhere, If you believed Moses, you would believe me also, for he wrote of me (John 5:46). Finally, what he also says afterward pertains to this: If they do not hear Moses and the Prophets, neither will they believe if someone rises from the dead; because Moses and the Prophets foretold him who rose from the dead, and even this very thing, that he would rise from the dead—by not believing them, they certainly do not wish to believe Christ either. Much less, therefore, can they believe anyone who has risen from the dead, when they do not believe him whose resurrection Moses and the Prophets foretold, whom they refuse to believe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Aliter etiam intelligi potest ista narratio, ut per Lazarum Dominum significari accipiamus, jacentera ad januam illius divitis, quia se ad aures superbissimas Judæorum incarnationis humilitate dejecit: cupiens salurari de micis quæ cadebant de mensa divi,;., quærens ab cis val minima opera justitiæ, quae suæ mensæ, boc est, suæ potestati per superbiam non usurparent; quæ opera misericordiae atque humiliatis, qnamvis minima et sine disciplina et perseverantia vitæ bonæ, saltem interdum vel casu facerent, sicut micac de mensa cadere solent. Ulcera, passiones sunt Domini ex infirmitate carnis, quam pr6 nohis suscipere dignatus est. Canes ergo qui ea lingebant, Gentes sunt, quos homines peccatores et immundos dicebant Jiudæi, ot tamen ssiones Domiui in Sacramentis corporis cl sanguinis ejus, per totum jain orbem suavitate lambunt devotissima. Jam sinus Abrahæ intelligitur secretum Patris quo post passionem resurgens assumptus est Dominus: quo eum portatum ab Angelis ideo dictum puto, quia ipsam receptionem qua in secretum Patris abscessit, Angeli annuntinverunt discipulis intuentibus. Dicendo enim, Quid statis aspicientes in cœlum (Act. i, 11)?","english":"This narrative can also be understood in another way, so that by Lazarus we take the Lord to be signified, lying at the gate of that rich man, because by the humility of His incarnation He cast Himself down before the most proud ears of the Jews; desiring to be fed from the crumbs that fell from the rich man's table, seeking from them even the smallest works of righteousness, which they did not usurp for their own table—that is, for their own power—through pride; works of mercy and humility, though very small and without discipline and perseverance in a good life, at least sometimes or by chance they would do, as crumbs are accustomed to fall from a table. His sores are the Lord's sufferings from the weakness of the flesh, which He deigned to take upon Himself for our sake. The dogs, then, that licked them are the Gentiles, whom the Jews called sinful and unclean men, and yet they lick the Lord's sufferings in the sacraments of His body and blood, with most devoted sweetness, throughout the whole world already. Now Abraham's bosom is understood as the secret place of the Father, into which the Lord, rising again after His passion, was taken up; and I think He is said to have been carried there by the angels because the angels announced to the disciples, as they looked on, that very reception by which He withdrew into the secret place of the Father. For when He said, Why do you stand looking into heaven?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"quid ali ud dixerunt, nisi nullo modo posse oculos hominum usque in iliud penetrare secretum quo ibat Dominus, cum in conspectu discipulorum ferretur in coelum Jam Caetera secundum superiorem expositionem accipi possunt: quia secretum Patris bene intelligitur, ubi etiam ante resurrectionem justorum aninue vivunt cum Deo. Tanio enim verius uhique est Deas, quanto nullo continetur loco, sicut et latroni dicturi est, Hodie mecum eris in paradiso (Luc. XXIII, 45): unde nunquam recessit Dci filius, quamvis ab homiuihus per susceptam carnem in civitate Judæorum tanta pateretur.\n\nXXXIX. [Ih. XVII, 5-10.] Quod dixerunt discipuli Domino, Adauge nobis fidem, potest quidem intelligi hanc fidem sibi eos augcri postulasse, qua creduntur ea qiuc non videntur: sed tamen dicitur etiam fides rerum, quando non verbis, sed rebus ipsis praescnlibus creditur; quod futurum est, cum jam per speciem manifestam se contemplandam præbebit sanctis ipsa Dei Sapientia per quam facta sunt omnia (Psal. CIII, 24). Dc qua fide rerum lucisque illius præsentatæ forsitan Paulus apostolus dicit: Justitia enim Dci in eo revelatur cx fide in fidem i (Rom. I, 17). Dicit enim et alio loco: « Nos antem revclata facie gloriam Domini speculantes, in camdem imaginem transformamur de gloria in gloriam, tanquam a Domini Spiritu (II Cur. III, 18).","english":"What else did they say, except that the eyes of men can in no way penetrate into that secret place to which the Lord was going, when He was carried into heaven in the sight of His disciples? The rest can be taken according to the earlier exposition: because the secret of the Father is rightly understood as that place where even before the resurrection of the righteous their souls live with God. For God is so much more truly everywhere, in that He is contained by no place, just as it was also said to the thief, Today you will be with me in paradise (Luke 23:43): from which the Son of God never departed, although He suffered so much from men, through the flesh He took on, in the city of the Jews.\n\nXXXIX. [Luke 17:5-10.] What the disciples said to the Lord, Increase our faith, can indeed be understood as their having asked that this faith be increased in them, by which things that are not seen are believed; but yet \"faith of things\" is also spoken of, when credit is given not to words but to the things themselves present before us; which will be the case when the very Wisdom of God, through whom all things were made (Psalm 104:24), will present itself to be contemplated by the saints through a manifest appearance. Of this faith of things and of that light thus presented, perhaps the apostle Paul says: For the righteousness of God is revealed in it from faith to faith (Romans 1:17). For he says also in another place: But we, beholding the glory of the Lord with unveiled face, are transformed into the same image from glory to glory, as by the Spirit of the Lord (2 Corinthians 3:18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":79,"ref":"p79","source":"Sicut enim hic ait, de gloria in gloriam; ita et ibi, ex fide in fidem: de gloria scilicet Evangelii, quo nunc credentes illuminantur, in gloriam ipsius incommutabilis et manifesti veritatis, qua tunc commutati pcifrucnlur; ila ex fide verborum quibus nunc credimus quod nondum videmus, in fidem rerum qua in æternum quod nunc credimus, obtinebimus. Secuodum sententiam hanc etiam illud dicium est a Joanoe in Epistola ad Parthos: Dilcctissimi, nunc filii Dei sumus, et nondum apparuit quid erimus: scimus quia cum apparuerit, siMules et erimus, quomam uidebimus eum sicuti eat (l Joan. III, 2). Unde enim nunc filii Dei sumus, nisi quia potestatem dedit nobis filios Dei fieri, credentibus in nominc cjus (Joan. I, 12), ut videamus in aenigmate (1 Cor. XIII, 12)? unde autem tunc similes ei crimus, nisi quoniam, ut ipse ait, videbimus eum sicuti est? Quod etiam dictum est, Tunc autem facie ad faciem.","english":"For just as here he says, \"from glory to glory,\" so also there, \"from faith to faith\": that is, from the glory of the Gospel, by which believers are now enlightened, into the glory of that unchangeable and manifest truth itself, by which they will then be transformed; and so from the faith of words, by which we now believe what we do not yet see, into the faith of realities, by which we shall obtain forever what we now believe. According to this meaning, that saying also was spoken by John in the Epistle to the Parthians: \"Beloved, now we are children of God, and it has not yet appeared what we shall be; we know that when it has appeared, we shall be like him, because we shall see him as he is\" (1 John 3:2). For by what are we now children of God, except that he gave us the power to become children of God, to those who believe in his name (John 1:12), so that we see in a riddle (1 Cor 13:12)? But by what shall we then be like him, except that, as he himself says, we shall see him as he is? This also was said: \"But then face to face.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Illam ergo fidem præsentissimæ veritatis plerisque non intelligentibus videri potest Dominus noster, discipulis suis non ad id quod petiverant respondisse. Cum enim dixissent Domino, Adauge nobis fidem, ait illis: « Si haberetis fidem tanquam granum sinapis, diceretis huic arbori moro, Eradicare et transplantare in marc, et obediret vobis. Deinde sequitur: Quis autem vestrum habens servum arantem aut pascentem, qui regresso de agro dicet illi statim, Transi, recumbe; et non dicet ci, Para quod coenem, et præcinge te, et ministra mibi donec manducem et bibam, et post hæc tu manducabis et bibes? Numquid gratiam habet servo illi, quia fecit qum sibi imperaverat? Non puto. Sic et vos cum feceritis omnia quae præcepta sunt vobis, dicite: Servi supervacui sumus; quod debuimus facere fccimus. Quid bacc pertineant ad id quod dictum est Domino, Adauge nobis fidem, difficile apparet, nisi intelligamus ex fide in Mem, id eat, ex fide ista in qua ministratur Doo, in illam fidem eos significasse transferri ubi fruantur Deo. Augebitur enim fides, cum primo verbis praedicantibus, deinde rebus apparentibus credetur. Sed illa contemplatio summam quietem habet, quae in aeterno Dei regno tribuitur; summa vero quies illa, præmium ect justorum laborum, qui in Ecclesiæ ministratione peraguntur.","english":"That faith, then, of the most present truth, to many who do not understand it, may seem to be what our Lord did not answer his disciples concerning when they asked. For when they had said to the Lord, \"Increase our faith,\" he said to them: \"If you had faith like a grain of mustard seed, you would say to this mulberry tree, 'Be uprooted and transplanted into the sea,' and it would obey you.\" Then follows: \"But which of you, having a servant plowing or feeding cattle, will say to him when he returns from the field, 'Come at once and sit down to eat,' and will not rather say to him, 'Prepare what I may eat, and gird yourself and serve me until I have eaten and drunk, and afterward you shall eat and drink'? Does he thank that servant because he did what he had commanded him? I think not. So you also, when you have done all that is commanded you, say, 'We are unprofitable servants; we have done what we ought to do.'\" How these things pertain to what was said to the Lord, \"Increase our faith,\" is difficult to see, unless we understand that from faith into that faith—that is, from this faith in which God is served by ministry, into that faith in which they may enjoy God—he signified that they were to be transferred. For faith will be increased when first the words of preachers, and then the things themselves appearing, are believed. But that contemplation has the highest rest, which is granted in the eternal kingdom of God; and that highest rest is the reward of just labors, which are accomplished in the ministry of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Et ideo, quamvis in agro aret servus aut pascat, hoc est, in vita sæculari vel terrena vorset negotia, vel stultis bominibus tanquam pecoribus serviat; opus est ut post illos labores domum veniat, hoc est, Ecclesiæ societur; laboret etiam ibi min!strans Domino suo donec manducet et bibat (nam et esuriens ille quæsivit poma in arbore [Matth. XXI, 18,19], et a Samaritana aquam sitiens postulavit [Joan. IV, 7]): manducet ergo et bibat confessionem ct fidem gentium, ministrantibus, hoc est, evangelilantibus servis sais. Quo pertinet etiam illud quod de grano sinapis eis primo respondit, prius illos fidem habere debere prasenti vitae necessariam, qum minima videtur quamdiu thesaurus est in vasis fictilibus, sed vi maxima effervet et germinat. Dominus noster Je.us Christus, qui vult pasci ministerio servorum suorum, hoc est, in suum corpus quasi maclatos et manducatos transferre credentes, etiam hic pascit eos verbo fidei et sacramento passionis suae. Non enim venit ministrari, sed ministrare (Matth. xx, 28). Dicant ergo iUi servi per sinapis granum arbori huic moro, hoc est, ipsi Evangelio crucis dominicæ. per poma sanguinea, tanquam vulnera in ligno pendentia, victum populis præbitura 1; dicant ergo illi ut eradicetur de perfidia Juda orum, et in mare Gentium transferatur atque plantetur: bac enim domestica servitute esurienti et sitienti Domitio ministrabunt.","english":"And therefore, although in the field the servant ploughs or pastures, that is, is engaged in the affairs of a worldly or earthly life, or serves foolish men as though they were cattle, it is necessary that after those labours he come home, that is, be joined to the Church; and that he labour there also, ministering to his Lord until he eats and drinks (for he too, being hungry, sought fruit on the tree [Matt. 21:18-19], and, thirsting, asked a Samaritan woman for water [John 4:7]): let him therefore eat and drink the confession and faith of the nations, while the servants minister, that is, preach the gospel to their own. To this pertains also that which he first answered them concerning the grain of mustard seed, that they ought first to have the faith necessary for the present life, which seems very small as long as the treasure is in vessels of clay, but by its great power boils up and sprouts. Our Lord Jesus Christ, who wills to be fed by the ministry of his servants, that is, to transfer believers into his own body as though slain and eaten, even here feeds them with the word of faith and the sacrament of his passion. For he did not come to be ministered to, but to minister (Matt. 20:28). Let those servants therefore say, through the grain of mustard seed, to this mulberry tree, that is, to the very Gospel of the Lord's cross, through its blood-red fruits, like wounds hanging on the wood, about to provide food for the peoples; let them say, therefore, that it be rooted out from the unbelief of the Jews, and be transferred into the sea of the Gentiles and planted: for by this domestic service they will minister to the Lord when he is hungry and thirsty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":82,"ref":"p82","source":"Tunc demum quaerant escis incorruptibilibus in aeternum divinæ Sapientiæ perfrui, cum dixerint, Servi supervacui sumus, quod debuimus facere, fecimus: nibil nobis operis restat; cursum consummavimus, agonem perfecimus, superest nobis corona justitiæ (II Tim. IV, 7, 8). Omnia enim dici possunt de illa ineffabili perfructione veritatis: et tanto magis omnia dici possunt, quanto minus digne dici aliquid potest. Nam et lux est illumiuatorum, et requies exercitatorum, et patria redeuntium, et esca indigentium, et coroua vincentium: et quæcumque bona temporaliter transeuntia per creaturae partes error appetit inlidelium, veriora in aeternum manenlia in Creatore omnium simul inventura est pictas filiorum.\n\nXL. [Ib. XVII, 42-19.] In decem leprosis quos Do. minus ita mundavit, cum ait, Ite, ostendite vos sacerdolibus, multa quaeri possunt quae merito quærentes movent. Non solum de numero quid sibi velint quod decem sunt, et quod unus ex illis solos gratias agit; hæc enim libere quæruntur, ut etiam nou investigata, vel nihil vel non multum impediant intentionem legentis: sed illa potius, cur cos ad sacerdotes miserit, ut cum irent mundarentur. Nullum enim eorum quibus haec corporalia beneficia praestitit, invenitur misisse ad sacerdotes, nisi leprosos.","english":"Then at last let them seek to enjoy for ever the incorruptible food of the divine Wisdom, when they shall have said, We are unprofitable servants; we have done what we ought to do: no work remains for us; we have finished our course, we have completed our contest; there remains for us the crown of righteousness (2 Tim. 4:7-8). For all things can be said of that ineffable enjoyment of the truth: and the more all things can be said, the less can anything be said worthily. For it is both the light of the enlightened, and the rest of those who have toiled, and the homeland of those returning, and the food of the needy, and the crown of those who conquer: and whatever good things that pass away in time, which the error of the unbelieving desires through the parts of creation, the piety of the sons will find more truly, abiding for ever in the Creator of all things at once.\n\nXL. [Luke 17:12-19.] In the ten lepers whom the Lord thus cleansed, when he said, Go, show yourselves to the priests, many things can be asked which rightly move those who ask. Not only concerning the number, what is meant by there being ten, and that one of them alone gives thanks; for these things are freely asked, so that even if unexamined they either do not hinder, or do not greatly hinder, the reader's intention: but rather that question, why he sent them to the priests, so that as they went they were cleansed. For none of those to whom he granted these bodily benefits is found to have been sent to the priests, except the lepers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":83,"ref":"p83","source":"Nam et illum a lepra mundaverat cui dixit: Vade, ostende te sacerdotibus, et offer pro te sacrificium quod prœcepit Moyses, in testimonium illis, ( Luc. v, 13, 14). Deinde qualis mundatio spiritualis possit intelligi eorum, quos ingratos exstitisse redarguit. Seeundum corpus. enim facile est videre posse hominem non habere lepram, et tamen animi esse non boni: secundum significationem autem hujus miraculi conturbat considerantem, quomodo muudus dici possit ingratus.\n\nQuærendum igitur est quid ipsa lepra aignificet. Non enim sanati, sed mundati dicuntur qui ea caruerunt: coloris quippe vitium eat, non valetudinis aut integritatis sensuum atque membrorum. Leprosi ergo non absurde intelligi possunt, qui scientiam verae fidei non habentes, varias doctrinas profitentur erroris. Non enim vel abscondunt imperitiam suam, sed pro summa peritia proferunt in lucem, et jactantia sermonis ostentant. Nulla porro falsa doctrina est qum non aliqua vera intermisceat. Vera ergo falsis inordinate permixta, in unadisputatione vel narratione hominis, tanquam in unius corporis colore appareotia, significant lepram, tanquam veris falsisque co. lorum fucis humana corpora variantem atque maculantem.","english":"For he had also cleansed from leprosy the man to whom he said, Go, show yourself to the priests, and offer for yourself the sacrifice which Moses commanded, as a testimony to them (Luke 5:13-14). Then [we must consider] what kind of spiritual cleansing can be understood for those whom he rebuked for having been ungrateful. According to the body, indeed, it is easy to see that a man can be free of leprosy and yet not be of a good mind; but according to the signification of this miracle, it disturbs the one considering it, [namely] how an ungrateful man can be called clean.\n\nIt must therefore be asked what leprosy itself signifies. For those who lacked it are said to have been healed, but rather cleansed: it is a defect of color, not of health or of the soundness of the senses and members. The leprous, then, can not unreasonably be understood as those who, not having the knowledge of the true faith, profess various doctrines of error. For they do not even conceal their ignorance, but put it forth into the light as the height of expertise, and display it with the boastfulness of speech. Furthermore, there is no false doctrine that does not intermix some true things. True things, then, mixed inordinately with false, in a man's disputation or narration, appearing as it were in the color of one body, signify leprosy, as it were staining and disfiguring human bodies with the dyes of true and false colors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Ili autem tam viandi sunt Ecclesiæ, ut si fieri potest, longius remoti magno clamore Christum interpellent: sicut iSti decem steterunt a longe, et levaverunt vocem, dicentes: Jcsu prwceptor, miscrere nostri. Nam et quod præceptorem vocant, quo nomine nescio utrum quisquam Dominum interpellaverit pro medicina corporali, satis puto significare lepram falsam esse doctrinam, quam bonus præceptor abstergit.\n\nSacerdotium vero Judaeorum nemo fere fidelium dubitat figuram fuisse futuri sacerdotii rcgalis, quod cst in Ecclesia, quo consecrantur omnes pertinentes ad corpus Christi, summi et veri principis sacerdotum. Nam nunc et omnes unguntur, quod tunc rcgibus tantum et sacerdotibus fiebat: ct quod ait Petrus ad christianum populum scribens, Regale sacerdotium (I Petr. n,9); utrumque nomen illi populo convenire declaravit, quo illa unctio pertinebat. Cætera itaque vitia tanquam valetudinis et quasi membrorum animæ atque sensuum, per seipsum interius in conscientia ct intellectu Dominus sanat et corrigit: doctrina vero vel imbucndi per Sacramenta, vei catechizandi per sermonem sonantem atque lectionem, ubi color quidam intelligitur verus atque sincerus, quia in promptu est ct foris eminentissimus (non enim in occultis cogitationibus, sed in manifestis operationibus hæc aguntur), Ecclesiæ proprie contributa est. Itaque et Paulus voce Domini audita, Quid me perse■ queras?","english":"But such people are to be avoided by the Church in such a way that, if it can be done, standing far off they cry out to Christ with a loud voice, just as those ten stood afar off and lifted up their voice, saying: Jesus, Master, have mercy on us. For the very fact that they call him Master—a name which I do not know whether anyone ever used to address the Lord for bodily healing—I think sufficiently signifies that leprosy is false doctrine, which the good Master wipes away.\n\nBut as for the priesthood of the Jews, almost no one of the faithful doubts that it was a figure of the future royal priesthood which is in the Church, by which all who belong to the body of Christ are consecrated, of the highest and true prince of priests. For now all are anointed, which then was done only for kings and priests; and what Peter says, writing to the Christian people, A royal priesthood (1 Peter 2:9), he declared that both names apply to that people to which that anointing pertained. The other defects, then, as it were of health and, so to speak, of the members of the soul and of the senses, the Lord heals and corrects by himself inwardly, in the conscience and understanding; but the doctrine—whether of instructing through the Sacraments, or of catechizing through spoken word and reading, where a certain true and sincere color is understood, because it is in plain view and most conspicuous outwardly (for these things are done not in hidden thoughts but in manifest works)—has been properly assigned to the Church. And so Paul also, having heard the voice of the Lord, Why do you persecute me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"et, Ego sum Jesus, quem tu persequeris; ad Ananiam tamen missus est, ut illo sacerdotio quod in Ecclesia constitutum est, sacranientum doctrinæ fidei perciperet, et verus ejus approbaretur color ( Act. IX, 4-19). Non quia non potest per seipsum Dominus omnia facere; nam quis alius hanc facit etiam in Ecclesia? sed ut ipsa societas congregatorum fidelium, approbando in invicem atque communicando veræ fidei doctrinam in omnibus quæ dicuntur verbis, rel signantur sacramentis, tanquam unam speciem vcri coloris obducat. Ad hoc etiam pertinet quod idem dicit apostolus: Deinde post annos quatuordecim ascendi Jcrosolymam cum Barnaba, assumpto et Tito. Ascendi autem secundum revclationem; et exposui eis Evangelium quod praedico in gentibus, scorsum autem iis qui vidcbantur 1: ne forte in vacuum curro, aut cucurri.» Et paulo post: Cum cognovissent, inquit, gratiam quæ data estmihi Jacobus, Petrus et Joannes, qui videbantur columnæ esse, dexteras dedcrunt mibi ct Barnabx societatis (Galat. II, 1, 2, 9). Ipsa enim collatio unam doctrinæ speciem exclusa omni varictate monstrabat: quod salubriter etiam Corinthios monet, dicens, Obsecro autem vos, fratres, per nomen Domini nostri Jesu Christi, ut idipsum dicatis omnes (I Cor.","english":"and, \"I am Jesus, whom you are persecuting\"; yet he was sent to Ananias so that through that priesthood which is established in the Church he might receive the sacrament of the doctrine of faith, and his true color might be approved (Acts 9:4-19). Not that the Lord cannot do all things by himself—for who else does this even in the Church?—but so that the very fellowship of gathered faithful, by approving and communicating among one another the doctrine of the true faith in all the words that are spoken or the sacraments that are signified, might, as it were, apply one appearance of true color. To this also pertains what the same apostle says: \"Then after fourteen years I went up to Jerusalem with Barnabas, taking Titus also with me. And I went up according to revelation; and I laid before them the Gospel which I preach among the Gentiles, but separately to those who seemed to be something, lest perhaps I run or have run in vain.\" And a little later: \"When James, Peter, and John, who seemed to be pillars, had perceived the grace that was given to me, they gave the right hands of fellowship to me and Barnabas\" (Galatians 2:1, 2, 9). For that very comparison, with all variety excluded, showed one appearance of doctrine; which he also wholesomely advises the Corinthians, saying, \"But I beseech you, brethren, by the name of our Lord Jesus Christ, that you all say the same thing\" (1 Cor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"1,10).Cornelius ctiam cum et eleemosynæ ejus acceptæ, et preces ejns auditae illi ab angelo nuntientur, propter doctrintc tamen Sacramentorumque unitatem ad Petrum jubetur mittere, tanquam illi et suis diceretur, Ite, ostendite vos sacerdotibus. Nam et cum irent, mundati sunt. Jam enim ad cos vencrat Petrus, sed tamcn ipsi nondum accepto Baptismatis sacramento, nondum spiritualiter ad sacerdotes pervenerant; et tamen infusione Spiritus sancti, ct admiratione linguarum corum mundatio dedarata est (Act. x, 44).\n\nQuæ cum ita sc habeant, jam facile est etiam illud videre, fieri posse ut quisque in Ecclesiæ societate doctrinam integram vcramquc assequatur, et omnia secundum catholicae fidei rcgulam edisserat1, distingual a Creatore creaturam, eoque manifestetur varictate mendaciorum tanquam lepra caruisse: et tamen ingratus sit Dco et Domino mundatori suo; qnia elatus superbia, gratiarum agendarum pia humilitate non sternitur, similisque efficitur illis de quibus dicit Apostolus, Qui cum cognovissent Deum, non ut Deum magnificaverunt, aut gratias egerunt (Rom. I, 21). Quod enim dicit eos Deum cognovisse, ostendit quidem a lepra fuisse mundatos, sedtamen statim accusat ingratos. Ideoque tales in novenario numcro tan quam imperfecti remanebunt.","english":"For Cornelius too, when his alms were accepted and his prayers heard, and these things were announced to him by an angel, is nevertheless commanded for the sake of the doctrine and unity of the sacraments to send to Peter, as if it were said to him and to his people, \"Go, show yourselves to the priests.\" For even as they went, they were cleansed. For Peter had already come to them, but they themselves had not yet received the sacrament of baptism, and had not yet spiritually come to the priests; and yet by the infusion of the Holy Spirit and the marvel of tongues their cleansing was declared (Acts 10:44).\n\nSince these things are so, it is now easy to see even this: that it can happen that someone in the fellowship of the Church attains the whole and true doctrine, and expounds all things according to the rule of the catholic faith, distinguishing creature from Creator, and is thereby shown to have been free from the leprosy, as it were, of the variety of lies; and yet he is ungrateful to God and to his Lord who cleansed him, because, puffed up by pride, he is not laid low in the pious humility of giving thanks, and becomes like those of whom the Apostle says, \"Since they knew God, they did not glorify him as God, or give thanks\" (Rom 1:21). For in saying that they knew God, he indeed shows that they had been cleansed from leprosy, but at once he accuses them of ingratitude. And therefore such men will remain in the number nine as it were imperfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Unum enim si addatur ad novem, quædam effigies unitatis impletur: quo fit tanta completio, ut ultra non progrediatur numerus, nisi rursus ad unum redeatur; et haec per inlinitatem numeri regula custodiatur. Novem itaque indigent uno, ut quadam unitatis forma coagulentur et decem sint: unum autem non eis indiget ut custodiat unitatem. Quamobrem, ut illi novcm qui gratias non egerunt, reprobi effecti, a consortio unitatis exclusi suut; ita unus ille qui gratias egit, unicæ Ecclesiæ significatione approbatus atque laudatus cst. Et quia illi crant Judæi, amisisse per superbiam declarati sunt regnum cœlorum, ubi maxime unitas custoditur: iste vcro qui crat Samarita;:us, quod interpretatur Custos, illi a quo accepit tribuens quod accepit, et quodammodo cantans illud de Psalmo, Fortitudinem meam ad te custodiam (Psal. LVIII, 10); pcr gratiarum actionem regi subjectus, unitatem regni humili devotione servavit.","english":"For if one is added to nine, a certain image of unity is completed, with the result that the number goes no further unless it returns again to one; and this rule is observed through the infinity of number. And so the nine need the one, so that they may be united into a kind of form of unity and become ten; but the one does not need them in order to preserve unity. Therefore, just as those nine who did not give thanks were made reprobate and shut out from the fellowship of unity, so that one who did give thanks was approved and praised as a sign of the unique Church. And because those were Jews, they were shown to have lost through pride the kingdom of heaven, where unity is chiefly preserved; but this one, who was a Samaritan—which is interpreted as Custos, that is, Guardian—ascribing to him from whom he received what he received, and in a manner singing that verse from the Psalm, My strength I will keep for you (Ps. 58:10), was made subject to the King through thanksgiving and preserved the unity of the kingdom by humble devotion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"XLI. [Ib. xvn 51.] Quid cst quod dicit Domninus, Qui fuerit in tecto, ei vasa ejus in domo, non descendat tollere illa? In tecto est, qui excedens carnalia, tanquam in aura libera spiritualiter vivit. Vasa ejus in domo, sunt sensus carnales, quibus ad investigandam vcritalem, qnan intellectu capitur, multi mentes peni tus crravcrunt. Hujus ergo spiritualis viri jam vasa ista vacant in domo; quia mente corpori supereminens per aciem intelligentiæ tanquam in tecto positus, perspicuitate sapientiae veluti caelo apertissimo fruitur. Caveat ergo iste, ne in die tribulationis rursus vita carnali, quae per sensus corporis pascitur, deIcctaLus,: vasa hujusmodi tollenda descendat.\n\nXLII. [Ib. xvu, 51.] Quid est quod dictum est, Et qui in agro fuerit, similter non redeat relro? Qui ope.. rnlurin Ecclesia, sicut Paulus ct Apollo 'plantat et rigat (I Cor. III, 6), non respiciat spero sæcularem, cui renuntiavit.","english":"XLI. [Luke 17:31.] What is it that the Lord says, \"Whoever is on the roof, let him not go down to take his vessels that are in the house\"? He is on the roof who, rising above carnal things, lives spiritually as if in the open air. His vessels in the house are the carnal senses, by which many have utterly darkened their minds in investigating the truth that is grasped by the intellect. Therefore these vessels of this spiritual man are now empty in the house, because, in mind transcending the body, through the keenness of understanding as if placed on the roof, he enjoys the clearness of wisdom as of a most open sky. Let him therefore beware, lest on the day of tribulation, delighted again by the carnal life that is fed through the senses of the body, he descend to take away such vessels.\n\nXLII. [Luke 17:31.] What is it that was said, \"And whoever is in the field, let him likewise not return back\"? He who works in the Church, as Paul and Apollos plant and water (1 Cor. 3:6), should not look back at the hope of the world, to which he has renounced.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":89,"ref":"p89","source":"XLIII. [Ib. xvu, 32.] Quid significavit uxor Loth? Eos qui in tribulatione retro respiciunt, et se ab spe divinæ promissionis avertunt. Et ideo statua salis facta est, ut admonendo homincs ne hoc faciant, tan. quam condiat cor corum ne sint fatui.\n\nXLIV. [Ib. XVII, 34, 55] Qui sunt in illa nocte duo in leclo, et duO! molentes in unum, et duo in agro, de quibus omnibus binis singuli assumentur, et singuli relinquentur? Tria genera hominum hic videntur significari: unum eorum qui otium et quietem eligunt, neque negotiis sæcularibus neque negotiis ecclesiasticis occupati; quæ illorum quies lecti nomine significata est: alterum eorum qui in plebibus constituti reguntur a doctioribus 1, agentes ea quæ sunt hujus sæculi; quos et feminarum nomine significavit, quia consiliis, ut dixi, peritorum, regi eis expedit; ct molentes dixit, propter temporalium ncgotiorum orbem atque circuitum; quas tamen in unum molentes dixit, in quantum de ipsis rebus et negotiis suis praebent usibus Ecclesiæ: tertium eorum qui operantur in Ecclesiæ ministerio tanquam in agro Dei, de qua agricultura Apostolus loquitur ( I Cor. III, 9,9 ). In his ergo tribus generibus bina sunt rursus genera hominum in singulis, ct pro robore suarum virium discernuntur.","english":"XLIII. [Luke 17:32.] What did Lot's wife signify? Those who in tribulation look back and turn themselves away from the hope of the divine promise. And therefore she was made a statue of salt, so that by admonishing men not to do this, she might, as it were, season their heart lest they be foolish.\n\nXLIV. [Luke 17:34, 35.] Who are those two in that night in one bed, and the two grinding together, and the two in the field, of all of whom singly one will be taken and singly one left? Three kinds of men seem to be signified here: one of those who choose leisure and quiet, occupied neither with secular business nor with ecclesiastical business; their quiet is signified by the name of the bed: the second of those who, established among the people, are ruled by the more learned, carrying on the things that are of this world; whom he also signified by the name of women, because, as I said, it is expedient for them to be ruled by the counsels of the more skilled; and he called them grinding, on account of the round and circuit of temporal business; yet he said they grind together, inasmuch as from these very things and their business they provide for the uses of the Church: the third of those who labor in the ministry of the Church as if in the field of God, of which agriculture the Apostle speaks (1 Cor. 3:9). In these three kinds, then, there are again two kinds of men in each one, and they are distinguished according to the strength of their powers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":90,"ref":"p90","source":"Cum enim omnes ad Ecclesiæ membra pertinere videantur, adveniente tamen tentatione tribulationis, et ex illis qui sunt in otio, et ex illis qui sunt in negotiis saeculi, ct ex illis qui Deo ministrant in Ecclesia, aliqui permanent, aliqui cadunt: qui permanent assumuntur, qui cadunt rewnquuntur. Ergo unus assumetur, et unus relinquetur, non quasi de duobus hominibus dictum est, sed de duobus generibus affectionum, in singulis generibus trium professionum. In illa ergo nocle dixit, in illa tribulatione.\n\nAd ipsa tria genera quae assumuntur, pertinere arbitror etiam tria illa nomina virorum sanctorum, quos solos liberandos Ezechiel propheta pronuntiat, Noe, Daniel et Job (Ezech. xiv, 14). Videtur enim Noe pertinerc ad cos per quos Ecclesia rcgitnr; sicut per illum in aquis arca gubernata est (Gen. VII, 7), quæ figuram gestabat Ecclesiæ. Daniel autem, qui elegit cœlibem vitam, id est nuptias terrenas contempsit, ut, sicut dicit Apostolus, sine sollicitudine viveret, cogitans quæ sunt Dei (I Cor. VII, 32, 34), genus eorum significaL qui sunt in otio, sed tamen fortissimi in tentationibus, ut possint assumi. Job autem quia uxorem et filios habuit, et amplas terrenarum rerum copias (Job I, 1-3), ad illud genus pertinet, cui molendinum deputatum est, sed tamen ut sint fortissimi iii tentationibus, sicut ille fuit; non enim aliter assumi poterunt.","english":"For when all seem to belong to the members of the Church, yet when the trial of tribulation comes, some even of those who are at leisure, and some of those who are occupied with the affairs of the world, and some of those who minister to God in the Church, remain, and some fall: those who remain are taken up, those who fall are left behind. Therefore one shall be taken up and one shall be left, not as though it were said of two men, but of two kinds of dispositions, within each of the three classes of professions. In that night, therefore, he said it—in that tribulation.\n\nTo those same three classes that are taken up, I judge that those three names of holy men also belong, whom the prophet Ezekiel declares to be the only ones to be delivered: Noah, Daniel, and Job (Ezek. 14:14). For Noah seems to pertain to those through whom the Church is governed, as through him the ark was steered upon the waters (Gen. 7:7), which bore the figure of the Church. Daniel, however, who chose a celibate life, that is, despised earthly marriage so that, as the Apostle says, he might live without solicitude, thinking on the things of God (1 Cor. 7:32, 34), signifies the class of those who are at leisure, yet nonetheless very strong in temptations, so that they can be taken up. Job, however, because he had a wife and children and abundant stores of earthly things (Job 1:1-3), pertains to that class to which the mill is assigned, yet nonetheless so that they may be very strong in temptations, as he was; for otherwise they could not be taken up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Nee puto esse alia genera hominum quibus constat Ecclesia, quam ista tria, habentia binas differentias, propter assumptionem et relictionem; quamvis in singulis multæ studiorum voluntatumque diversitates, ad concordiam tamen unitatemque concurrentes, possiut inveniri.\n\nXLV. [Ib. XVIII, 1-8,] Quid est quod ad semper orandum et non deficiendum, de judice iniquo voluit parabolam ponere, qui cum Deum non timeret, ct hominem non rcvererctur, viduas tamcn assiduis interpelialionibus cessit, ut cain vindicaret, ne sibi ab illa tædium fieret? Nam hoc est quod ait, Ne veniens suggillet me. Quoniam parabolas Dominus aut secundum similitudinem aliquam ponit; sicut de servo illo, cui dominus dimisit quod ratione reddita debere inventus est, et ipse conservo suo dilationem saltem dare noluit (Matth. XVIII, 23-55); et dc feneratore, qui cum duobus debitoribus donasset quod debcbant, ab eo plus dilectus est cui plus donavit (Luc. vn, 4143); et de hominc qui habebat duos filios, majorem in agro sibi propinquantem, minorem autem in longinquo luxuriantem (Id. xv, 11-52); et innumcrabilia hujusmodi: de his enim, in quantum similia sunt, ducitur intellectus ejus rei, cui adhibentur, insinuandæ aut requirendae Aut ex ipsa dissimilitudine aliquid probat, veluti est illud, Quod si fenum agri, quod hodie est et cras in clibanum mittitur, Deus sic vestit, quanto magis vos, modicœ fidei(Matth. VI, 30)?","english":"Nor do I think there are any other kinds of men of whom the Church consists than these three, which have two differences, on account of assumption and rejection; although in each individual there can be found many diversities of pursuits and wills, yet concurring into concord and unity.\n\nXLV. [Luke XVIII, 1-8.] What is it that, concerning praying always and not fainting, he wished to set forth the parable of the unjust judge, who, though he did not fear God and did not reverence man, yet yielded to the widow's ceaseless appeals, so as to avenge her, lest by her he should be worn out? For this is what he says, Lest coming she wear me out. For the Lord sets forth parables either according to some likeness; as concerning that servant to whom his lord forgave what he was found to owe when he had rendered his account, and who himself was unwilling to grant even a delay to his fellow servant (Matthew XVIII, 23-35); and concerning the money-lender, who, when he had forgiven two debtors what they owed, was loved more by him to whom he forgave more (Luke VII, 41-43); and concerning the man who had two sons, the elder drawing near to him in the field, but the younger living luxuriously in a far country (Luke XV, 11-32); and countless instances of this kind: for from these, insofar as they are similar, the understanding is drawn of the matter which is to be insinuated or sought by their application. Or from the very unlikeness he proves something, as is that passage, If God so clothes the grass of the field, which today is and tomorrow is cast into the oven, how much more you, O you of little faith (Matthew VI, 30)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":92,"ref":"p92","source":"Ad hoc genus pertinet etiam illud quod de servo ait, cui dominus denuntiaverat ut a villicatu removeretur: fraudem quippe ille fecit domino suo, ut falsatis chirographis, debitoribus cjus, quantum commodum visum est, relaxaret. Nequo ullo modo nos Dominus ut sibi fraudem faciamus hortatur: sed si qui fraudando sibi providit in posterum, laudatum eum dicit a domino; quanto -Inajorc alacritate sibi providere debent in aeternam vitam, quibus ut juste operentur jubetur do mammona iniquitatis ( Luc. xvi, I)? quod suo loco cxpositum est (Supra, quœst. 54). Ad hoc genus pcrtinet et ille qui non propter amicitiam, sed ut tædio careret, jam dormicns excitatur, ut tres panes commadet arnico suo. Si enim ille molestia compulsus dedit, quanto magis Deus, qui servos suos diligens, ut petamus horlalur, dabit bona pctentibus se (Matth. VII, 7-11)? Itaque illud superius genus his verbis adjungi potest, Sicut illud, ita et illud: boc autem po sterius his verbis, Si illud, quanto magis illud? aut, Si non illud, quanto minus illud? sed alicubi obscure, alicubi aperte ista ponuntur.","english":"To this kind also belongs that which he says concerning the servant to whom the master had announced that he would be removed from his stewardship; for he did a fraud upon his master, so that by falsifying the accounts he might release his master's debtors as much as seemed advantageous. Nor in any way does the Lord urge us to commit fraud against him; but if anyone by defrauding has provided for himself in the future, he says he was praised by his master; with how much greater eagerness ought those to provide for themselves unto eternal life, who are commanded to work justly from the mammon of iniquity (Luke 16:1)? This has been expounded in its place (above, question 54). To this kind belongs also that one who, not for the sake of friendship but to be free of annoyance, is roused even while already sleeping, so that he may lend three loaves to his friend. For if that man, compelled by annoyance, gave, how much more will God, who loving his servants exhorts us to ask, give good things to those who ask him (Matthew 7:7-11)? And so that former kind can be joined with these words: As that, so also this; but this latter with these words: If that, how much more this? or, If not that, how much less this? But in some places these things are set down obscurely, in others openly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Hic ergo iniquus judex non ex similitudine, sed ex dissimilitudinc adhibitus est, ut ostenderet Dominus quanto certiores esse debeant qui Deum perseveranter rogant, fontem justitiae atque misericordiae, vel si quid excellentius dici aut audiri potest, cum apud iniquissimum judicem usque ad effectum implendi desiderii valuerit perseverantia deprecantis.\n\nIpsa vero vidua potest habere siinilitudinem Ecclesiae, quod desolata videtur donec veniat Dominus, qui tamen in secreto etiam nunc curam ejus gerit. Si autem movet cur electi Dei se vindicari deprecentur, quod etiam in Apocalypsi Joannis de martyribus dicitur (Apoc. VI, 10), cum apertissime moneamur wt pro nostris inimicis et persecutoribus oremus (Matth. v, 44); intelligendum est cam vindictam esse justorum, ut omnes mali petcant: pereunt autem duobus modis; aut conversione ad justitiam, ant amissa per supplicinm potestate, qua numc adversus bonos, quamdiu hoc ipsum bonis expedit, Vel temporaliter aliquid valent. Itaque etiamsi omne, homines tonverterentur ad Deum, inter quos sunt etiam inimici, pro quibus jubemur orare; diabolus tamen, qui operatur in fillis diffidentiæ (Ephes. II. 2), remaneret iti sæculi fine ilamnandus: quem finem justi cum venire dcsidcrant, quamvis pro inimicis Mis orent, lamcn non absurde vindictam dcs:derarc dicuntur.","english":"Therefore this unjust judge has been introduced not as a comparison but as a contrast, so that the Lord might show how much more certain those ought to be who persistently ask of God, the fount of justice and mercy—or of whatever more excellent thing can be said or heard—since with a most unjust judge the persistence of the one entreating prevailed even to the effect of having his desire fulfilled.\n\nBut the widow herself can bear a likeness to the Church, in that she seems desolate until the Lord comes, who nevertheless even now in secret has care of her. If, however, it is asked why the elect of God pray that they be avenged—which is also said in the Apocalypse of John concerning the martyrs (Apoc. 6:10)—when we are most plainly admonished to pray for our enemies and persecutors (Matt. 5:44), it must be understood that this vengeance is that of the righteous, namely that all the wicked perish. But they perish in two ways: either by conversion to righteousness, or by the loss, through punishment, of the power by which they now prevail against the good, for as long as this very thing is expedient for the good, whether temporally or in some measure. And so even if all men were converted to God—among whom are also enemies, for whom we are commanded to pray—the devil nevertheless, who works in the sons of unbelief (Eph. 2:2), would remain to be condemned at the end of the world; and since the righteous desire that end to come, although they pray for their enemies, they are nevertheless not absurdly said to desire vengeance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"XLVI. [Ib. xix, 12-27.] llomo quidam nobilis abiit in regionem longinquam accipere sibi regnum, et reverti: ipse Dominiis noster Jesus Christus intelligitur. Regio longinqua, Ecclesia Gentium usque ad fines terræ. Reverti tamcn se dicit: abiit cnim, ut plenitudo Centium intraret; revertetur, ut omnis Israel salvus fiat(Rom. XI, 25). Pcr dccem mnas, Legem significat propter Decalogum. Decem autem sen'os, quibus sub illa positis gratia prædicata est. Sic cnim intelligendum ext eis datas mnas ad asum, cum intellexerunt eam ipsam Legem remoto velamine ad Evangelium pertinere. Cives ejus qui post eum miserunt legationem, dicentes se nolle ut regnet sibi, Judxi sunt, qui etiam post resurrectionem ejus miserunt persecutores Apostolis t, et praedicationem Evangelii respuerunt. Rediit autem accepto regno, quia in manifestissima et cminentissiina claritate venturus est, qui cis humilis apparuit, cum diceret, Regnum meum non est de hoc mundo (Joan. XVIII, 30). Quod autem servi reddentes rationem ex eo quod acceperant, laudantur qui lucrati sunt, significat cos bonam reddere rationem, qui bene usi sunt eo quod acceperunt, ad augendas divitias Domin! pcr eos qui credunt in eum. Quod qui faccre nolunt, in illo significati sunt qui mnam suam in sudario servavit.","english":"XLVI. [Luke xix, 12-27.] A certain nobleman went into a far country to receive for himself a kingdom, and to return: by him our Lord Jesus Christ is understood. The far country is the Church of the Gentiles, even to the ends of the earth. Yet he says that he will return: for he went away that the fullness of the Gentiles might enter in; he will return that all Israel may be saved (Rom. xi, 25). By the ten minas he signifies the Law, on account of the Decalogue. But the ten servants, to whom, being placed under it, grace was proclaimed. For thus it must be understood that the minas were given to them for use, when they understood that the Law itself, with the veil removed, pertains to the Gospel. His citizens who sent an embassy after him, saying that they did not wish him to reign over them, are the Jews, who even after his resurrection sent persecutors to the apostles, and rejected the preaching of the Gospel. But he returned having received the kingdom, because he is to come in the most manifest and most eminent brightness, who appeared lowly to them when he said, My kingdom is not of this world (John xviii, 36). But that the servants, rendering an account of what they had received, are praised—those who had gained—signifies that those render a good account who have used well what they received, to increase the riches of the Lord through those who believe in him. But those who are unwilling to do this are signified in that one who kept his mina in a napkin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":95,"ref":"p95","source":"Sunt enim homines hac sibi perversitate blandientes ut dicant: Sufficit ut de se unusquisque rationem reddat; quid opus cst aliis prædicare aut ministrare, ut etiam de ipsis reddere rationem quisque cogatur, cum apud Dominum etiam illi sint inexcusabiles quibus Lex data non cst, neque audito Evangelio dormierunt, quia per creaturam poterant cognoscere Creatorem, cujus invisibilia, a constitutione mundi, per ea qaae facta sunt, intellecta conspiciuntur (Rom. I, 20)? Hoc est enim quasi metere ubi non seminavit; id est, eliam eos impietatis reus te. ncre, quibus verbum Legis aut Evangelii non ministratum est. Hoc autCm veluti pcriculum judicii devitantes, pigro languore a verbi ministratione conquiescunt; et hoc cat quasi in sudario ligare quod accepcrunt. Mensam quo danda crat pecunia, professionem ipsam religionis accipimus, quæ tanquam publice proponitur ad usum necessarium saluti. Quod autem unus eorum qui bene usi sunt, decem acquisivit, et alter quinqne, significat eos esse acquisitos in gregem Dei, a qnibns ipsa Lex per gratiam intellecta cst; sive quia Decalogo continetur, sive quia ille per quem lata est, libros quinque conscripsit: ad hoc pertinent et decem et quinquc civitates, quibus eos praponit.","english":"For there are men who flatter themselves with such perversity as to say: It is enough that each one give an account of himself; what need is there for others to preach or minister, so that one should even be compelled to give an account concerning them as well, since before the Lord even those are without excuse to whom the Law was not given, nor who fell asleep without having heard the Gospel, because through creation they could know the Creator, whose invisible things, from the foundation of the world, being understood through the things that are made, are clearly seen (Rom. 1:20)? For this is, as it were, to reap where he did not sow; that is, to hold even those guilty of impiety to whom the word of the Law or the Gospel was not ministered. But avoiding this, as it were, the peril of judgment, they rest in sluggish languor from the ministry of the word; and this is, as it were, to bind up in a napkin what they received. By the table where the money was to be given, we understand the profession of religion itself, which is set forth, as it were, publicly for the necessary use of salvation. But that one of those who used it well gained ten, and the other five, signifies that they were gained into God's flock by those through whom the Law itself was understood by grace; whether because it is contained in the Decalogue, or because he through whom it was given wrote five books: to this pertain also the ten and five cities over which he sets them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Multiplicatio enim intelligentiæ in ipsa varietate, quæ de unoquoque præcepto vel de unoquoque libro pullulat, ad unum redacta, quasi civitatem facit viventium rationum æternarum. Est enim civitas, non quorumilibet animantium, sed rationalium multitudo, legis unius societate dcvincla. Quod autem ab illo qui uti noluit, aufertur quod acceperat, et ei datur qui decem habcbat, significatur et illum posse amittere munus Dei, qui habens uon habet, id est non utitur; et in co augeri qui habens habet, hoc est beneulitur. Inimicos ergo suos quos jubet coram se interfici, significat impietatem judaeorum qui ad eum converti noluerunt.\n\nXLVII. [Ib. XVTII, 25-27.] Quid est quod ait, Ii'adlius est camelum per foramen acus iransire, quam divitem intrare in reguum Dei? Divitem hic appellat cupidum rerum temporalium et de talibus superbientem. His divitibus contrarii sunt pauperes spirito, quorum est regnum coctorum (Matth. v, 5). Nam eo manifestatur ornnes cupidos, etiamsi facultatibus hujus murali careant, ad hoc genus divitnm quod est reprehensum pertinere; quia postea dixerunt qui andiebant, E quis poterit salvus fieri?- cum incomparabiliter major turba sit pauperum: videlicet intelligentes in eo numero deputari etiam illos qui quanqnam talia non:habeant, tamen habendi cupiditate rapiuntur.","english":"For the multiplication of understanding in that very variety which springs from each individual precept or each individual book, when reduced to unity, as it were makes a city of the living eternal reasons. For a city is not any random multitude of living beings, but a multitude of rational beings bound together by the fellowship of one law. But that what he had received is taken away from the man who was unwilling to use it, and is given to him who had ten, signifies that even that man can lose the gift of God who has it and does not have it—that is, does not use it—and that it is increased in him who has it and has it, that is, uses it well. Therefore his enemies, whom he commands to be slain before him, signify the impiety of the Jews, who were unwilling to be converted to him.\n\nXLVII. [Luke 18:25-27.] What is it that he says: It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God? Here he calls rich the man who is greedy for temporal things and proud concerning such things. Contrary to these rich men are the poor in spirit, whose is the kingdom of heaven (Matthew 5:5). For by this it is made manifest that all the greedy, even if they lack the resources of this world, belong to that kind of riches which is here reproved; because afterward those who heard said, And who can be saved?—although the multitude of the poor is incomparably greater: evidently understanding that in that number are reckoned also those who, although they do not have such things, are yet carried away by the desire of having them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":97,"ref":"p97","source":"Sensus est autem, facilius Christum pati pro dilectoribus sacculi, quarn dilectores sæculi ad Christum posse converti. Cameli atrtem nomine se intelligi voluit, quia humiliatus oncra Sustulit. In quo enim manifestius intelligitur, quam in ipso, quod scriptum est, Quanto magnus es, humilia te in omnibus (Eccli. III, 20)? Pcr acum autem, punctiones significat; per punctiones, dolores in passione susceptos: foramen ergo acus dicit angustias passionis. Quod autem ait, Quas impossibilia sunt apud homines, possibilia sunt apud Deum, non ita accipiendum est, quod cupidi et superbi, qui nomine illius divitis significati sunt, in regnum coelorum sint intraturi cum suis cupiditatibus ct superbia: sed possibile est Deo, ut per verbum ejus, sicut ct jam factum esse, et etiam quotidie fieri videmus, a cupiditate temporalium ad charitatem æternorum, et a perniciosa superbia ad humilitatem saluberrimam convertuntur.","english":"But the meaning is this: it is easier for Christ to suffer for the lovers of the world than for the lovers of the world to be converted to Christ. By the name of the camel he wished himself to be understood, because, having been humbled, he bore burdens. For in what is it more plainly understood than in himself, as it is written, \"How great soever thou art, humble thyself in all things\" (Sirach 3:20)? By the needle, however, he signifies punctures; by punctures, the pains taken up in the passion: the eye of the needle, then, denotes the straits of the passion. But what he says, \"The things which are impossible with men are possible with God,\" is not to be taken to mean that the covetous and the proud, who are signified by the name of that rich man, will enter the kingdom of heaven with their covetousness and pride; but it is possible for God, through his word—as we see has already happened and even happens daily—that they be converted from covetousness of temporal things to charity for eternal things, and from pernicious pride to most salutary humility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"XLVIII. [Ib. xvni, 55-43,] Possemus de propinqunatibus ad Jericho sic intelligere, ut jam inde egressi, prope tamen adhuc essent ad cam civitatcm: quod quidem minus usitate dicitur, sed tamen videri possit hoc dictum, quoniam Matthæus egredientibus eis ab Jericho dicit illuminatos dues caecos qui juxta viam sedebant (Matth. xx, 29-34). De numero quippe. nulla cst quæstio, si alter Evangelistarum de uno ta cuit, unius reminiscens. Nam ctiam Marcus unum commemorat, cum et ipse egredientibus cis ab Juriclio dicat illuminatum, cujus ct nomen dixit et patrem (Marc. x, 46-52): ut intelligamus eum fuhse notissimum, alterum ignotum, ut mcrito ille notus etiam solus decenter commemoraretur. Sed quoniam quæ consequuntur in Evangelio sccundum Lucam, apertissime ostendunt illud quod ipse narrat adhuc venientibus eis Jericho factum esse; nihil aliud restat intelligere, nisi bis esse factum hoc miraculum, seInt! in uno caco, dum adhuc veniret in illam civilalem, et iterum in duobus cum inde egrederetur: ut illud unum Lucas, illud alterum Matthæus enarraret; neque hoc sine aliquo sacramento.","english":"XLVIII. [Luke xviii, 35-43.] We could understand the things concerning the approach to Jericho in such a way that, having already set out from there, they were nevertheless still near that city; this is indeed said less commonly, but it could still seem to be what is meant, since Matthew says that two blind men who were sitting by the road were enlightened as they were going out from Jericho (Matt. xx, 29-34). Concerning the number, there is of course no question, if one of the Evangelists was silent about one, remembering only one. For even Mark mentions one, when he too says that as they were going out from Jericho one was enlightened, whose name and father he gave (Mark x, 46-52), so that we understand that he was very well known and the other unknown, and thus with good reason the one who was known was fittingly mentioned even alone. But since the things that follow in the Gospel according to Luke most openly show that what he himself narrates was done while they were still coming to Jericho, nothing else remains to be understood except that this miracle was performed twice—once in one blind man, while he was still coming into that city, and again in two when he was going out from it—so that Luke recounted the one and Matthew the other; nor was this without some sacramental meaning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":99,"ref":"p99","source":"Si enim Jericho Lunam, ct ob hoc mortalitatem interpretamur, morti propinquans Dominus, Judæis solis lumen Evangelii jusserat prædicari, quos significavit ille unus cæcus quem Lucas commemorat: a morte autem rcsurgens atque discedens, et Judæis ct Gentibus, quos duos populos significare videntur duo cæci commemorati a Matthæo.\n\n[Ib. XIX, 45, ] Templum in Evangelio ipsum hominem intelliges, vel etiam adjuncto corpore ejus, quod est Ecclesia. Secundum autem illud quod cst caput Ecclesiae, dictum est, Solvite templum hoc, et in triduo suscitabo illud. Secundum id vero quod ctiam adjuncta Ecclesia intelligitur temptum, videtur dixisse, Auferte ista hinc: scriptum est, Domus mea domus orationis vocabitur; vos autem fecistis eam domum negotiationis, vel speluncam latronum [Joan. II, 19, 16). Significavit cnim futuros in Ecclesia, qui sua negoLia potius ageront, vel receptaculum ibi haberent ad occultanda scelcra sna, quam ut charitatem Chri8!i sequerentur, et peccatorum confessione accepta venia corrigerentur.","english":"For if we interpret Jericho as the moon, and for this reason as mortality, the Lord, drawing near to death, had ordered the light of the Gospel to be preached to the Jews alone, whom that one blind man whom Luke records signified; but rising from death and departing, he ordered it to be preached to both Jews and Gentiles, whom the two blind men recorded by Matthew are seen to signify.\n\n[Ibid. XIX, 45.] In the Gospel you will understand the temple as the man himself, or even with his body joined to him, which is the Church. But according to that which is the head of the Church, it was said, Destroy this temple, and in three days I will raise it up. According to that, however, in which the temple is also understood with the Church joined to it, he seems to have said, Take these things away from here; it is written, My house shall be called a house of prayer; but you have made it a house of business, or a den of thieves [John II, 19, 16]. For he signified that there would be those in the Church who would rather attend to their own business, or have a place of refuge there for hiding their crimes, than follow the love of Christ and, with confession of sins and pardon received, be corrected.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":100,"ref":"p100","source":"XLIX. [Ib. xx, ] Ad id quod dixit, Non enim ultra incipiunt mori; quia connubia propter filios, fiIii propter successionem, successio propter mortem: ubi ergo mors non est, neque connubia. Sicut enim nunc sermo noster decedentibus et succedentibus syłlabis peragitur atque perficjtur: ita et ipsi homines quorum sermo est, decedendo ac succedendo peragunt atque perficiunt ordinem hujus sæculi, qui temporalium rerum pulchritudine contexitur. In illa autcm vita quoniam Verbum Dei quo fruemur, nulla decessione et successione syllabarum completur, sed omnia quæ habet semper manendo simul habet; ita participcs ejus, quibus ipsum solum erit vita, neque moriendo sibi decedent, neque nascendo succedent.\n\nL. [lb. XXII, et 41.] Quod dixit Dominus discipulis, Orate ne intretis in tentationem: el ipse avulsus est ab eia quantum jactus eat lapidis: tanquam hoc eos admonuerit, ut Jn eun dirigerent lapidem, id est, usque ad cum perducerent intentionem Legis, qu:c scripta crat ip lapide (Exod. xxxi, 18. ct XXXIV, 4, 28). Usque ad illum enim potest pervenire ille lapis: quoniam finis Legis est Christus, ad justitiam omni credenti (Rom. x, 4).","english":"49. On the words, \"For they neither begin to die any more\": because marriages exist for the sake of children, children for the sake of succession, and succession for the sake of death. Where, then, there is no death, neither are there marriages. For just as our speech now is carried on and completed by syllables that pass away and succeed one another, so also the very men whose speech it is carry on and complete the order of this world by passing away and succeeding one another—an order woven together by the beauty of temporal things. But in that life, since the Word of God, which we shall enjoy, is not completed by any passing away and succession of syllables, but always by remaining has all things together at once, so its partakers, to whom that Word alone will be life, will neither pass away from themselves by dying nor succeed themselves by being born.\n\n50. On what the Lord said to his disciples, \"Pray that you do not enter into temptation,\" and that he himself was withdrawn from them about a stone's throw: as though he had admonished them to direct the stone to himself—that is, to bring their intention all the way to him, the intention of the Law, which was written on stone. For that stone can reach all the way to him, since \"Christ is the end of the Law for righteousness to everyone who believes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":101,"ref":"p101","source":"LI. [lb. xxiv, 28.] Quod scriplum est de Domino, Finxit se longius ire, non ad mendacium pertinet. Non enim omnc quod fingiinus mendacium est: sed quando id fingimus quod nihil significat, tunc est mendacium. Cum autem fictio nostra refertur ad aliquam significalionem, non est mendacium, sed aliqua figura vcritatis. Alioquin omnia quæ a sapientibus ct sanctis viris, vel etiam ab ipso Domino figurate dicta sunt, mendacia deputabuntur, quia secundum usitatum intellectum non subsisiit veritas talibus dictis. Non cnim homo qui habuit duos filios, quorum junior, accepta parte patrimonii sui, profectus est in regionem longinquam, et catera quæ in illa narratione contexuntur (Luc, xv, 52), ita dicuntur tanquam vcrofuerit quisquam homo qui hoc in filiis suis duobus aut passussit, aui fecerit. Ficta sunt ergo ista ad rem quamdam significandam, tam longe lateque majorem, ct tam incomparabiliter differentem, ut per illum fictum hominem Deus verus intelligatur. Sicut autem dicta, ita etiam facta iinguntur sinc mendacio ad aliquam ren. significandam: unde est eliam illud ejusdem Domini, quod in fici arbore quæsivit fructum co tempore quo illa poma nondum essent (Uarc. x:, 13). Non enim dubium est illam inquisitionem non fuisse vcrain: quivis euim hominum sciret, si non divinitate, vel tempore, poma illam arborcm non habere.","english":"51. [Luke 24:28.] What is written of the Lord, \"He made as though he would go further,\" does not pertain to a lie. For not everything that we feign is a lie; but when we feign something that signifies nothing, then it is a lie. When, however, our feigning is referred to some signification, it is not a lie, but a certain figure of the truth. Otherwise all the things that were spoken figuratively by wise and holy men, or even by the Lord himself, would be reckoned lies, because according to the usual understanding the truth does not stand in such sayings. For the man who had two sons, of whom the younger, having received his portion of the inheritance, departed into a far country, and the rest that is woven together in that narrative (Luke 15:12), are not said as though some man truly had suffered or done this in his two sons. These things, then, were feigned to signify a certain matter, so far and wide greater, and so incomparably different, that through that feigned man the true God may be understood. But just as sayings, so also deeds are feigned without a lie to signify some matter; whence is also that saying of the same Lord, that he sought fruit on the fig tree at the time when those fruits were not yet on it (Mark 11:13). For there is no doubt that that seeking was not true; for any man would know, if not by divinity, at least by the season, that the tree did not have fruits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":102,"ref":"p102","source":"Fictio igitur quæ ad aliquam veritatem refertur, figura cst: quæ non rcfertur, mendacium est. Quid crgo significat qnod se ire longius Dominus finxit, cum comitaretur discipulis, exponens cis sanctas Scripturas, utrum ipse esse! ignorantibus? quid, putamus, nisi quia hospitalitatis officio ad suam cognitionem pervenire posse homines intimavit? ut cum longius ipse ab hominibus abscesserit super omnes coelos, ta, CIl ita cum eis sit qui hæc cxhibent servis cjus, ut cum dicere cœperint, Domine, quando te vidimus hospitem, et adduximus? tanquam eum scilicet qui longe abscesserat: respondeat ille, Cum uni ex minimis meis fecistis, mihi fecistis (Matth. xxv, 38, 40). Tenet ergo Christum ne Jongius ab illo eat, quisquis catechizatus verbo, in omnibus bonis ei qui se catechizat communicat; sicut Apostolus dicit Communicet qui catechizatur verbo I, ei qui se catechizat, in omnibus bonis (Galut. VI, 6): ct alio loco cum dixisset, Necessitatibus sanctorum communicantes; statim subjecit, Hospitalitatem sectantes (Rom. XII, 15). Et isti enim catechizati crant verbo, cum eis exponeret Scripturas, et quia hospitalitatem sectati sunt, eum quem in ipsa expositione Scripturarum non cognoVerant, in panis fractione cognoscunt. Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur (Id. II, 15).","english":"Therefore a fiction that refers to some truth is a figure; one that does not refer to truth is a lie. What, then, does it signify that the Lord feigned that he was going further, when he was accompanying the disciples and expounding the holy Scriptures to them, though they did not know that it was he? What do we think it means, except that by the office of hospitality he intimated that men can come to the knowledge of him? So that when he himself has withdrawn further from men above all the heavens, he is nevertheless with those who show these things to his servants, so that when they begin to say, \"Lord, when did we see you as a guest and bring you in?\"—as if to him who had gone far away—he may answer, \"When you did it to one of the least of mine, you did it to me\" (Matthew 25:38, 40). Therefore whoever has been catechized by the word holds Christ so that he does not go further from him, if he shares in all good things with the one who catechizes him; as the Apostle says, \"Let the one who is catechized by the word share with the one who catechizes him in all good things\" (Galatians 6:6); and in another place, when he had said, \"Sharing in the needs of the saints,\" he immediately added, \"Pursuing hospitality\" (Romans 12:13). And these men had indeed been catechized by the word, when he expounded the Scriptures to them, and because they pursued hospitality, they recognize in the breaking of bread the one whom they had not recognized in the very exposition of the Scriptures. For it is not the hearers of the law who are just before God, but the doers of the law will be justified (Romans 2:13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"[lb. XXIII, 11.] Quod Dominum in passione exuerunt veste propria, et inducrunt fucata (Matth. XXVII, 28), significati sunt hi hærclici, qui cum aiunt non verum corpus habuisse, sed fictum.","english":"That they stripped the Lord of his own garment in the passion and put on him a dyed one signifies those heretics who say that he did not have a true body, but a feigned one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}