{"slug":"tmp913.tmp913.opp-lat1","id":"latin:ogl-pl:tmp913.tmp913.opp-lat1","title":"Expositiones De Capitulis Evangeliorum","title_source":"Expositiones De Capitulis Evangeliorum","author":"Maximus Taurinensis Episcopus","genre":"commentary","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":"2026-11-15T19:00:59Z","cost_usd":0.005412},"source":{"registry_id":"latin:ogl-pl:tmp913.tmp913.opp-lat1","work_id":"tmp913.tmp913.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/tmp913/tmp913/tmp913.tmp913.opp-lat1.xml"},"stats":{"passages":55,"english_words":14956,"coptic_letters":0,"source_letters":56609,"commentary_units":0,"commentary_kinds":0,"derived_notes":3,"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/tmp913/tmp913/tmp913.tmp913.opp-lat1.xml"}],"checks":{"work":"tmp913.tmp913.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":55,"translated":55,"commentary_passages":0,"commentary_units":0,"english_words":14956,"source_letters":56241,"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: commentary in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 55 narrative."},{"kind":"scripture","severity":"info","text":"3 scriptural phrase match(es) noted: John 1:1; John 1:29; John 4:10."},{"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":55},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI MAXIMI EPISCOPI TAURINENSIS EXPOSITIONES DE CAPITULIS EVANGELIORUM.\n\nADMONITIO.\n\nOlim Gennadius in Catalogo quem primus condidit de operibus S. Maximi Taurinensis adnotaverat eum de Capitulis Evangeliorum et Actuum apostolorum multa sapienter exposuisse; et post ipsum Joannes Tri tbemius doctissimus monachus Benedictinus aller Maximianorum operum relator, primo loco de Capitulit Evangeliorum mentionem fecit. Huc usque capitula illa in tenebris ita jacuere sepulta, ut ex posterioribus scriptoribus nullus eorum meminerit; nec ullus ex sacrarum Scripturarum commentatoribus se probasse aut vidisse indicium dederit. Spes tamen aliqua nobis effulserat div. Thomam, qui Catenam ex Patrum sententiis super quatuor Evangelia concinnavit, Maximi aliquas interpretationes afferre. Habet quidem nonnullas præsertim In Lucam, sed eas non ex Capitulis de quibus agimus hausit. At posterioris hoc ætatis silentium nibil nobis obest quin Maximum horum Capitulorum auctorem asseramus. Compertum enim est processu temporis multa adinventa esse Patrum scripta, quae in veteribus mss. occulta erant, curamque et diligentiam recentiorum criticorum exspectabant. In his edendis Sirmondus Mabillonius, Leo Allatius, Lucas Acherius, Benedictini monachi congr. S. Mauri, ut aliosbene multos omittamus, claruerunt, doctrinamque ecclesiasticam. magnis præsidiis munierunt.","english":"THE EXPOSITIONS OF SAINT MAXIMUS, BISHOP OF TURIN, ON THE CHAPTERS OF THE GOSPELS.\n\nADMONITION.\n\nFormerly Gennadius, in the Catalogue which he was the first to compile concerning the works of Saint Maximus of Turin, had noted that he wisely expounded many things on the Chapters of the Gospels and of the Acts of the Apostles; and after him John Trithemius, a most learned Benedictine monk and reporter of the works of Maximus, made mention of the Chapters of the Gospels in the first place. Up to this point those chapters lay so buried in darkness that none of the later writers remembered them, nor did any of the commentators on the Holy Scriptures give any indication that he had approved or seen them. Yet some hope had shone upon us that the divine Thomas, who compiled a Catena from the sentences of the Fathers on the four Gospels, brought certain interpretations of Maximus. He indeed has some, especially On Luke, but he did not draw them from the Chapters with which we are dealing. But this silence of a later age is no obstacle to us in asserting Maximus to be the author of these Chapters. For it is well known that in the course of time many writings of the Fathers have been discovered which lay hidden in old manuscripts and awaited the care and diligence of more recent critics. In publishing these, Sirmond, Mabillon, Leo Allatius, Lucas Acherius, and the Benedictine monks of the Congregation of Saint Maur, to omit many others, have shone forth and have fortified ecclesiastical doctrine with great supports.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Nos quidem, præter duo illa Gennadii et Trithemii testimonia, permovent rationes quæ non leve pondus apud nos faciunt. Imprimis eadem nobis occurrunt argumenta a Maximo suis in bomiliis et sermonibus illustrata. 2° Usus perpetuus veteris Italæ versionis divinorum Librorum, qui constans est apud Maximum. 3v Admirabilis sacrarum Scripturarum connexio; et, aut litteralem, aut mysticum sensum explanet, non tam perfectam verbi Dei intelligentiam, sed singulare etiam mentis acumen ostendit. 4° Expositionum stylus, quem etsi planiorem habeamus, attamen modi ejus dicendi plurimi elucent, ut ex eadem vena fluxisse videantur. 5° Tandem addimus singularem, sive homilias, sive tractatus Maximi accipias, cum illis consensum; quod perdifficile est effici, si mens alia et manus egisset. Interpolata diversis in locis ex cod. Veronen. sign. num. antiquitate ad nos venerunt hujusmodi capitula; sed lacunas aliquas ex Scripture indicatis sententiis supplevimus. Errata præterea non pauca amanuensis, quae vetustati temporum donanda sunt, emendavimus, ut quantum in nobis erat puriorem integrioremque textum redderemus. Rem gratam sacris studiis deditis facturi speramus, quod S. Maximum de Interpretatione Evangeliorum optime meritum eis consulendum praebeamus. Fortasse exorietur aliquis qui ejusdem Maximi Expositiones in Acta apostolorum ab oblivione vindicabit.","english":"We, indeed, besides those two testimonies of Gennadius and Trithemius, are moved by reasons that carry no light weight with us. First of all, the same arguments occur to us, illustrated by Maximus in his homilies and sermons. 2. The perpetual use of the old Italic version of the divine Books, which is constant in Maximus. 3. The admirable coherence of the sacred Scriptures; and, whether he explains the literal or the mystical sense, he shows not so much a perfect understanding of the word of God as even a singular sharpness of mind. 4. The style of the Expositions, which, though we hold it to be plainer, nevertheless many features of his manner of speaking shine forth, so that they seem to have flowed from the same vein. 5. Finally we add the singular agreement, whether you take the homilies or the treatises of Maximus, with those; which is very difficult to accomplish if another mind and hand had acted. Interpolated in various places from the Verona codex, marked with a number, these chapters have come down to us by their antiquity; but we have supplied certain lacunae from the sentiments indicated in Scripture. Moreover, we have corrected not a few errors of the copyist, which are to be forgiven to the antiquity of the times, so that, as far as was in us, we might render the text purer and more complete. We hope we shall do a grateful thing for those devoted to sacred studies, in that we present to them Saint Maximus, well deserving concerning the Interpretation of the Gospels, to be consulted. Perhaps someone will arise who will rescue from oblivion the Expositions of the same Maximus on the Acts of the Apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"I. De lectionibus sanctorum Evangeliorum, Marc. vi, 38.\n\nHodie recitatum est in sancto Evangelio, quia Dominus Jesus in deserto de quinque panibus et duobus piscibus saturaverit quinque millia virorum. Ubique Dominus Jesus omnes sanat, omnes saturat, apud eum inveniunt oculos caeci, auditum ab eo accipiunt surdi, leprosi mundantur, mortui suscitantur, dremones effugantur, paralytici, resolutis membris, iterum confirmantur; claudi firmis gressibus currunt, et omnes ejus muneribus gloriantur; aquae etiam eum maris, et tumentes fluctus fixis in sese motibus ambulantem famulanti obsequio reverentur. Ergo hodie, ut tectum est, de quinque panibus et duobus piscibus a Domino saturantur quinque millia virormn, et colliguntur duodecim cophini fragmentorum pleni. Consideremus, fratres, mirabilia Domini Jesu. Tangit panes, et sicut pluvias multiplicat super terram; ita crescunt cuncta in multitudinem copiosam. Accipit augmentum panis, et mirabilibus modis inter comedentium turbas candida seges exoritur fragmento rum. Fiunt omnia plena, saturantur populi; colliguntur adhuc duodecim cophini pleni, ad numerum dilectorum duodecim discipulorum, ut semper abundet Ecclesia de veritate (Ubertate) apostolorum et doctrinae eorum panibus saturetur. Et caetera.","english":"I. On the readings of the holy Gospels, Mark 6:38.\n\nToday it has been read in the holy Gospel that the Lord Jesus in the wilderness satisfied five thousand men with five loaves and two fish. Everywhere the Lord Jesus heals all, satisfies all; with him the blind find their eyes, the deaf receive hearing from him, lepers are cleansed, the dead are raised, demons are put to flight, paralytics, with their limbs loosened, are strengthened again; the lame run with firm steps, and all glory in his gifts; even the waters of the sea, and the swelling waves, with their motions fixed upon themselves, revere him as he walks with servant-like obedience. Therefore today, as has been read, five thousand men are satisfied by the Lord with five loaves and two fish, and twelve baskets full of fragments are gathered. Let us consider, brothers, the wonderful works of the Lord Jesus. He touches the loaves, and as he multiplies rains upon the earth, so all things grow into abundant multitude. The bread receives increase, and in wondrous ways among the crowds of those eating a white harvest arises from the fragments. All things are made full, the peoples are satisfied; still twelve baskets full are gathered, to the number of the beloved twelve disciples, so that the Church may always abound from the truth (abundance) of the apostles and be satisfied with the loaves of their teaching. And the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"II.\n\nItem de lectione S. Evangelii, vel de capi'alo ubi Do minus ait, Joan. VII,: Qui sitit veniat ad me, et bibat; qui credit in me, flumina de ventre ejus fluent aquæ vivæ.\n\nMerito ad eum dicebat sanctissimus propheta David, quem videbat in spiritu, religiosa siti suspensos, et nimio ardore succensus: Sicut cervus desiderat. ad fontes aquarum, ita desiderat anima mea ad te, De.. (Psal. XLI). Tali ardore flagrabat et illa beata Moror Marthæ Maria, quam sacris Dominus sermonibus na- » triebat.....nullo modo recedebat........ bona ista femina sine dubio gerebat partem quæ ei nunquam posset auferri. Non enim poterat aliquando perdere quod ei beneficio suo Dominos concesserat possidere, quia sitientibus ipse tribuit spiritalem aquam, qtii bodie dicebat: Qui sitit veniat ad me, et bibat (Joan. VII). Hæc igitur Maria, cujus fecimus mentionem, ut mihi videtur, personam ostendit fidclis Ecclesiæ, quæ mavult Domino adhærere, quam alloquio suo Dominus semper ædificat, quæ de fontibus Christi frequenti inundationc perfunditur, quam assidentem sibi Dominus, et suis vestigiis adhærentem non aspernatur, sed potius consolatur; qui et pedes discipulorum lavare dignatus est: ut quod ei Abrabam aliquando fecerat, boc ipse filiis Abrahæ exhibere curaret. Nonne tibi videtur, rogo, hanc Mariam vestigiis Domini assidentem...... dicimus personam perdere.....","english":"II.\n\nLikewise from the reading of the holy Gospel, or from the chapter where the Lord says, John 7: Whoever thirsts, let him come to me and drink; whoever believes in me, rivers of living water shall flow from his belly.\n\nJustly did the most holy prophet David say to him, whom he saw in the spirit, those suspended in religious thirst and kindled with exceeding ardor: As the deer longs for the fountains of waters, so my soul longs for you, O God (Psalm 41). With such ardor that blessed Mary, the sister of Martha, also burned, whom the Lord was nourishing with sacred discourses... in no way did she withdraw... without doubt this good woman was bearing the part that could never be taken from her. For she could not at any time lose what the Lord had granted her to possess by his own kindness, since he himself gives spiritual water to the thirsty, who today was saying: Whoever thirsts, let him come to me and drink (John 7). This Mary, then, of whom we have made mention, as it seems to me, shows the person of the faithful Church, which prefers to cling to the Lord, whom the Lord always builds up by his speech, which is flooded by frequent inundation from the fountains of Christ, whom the Lord does not disdain as she sits beside him and clings to his footsteps, but rather consoles; he who also deigned to wash the feet of his disciples: so that what Abraham once did for him, he himself would take care to show to the sons of Abraham. Does it not seem to you, I ask, that this Mary sitting at the footsteps of the Lord... we say that she loses her person...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":5,"ref":"p5","source":"In Psal nis sermo divinus alloquitur: Aud;, filia; inclina aurem tuam, et obliviscere populum tuum, et domum patris tui; et concupiscet rex speciem tuam, quoniam ipse est Dominus Deus tuus, et adorabis eum (Psal. XLIV). Ergo de fontibus Christi, ut dictum est, irrigatur Ecclesia. Diligit enim et dilexit Dominus Christus Ecclesiam, probante Apostolo et dicente: Christus dilexit Ecclesiam, et semetipsum tradidit pro ea, ut eam sanctificaret, mundans eam lavacro aquæ in rerbo vitæ (Ephes. v), etc. Ergo qui sitit veniat ad me ct bibat. Bibamus, obsecro vos, fratres, aquas illas cælestes de Cbristi fontibus venientes, et cantemus eidem Domino nostro canticum novum. Innovatus enim Ecclesiæ populus novum cantet ct canticum. Incedamus psallentes via regali, ut perveniamus ad Patrem Domini. Dicis mihi: quæ est ista via regalis? Audi ipsum Salvatorem dicentem: Ego sum tia, et veritas, et i ita; nemo venit ad Patrem, nisi per me (Joan. XIV). Via regalis dicitur, quia ipse est rex noster; et propheta ait: Dena, judicium tuum regi da, et justitiam tuam filio regis (Psal. LXXI). Ista est via regalis, iste est fons vitæ de quo, dum vivimus, anima satictatem omnium bonoruin accipit. Ex ipsius persona Domini loquebatur iterum propheta dicens: Venile, filii; audite me, timorem Domini docebo vos (Psal. XXXIII). Venite, filii.","english":"In the Psalms the divine word addresses her: Hear, daughter; incline your ear, and forget your people and your father's house; and the king shall desire your beauty, for he himself is the Lord your God, and you shall adore him (Ps. XLIV). Therefore from the fountains of Christ, as has been said, the Church is watered. For the Lord Christ loves and has loved the Church, as the Apostle approves and says: Christ loved the Church, and gave himself up for her, that he might sanctify her, cleansing her with the washing of water in the word of life (Eph. V), etc. Therefore whoever thirsts, let him come to me and drink. Let us drink, I beseech you, brothers, those heavenly waters coming from the fountains of Christ, and let us sing to the same our Lord a new song. For the renewed people of the Church sings a new song. Let us walk on the royal way singing psalms, that we may come to the Father of the Lord. You say to me: what is this royal way? Hear the Savior himself saying: I am the way, and the truth, and the life; no one comes to the Father, except through me (John XIV). It is called the royal way because he himself is our king; and the prophet says: O God, give your judgment to the king, and your justice to the son of the king (Ps. LXXI). This is the royal way, this is the fountain of life from which, while we live, the soul receives the fullness of all good things. From the person of the Lord himself the prophet spoke again, saying: Come, children; hear me, I will teach you the fear of the Lord (Ps. XXXIII). Come, children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Filii ait, quia quotquot receperunt eum dedit eis potestatem filios Dei fieri (Joan. I). Ergo venite, filii, audite me; venilc ad me viam, ut ab erroribus et anfractibus sæculi liberati, tecto itinere pergatis ad Patrem. Ego sum, inquit, via, in qua nulli sunt scelerum tortuosi flexus, nulla perversitatis malitia, non petrosa, non spinosa loca; sed totum limpidum, totum suave, totum innocens atque securum, ubi vestigia tidelis animæ non lædantur. Non est aliquid, fratres, apud Dominum asperum, non est quod horreat apud Christum, ubi totum suave paterna clementia præparavit. Ergo ex hujus persona evangelista (Matth. IX) docet melius c-se cum uno oculo, et una manu, et uno pede introire in regnum Dei, quam habentes duos oculos, et duas manus, et duos pedes miui in gehennam ignis, ubi vermis eorum non morietur, et ignis non exstinguetur. Hoc qui audit, sine dubio conteretur, ct utinam vehementius terreatur; quia timendo precepta divina liberatur a peccato; timor enim Dei, sicut dicit Scriptura. expellit peccatum (Eccli. 1). Nam qui sine timore est non poterit juslificari; ergo si oculus tuus scandalizat te, erue illum et projice abs te (Matth. V); melius est enim plagam corporis sustinere quam pati naufragium castitatis, ubi anima pariter cum corpore interibit.","english":"He says, \"children,\" because \"as many as received him, he gave them power to become children of God\" (John 1). Therefore, \"come, children, hear me\"; come to me as the way, so that, freed from the errors and winding detours of the world, you may press on to the Father by a sheltered path. \"I am,\" he says, \"the way,\" in which there are no crooked twistings of crimes for anyone, no malice of perversity, no rocky or thorny places, but all is clear, all is sweet, all is innocent and safe, where the footsteps of the faithful soul are not injured. There is nothing, brothers, harsh in the Lord, nothing that Christ shrinks from, where the Father's clemency has prepared all things sweet. Therefore, in the person of this one, the evangelist (Matthew 9) teaches that it is better to enter into the kingdom of God with one eye, one hand, and one foot, than, having two eyes, two hands, and two feet, to be cast into the gehenna of fire, where their worm does not die and the fire is not quenched. Whoever hears this will without doubt be crushed, and would that he be terrified more vehemently; for by fearing the divine precepts he is freed from sin; for the fear of God, as Scripture says, drives out sin (Sirach 1). For he who is without fear will not be able to be justified; therefore, if your eye causes you to stumble, tear it out and throw it from you (Matthew 5); for it is better to endure a wound of the body than to suffer shipwreck of chastity, where the soul perishes together with the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Sed ne te, quisque ille es, fragilis sensus sollicitct ista præcisio, ut putes membra tui corporis, ct maxime necessaria amputare debere; non membra plane, sed vitia Dominus præcepit resecanda, et motus omnes frangendos, atque impetus peccatorum: ut ibi ad præcipitium damnationis mentem incutit inimicus, ibidem, resistente sibi maceria. castitatis, pereant ejus machinamenta peccati. Si oculus tuus dexter scandalizat te, hoc est, si intentione illicita dclectaris videre quod possit occidere, et gladios tibi curiosis luminibus præparare; cuA magis debeas laudabili pudore digitis ipsis oculos custodire, decoreque velamine castitatis coopertos, nullis lascivientibus vitiis relaxare, sed rapere ipsos, ut dictum cst, visus tuos divinique vigoris frenis subjicere; ne miles Christi fluxis vincatur cogitationum illecebris, neve casta femina ludentibus oculis serpentinis nexibus teneatur. Cavenda sunt ista, carisaimi. Ego sum, ait Dominus, lux mundi; qui me secutus fuerit, non manebit in tenebris, sed habebit lumen vitæ (Joan. VIII). Eligamus igitur, carissimi, candidam lucem, quam tenebrarum errorem, ut in luce manentes, ut lucis auxilio, communi bonæ conscientiæ gaudio repleantur, semper Kratias agentes Domino, qui est benedictus in sæcula. Amen.","english":"But let not this cutting-off disturb your fragile understanding, whoever you are, so that you think you ought to amputate the members of your body, and especially those most necessary; the Lord commanded that not members, plainly, but vices be cut away, and that all motions and impulses of sins be broken, so that where the enemy strikes the mind toward the precipice of damnation, there, with the wall of chastity resisting him, his devices of sin may perish. If your right eye scandalizes you, that is, if you take delight in an illicit intention to see what can kill, and to prepare swords for yourself with curious eyes, how much more ought you to guard your eyes with praiseworthy modesty by your very fingers, and, covered over with the beauty and veil of chastity, not relax them to any wanton vices, but snatch away your very sight, as has been said, and subject it to the reins of divine power; lest the soldier of Christ be conquered by the flowing allurements of thoughts, and lest the chaste woman be held by serpentine snares through playful eyes. These things must be guarded against, dearest ones. I am, says the Lord, the light of the world; he who has followed me will not remain in darkness, but will have the light of life (John 8). Let us therefore choose, dearest ones, the bright light rather than the error of darkness, so that, remaining in the light, with the help of the light, we may be filled with the common joy of a good conscience, always giving thanks to the Lord, who is blessed forever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"III. Item recitatum est in sancto Evangelio, Marc IV,: Qui loquitur, verbum seminat I.\n\nHinc, carissimi, de Domini sermone, ipso Domino adjuvante, loquamur: Qui loquitur, verbum seminat. Certissimum est quia qui loquitur, verbum seminat; spargit quidem verba ut semina, sed Deus incrementum præstat. Nam accipe comparationem: semen cum tenetur in manu, ipsum solum manet; si vero jactatum fuerit, ct seminatum coelesti imbre perfusum, divina Providentia radicalur et crescit. Ita et nos dum verbum tenemus in ore, ipsum solum manet: si vero jactatum fuerit, et quodammodo seminatum, per Dei gratiam radicatur in cordibus singulorum, et crescit, atque multiplicatur in fructibus. Ergo merito dictum est: Qui loquitur, verbum seminat, et quos fructus afferat semen Dei, verbum spiritale, nudi Fructus autem spiritus, inquit, spes, caritas, gaudium, pax (Galat. v), et cætera. Affert fructus terra cordis, quæ suscipit semen dominicum et in corpore lætos, et in spiritu. Unde et apostolus Paulus auditoribus dicebat: Nos vobis spiritualia seminavimus; magnum est, si vestra carnalia metamus (1 Cor. IX)? Ergo fecundetur ager pectoris nostri, ut suscipiat semen dominicum, et fertili fruge locupletet; non sint in terra cordis nostri spinæ ct tribuli malevolentiae sæcularis, nc bonum semen necet noxium germen: non sint vobis petrosa loca, et lapidum infecunda pernicies.","english":"III. Again it was read in the holy Gospel, Mark 4: He who speaks, sows the word.\n\nHence, dearest ones, let us speak of the Lord's word, with the Lord himself helping: He who speaks, sows the word. It is most certain that he who speaks sows the word; he scatters words indeed like seeds, but God gives the increase. For take the comparison: a seed, when it is held in the hand, remains by itself alone; but if it has been thrown and sown, and watered by the heavenly rain, by divine Providence it takes root and grows. So too we, while we keep the word in our mouth, it remains by itself alone; but if it has been thrown and, so to speak, sown, by the grace of God it takes root in the hearts of individuals, and grows, and is multiplied in fruits. Therefore it was rightly said: He who speaks, sows the word, and what fruits the seed of God, the spiritual word, brings forth, the naked [text] shows. But the fruit of the spirit, he says, is hope, love, joy, peace (Galatians 5), and the rest. It brings forth the fruits of the earth of the heart, which receives the Lord's seed both in the body and in the spirit. Whence also the apostle Paul was saying to his hearers: We sowed spiritual things for you; is it a great thing if we reap your carnal things (1 Corinthians 9)? Therefore let the field of our breast be made fertile, so that it may receive the Lord's seed and enrich it with fruitful produce; let there not be in the earth of our heart thorns and thistles of worldly ill-will, lest the harmful growth destroy the good seed; let there not be for you rocky places, and the barren destruction of stones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Nam talem viam exhorret Dominus, qui dicit, inhabitabo in eis, et inter eos ambulabo (11 Cor. VI); sed sit terra, ut dixi, cordis nostri bona, quæ affert fructus tricesimos, et sexagesimos et centesimos; hoc est, multiplicetur in omnibus bonis, habeat in se fructus frumenti, vini, et olei. Fruclus vini, hoc est tides et conressio passionis et resurrectionis Domini nostri Jesu Christi, qui lavit in vino stolam suam, et in sanguine uvae opertorium suum (Genes. XLIX), et torcular vindemix salutari fervore perfudit: cujus calicis sacramento viventes, ita inebriantur ejus spiritali fervore, ut non sentiant sæculi tempestates, non injurias, non persequentium pœnas; ut declamant et dicunt: Et calix tuus inebrians quam præclarus est (Psal. xxu). Ergo fructus frumenti, vini et olei. Olei fructus sunt lætitia, pax, dulcedo, mentis serenitas, quæ, ut oleum, superfertur et supereminet; unde et caput ungi mandatur, ut caput cordis nostri Me! fulgore resplendeat. Istis ergo mens nostra bonis spiritualibus semper abundet, ut Patri per Filium semper gratias agamus. Amen.","english":"For the Lord, who says, I will dwell in them and walk among them (2 Cor 6), shrinks from such a way. But let it be, as I said, the good earth of our heart, which brings forth fruits thirtyfold, sixtyfold, and a hundredfold; that is, let it be multiplied in all good things, let it have within itself the fruits of grain, wine, and oil. The fruit of wine is faith and the confession of the passion and resurrection of our Lord Jesus Christ, who washed his garment in wine and his cloak in the blood of the grape (Gen 49), and drenched the winepress of the vintage with saving fervor; living by the sacrament of his cup, they are so inebriated with his spiritual fervor that they do not feel the storms of the world, nor injuries, nor the punishments of persecutors; as they cry out and say: And your cup, how splendid it is, making drunk (Ps 23). Therefore the fruits of grain, wine, and oil. The fruits of oil are joy, peace, sweetness, serenity of mind, which, like oil, is borne above and excels; whence also the head is commanded to be anointed, so that the head of our mind may shine with the brightness of mercy. Therefore let our mind always abound in these spiritual goods, so that we may always give thanks to the Father through the Son. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"IV. Item de lectione sancti Evangelii Marc. VI, 31.\n\nRecitatum est, postquam occisus est Joannes Baptista ab impio Herode, allocutum esse Dominum discipulis suis, ut transirent in desertum locum, et requiescerent pusillum. Occisus Joannes ab Herode, sanctus ab iniquo, benignus ab impio; sed non gaudeat inimicus, quia justus quacunque morte praeoccupatus fuerit, erit in refrigerio (Sap. iv). Merito dicebat propheta, quanto malignatus est inimicus in sanctis suis (Psal. LXXIII). In convivio autem jubetur occidi. Quid non mortalia pectora cogunt luxuriosa convivia? Quid non lemerarios animos facere compellunt tumulenta ludibria? scelus! Inter effusionem vini sanguinis justi effusio flagitatur. Parum fuit nefandæ libidini quod luxuria tanta in convivio gerebatur: occiditur homo sanctus. Lasciva puella saltando illexit Herodis impii mentem. Didicerat impudicitiam ab impia matre sectari. Placuit talis Hero. di, cui magis possit luxuria quam adultero complacere. Invenit artem diabolus qua hominem Dei occideret, ut accusantem luxuriam ab ipsa luxuria trucidaret. Sed nescit infelix quia pretiosa est in conspectu Domini mors sanctorum ejus (Psal. cxv). In tantum pretiosa est, ut vitam aeternam moriendo possideat. Audiens vero Dominus de Joanne, abiit in desertum locum cum discipulis.","english":"IV. Likewise from the reading of the holy Gospel, Mark 6:31.\n\nIt has been read that after John the Baptist was killed by the impious Herod, the Lord addressed his disciples, telling them to cross over to a desert place and rest a little. John was killed by Herod—the holy by the wicked, the kind by the impious; but let not the enemy rejoice, because the righteous man, by whatever death he has been overtaken, will be in refreshment (Wis 4). Rightly the prophet said, How greatly has the enemy wrought malice against your holy ones (Ps 73). Moreover, at a banquet he is ordered to be killed. What do luxurious banquets not compel mortal hearts to do? To what do boisterous revelries not drive reckless minds? What a crime! Amid the pouring out of wine, the pouring out of the righteous man's blood is demanded. It was too little for that unspeakable lust that such wantonness was carried on at the banquet: a holy man is killed. A wanton girl by dancing enticed the mind of the impious Herod. She had learned from her impious mother to pursue shamelessness. Such a man as Herod was pleasing to her, one whom luxury could gratify more than an adulterer could. The devil found a way to kill the man of God, so that through luxury itself he might slay the one who accused luxury. But the wretched man does not know that precious in the sight of the Lord is the death of his saints (Ps 115). So precious is it that by dying one possesses eternal life. But the Lord, hearing about John, departed to a desert place with his disciples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Collegit ad se gregem suum, ne lupi feritatibus vexarentur; ne justitiæ persecutor Uerodes iterum quos perderet inveniret. Transit ad desertum, ut impiorum societatem abnueret, et virtutum suarum mirabilia demonstraret. Desertum namque Ecclesiam indicat, quæ nondum habebat culturas apostolorum nec fruges verbi divini, sed inculta adhuc vitiorum, et ignorantiæ sentibus squallebat. De qua dictum est: Lcetare, eremus sitiens, et multi filii desertæ magis quam ejus quæ habet virum (Isai. LIV; Cat. IV). Venit ibi Dominus Jesus, multiplicat quinque panes, ut Ecclesia Dei multiplicibus divinae gratiæ muneribus abundaret. Quinque illos panes, qui multiplicantur, possumus qu nque sensus corporeos intelligere, qui multiplicantur in spiritualibus sensibus. Duos pisces Novum et Vetus Testamentum, per quod nutriuntur homines, sed cum pane, id est cum Christo, qui est panis vitæ. Benedixit ergo, et fregit panes, et dedit discipulis suis ut ponerent ante eos, et duos pisces divisit onibus (Marc.. IV); et panis incrementa succedunt, piscesque pariter multiplicantur, dulcedine munerum Christi saturantur quinque millia virorum. Et colligunt adhuc fragmentorum duodecim cophinos plenos; sed isti duodecim cophini duodecim discipulorum candidam plenitudinem monstrant; quemadmodum et in alio loco septem sportæ plenæ siblatæ, septiformes, Ecclesiæ imaginem ostendebant.","english":"He gathered his flock to himself, lest they be harassed by the savagery of wolves, lest Herod, the persecutor of justice, find again those he might destroy. He crosses over to the desert, to reject the company of the wicked and to demonstrate the wonders of his powers. For the desert signifies the Church, which did not yet have the cultivation of the apostles nor the fruits of the divine word, but was still uncultivated with vices and squalid with the briars of ignorance. Of it it is said: Rejoice, thirsty wilderness, and many are the children of the desolate more than of her who has a husband. There the Lord Jesus comes, multiplies the five loaves, so that the Church of God might abound in the manifold gifts of divine grace. Those five loaves that are multiplied we can understand as the five bodily senses, which are multiplied in the spiritual senses. The two fish are the New and the Old Testament, by which men are nourished, but with the bread, that is, with Christ, who is the bread of life. Therefore he blessed and broke the loaves and gave them to his disciples to set before them, and he divided the two fish among them; and the increase of the bread follows, and the fish are likewise multiplied, and five thousand men are satisfied with the sweetness of Christ's gifts. And they gather even twelve baskets full of fragments; but these twelve baskets show the bright fullness of the twelve disciples, just as in another place the seven baskets full of leftovers, sevenfold, showed the image of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Sunt enim septem dona Spiritus sancti, quibus Ecclesia munitur et instauratur. Numerantur ab Apostolo (I Cor. XII). Hoc donum, hanc hæreditatem Christus populo suo donavit, ut semper qui eum sequitur bonis coelestibus de ejus copiis saturetur. Amen.\n\nV. Item de lectione evangelica Matth. IX,\n\nUbi venit quidam princeps, et adolavit Dominum dicens: Domine, filia mea modo defuncta est; sed veni, impone manum tuam tuper eam, et vivet. Et surgens Dominus sequebatur eum, et cætera...............principis, fratres. Dicebat enim intra se: Misit Deus Filium suum, et omnia dedit in manu ejus; ideoque dicebat: Veni, impone manum tuam super eam, et vivet. Vita Christus mortuos vivificat, infirmos sanat, te prosos mundat, dæmones fugat, paralyticos firmat, claudis gressum donat, cæcos illuminat, et multa mirabilia gerit. Defuncta fuerat puella, et ad infernas sedes jam jamque migravcrat. Videns vero pius puellæ pater artus exsangues, contra mortis perniciem et rapinam, delensionem Domini Christi rogabat. At vero clementissimus Dominus postulantis suggestionem libenter audivit. Et surgens, sequebatur eum. Surgens ait; ergo paulo ante sedebat exspectans si quis veniret beneficia postulare. Surgens, sequebatur eum. Festinabat pater pro una filia; festinabat et Dominus pro una ancilla, plus curam gerens pro omuibus quam unusquisque pro suis.","english":"For there are seven gifts of the Holy Spirit, by which the Church is fortified and renewed. They are enumerated by the Apostle (1 Cor 12). This gift, this inheritance, Christ gave to his people, so that whoever follows him may always be filled from his abundance with heavenly goods. Amen.\n\nV. Likewise from the Gospel reading of Matthew 9,\n\nWhere a certain ruler came and worshipped the Lord, saying: Lord, my daughter has just died; but come, lay your hand upon her, and she will live. And the Lord arose and followed him, and the rest...............of the ruler, brothers. For he was saying within himself: God has sent his Son, and has given all things into his hand; and therefore he said: Come, lay your hand upon her, and she will live. Christ, who is life, gives life to the dead, heals the sick, cleanses the just, puts demons to flight, strengthens the paralytic, grants gait to the lame, gives light to the blind, and performs many wonderful things. The girl had died, and had already all but departed to the seats below. But the pious father of the girl, seeing her bloodless limbs, against the destruction and plundering of death, was beseeching the mercy of the Lord Christ. And indeed the most merciful Lord gladly heard the request of the petitioner. And rising, he followed him. He says, rising; therefore shortly before he was sitting, waiting to see if anyone would come to ask for benefits. Rising, he followed him. The father was hastening for one daughter; the Lord also was hastening for one handmaid, caring more for all than each one does for his own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ecce autem in tnrba mulier quædam quam molesta infirmitas sæpius convexabat, et profluvius sanguinis vehementissime macerabat, et jam neque corporis firmitatem haberet; fidem tantum, lassata omni humana substantia, in corde retinebat, quam adventus Domini poto ' ejus repente sensibus intimaverat. Accessit, intra se dicens: Si tetigero fimbriam vestimenti ejus, salva ero (Matth. XX). Intra se hoc dicebat, ut intra se citius sanaretur. Adfuit Christus cogitanti, et statim in ipso fimbriæ tactu sanatur. Tetigit fimbriam, et consecuta -est medicinam, et modicae vestis solatio ma.nam reperit sanitatem. Sic Dominus Christus remunerator fidelium de parvis magna concedit. Venit igitur et ad domum principis, dicit plangentibus: Non est pulla mortua, sed dormit. Domine Jcsu, quomodo non est puella mortua, sed dormit, in qua non eat spiritus vitæ? Mihi, inquit, Dominus donnit, qui suscitabo eam; apprehensaque ejus manu, levavit eam, et splendoris sui luce restituens viventem piis parentibus in conspectu omnium commendavit. Ipse est qui omnium pariter resurrectionem facturus est: ipsi pieria in sæcula. Amen.","english":"But behold, in the crowd there was a certain woman whom a grievous infirmity had often bent low, and a flow of blood was most severely wasting her, and she no longer had any strength of body; having lost all human means, she kept only faith in her heart, which the coming of the Lord had suddenly impressed upon her inmost senses when she drank. She approached, saying within herself: If I touch the fringe of his garment, I shall be saved (Matt 20). She said this within herself, so that within herself she might be more quickly healed. Christ was present to her as she thought, and immediately at the very touch of the fringe she is healed. She touched the fringe, and obtained the remedy, and from the comfort of a small garment she found great health. Thus the Lord Christ, the rewarder of the faithful, grants great things from small. Therefore he came also to the house of the ruler, and said to those who were mourning: The girl is not dead, but sleeps. Lord Jesus, how is the girl not dead, but sleeps, in whom there is no spirit of life? The Lord, he says, has given her to me, and I will raise her up; and taking her hand, he lifted her up, and restoring her to life by the light of his splendor, he commended her to her pious parents in the sight of all. He it is who will likewise accomplish the resurrection of all: to him be glory for ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"V I. Item 4e lectione sancti Evangelii ubi mutier a profluvio sanguinis curetur, Matth. IX, 20.\n\nAit Dominus et Salvatur noster Cbristus, cujus hodie mirabilia opera audivimus in sancto Evangelio: Ego sum via, et veritas, et vita; nemo venit ad Patrem, nisi per me (Joan. XIV). Accedamus, ergo ad eum, fratres, ut per eum tam beato itinere ambulantes, pervenire possimus ad Patrem. Accedamus ad eum, sicat ista mulier hodie accessit fldeliter, et lide tangamus. Et licet semper in turbis sit positus Dominus Jesus, et omnes circa eum non solum apostoli et prophetæ, sed et martyres, et justi omnes, angelorum quoque omniumque cœlestium virtutum turba consistat; tamen si fimbriam vestimenti ejus tangamus, et per ipsum indumentum, id est per velamen corporis..... est propitiatorium........ majestatis auxilium invocemus, atque supernis ejus muneribus adjuti operemur; statim etiam, et ex nostra infirmitate salvabimur, nec nos nitra sanguinis unda, id est carnalium vitiorum periculosa tempestas occidet. Fecit hoc mulier ista fidelis, de qua paulo ante retulit sanctum Evangelium: ct consideremus quid designet hujus persona muliene. Hæc mulier, ut mihi videtur, totius fragiltatis humanae figuram in semetipsa monstrabat, quæ ante in carnis vexatione posita, id est in vitiis peccatorum constituta, non aliter curari poterat, nisi a Christo remedia percepisset.","english":"VI. Likewise from the fourth reading of the holy Gospel, where the woman is cured of the flow of blood, Matthew 9:20.\n\nOur Lord and Savior Christ says—whose wondrous works we have heard today in the holy Gospel—: I am the way, and the truth, and the life; no one comes to the Father except through me (John 14). Let us therefore draw near to him, brothers, so that walking by him on so blessed a path, we may be able to reach the Father. Let us draw near to him, as this woman drew near today in faith, and let us touch him in faith. And although the Lord Jesus is always placed amid crowds, and around him stand not only the apostles and prophets, but also the martyrs and all the righteous, and the throng of angels and all the heavenly powers, yet if we touch the fringe of his garment, and through that garment itself—that is, through the veil of his body . . . the propitiatory . . . let us invoke the aid of his majesty, and, helped by his heavenly gifts, let us labor; immediately, even from our infirmity, we shall be saved, nor shall the wave of blood beyond us—that is, the perilous tempest of carnal vices—kill us. This faithful woman did this, of whom the holy Gospel recounted a little earlier; and let us consider what the person of this woman signifies. This woman, as it seems to me, was showing in herself the figure of all human frailty, who, having been placed beforehand in the vexation of the flesh—that is, established in the vices of sins—could not be cured in any other way unless she had received remedies from Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Vel iterum Synagogæ in se imaginem monstrabat, quæ in sanguine membrorum suorum, id est filiorum circumcisione multo tempore laborabat. Erogaverat quidem plura quasi in medicis, hoc est in scribis et Pharisæis, quorum falsa et inania doctrinæ eloquia expetebat, et plus magis inde infirmabatur. Posteaquam Chrislum vidit Salvatorem gentibus advenisse, elegit meliorem partem, et transivit ad fidem, et cœpit intra se cogitare, dicens: Si tetigero fimbriam vestimenti ejus, salva ero. Et statim credens Deum in corpore accepit, fidei viribus cucurrit ad Christum, et tangens fimbriam vestimenti ejus, plenissimum de divinis fontibns remedium salutis accepit. Et ideo ad eam Dominus ait: Constans esto, filia, fides tua te salvam fecit: vade in pace: id est ambula secura in pace; respue bella vitiorum, quæ dilacerabant animam tuam, et tene scmper pacem fidei et timoris Dei, et esto sana a plaga tua. Plagam in se habebat peccatorum omnis homo, non solum ex Judæis, sed et ex gentibus; ad Christum veniens ab ipso salvatur; per fidem et ejus benedictionis auxilio communitur: ipsi gloria et imperium in sæcula. Amcn.","english":"Or again, He was showing in her the image of the Synagogue, which for a long time labored in the blood of her members, that is, in the circumcision of her children. She had indeed spent much, as it were, on physicians—that is, on the scribes and Pharisees, whose false and empty words of doctrine she sought—and was all the more weakened by it. After she saw that Christ the Savior had come to the Gentiles, she chose the better part and passed over to the faith, and began to think within herself, saying: If I touch the fringe of His garment, I shall be saved. And at once believing, she received God in the body; she ran to Christ with the strength of faith, and touching the fringe of His garment, she received from the divine fountains the fullest remedy of salvation. And therefore the Lord said to her: Be steadfast, daughter, your faith has saved you; go in peace—that is, walk secure in peace; reject the wars of the vices that were tearing your soul apart, and always keep the peace of faith and the fear of God, and be healed of your wound. Every man had within himself the wound of sins, not only from among the Jews but also from among the Gentiles; coming to Christ, he is saved by Him; through faith and by the aid of His blessing he is strengthened: to Him be glory and dominion forever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"VII. Item de sancto Evangelio Luc. XI,\n\nCum diceret Dominus ad turbas, et verba pietatis atque salutis cunctorum pectoribus seminaret, quædam mulier de turba exclamavit ad eum et dixit: Beatus venter qui te portavit, et ubera quæ suxisti. Cui Dominus ait: Beati qui audiunt verbum Dei, et custodiunt.\n\nBeatus, inquit, venter qui te portavit, et ubera quæ suxisti. Hæc mulier, fratres, pio sensu commota, laudavit uterum matris, laudavit ubera. genitricis; vero Spiritu sancto perfusa merito laudem Domini contulit matri, quæ talem ediderat partum, talemque lactaverat prolem. Cui matri ipse Dominus præcipuam beatitudinem in hoc profecto contulerat, quod uterum ejus majestati suæ, quasi domum quamdam regalem elegerat, in qua ipse Rex coelestis descenderet. Beata satis et multum, beataque mater Domini esse meruit. et ex ancilla assumpta maternum nomen accepit. Ergo beatus, inquit, venter qui te portarit, et ubera qæ suxisti. Beatus venter qui artificem mundi portavit, beata ubera quæ mundi Dominum lactaverunt. Et Dominus: Beati, ait, qui audiunt verbum Dei, et custodiunt. Qui verbum Dei audiunt, id est Christum Dei Verbum; et custodiunl, hoc est præceptum ejus custodiunt. Verbum Dei thristus est Dominus, qui in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I).","english":"VII. Again, from the holy Gospel of Luke 11.\n\nWhen the Lord was speaking to the crowds and sowing words of piety and salvation in the hearts of all, a certain woman from the crowd cried out to him and said: Blessed is the womb that bore you, and the breasts that you nursed. To her the Lord said: Blessed are those who hear the word of God and keep it.\n\nBlessed, she says, is the womb that bore you, and the breasts that you nursed. This woman, brothers, moved by a pious feeling, praised the womb of the mother, praised the breasts of the mother; and rightly, filled with the Holy Spirit, she brought the Lord's praise to the mother who had brought forth such an offspring and nursed such a child. To this mother the Lord himself had conferred a singular blessedness in this, that he had chosen her womb for his majesty as a kind of royal dwelling, into which the heavenly King himself would descend. She was blessed enough and greatly blessed, and she deserved to be the mother of the Lord, and from a handmaid she received the name of mother. Therefore, she says, blessed is the womb that bore you, and the breasts that you nursed. Blessed is the womb that bore the craftsman of the world, blessed are the breasts that nursed the Lord of the world. And the Lord says: Blessed are those who hear the word of God and keep it. Those who hear the word of God, that is, Christ the Word of God; and they keep it, that is, they keep his commandment. Christ the Lord is the Word of God, who in the beginning was the Word, and the Word was with God, and the Word was God (John 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":17,"ref":"p17","source":"Ergo beati qui audiunt verbum Dei, et custodiunt, id est vel præceptum Dei, et cauta observatione custodiunt. Summa atque perfecta beatitudo in boc præcipue ponitur, si quod dicitur impleatur. Beati qui audiunt verbum Dei, et custodiunt; quia audientibus auribus toto corde verba divina conservant, gestorumque operibus a se impletum esse manifestant, quod prædicatio divina sæpe mandaverat. Beati qui audiunt verbum Dei, et custodiunt: ubi dicitur: Non occides, non furaberis, non adulterium facies, et non concupisces, non falsum testimonium dices, non pejcrabis; honora patrem. tuum et matrem, et quod tibi non vis, alteri ne fecc. ris; et quæ vultis ut faciant vobis homines, bona eadem et vos facite eis. Beati, inquit, qui audiunt verbum Dei, et custodiunt, ut custodiendo et faciendo præmium consequantur. Post hæc refertur, dicente Domino: Generatio ista nequam signum quærit, et signum non dabitur illi, nisi siguum Jonæ prophetæ (Lur. XI). Jonas iste propheta sanctissimus figuram passionis et resurrectionis Domini in semetipso gestabat. I Istum praecipitem aliquando nautæ cum in mari jactarent, susceptus a ceto, et limosis faucibus raptus, portam ferini ventris intravit, tribusque diebus iiidemque noctibus caraci carceris tenebris occupatus, tandemque redditus luci, dominici, ut diximus, mysterii futura sacramenta monstravit.","english":"Therefore blessed are those who hear the word of God and keep it, that is, even the commandment of God, and keep it with careful observance. The highest and perfect blessedness is placed especially in this, that what is said be fulfilled. Blessed are those who hear the word of God and keep it; because with hearing ears they preserve the divine words with their whole heart, and by the works of their deeds they show that what divine preaching had often commanded has been fulfilled by them. Blessed are those who hear the word of God and keep it: where it is said: You shall not kill, you shall not steal, you shall not commit adultery, and you shall not covet, you shall not bear false witness, you shall not swear falsely; honor your father and mother, and what you do not wish for yourself, do not do to another; and whatever you wish that men should do to you, do the same good things also to them. Blessed, he says, are those who hear the word of God and keep it, so that by keeping and doing they may obtain the reward. After this it is related, with the Lord saying: This wicked generation seeks a sign, and no sign will be given to it except the sign of the prophet Jonah (Luke XI). This most holy prophet Jonah was bearing in himself the figure of the Lord's passion and resurrection. When the sailors once cast him headlong into the sea, received by the sea monster and seized by its slimy jaws, he entered the gate of the beast's belly, and for three days and the same number of nights, held in the dark prison of its flesh, and at last restored to the light, he showed forth, as we have said, the future sacraments of the Lord's mystery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Hoc ipsum Dominus commemorans, de sua passione et resurrectione signavit Et de regina Austri, quæ venit audire sapientiam Salomonis (Ibid.). erubescant Judaei et confundantur; femina requirit sapientiam hominis, et scribæ. et Pharisæi contemnunt Dei sapientiam. llla peregrinatur ut discat Salomonem filium David; isti præsentem contemnunt et Dominum Salomonis et ipsius David, ipso David dicente: Dixit Dominus Domino meo: Sede a dextris meis (Psal. CIX). Deinde et de Ninivitis qui egerunt pœnitentiam in prædicatione Jonæ: I Et ecce plus quam Jona' hic: pœnitentiam egerunt Ninivitæ, prædicante servo, et Judæi, Domino prædicante, contemnunt, nec volunt agere poenitentiam, quia nec salvari merentur. Vere sunt aspides surdæ et obturantes aures suas (Psal. LVII), quæ non exaudiunt vocem incantantium, et medicamenti quod medicatur a sapientc; quos ipsa Sapientia Patris Dominus Christus frequentius edocens, et per Moysen vel cæteros prophetas, nequaquam ad rectum vitæ tramitem revocavit; quia ipse liberum quod homini dedit arbitrium, noluit iterum abrumpere, ne a se nuper concessam, ut diximus, animi libertatem infringeret. Ergo dimisit in uniuscujusque judicio, pro quibus examen futurum sibimet rcservavit, ul puniatur qui fuerit reus, et salvetur qui crimen noluit ne puniretur admittere.","english":"Remembering this very thing, the Lord marked it by his passion and resurrection. And concerning the queen of the South, who came to hear the wisdom of Solomon, let the Jews blush and be confounded: a woman seeks the wisdom of a man, and the scribes and Pharisees despise the wisdom of God. She journeys abroad to learn of Solomon the son of David; these men despise the one present before them, both the Lord of Solomon and of David himself, as David himself says: The Lord said to my Lord: Sit at my right hand. Then also concerning the Ninevites, who repented at the preaching of Jonah: And behold, one greater than Jonah is here. The Ninevites repented when a servant preached, and the Jews, when the Lord preached, despise him and are unwilling to repent, because they do not even deserve to be saved. Truly they are deaf asps that stop their ears, which do not hear the voice of the charmers, nor of the remedy that is worked by the wise man; whom the Lord Christ himself, the Wisdom of the Father, teaching them frequently, and through Moses and the other prophets, in no way recalled to the right path of life; because he did not wish again to break the free will that he gave to man, lest he should infringe the freedom of the soul that he had, as we said, recently granted. Therefore he left it to the judgment of each individual, reserving to himself the examination of the future for those things, so that the one who is guilty may be punished, and the one who was unwilling to commit a crime so as not to be punished may be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Et ideo, fratres, in præcepto divini sermonis, eloquia omni mentis intentione scrutemur: Deoque Patri omnipotenti semper per Christum Dominum noslrum laudes et gratias referamus, cui est gloria in sæcula. Amen.\n\nVIII. Item de lectione evangelica Luc. XVIII, 10.\n\nLectum est de pharisæo et publicano, quorum. duorum dum merita, preces, personasque considero, satis admiror bonitatem Dei justumque judicium Christi. Confusa superbia, meruit justificari bumilitas; lacrymæ invenerunt misericordiam, jactantia reprobatur. Erubuit pharisæus, qui gaudebat; gavisus ost publicanus, qui plangebat, et audit justitiam; quia omnis, inquit Dominus, qui se exaltat humiliabitur, qui autem se humiliaverit exaltubitur (Luc. XVIII); et qui seminant in lacrymis, in gaudio metent (Psal. CXXV); prope est semper Dominus iis qui tribulato sunt corde, et humiles spiritu salvabit ( Psal. XXXIII). Consideremus, fratres, hujus lectionis lextum. Ascenderunt, inquit, in templum ut orarent pharisæus et publicanus. Bene dictum est ascenderunt........... tatione et tamen.... qui erigit mentem suam ad Deum nonnisi in humilitate justificabitur. Ergo consideremus: ascenderunt viri illi tu templum ut orarent. pharisaeus precabatur apud se, dicens: Deus, gratias tibi ago quia non sum sicut cæteri homines, raptores, injusti, adulteri, quomodo et publicanus iste, etc.","english":"And therefore, brothers, in the command of the divine word, let us search the utterances with the whole intent of the mind: and let us always render praises and thanks to God the almighty Father through Christ our Lord, to whom is glory for ever. Amen.\n\nVIII. Likewise from the Gospel reading, Luke 18:10.\n\nIt has been read concerning the Pharisee and the publican; while I consider the merits, the prayers, and the persons of these two, I greatly marvel at the goodness of God and the just judgment of Christ. Pride was confounded, humility merited to be justified; tears found mercy, boasting is reprobated. The Pharisee blushed, who was rejoicing; the publican rejoiced, who was lamenting, and hears the sentence of justice; because, says the Lord, everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted (Luke 18); and those who sow in tears shall reap in joy (Psalm 125); the Lord is always near to those who are troubled in heart, and he will save the humble in spirit (Psalm 33). Let us consider, brothers, the text of this reading. They went up, it says, into the temple to pray, the Pharisee and the publican. Well is it said they went up........... and yet.... he who raises his mind to God is not justified except in humility. Therefore let us consider: those men went up into the temple to pray. The Pharisee was praying with himself, saying: God, I give you thanks that I am not like the rest of men, extortioners, unjust, adulterers, as also this publican, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Publicanus autem de longinquo stabat, et neque oculos volebat ad cœlum levare; sed percutiebat pectus suum dicens: Deus, propitius este miMi peccatori. Et descendit hic publicanus in domum suam justificatus, magis quam ille pharisæs; quia omnis qui se exaltat humiliabitur. Primo in istis duobus duorum populorum intelligo designari personam, Judæorum et gentium. Ergo dicebat pharisæos, Deus, gratias ago tibi quia non sum sicut cæteri homines, raptores, injusti, adulteri, sicut publicanus iste. Bene gratias ageres........... minime accusas........... bene ageres si non superbis vocibus extulisses; cum enim alios accusas, te ipsum reprobas; quia ex aliorum culpis tibi Iaudem ascribis; noli altum sapere, sed time; Deus, gratias ago tibi quia non sum sicut cæteri homines, raptores, injusti, adulteri, quomodo et publicanus iste. Tu quis ei, qui judicas servum atienum? Domino suo stat aut cadit. Potens est Deus statuere ilium (Rom. XIV). Adhuc dicis: Jejuno bis in sabbato, decimas do omnium quæ possideo; in propria laude odiosa jactatio. Jeju. no bis in sabbato: Qui jejunat, manducantem tum judicet, et qui manducat, jejunantem non spernat; quia et qui manducat, Domino manducat, et gratias agit Deo; et qui non manducat, Domino non manducat, et gratias agit Deo (Ibid.); et tamen,cui bec dicis? Non intelligis quia ad eum loqueris cui omnia nota sunt, et antequam fiant?","english":"But the publican stood far off, and did not wish even to lift his eyes to heaven; but he struck his breast, saying: God, be merciful to me, a sinner. And this publican went down to his house justified, rather than that Pharisee; because everyone who exalts himself will be humbled. First, in these two men I understand the person of two peoples to be designated, of the Jews and of the Gentiles. Therefore the Pharisee was saying: God, I give you thanks that I am not like the rest of men, extortioners, unjust, adulterers, like this publican. You would do well to give thanks........... you do not accuse........... you would do well if you had not exalted yourself with proud words; for when you accuse others, you condemn yourself; because from the faults of others you ascribe praise to yourself; do not be wise in high things, but fear; God, I give you thanks that I am not like the rest of men, extortioners, unjust, adulterers, as also this publican. Who are you to judge another's servant? He stands or falls to his own master. God is able to make him stand (Rom. 14). You still say: I fast twice in the sabbath, I give tithes of all that I possess; in self-praise there is hateful boasting. I fast twice in the sabbath: let the one who fasts judge the one who eats, and let the one who eats not despise the one who fasts; because both the one who eats eats to the Lord, and gives thanks to God; and the one who does not eat does not eat to the Lord, and gives thanks to God (Ibid.); and yet, to whom do you say these things? Do you not understand that you are speaking to him to whom all things are known, even before they come to be?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Decimas do omnium quæ possideo. Decimas das: sed plus accipis quam das: nimium possides; fruges tibi multæ pluviis divinis accrescunt, et cui de multo des parvum, adhuc improperas. Publicanus autem de longinquo stabat; personam gentium, ut diximus, portans, quia gentes a Deo peccatis longius tenebantur. Ergo de longinquo stabat, et neque oculos volebat ad cœlum levare. Vides, jam postulantis fit sibi judex conscieutia; punit in semetipsa peccata, non audet proximius accedere, non audet oculos ad caelum levare, nec vult pollutis oculis videre candidam lucem, quia oculos in dolore positos lux serena perstringit et percutit; ideoquc inclinatus ad terram percutiebat pectus suum dicens: Deus, propitius esto mihi peccos tori. Et Dominus ait: Amen dico vobis, descendii nic justificatus in domum suam, magis quam ille pharisæus; quia omnia qui se exaltat humiliabitur, et omnis qui se humiliat exaltabitur. Idcoque ct nos, fratres, humilitatem sectemur, et miti curde et humili prece Domino supplicemus, ut ejus misericordie auxilium consequamur, cui est gloria in sæcula. Amen.","english":"I give tithes of all that I possess. You give tithes, but you receive more than you give; you possess too much. Your crops grow abundant for you through the divine rains, and yet you who give a little out of much still reproach him. But the publican stood afar off, bearing, as we said, the person of the Gentiles, because the Gentiles were held far from God by their sins. Therefore he stood afar off, and did not even wish to lift his eyes to heaven. You see that already the conscience of the one who petitions becomes his own judge; he punishes his sins within himself, he does not dare to come nearer, he does not dare to lift his eyes to heaven, nor does he wish to see the bright light with polluted eyes, because serene light strikes and pierces eyes that are set in grief. And therefore, bowed down to the earth, he struck his breast, saying: God, be merciful to me, a sinner. And the Lord said: Amen I say to you, this man went down justified to his house, rather than that Pharisee; because everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted. Therefore let us also, brothers, pursue humility, and with a gentle heart and humble prayer let us beseech the Lord, that we may obtain the help of his mercy, to whom be glory forever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"IX. Item de lectione evangelica Matth. XXI, 1.\n\nDestinavit Dominus Jesus discipulos ut adducerent nd se pullum asinæ, in quo scderet; quique discipuli abierunt. Ut invenerunt pullum alligatum, solventes duxerunt ad Salvatorem, et sedebat super eum. Audite, fratres; sancti Isaiæ vendica vaticinatio in Domino nostro Jesu Christo completa est; sic enim ipse Isaias propheta plenus Spiritu sancto locutus est de Salvatore, dicens: Gaude valde, filia Sion: ecce Rex tuus venit tibi mitis et lenis sedens super pullum asinæ (Isa. LXII; Zach. IX). Quid dicimus, fratres? Primo admicanda est Domini tanta humilitas; sciens superfluum esse ambitum mundi, nou equis delectatus est superba cervice frementibus, neque altis passibus incedentibus, sed vilis pulli voluit dorso vectari, ostendens quia magis non elatos et extollentesse, sed mites diligit et quasi viles, qui velut. stercora mundi habeatur; quia, sicut dicit Apostolus: Ignobilia hujus mundi elegit Deus, ut confundat fortia, et abjecta elegit Deus quæ non sunt, ut quæ sunt destrueret (1 Cor. i). Ergo adducunt discipuli pulluui asinæ, solventes cum. Est hic carissimi, grande mysterium.","english":"IX. Again from the Gospel reading, Matthew 21:1.\n\nThe Lord Jesus sent his disciples to bring to him the foal of a donkey, on which he would sit; and the disciples went. When they found the foal tied, they untied it and led it to the Savior, and he sat upon it. Listen, brothers; the prophecy of holy Isaiah is claimed as fulfilled in our Lord Jesus Christ; for thus the prophet Isaiah himself, full of the Holy Spirit, spoke concerning the Savior, saying: Rejoice greatly, daughter of Zion: behold, your King comes to you, meek and gentle, sitting upon the foal of a donkey (Isa. 62; Zech. 9). What are we saying, brothers? First, such great humility of the Lord must be admired; knowing that the ambition of the world is superfluous, he did not take delight in horses with their proud, neighing necks, nor in those advancing with lofty steps, but he wished to be carried on the back of a lowly foal, showing that he loves not the puffed up and the self-exalted, but the meek and, as it were, the lowly, who are regarded as the dung of the world; because, as the Apostle says: God has chosen the ignoble things of this world, that he may confound the strong, and God has chosen the despised things and the things that are not, that he may destroy the things that are (1 Cor. 1). Therefore the disciples bring the foal of the donkey, untying it. Here, dearest brothers, is a great mystery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Pullus iste asinæ gentium populus intelligitur, qui vilis et abjectus habebatur, et ligatus tcnebatur vinculis peccatorum; solvitur a discipulis præcepto Domini ad salutem ct libertatem genuum destinatis, et adducitur ad obsequium Salvaloris, id est ad fidei mysterium, ut portet in sese Dominum, atque in eo requiescat et habitet; facturus per suam dignitatem de vilissima plebe pretiosissimum populum, genus regale atque sacerdotale, ut segnes antea animos vigilanti præcepto componat, et honesto devotionis jugo submittat, ut sibi serviant, et in quibus sedeat Dominus, a cæteris honorentur, sicuti hodie videmus in honore Domini rcligiosos, et in se Christum gestantes, atque in moribus ejus disciplinam habentes a cæteris plebibus honorari. Deo gratias.\n\nX. Item de lectione sancti Evangelii Matth. XIV, 20.\n\nRecitata est lectio ubi Salvator de quinque panibus saturavit quinque millia hominum, et de duobus piscibus, et collecti sunt duodecim copbini pleni. Deinde quod iterum de septem panibus saturavit quatuor millia hominum, et collectæ sunt septem sportæ plenæ fragmentorum. Curatur et homo mutus, et surdus: Exspuit Dominus, et tetigit linguam ejus, et misit digitos in auricutas ejus: et aspiciens in cœlum ingemuit, et ait: Ephetha, quod est adaperire; et solutum est vinculum linguæ ejus, et apertas sunt aures ejus, et loquebatur recte (Marc. VII).","english":"That foal of a donkey is understood as the people of the Gentiles, who were held cheap and abject, and bound in the chains of sins; it is loosed by the disciples, who were destined by the Lord's command for the salvation and freedom of the nations, and it is led to obedience to the Savior, that is, to the mystery of faith, so that it may carry the Lord upon itself, and that he may rest and dwell in it; by his own dignity he is about to make from the vilest people a most precious people, a royal and priestly race, so that he may compose minds formerly sluggish by his watchful command, and subject them to the honest yoke of devotion, so that they may serve him, and those in whom the Lord sits may be honored by the rest, just as today we see religious men honored by the other peoples in the honor of the Lord, both carrying Christ in themselves and having his discipline in their conduct. Thanks be to God.\n\nX. Again from the reading of the holy Gospel, Matthew 14:20.\n\nThe reading has been recited where the Savior satisfied five thousand men from five loaves and two fish, and twelve baskets full were collected. Then that again from seven loaves he satisfied four thousand men, and seven baskets full of fragments were collected. The mute and deaf man is also cured: the Lord spat and touched his tongue, and put his fingers into his ears; and looking up to heaven he groaned and said: Ephphatha, that is, be opened; and the bond of his tongue was loosed, and his ears were opened, and he spoke rightly (Mark 7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Curat et cæcum impositis manibus, et cæteras virtutes efficit sanitatum. Ubique, fratres, Christus Dominus omnibus est sanitas, omnes pascit, omnes curat, omnes vivificat, omnes subvenit, omnibus miseretur, utpote Deus omnis creaturæ, qui a Patre missus imagiuis suas dolores, varia morborum vexatione remota, curaro dignatus est. Benedicit panes pariterque et pisces, ut ostenderet se esse terræ marisque opiftcem, qui omnia et in terris, et in aquis di-. vina largitate concedit. Duodecim cophini, et septem plenæ colliguntur sportx, ut et apostolorum numerus et Ecclesiarum largitate Cbristi exubcrare noscatur. Curatur deinde homo mutus et surdus; duo membra debilia accipiunt medicinam. Exspuit Dominus, et tetigit linguam ejus, in auriculas ejus digitos misit, et ait: Ephetha, quod est adaperire; et apertæ sunt continuo januæ oris ejus et aures ejus. Invenit vox qua erumperet, invenerunt et aures qua sonum audirent. Impedimenta linguæ fugata sunt, et aurium tegnuna cecidcrunt. Meruit perfiirabiiia Salvato.... ut et ore Domino gratias ageret, et vcrbum Dei a prædicante audiret; fidem ex auditu suscepit, corde credidit ad justitiam, et ore confessus est ad salutem. Quid et de cæco? Curatur et cæcus, claritatem luminum per manus accipit Salvatoris: cedunt lumini tenebræ, et virtutibus Christi omnis cæcitas effugatur; redditur desideranti lumen.","english":"He heals also the blind man by laying on his hands, and performs the other powers of healings. Everywhere, brothers, Christ the Lord is healing for all, he feeds all, he heals all, he gives life to all, he comes to the aid of all, he has mercy on all, as being God of every creature, who, sent by the Father, deigned to heal the pains of his own image, with the varied affliction of diseases removed. He blesses the loaves and likewise the fishes, to show that he is the craftsman of earth and sea, who grants all things both on land and in the waters by divine generosity. Twelve baskets and seven full hampers are gathered up, so that both the number of the apostles and the abundance of the Churches may be known to abound through Christ. Then a man mute and deaf is healed; two weak members receive medicine. The Lord spat, and touched his tongue, he put his fingers into his ears, and said: Ephetha, which is, be opened; and immediately the doors of his mouth and his ears were opened. The voice found that by which it might burst forth, and the ears found that by which they might hear the sound. The impediments of the tongue were put to flight, and the coverings of the ears fell away. He merited the wondrous things of the Savior... so that with his mouth he might give thanks to the Lord, and might hear the word of God from the preacher; he received faith from hearing, believed with the heart unto righteousness, and confessed with the mouth unto salvation. What also of the blind man? The blind man too is healed, he receives the brightness of light through the hands of the Savior: darkness yields to the light, and by the powers of Christ all blindness is put to flight; light is restored to the one who desired it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"et tam claro splendore percepto, lætatur caMus, erigitque oculos apertos ad cœlum, et dulcem visum accipiens, gratias omnium refcret Deo: in manibus Chrisli omnia beneficia manent. Impositis primo manibus, interrogabat cæcum si aliquid videret. Ait: Video homines sicut arbores ambulantes (Marc. VIII). Adhuc nutabat visus,adhuc caligabat aspectus. Deinde iterum imposilis inanibus, remoto omni tenebrarum errore, lumen clarum suavi splendore suscepit. Huic Domino nestro Jesu Christo semper gratias referamus, cui imperium in sæcula sacculorum. Amen.\n\nX I. Item de lectione evangelica Marc. XII, 42.\n\nRccitatum est hodie, quia cum Dominus sedisset in templo contra gazophylacium, vidit turbas jaclantes in gazophylacio; et divites multa vidit mittere. ct unam viduam pauperculam jactantem duo æra minuta. Et convocans disciputos suos ait illis: Amen dico vobis, quoniam vidua hæc pauper plus omnibus misit. Omnes enim ex eo quod sibi abunda: i, miserunt; hæc vero de pecunia sua omnem quem habuit victum misit. amatorem misericordiæ, qui non copias divitum, sed pauperum laudat angustias! Opus præcipue pauperculæ præ cæteris commendavit; ct inter abundantium copias plus valere modi cum: quoniam ah illo non multitudo pecuniae, sed mentis devotio comprobatur. O beatam et justam viduam, quæ meruit ante judicii diem laudari!","english":"And once that clear brightness has been received, the blind man rejoices and raises his opened eyes to heaven, and receiving sweet sight, he gives thanks to God for all things: in the hands of Christ all benefits remain. Having first laid on his hands, he asked the blind man whether he saw anything. He said: I see men walking like trees (Mark 8). Still his sight wavered, still his vision was dim. Then, when the hands had been laid on him a second time, with every error of darkness removed, he received the clear light with sweet brightness. To this our Lord Jesus Christ let us always give thanks, whose is the dominion for ever and ever. Amen.\n\nXI. Likewise from the Gospel reading, Mark 12:42.\n\nIt has been read today that when the Lord had sat in the temple opposite the treasury, he saw the crowds casting into the treasury; and he saw many rich people putting in much, and one poor little widow casting in two small coins. And calling his disciples together he said to them: Amen I say to you, that this poor widow has put in more than all. For all these put in out of what they had in abundance; but she out of her own money put in all the living that she had. O lover of mercy, who praises not the abundance of the rich but the straits of the poor! He commended especially the work of the poor little widow before the others, and [showed] that the small coin was worth more amid the abundance of the wealthy: since by him it is not the quantity of money but the devotion of the mind that is approved. O blessed and just widow, who deserved to be praised before the day of judgment!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Misit in gazophylacio æra minuta duo, et tantillæ eleemosynæ munere, magnum mereedis praemium acquisivit; et, ut mihi videtur, duobus istis, velut quibusdam duabus alis elevata atque suspensa ad altiora pervenit. Invent locum in cœlo, quæ angustias tolerabat in sæculo. In conspectu discipulorum et Dominus exhibuit testimonium, ut probaret etiam exignam eleemosynam magnam apud Dominum se habere mereedem; quod dicit et beatus Apostolus quoniam I qui large seminat, large et metet; et qui seminat in benedictione, in benedictione et metet (11 Cor. VI). Hilarem enim datorem diligit Deus; qui enim miseretur, misericordiam consequetur, et qui communicat indigentibus, coelestibus præmiis cumulatur. Junior fui, inquit David, et senui, et non vidi justum derelictum, neque semen ejus quærens panem. Tota die miseretur et commodat, et semen ejus in benedictione erit (Psal. XXXVI). Unde beatus Isaias propheta commonet universos, et horiatur ad misericordiæ opera, dicens: Frange esurienti panem tuum, et egenos sine tecto induc in domum tuam. Si videris nudum, vesti, et domesticos seminis tui non de. spicies. Tunc erumpet temporaneum lumen tuum, et vestimenta tua cito orientur, et præibit ante te justitia; claritas Dei circumdabit te (Isai. LVIII), et cætera.","english":"She put two small bronze coins into the treasury, and by the gift of so tiny an alms she gained a great reward; and, as it seems to me, lifted up and raised by these two, as by two wings, she reached higher things. She found a place in heaven who endured narrowness in the world. In the sight of the disciples the Lord also gave testimony, to prove that even a tiny alms has a great reward with the Lord; as the blessed Apostle also says: He who sows sparingly will also reap sparingly; and he who sows in blessing will also reap in blessing (2 Cor 9). For God loves a cheerful giver; for he who shows mercy will obtain mercy, and he who shares with the needy is heaped with heavenly rewards. I was young, says David, and I have grown old, and I have not seen the righteous forsaken, nor his seed seeking bread. All day long he shows mercy and lends, and his seed will be in blessing (Ps 37). Therefore the blessed prophet Isaiah admonishes and urges all to works of mercy, saying: Break your bread for the hungry, and bring the homeless poor into your house. If you see the naked, clothe him, and do not despise the household of your own seed. Then your timely light will burst forth, and your garments will quickly rise, and justice will go before you; the brightness of God will surround you (Isa 58), and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Ergo, fratres, de quo Dominus largiri dignatur, demus esurienti cibum, sitienti polum, nudo indumentum, peregrino hospitium, infirmo exhibeamus Ininisterium, afllicto solatium, in gazophylacio, prout valemus, sæpius operemur; oculi enim Domini semper nos intuentur semperque adsunt, et in omni loco speculantur bonos et malos, reddituri unusquisque rationem secundum opera ejus: ipsi gloria in sæcula. Amcn.\n\nXII. Item de lectione evangelica Joan. XI, 1.\n\nRccitatum est nobis Lodic in S. Evangelio quod suscitatus sit a Domino Lazarus quatriduanus, orante ipso Salvatore ad Patrem et dicente: Paler, gratias ago tibi quia audisti me; et ego sciebam quia semper me audis; sed propter populum qui circumstat768 dixi, ut credant quia me misisti; et post lacrymavit: Lazare, veni foras; et statim prodiit qui fuerat mortuus, ligatus pedes et manus institis; et facies ejus sudario erat colligata; et jussit eum solvi et ire (Joan. ' XI). Audite, fratres: jacebat Lazari corpus mortuum, atque exanime in sepulcro, et languida membra, in quibus vita non fuerat per quatriduum, paulatim dissolvebantur in tumulo. Orat Christus ad Patrem, et mortuus recipit vires; supplicat Genitori, et ille firmatur. Clamat deinde: Lazare, veni foras, et expavescit mors, contremiscit infernus, statimque in voce Salvatoris animatum excutitur corpus, et obvolala linteaminibus membra vitali motu fervescunt.","english":"Therefore, brothers, let us give from what the Lord deigns to bestow: food to the hungry, drink to the thirsty, clothing to the naked, hospitality to the stranger; let us show service to the sick, comfort to the afflicted, and let us labor more often in the treasury, as much as we are able; for the eyes of the Lord always look upon us and are always present, and in every place they watch over the good and the evil, about to render to each one an account according to his works: to him be glory forever. Amen.\n\nXII. Likewise from the Gospel reading of John 11:1.\n\nToday in the holy Gospel it was read to us that Lazarus, four days dead, was raised by the Lord, while the Savior himself prayed to the Father and said: Father, I give you thanks that you have heard me; and I knew that you always hear me; but because of the people standing around I said it, that they may believe that you sent me; and afterward he wept: Lazarus, come forth; and immediately he who had been dead came out, bound hand and foot with strips of cloth; and his face was bound about with a napkin; and he ordered him to be loosed and to go (John 11). Hear, brothers: the dead and lifeless body of Lazarus lay in the tomb, and his weak limbs, in which life had not been for four days, were gradually dissolving in the grave. Christ prays to the Father, and the dead man receives strength; he entreats the Begetter, and he is strengthened. Then he cries out: Lazarus, come forth, and death is terrified, hell trembles, and immediately at the voice of the Savior the body is stirred to life, and the limbs wrapped in linen cloths grow warm with vital motion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Jubct cum Dominus solvi et abire, ne phantasma reputaretur. Solvi jubet, ut et ligamenta jam humida et corpus agnoscerent, atque recentia membra recenti pallore viderent. Ostendit Dominus in Lazaro futuræ resurrectionis indicium, sicut et in (ilio viduæ. et in lilia archisynagogi. Poterant quippe, carissimi, ad unam vocem Salvatoris omnes pariter mortui suscitati exsurgere, nisi nominatim singulos convocasset; ideo singulis dicebat: Lazare, veni foras; Adolescens, tibi dico, surge. Tibi, inquit, dico tantummodo ad præsens tempus, tu, surge: Talitha cumi, quod est, puella, surge. Ergo singulos, ut dixi, nominatim. Et amavit ut quod in singulis videtur, in omnibus generaliter fulurum intelligatur: ipse est Dominus noster, qui venturus est judicare vivos et mortuos, cujus vocem audituri sunt omnes; et resurgent qui bona gesserunt in resurrectionem vitæ, qui autem mala in resurrectionem judicii (Joan. v). Ipsi gloria et imperium in sæcula. Amen.","english":"He commands him to be loosed and to go, lest he be thought a phantom. He commands him to be loosed, so that both the still-moist bindings and the body might be recognized, and so that they might see the fresh limbs with their fresh pallor. The Lord showed in Lazarus a sign of the future resurrection, as also in the son of the widow and in the daughter of the synagogue-ruler. For indeed, dearest brothers, all the dead could have risen up together, raised at a single word of the Savior, had he not called each one by name; therefore he said to each individually: Lazarus, come forth; Young man, I say to you, arise. To you, he says, I speak only for the present moment: you, arise; Talitha cumi, which means, girl, arise. Therefore each one individually, as I said, by name. And he loved them, so that what is seen in individuals might be understood as generally to happen in all: he is our Lord, who is to come to judge the living and the dead, whose voice all shall hear; and those who have done good shall rise to the resurrection of life, but those who have done evil to the resurrection of judgment (John 5). To him be glory and dominion forever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"XIII. Item de sancto Evangelio Matth. XXVI, 7.\n\nDictum est quia, discumbente Domino in convivio, venit quædam mulier peccatrix, portans alabastrum unguenti, et stans ad vestigia Domini, lacrymis rigabat ejus pedes, et capillis tergebat, et osculabatur, et unguento ungebat. Non audebat se sanctissimis aspectibus impudenter ingerere; nec in tenebris constituta peccatorum, tantillum in his poterat radios sustinere, sed ad pedes stabat novissimam partem ejus corporis adorans, et velut sub umbraculo pedum refrigerium peccatorum suorum ardoribus conquirebat; credens quoniam corpus propter remissionem peccatorum susceperat, pedes osculabatur, et lacrymis irrigabat, et tergebat capillis, quibus peragrabat diversa loca, et sese cunctis infirmitatibus lumen salutiferum offerebat. Ergo mulier ista peccatrix et oculis, et crinibus, et labiis, quibus maxime peccatorum vitia contraxerat, ipsis poenitebat, et indulgentiam conquirebat. Dominus vero, qui seinper vult pœnitentium medicare languores, ait ad eam: Dimittentur tibi peccata tua; et iterum: Dimittentur ei peccata multa, quia dilexit muttum (Matth. XXVI). pietas inæstimabilis! reddidit pro fletu lætitiam, et ægrotantem in malis suis curat medicus iste caelestis: ut ubi fuerat desperatio delictorum, fieret securitas gaudiorum.","english":"XIII. Likewise from the holy Gospel of Matthew 26:7.\n\nIt is said that, while the Lord was reclining at the banquet, a certain sinful woman came, carrying an alabaster jar of ointment, and standing at the Lord's feet, she bathed his feet with tears, and wiped them with her hair, and kissed them, and anointed them with ointment. She did not dare to thrust herself shamelessly before his most holy gaze; nor, being set in the darkness of sins, could she endure even a little of his rays, but she stood at his feet, adoring the lowest part of his body, and as it were under the shade of his feet she sought relief for the burning of her sins; believing that he had taken up a body for the remission of sins, she kissed his feet, and bathed them with tears, and wiped them with the hair with which she had wandered through various places, and with which she had offered herself as a life-giving light to all infirmities. Therefore this sinful woman repented with the very eyes, and hair, and lips by which she had chiefly contracted the vices of sins, and sought indulgence. But the Lord, who always wills to heal the sicknesses of the penitent, said to her: Your sins are forgiven you; and again: Many sins are forgiven her, because she loved much. O inestimable mercy! He restored joy in place of weeping, and this heavenly physician heals her who was sick in her evils: so that where there had been despair of sins, there might be the security of joys.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Ait adhuc: fides tua te salvam fecit; vade in pace, fuge vitiorum bella, a.bula in pace pudicitiæ, in humilitatis, sobrietatis, et cætera.\n\nXIV. Item de lectione evangelica Matth. v, 14.\n\nAit Dominus: Vos estis lux hujus mundi. Non potest civitas abscondi super montem posita, neque accendunt lucernam, et ponunt eam sub modio, sed supra candelabrum, ut luceat omnibus qui in domo sunt, et cætcra.\n\nErgo vos, inquit discipulis, estis lux bujus mundi: non potest civitas abscondi supra montem posita. Certum est quia civitas supra montem posita onmibus lucet, et omnibus clara est, et abscondi non potest. Hoc Dominus in figura discipnloruin per parabolas loquebatur. Civitas namque supra montem posita anima intelligitur in Christo sociata, quæ in ipso constat, et fide ejus erecta longius eminet. Civitas ideo dicitur anima, quia in ipsa conscriptæ sunt leges et jura divina: Qui ostendunt, inquit, opus legis conscriptum in cordibus suis (Rom. n). Ergo non potest civitas abscondi supra montani posita. Mons Christus dictus est a sancto propbeta Daniele • Venit, inquit, in terram, et factus est mons megnus, et implerit omnem terram (Daniel. u), crescens in credentium mentibus. Hic (Daniel. CXVII) et lapis dictus est angularis in capite anguli positus, qui duos populos, velut duos parietes e diverso venientes, ex circumcisione et præputio, in una tide copulavit atque conjunxit.","english":"He says further: Your faith has made you saved; go in peace, flee the wars of vices, walk in the peace of chastity, of humility, of sobriety, and the rest.\n\nXIV. Likewise from the Gospel reading, Matthew 5:14.\n\nThe Lord says: You are the light of this world. A city set on a mountain cannot be hidden, nor do they light a lamp and put it under a bushel, but upon a lampstand, so that it may shine for all who are in the house, and the rest.\n\nTherefore you, he says to his disciples, are the light of this world: a city set on a mountain cannot be hidden. It is certain that a city set on a mountain shines for all, and is clear to all, and cannot be hidden. The Lord was speaking this in figures of the disciples through parables. For the city set on a mountain is understood as the soul joined to Christ, which stands firm in him, and, raised up by faith in him, stands out from afar. The soul is therefore called a city because the divine laws and statutes are inscribed in it: Who show, he says, the work of the law written in their hearts (Rom 2). Therefore the city set on a mountain cannot be hidden. Christ was called a mountain by the holy prophet Daniel: He came, he says, into the land, and became a great mountain, and filled all the land (Dan 2), growing in the minds of believers. This one (Dan 117) was also called the cornerstone, placed at the head of the corner, who joined and united two peoples, like two walls coming from opposite directions, from circumcision and uncircumcision, in one faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Et merito est in capite, quia ipse est caput Ecclesiæ, qui et fundamentum dicitur. Sic enim ait Apostolus: Fundamentum aliud nemo potest ponere præter id Quod positum est, quod eat Christus Jesus (I Cor. III). Ergo et lapis in capite, et fundamentum deorsum. Cur deorsum? hoc quia Christus de superioribus est et de inferioribus; ipse est Deus ct homo, Verbum et caro, vivus in æternum, et ad tempus mortuus; aliud in Christo impassibile, aliud passibilc, aliud ante tempora, aliud in tempore.\n\nErgo ipse mons dictus, lapis et fundamentum; i se ct petra erat, inquil, Christus (1 Cor. x). Supcr hanc petram ædificat omnis sapiens domum suam, id est domum animæ suæ; et venientes venti, et de. scendens pluvia, et flumina impingunt in domum illam, et non cadit, fundamentum est supra petram. Ergo, ut dicere cœperamus, non potest civitas abscondi supra montem posita. Sequitur: neque accendunt lucernam et ponunt eam sub modio, ud super candelabrum, ut luceat omnibus qui in domo sunt. Lucerna super candelabrum posita, meus est in substantia corporis constituta, quæ fulget et eminet, maxime si non illi desit olcum cantatis vel castitatis, sicut fuit ille beatus Joannes Baptista, de quo scriptum est: Erat lucerna ardens et lucens (Joan. v). Ardebat et lucebat: ardebat calore Spiritus sancti, lucebat lumine Christi.","english":"And rightly is he at the head, because he himself is the head of the Church, who is also called the foundation. For so the Apostle says: No one can lay any other foundation besides that which is laid, which is Christ Jesus (1 Cor 3). Therefore he is both the stone at the head and the foundation below. Why below? Because Christ is both of things above and of things below; he himself is God and man, Word and flesh, living forever, and for a time dead; one thing in Christ is impassible, another passible; one thing before the ages, another in time.\n\nTherefore he himself is called mountain, stone, and foundation; and he said, the rock was Christ (1 Cor 10). Upon this rock every wise man builds his house, that is, the house of his soul; and the winds come, and the rain descends, and the rivers beat against that house, and it does not fall, for its foundation is upon the rock. Therefore, as we began to say, a city set upon a mountain cannot be hidden. It follows: Nor do they light a lamp and put it under a bushel, but upon a lampstand, so that it may shine for all who are in the house. The lamp placed upon the lampstand is the mind established in the substance of the body, which shines and stands out, especially if the oil of chastity or purity is not lacking to it, as it was not lacking to that blessed John the Baptist, of whom it is written: He was a burning and shining lamp (Jn 5). He burned and he shone: he burned with the heat of the Holy Spirit, he shone with the light of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Audi istam lucernam clamantem de Christo et dicentem: Hic est Agnus Dei, hic est qui tollit peccata mundi (Joan. I); et iterum, ait: Homo qui post me venit, ante me factus est; cujus non sum dignus calceamenta portare (Ibid. XXVII). Ergo splendebat mens beati Joannis lumine Christi, quia de plenitudine ejus, sicut scriptum est (Joan. I), omnes sancti accipiunt gratiam pro gratia. De lumine ejus accipiunt omnes sancti, et non dividitur in partes, non minuitur majestas luminis Chrisli. Si enim lumen lucernæ, accensis inde verbi gratia faculis mille, vel lueernis quamplurimis, non minuitur ille ignis, neque ex sese in partes dividitur; quanto magis majestas Christi plena est, et in omnibus plenitudo ejus abundat, et non dividitur, sed totus in totis est. Nam et sermo noster dum dicilur, ab omnibus auditur, et non dividitur in singulis, sed totus integer in omnibus est; et versiculum in pariete conscriptum si omnes legamus, non eum dividimus per partes, sed totus in uniuscujusque sensibus manet; ct idco, fratres, semper sancti de lumine, diximus, Christi fulgentes clamabant dicentes: An experimentum quæritis ejus, qui in me loquitur, Christi ( II Cor. XIII)? Et ideo lucent omnibus qui in domo sunt, hoc est in hujus mundi domo; quia in domo magna, sicut scriptum est (II Tim. II), non sunt vasa aurea tantum aut argentea, sed lignea et fictilia.","english":"Hear that lamp crying out about Christ and saying: This is the Lamb of God, this is he who takes away the sins of the world; and again, he says: The man who comes after me was made before me; whose sandals I am not worthy to carry. Therefore the mind of blessed John was shining with the light of Christ, because from his fullness, as it is written, all the saints receive grace for grace. From his light all the saints receive, and it is not divided into parts, nor is the majesty of Christ's light diminished. For if the light of a lamp, when a thousand torches or very many lamps have been lit from it, for example, that fire is not diminished, nor is it divided from itself into parts, how much more is the majesty of Christ full, and his fullness abounds in all, and is not divided, but the whole is in all. For our speech too, while it is spoken, is heard by all, and is not divided among individuals, but is whole and entire in all; and if we all read a verse written on a wall, we do not divide it into parts, but it remains whole in the minds of each one; and therefore, brothers, the saints, shining always from the light, as we have said, of Christ, were crying out, saying: Do you seek a proof of him who speaks in me, Christ? And therefore they shine for all who are in the house, that is, in the house of this world; because in a great house, as it is written, there are not only vessels of gold and silver, but also of wood and clay.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":33,"ref":"p33","source":"Ergo ad illuminationem hominum destinantur omnes sancti, et destinati sunt apostoli vel prophetæ ut ædificium Ecclesiæ per eos, donante Domino, construatur: ipsi Salvatori nostro et Domino Jcsu Christo gloria et imperium in sæcula. Amen.\n\nXV. Item de sancto Evangelio Matth. XVII, 1.\n\nRecitatum est in sancto Evangelio ita: Post dies, inquit, sex assumpsit Jesus Petrum, Jacobum el Joannem fratrem ejus, et duxit illos in montem excelsum seorsum, et transfiguratus est ante eos. Et resplenduit facies ejus sicut sol; vestimenta autem ejus facta sunt alba sicut nix. Et ecce apparuerunt illis Moyses et Elias cum eo loquentes. Respondens autem Petrus dixit: Magister, bonum est nos hic esse: faciamus hic tria tabernacula, tibi unum, Moysi unum, ct Eliæ unum, et cætera. Post dies, inquit, sex; post sex dies sabbatum esse intelligimus septimum diem. Primus dies dominica, secundus dies, secunda feria, et sic omnes dies. Post sex dies, ut dictum est, sabbatum numeratur. Iiic dies requiem ostendit, quia et in die septimo requicvit Deus ab operibus suis. Ergo in isto die sanctificato demonstravit Dominus omnes sanctos et in lege et in prophetis cum beatis apostolis secum in sua gloria adfuturos, et secum permansuros. Moyses legislator qui descripsit omnes sanctos ab origine mundi, cum ipso ergo omnes sancti resurgent. Elias numerum prophetarum ostendit.","english":"Therefore all the saints are appointed for the illumination of men, and the apostles and prophets were appointed so that the building of the Church might be constructed through them, by the gift of the Lord: to our Savior himself and to the Lord Jesus Christ be glory and dominion for ever. Amen.\n\nXV. Again, from the holy Gospel of Matthew 17:1.\n\nIt has been read in the holy Gospel thus: After six days, he says, Jesus took Peter, James, and John his brother, and led them up a high mountain apart, and he was transfigured before them. And his face shone like the sun; but his garments became white as snow. And behold, Moses and Elijah appeared to them, speaking with him. And Peter answered and said: Master, it is good for us to be here: let us make three tabernacles here, one for you, one for Moses, and one for Elijah, and the rest. After six days, he says; after six days we understand the sabbath to be the seventh day. The first day is the Lord's day, the second day is the second feast day, and so all the days. After six days, as has been said, the sabbath is counted. This day shows rest, because on the seventh day God also rested from his works. Therefore on this sanctified day the Lord showed that all the saints, both in the law and in the prophets, together with the blessed apostles, would be present with him in his glory and would remain with him. Moses the lawgiver, who described all the saints from the beginning of the world—therefore all the saints will rise with him. Elijah shows the number of the prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"et cum ipso omnes prophetæ in Moyse et Elia, qui mortui sunt et sepulti, Vivi invenientur, et rapientur in nubibus obviam Domino in aera. Tres ergo apostoli,. Petrus, Jacobus et Joannes credentes secum, omnes etiam qui sequuntur fidem Petri, Jacobi et Joannis. De istis scriptum est: Petrus, Jacobus, et Joannes, qui columnæ esse videbantur (Galat. II); merito columnæ dicti, qui sustentabant Ecclcesiæ ædificium, et erigebant de inferioribus ad superiorem, ut quæ sursum sunt quærerent, uhi Christus est in dextera Dei sedens. Ergo duo, Moyses et Elias, et tres apostoli, ideo ut in duorum ct trium testium staret omne verbum. Et ipse Dominus dicebat: Ubi fuerint duo vel tres congregati in nomine meo, ibi sum in medio eorum (Matth. XVIII). Ostendit et hic Dominus Confundendos etiam cos qui non accipiunt legem et prophetas; quia ipse eos sibi adjunxit, et apostolorum numero sociavit. Moyses de Domino scripsit (Exod: xvu), et in typo Christi, in monte contra Amalech levavit manus, sicut Christus in cruce ad expugnandum diabolum. Iterum Elias (III Reg. XVII) ut ipse suscitaret mortuum sese expandit, quod in cruce Dominus fecit, ut mortem fugaret et vitam redonaret. Videamus quid sequatur. Ait sanctus Petrus Domino: Bonum est hic nos esse: faciamus hic tria tabernacula, tibi unum, Moysi unum, et Eliæ unum.","english":"And with him all the prophets in Moses and Elijah, who died and were buried, will be found alive and will be caught up in the clouds to meet the Lord in the air. Therefore the three apostles, Peter, James, and John, believing together with him, and all those also who follow the faith of Peter, James, and John. Of these it is written: Peter, James, and John, who seemed to be pillars (Galatians 2); rightly called pillars, who supported the building of the Church and raised it from lower things to the higher, so that they might seek the things that are above, where Christ is seated at the right hand of God. Therefore the two, Moses and Elijah, and the three apostles, so that in the mouth of two and three witnesses every word might stand. And the Lord himself said: Where two or three are gathered in my name, there I am in the midst of them (Matthew 18). Here too the Lord showed that those also are to be confounded who do not receive the law and the prophets, because he joined them to himself and associated them with the number of the apostles. Moses wrote of the Lord (Exodus 17), and in the type of Christ, on the mountain he raised his hands against Amalek, as Christ did on the cross to vanquish the devil. Again Elijah (1 Kings 17) stretched himself out so that he might raise the dead, which the Lord did on the cross, that he might put death to flight and restore life. Let us see what follows. Saint Peter says to the Lord: It is good for us to be here; let us make here three tabernacles, one for you, one for Moses, and one for Elijah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Hæc Petrus secundum affectum boni discipuli, qui diligebat ministros et amicos Domini, Moysem et Eliam. Et ecce venit nubes obumbrans cos, et vox de nube dicens: Hic est Filius meus dilectus, in quo complacui; prout diceret: non tribus velo fieri tabernacula; sed hic est Filius meus dilectissimus, cujus taberuaculum unum erit, hoc est una Eccelesia, toto terrarum orbe diffusa, ad similitudinem unius Hierusalem civitatis, quæ in cœlo est. In ista Ecclesia Moyses, et Elias, Petrus, Jacobus et Joannes aderunt, semper Domino testimonium perhibentes, cum omnibus patriarchis et prophetis, sanctisque apostolis; cum quibus et nos omnes credentes, semper exsullemus et gloriemur in Domino Jesu Christo Filio Dei, semperque Patri per ipsum gratias agentes: cui est gloria in saecula. Amen.\n\nXVI. Item lectio evangelica Luc. xn, 50.\n\nAit Dominus: Ignem veni mittere in terram, et quid rolo, nisi ut accendatur? Baptismo autem habeo baptizari, et quomodo coarctor usque dum perficiatur? et cætera. Ignem, inquit, veni mittere in terram, et quid volo, nisi ut accendatur? Ignem mitlit Dominus in terram pectoris nostri ad excolendum agrum cordis nostri, ad exurendas spinas et tribulos peccatorum, ut frigus nequitiæ nostrae pellatur, et calore Spiritus sancti omnia fecunda in nobis et prospera oriantur.","english":"Peter said this in accordance with the affection of a good disciple, who loved Moses and Elijah, the servants and friends of the Lord. And behold, a cloud came overshadowing them, and a voice from the cloud saying: This is my beloved Son, in whom I am well pleased; as if he were saying: do not make three tabernacles; but this is my most beloved Son, whose tabernacle will be one, that is, one Church, spread throughout the whole world, after the likeness of the one city Jerusalem which is in heaven. In that Church Moses and Elijah, Peter, James, and John will be present, always bearing witness to the Lord, together with all the patriarchs and prophets and holy apostles; with whom we also, all who believe, will always exult and glory in the Lord Jesus Christ, the Son of God, and always give thanks to the Father through him: to whom is glory for ever. Amen.\n\nXVI. Likewise the Gospel reading, Luke 12:50.\n\nThe Lord says: I have come to cast fire upon the earth, and what do I desire but that it be kindled? But I have a baptism to be baptized with, and how am I constrained until it is accomplished? and so on. Fire, he says, I have come to cast upon the earth, and what do I desire but that it be kindled? The Lord casts fire upon the earth of our breast to cultivate the field of our heart, to burn away the thorns and briars of sins, so that the cold of our wickedness may be driven out, and by the heat of the Holy Spirit all things may spring up fruitful and prosperous in us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Nam, accipe comparationem ex igne isto terreno; ait quidam auctor sæcularium litterarum I: Sæpe etiam steriles incendere profuit agnos. Atque levem stipulam crepitantibus urere flaminis Sive inde occultas vires, vi pabula terræ i inguia concipiunt, sive illis omne per ignem Excoquitur vitium, atque exsudat inutilis humor; Seu plures calor ille vias et cæca relaxa. Spiramenta, novas vemat qua succus in na,. Scu durat magis, et venas astringit hiantes. Si hoc præstat atque efficit ignis iste terrenus atque corporeus, quanto magis ignis ille cœlestis et sanctus, qui ita penetrat animæ recessus, ut vadens etiam per universam substantiam corporis, totum hominem mundum reJdat atque fructiferum; et tantos fructus efficit ignis iste in homine, quantos exponit Paulus apostolus dicens: Fructus Spiritus est, spiritus illius ignei caritas, gaudium, pax, patientia, bo. uitas, fides (Galat. v), etc. Carilas, inquit in capite, quia ignem caritatis nunquam exstinguit frigus iniquitatis; sic iterum dicit Scriptura divina: Aqua multa non exstinguit caritatem, et flumina non inundabunt eam (Cant. VIII), ut non eam petram et turrim exCisam (sic). Ignem, ait, veni mittere in terram: et quid volo, nisi ut accendatur? Accenditur per bonam voluntatem, per bonum propositum mentis, quae in se quodammodo auget atque. inflammat ignem illum divinum.","english":"For take a comparison from this earthly fire; as a certain author of secular literature says: Often, too, it has profited to set fire to barren fields, and to burn the light stubble with crackling flames; whether it be that from this the fields conceive hidden powers, or that through the fire all their vice is boiled out and their useless moisture sweats away; or that the heat opens more paths and blind breathing-holes, through which new sap flows into the shoots; or that it hardens them more and tightens their gaping veins. If this earthly and bodily fire accomplishes and effects this, how much more does that heavenly and holy fire, which so penetrates the recesses of the soul that, passing even through the whole substance of the body, it renders the whole man clean and fruitful; and that fire produces in man as many fruits as the apostle Paul sets forth, saying: The fruit of the Spirit is the spirit of that fiery one—charity, joy, peace, patience, goodness, faith, and so on. Charity, he says, at the head, because the cold of iniquity never extinguishes the fire of charity; thus again divine Scripture says: Many waters cannot extinguish charity, and rivers shall not overwhelm it, so that it is not a rock and a cut tower. I have come, he says, to cast fire upon the earth: and what do I will but that it be kindled? It is kindled through good will, through the good purpose of the mind, which in some way increases and inflames in itself that divine fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Accenditur adhuc ignis iste in nobis per frequentem flatum divinarum Scripturarum; unde et Apostolus sanctus hoc sciens mandabat Timotheo suo discipulo dicens: Attende tibi et lectioni; permane in eis. Hoc enim faciens, et teipsum salvabis, et eos qui te audiunt (Tim. IV). Et te inquit, salvabit ignis salubritate fulgentem, et cæteros qui te audiunt illuminabis. Deinde secutus est Dominus dicens: Baptismo autem habeo baptizari, et quomodo coarctor usque dum perficiatur (Luc. xn)? Hoc Dominus de sua passione dicebat. Adhuc ad Ii. diL dicens: I Putatis quia pacem veni dare in terram? Non, dico vobis, sed separationem. Erunt enim ex hoc quinque in domo una divisi, tres in duos, et duo in tres dividentur: pater in filium, el filius in patrem suum; mater in filiam, et filia in matrem suam; socrus in nurum suam, et nurus in socrum suam (Ibid.). Ista divi. sio a fidelibus fit contra infideles Cum enim alii consentiunt ad fidem Domini, alii dissentiunt, a fide separantur; et ista separalio credentes salvat, incredulos vero damnat. Justum est enim ut fidelis discedat, quia non potest socielas esse luci cum tenebris, nec dulce ainaro misceri, nec fidelis cum infideli. Ideoque, fratres, in fide Domini perseverantes demus cperam, et ut incredulos ad fidem Domini perducamus, omnesque in Christo salvemur: cui est gloria et imperium in sæcula. Amen.","english":"That fire is still kindled in us by the frequent breath of the divine Scriptures; and so the holy Apostle, knowing this, commanded his disciple Timothy, saying: Attend to yourself and to reading; continue in these things. For in doing this, you will save both yourself and those who hear you (1 Tim. 4). And he says: the fire will save you, shining with its healthful brightness, and you will enlighten the others who hear you. Then the Lord added, saying: But I have a baptism to be baptized with, and how I am constrained until it is accomplished (Luke 12). The Lord was saying this about his passion. Still further the Lord says: Do you think that I have come to give peace on earth? No, I tell you, but division. For from now on five in one house will be divided, three against two, and two against three: father against son, and son against his father; mother against daughter, and daughter against her mother; mother-in-law against her daughter-in-law, and daughter-in-law against her mother-in-law (Ibid.). This division is made by the faithful against the unfaithful. For when some consent to faith in the Lord and others dissent, they are separated from the faith; and this separation saves believers but condemns the unbelieving. For it is just that the faithful depart, because there cannot be fellowship of light with darkness, nor can sweet be mixed with bitter, nor the faithful with the unfaithful. And therefore, brothers, persevering in faith in the Lord, let us take care both to lead unbelievers to faith in the Lord and to be all saved in Christ: to whom is glory and dominion forever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"XVII. Item de lectione evangelica Marc. II, 15.\n\nRecitatum est ubi Dominus dicitur habuisse convivium apud Levi cum publicanis et peccatoribus. Non prohibebat Dominus publicanos et peccatores, ut vel occasione convivii docerentur. Non repellebat impios et injustos justus et pius, qui omnes ut sanaret adTcnerat, sicut ipse dixerat: Non est sanis opus medico, sed male habentibus (Matth. IX). In multis desideriorum febribus constitutis, dulcia sermonum suorum refrigeria infundebat. Aderat abundantia ci. borum et potus; sed Salvator, videns eos in ipsis intentos, jungebatur cum illis in terreno convivio, ut eos ad coelestia monuisset convivia festinare, ubi sunt illæ non temporales, sed æternæ delicie, quas nec oculus vidit, nec auns audivit, nec in cor hominis ascendit, quæ præparavit Deus diligentibus se (Isa. LXIV, et I Cor. i. Non est, inquit, opus sanis medicn, sed male habentibus. Qui ægrotas animor, quocunque vitiorum morbo detentus; qui febres habes aut superbiæ, aut luxuriæ, aut concupiscentiæ malæ, aut iracundiæ, aut avaritiæ, curre ad medicum Christum et rogans die ad eum: Ego dixi, Domine, miserere mei; sana animam meam, qftia peccavi tibi (Psal. XL); ut et ipse dicat..... si audis verba mea.................. ligis et nec............. medicinam senties opem divini auxilii si devotionem tuæ mentis in divinis præceptis tota observatione contuleris.","english":"XVII. Again, concerning the Gospel reading, Mark 2:15.\n\nIt has been read where the Lord is said to have held a banquet at Levi's house with tax collectors and sinners. The Lord did not forbid tax collectors and sinners, so that they might be taught even on the occasion of the banquet. The just and holy one did not drive away the impious and unjust, who had come to heal all, just as he himself had said: Those who are well have no need of a physician, but those who are sick (Matthew 9). To those beset by the many fevers of desires, he poured in the sweet refreshment of his words. There was an abundance of food and drink; but the Savior, seeing them intent on these things, joined them at the earthly banquet, so that he might urge them to hasten to the heavenly banquet, where are those delights not temporal but eternal, which neither eye has seen, nor ear heard, nor has it entered into the heart of man, which God has prepared for those who love him (Isaiah 64, and 1 Corinthians 2). He says: Those who are well have no need of a physician, but those who are sick. You who are sick in soul, held fast by whatever disease of vices; you who have the fevers of pride, or of luxury, or of evil desire, or of anger, or of avarice, run to Christ the physician and pray, saying to him: I said, Lord, have mercy on me; heal my soul, for I have sinned against you (Psalm 40), so that he too may say..... if you hear my words.................. you read and nor............. you will feel the medicine, the help of divine aid, if you have applied the devotion of your mind to the divine precepts with full observance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Magnum et bonum est, fratres, parere cœlesti mandato; et inde salus acquiritur, ubi obedientiæ famulatur auditus. Ergo pareamus divinis præceptis, ut bonorum substantiam consecuti, semper Patri per Filium gratias referamus: cui est gloria in sæcula. Amen.\n\nXVIII. Item de sancto Evangelio Luc. IV,\n\nAudivimus hodie in sancto Evangelio recitatam de duobus filiis juniore et majore, quibus pater distribuerat substantiam; ct quod junior peregrinatus a patre, luxuribse vivens in peccatis perdiderit omnia,, et postea pœnitentia ductus et multum afflictus redierit ad patrem; cui pater et stolam, et annulum, et calceamentum jussit dari, et vitulum in convivio occidi pro redemptione ejus.............. veniente......... eo consola.... Fili, tu semper mecum ea, et omnia mea tua sunt. EpulariI autem et gaudere oportet, quia frater tuus hic mortuus erat, et revixit; perierat, et inventus est. Isti duo fratres, ut exiguitati meæ videtur, carissimi, duorum populoruin significantiam gerunt. Senior potest intelligi antiquus populus patriarcharum vel prophetarum, qui cum Deo Patre perseverahat serviens ei; junior, populus gentium, qui elongans se a Deo, velut peregre profectus, in multis erroribus vixit, quique postea veniens ad patrem poenitens et rogans accepit stolam primam, ornamentum scilicet redemptionii primum; quia scriptum est: Eritis gentes in caput (Deuter. XXIV).","english":"It is a great and good thing, brothers, to obey the heavenly command; and salvation is gained from that source where hearing is devoted to obedience. Therefore let us obey the divine precepts, so that, having obtained the substance of good things, we may always give thanks to the Father through the Son: to whom is glory for ever. Amen.\n\nXVIII. Likewise concerning the holy Gospel of Luke 4.\n\nWe have heard today read in the holy Gospel concerning the two sons, the younger and the elder, to whom the father distributed his substance; and that the younger, having journeyed away from his father, living luxuriously in sins, lost everything, and afterwards, led by repentance and greatly afflicted, returned to his father; to whom the father ordered both a robe and a ring and shoes to be given, and a calf to be killed at the feast for his redemption... coming... with him... be consoled... Son, you are always with me, and all that is mine is yours. But it was fitting to feast and rejoice, because this your brother was dead and has come to life again; he was lost and has been found. These two brothers, as it seems to my smallness, dearest ones, bear the meaning of two peoples. The elder can be understood as the ancient people of the patriarchs or prophets, who persevered with God the Father, serving him; the younger, the people of the Gentiles, who, withdrawing far from God, as if having set out abroad, lived in many errors, and who afterwards, coming to the father, repentant and asking, received the first robe, that is, the first ornament of redemption; because it is written: You shall be peoples in the head (Deuteronomy 24).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Annulus in manu, sponsalium signum; sponsa vero secundum Apostolum uni viro desponsata, tanquam virgo casta exhibetur; calceamenta in pedibus, et hoc ad signum est nuptiarum, quoniam sponsæ Christi calceantur pedes in præparationem Evangelii pacis. Vitulus etiam in convivio jubetur occidi. Saginatus vitulus ipse est Salvator noster, quem Pater voluit immolari pro redemptione gencris humani. Quod autem dictum est, irasci fratrem majorem pro fratre minore, illic iracundia pro admiratione ponitur; quia antiquus justorum populus admiratus est susceptionem gentium. Et licet aliqnanli ex his vere irati sint, id est populi Judxorum; tamen divinis praeceptis admonentur debere gaudere, quia consilium indulgentia Dei benigne debet accipere humanæ fragilitatis parvaa consideratio. Ergo gentium populus ad Dominum conversus jucundetur se Domini benignilate salvatum, semperque Deo Patri per Christum ejus gratias referat: cui est gloria in sæcula. Amen.","english":"The ring on the hand is the sign of betrothal; and the bride, according to the Apostle, is betrothed to one man and presented as a chaste virgin; the shoes on the feet are also a sign of marriage, since the feet of the bride of Christ are shod for the preparation of the Gospel of peace. The calf, too, is ordered to be killed at the feast. The fatted calf is our Savior himself, whom the Father willed to be sacrificed for the redemption of the human race. But what was said, that the elder brother was angry on account of the younger brother—there anger is put for admiration, because the ancient people of the righteous marveled at the acceptance of the Gentiles. And although some of them, that is, of the people of the Jews, were truly angry, nevertheless they are admonished by divine precepts that they ought to rejoice, because the small consideration of human frailty ought kindly to accept the counsel of God's indulgence. Therefore let the people of the Gentiles, turned to the Lord, rejoice that they are saved by the Lord's kindness, and always give thanks to God the Father through his Christ: to whom is glory for ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"XIX. Lectio Evangelii sancti Luc. XVI, 19.\n\nAudivimus hodie in sancto Evangelio recitatum: Homo quidam erat dives, qui induebatur purpura et bysso, et epulabatur quotidie splendide; et erat quidum mendicus nomme Eleazarus, qui jacebat ad januam ejus ulceribus plenus, cupiens saturari de micis quæ cadebant de mensa divitis. Sed et canes veniebant, et Ungebant ulcera ejus. Factum est autem ut mororetur mendicus, et portaretur ab angelis in sinum Abrahæ. Mortuus eatautem et dives, et sepultus est in inferno. Eievans autem oculos suos cum esset in tormentis, tidit Abraham a longe, et Eleazarum in sinu ejus; et ipse clamans dixit: Pater Abraham, miserere mei, et mitte Eleazarum, ut intingat extremum digiti sui in aquam, et refrigeret linguam meam, quia crucior in hac flamma. Et dixit illi Abraham: Fili, recordare quia recepisti bona in vita tua. et Eleazarus similiter mala: nunc autem hic consolatur, tu vero cruciaris. Et in his omnibus inter nos et vos chaos magnum firmatum est; ut hi qui volunt hinc transire aa vos non possint, nec iudc huc transmeare.","english":"XIX. The reading of the Gospel of Saint Luke, XVI, 19.\n\nWe have heard today read in the holy Gospel: There was a certain rich man, who was clothed in purple and fine linen, and feasted sumptuously every day; and there was a certain beggar named Eleazar, who lay at his gate full of sores, desiring to be filled with the crumbs that fell from the rich man's table. But even the dogs came and licked his sores. And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom. But the rich man also died, and was buried in hell. And lifting up his eyes when he was in torments, he saw Abraham afar off, and Eleazar in his bosom; and he cried out, saying: Father Abraham, have mercy on me, and send Eleazar, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. And Abraham said to him: Son, remember that you received good things in your life, and Eleazar likewise evil things: but now he is comforted, and you are tormented. And in all these things a great gulf is fixed between us and you; so that those who wish to pass from here to you cannot, nor can they cross from there to here.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Consideremus, fratres, quod dives ponitur et mendicus. Divitis nomen tacetur, et sine nomine est, velut corpus sine capite: in capite nomen agnoscitur; ille merito sine nomine, quia sine capite fuit, qui Christi in se, qui caput est, nec fidem, nec misericordiam habuit. Deinde Elcazarus nominatur mendicus, tamen ejus nomen in libro Vitæ continetur, quod et in Evangelio non tacetur. I. Mortuus est et ille dives qui induebatur purpura et bysso, et epulabatur quotidie, splendide; et sepultus est in inferno. II. Eleazarus aulem mendicus mortuus est et portatus ab angelis in sinu Abrahæ ponebatur. III. Judicium Dei statim in utrisque ostensum est: sumpsit pauper post labores et dolores multos desiderata refrigeria; sumpsit et dives post elationem suam condigna tor. menta; unde dives cum videret Eleazarum in sinu Abrahæ quiescere, exclamans dixit: Pater Abraham, miserere mei, et mitte Eleazarum, ut intingat extremum digiti, ut refrigeret linguam meam, quia crucior in hac flamma. Et dixit illi Abraham: Fili, recordare quia recepisti bona in vita tua, et Eleazarus similiter maia: nunc aulem hic consolatur, tu vero cruciaris. Quærebat se dives extremi digiti Eleazari rore contingi, et non ei permittebatur, quia scriptum est: In morte quis memor sit tui; in inferno autem quis confitebitur tibi (Psal. VI)?","english":"Let us consider, brothers, that the rich man and the beggar are set before us. The rich man's name is passed over in silence, and he is without a name, like a body without a head; in the head a name is recognized. He is rightly without a name because he was without the head, who had in himself neither faith in Christ, who is the head, nor mercy. Then Lazarus is named as the beggar, yet his name is contained in the book of Life, which is also not passed over in silence in the Gospel. I. That rich man also died, who was clothed in purple and fine linen and feasted splendidly every day; and he was buried in hell. II. But the beggar Lazarus died and was carried by angels and placed in the bosom of Abraham. III. The judgment of God was at once shown in both: the poor man received after his many labors and sorrows the refreshment he desired; the rich man also received after his arrogance the torments he deserved. Hence the rich man, when he saw Lazarus resting in the bosom of Abraham, cried out and said: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger and cool my tongue, for I am tormented in this flame. And Abraham said to him: Son, remember that you received good things in your life, and Lazarus likewise evil things; but now he is comforted, and you are tormented. The rich man sought to be touched by the dew of the tip of Lazarus's finger, and it was not permitted to him, because it is written: In death who shall be mindful of you; but in hell who shall confess to you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Et modo si volunt divites consulant pauperibus; habent et vident Eleazaros multos; cum eis fecerint misericordiam, in futuro sibi præparant refrigeria, quia qui miseretur misericordiam consequetur. Neque enim mereri Dei misericordiam poterit qui misericors ipse non fuerit; bumilicntur magis in prosperis, clatio habet................................. sæculi praecipue non superbe sapere, neque sperare in incertum divitiarum, sed in Deum vivum, qui præstat nohis omnia. Unde ad froendum in operibus bonis, largos esse, faciles tribuere, communicatores esse, thesaurizantes sibi thesaurum bonum in futurum docet Apostolus, ut apprehendant veram vitam (1 Tim. VI). Sunt multi divites, et non culpabiles, qui non sibi solis, sed multis habere videntur quæ possident, multis pie largiuntur, multis bene distribuunl. Ille est vere dives Dei qui dat pauperi suspiranti, et non histrioni saltant. Sunt multi divites episcopi, et presbytcri, et diacones; sed divitias suas qui bene dispensat, nec luxuriæ culpam, nec criminis notam, nec damnationis poterit habere pœnam. Utique ideo aliquantos Deus divites esse voluit, ut sint qui pauperibus tribuant; et ideo pauperes fecit, ut a divitibus necessaria sumant. Consilium enin Dei in omnibus sanctum est, per omnia venerandum, semperque laudandum: ipsi Dco Patri semper gloria in sæcula. Amen.","english":"And now, if the rich are willing, let them take counsel with the poor; they have and see many Eleazars; when they have shown mercy to them, they prepare for themselves refreshment in the future, because he who shows mercy will obtain mercy. For he who has not himself been merciful will not be able to merit God's mercy; rather let them be humbled in prosperity, for it is the mark of the lofty... especially of the world not to be wise proudly, nor to hope in the uncertainty of riches, but in the living God, who provides us all things. Hence the Apostle teaches that they should be ready to do good in good works, to be generous, ready to give, sharers, storing up for themselves a good treasure for the future, so that they may lay hold of true life (1 Tim 6). There are many rich men, and not blameworthy, who seem to possess what they own not for themselves alone but for many; they give generously to many in piety, they distribute well to many. That man is truly rich in God who gives to the poor man who sighs, and not to the actor who dances. There are many rich bishops, and presbyters, and deacons; but he who dispenses his riches well will be able to have neither the guilt of luxury, nor the mark of crime, nor the punishment of damnation. Certainly for this reason God willed some to be rich, that there might be those who give to the poor; and for this reason he made the poor, that they might receive what is necessary from the rich. For God's counsel is in all things holy, to be venerated through all things, and always to be praised: to him, God the Father, be glory forever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"XX. Item de lectione sancti Evangelii Marc. VIII, 5.\n\nEcce, inquit, exiit seminans seminare, etc. Venit Dominus Jesus in mundum exicus a Patre ipso, di. cens: Ego a Patre exivi, et veni in hunc mundum; iterum relinquo mundum, et vado ad Patrem (Joan. XVI). Ergo de se ait: Ecce exiit seminans seminare. Exiit itaque ut seminaret in mundo Evangelium, ut seminaret fidem, justitiam, veritatem, pacem, castitatem, humilitatem, cæterasque virtutes. Et diabolus econtrario seminare coepit sua, id est superbiam, iracundiam, concupiscentiam, homicidia, adulteria, furta, cæteraque vitia, quæ in divinis literis zizania nominantur. Cum enim dicerent discipuli ad Dominum Jesum: Nonne bonum semen seminasti in agro tuo? unde ergo habet zizania? Ait Salvator: inimicus homo hoc fecit (Matth. XIII); ipsum dicens inimicum hominis diabolum, qui inimicitias inter Deum et homines, id est peccata immittit, quibus separet homines a Deo. Ipse namque et primos illos homines, Adam et Evam, in paradiso constitulos, lubricis nexibus in serpentis forma mutatus, alloquiis quasi hominis circumvenit, et rudes animas incauta credulitate decepit. Ipse et nunc pravas cogitationes immittit, secum arsuras in judicio Chrisli. Et ideo consideremus, fratres, semina Domini Jesu Chi isti, et semina inimici diaboli.","english":"XX. Likewise from the reading of the holy Gospel, Mark 8:5.\n\nBehold, he says, the sower went out to sow, etc. The Lord Jesus came into the world, going out from the Father himself, saying: I came forth from the Father, and have come into this world; again I leave the world, and go to the Father (John 16). Therefore he says of himself: Behold, the sower went out to sow. He went out, then, to sow the Gospel in the world, to sow faith, justice, truth, peace, chastity, humility, and the other virtues. And the devil, on the contrary, began to sow his own, that is, pride, wrath, lust, murders, adulteries, thefts, and the other vices, which in the divine writings are called tares. For when the disciples said to the Lord Jesus: Did you not sow good seed in your field? Where then does it have tares? The Savior said: An enemy has done this (Matthew 13), calling the devil the enemy of man, who sows enmities between God and men, that is, sins, by which he separates men from God. For he it was who also ensnared those first men, Adam and Eve, established in paradise, changed into the form of a serpent, by slippery snares, and by addresses as though of a man, and deceived their untrained souls by careless credulity. He also now sends in depraved thoughts, which will burn with him in the judgment of Christ. And therefore let us consider, brothers, the seeds of the Lord Jesus Christ, and the seeds of the enemy, the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Cum enim viderit unusquisque in corde suo ascendere cogitationes et desideria pietatis, misericordiæ, humilitatis, castitatis, patientiæ, cæterorumque bonorum, sciat semina esse Christi. Si vcro desiderium aduherii, fornicationis, furti, fraudis, cæterorumque malorum, intelligat semina esse diaboli Et iJco paret cor suum Deo, et non diabolo, sicut dicit propheta in Psalmis: Paratum cor meum, Deus, pavatum cor meum; canlabo, et psallam libi in gloria tua (Psal. LVI); prout suscepi semina justificationum tuarum, tibi offero laudis fructus et bencdictionis. Ecce, inquit, exiit seminans seminare; ct dum seminat, aliud cecidit juxta tiam, aliud in petrosis, aliud in spinis, aliud in terram bonam. Illud quod juxta viam, veniunt volucres, et auferunt illud. Qui non ambulat in via, quæ est Christus, ipse extra viam positus non poterit in se habere scmen verbi Dei; sed rapitur a volucribus, id est ab erraticis spiritibus. Qui vero petrosam habet mentem, id est duritiam, perfidia oneratam, radices in se non tenet verbi Dei; sed cito arescit, quia frucLus stabiles de cordis intimo non producit. Qui autem in spinis, angustatur spinarum densitate, hoc est aculeis cogitationum sæcularium, quæ deprimunt verbum, et effici non potest fructiferum.","english":"For when each person sees in his own heart thoughts and desires of piety, mercy, humility, chastity, patience, and the other good things rising up, let him know that these are the seeds of Christ. But if he perceives the desire of adultery, theft, fraud, and the other evils, let him understand that these are the seeds of the devil. And therefore let him prepare his heart for God, and not for the devil, as the prophet says in the Psalms: My heart is ready, O God, my heart is ready; I will sing, and I will sing psalms to you in your glory (Psalm 56). Just as I have received the seeds of your justifications, so I offer to you the fruits of praise and blessing. Behold, he says, the sower went out to sow; and while he sows, one part fell beside the path, another on rocky ground, another among thorns, another on good soil. That which fell beside the path—the birds come and carry it away. He who does not walk in the way, which is Christ, being placed outside the way, cannot have within himself the seed of the word of God; but it is snatched away by the birds, that is, by wandering spirits. But he who has a rocky mind, that is, hardness burdened with faithlessness, does not hold the roots of the word of God within himself; but it quickly dries up, because it does not produce stable fruit from the depths of the heart. But he who has it among thorns is hemmed in by the density of the thorns, that is, by the stings of worldly thoughts, which press down the word, and it cannot be made fruitful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"At vero quod in terram bonam, exuberat fruclibus, et crescit in copiam, ut afferat, sicut Dominus ait, fructus, trigesimos, et sexagesimos, et centesimos; fructus spei, fidei, caritalis; fructus viduitatis, virginitatis, martyrii. Istis fructibus bene crescit Ecclesia, et suas messes digue cælestibus horreis parat, quemadmodum generaliter dicitur de omuibus prophetis, vel apostolis, vel diversis doctoribus. Unde bene ait Dominus: Qui loquitur, verbum seminat. Et ita cst, quoniam qui loquitur verbum, spargit quidem verba ut semina, sed Deus incrementum præstat. Nam ct apostolus Paulus dicebat: Nos vobis spiritualia seminavimus (I Cor. ix). Quoniam crgo qui loquitur, verbum scminat, et sicuti semeu, dum jactatur in terra, cœlesti irabre perfusum radicatur ct crescit in cordibus singulorum; et inde efficiuntur fructus illi qui dicli sunt voluntatis bonæ, et trigesimi, et sexagesimi, et centesimi.","english":"But what falls on good ground abounds in fruits and grows into abundance, so as to bring forth, as the Lord says, fruits thirtyfold, sixtyfold, and a hundredfold: the fruits of hope, faith, and love; the fruits of widowhood, virginity, and martyrdom. By these fruits the Church grows well and worthily prepares her harvests for the heavenly storehouses, just as it is said generally of all the prophets, or apostles, or various teachers. Hence the Lord rightly says: He who speaks sows the word. And so it is, since he who speaks the word scatters words indeed as seeds, but God gives the increase. For the apostle Paul also was saying: We have sown spiritual things for you (1 Cor 9). Therefore, since he who speaks sows the word, and like seed, when it is cast into the earth, once watered by heavenly rain, takes root and grows in the hearts of individuals, from there are produced those fruits that were mentioned—of good will, and thirtyfold, and sixtyfold, and a hundredfold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"XXI. ltem de lectione evangelica. Marc. VII, 25.\n\nIngressus, inquit, Dominus Jesus in doMuum, neminem voluit scire, et non potuit latere, etc. Primo hoc consideremus quid est hoc, fratres: Ingressus, inquit, Dominus in domum, neminem voluit scire, et non potuit latere. Si enim neminem voluit scire, cur non potuit latere? Utique Dominus sic se non vult ostendere, ut tamen nolit se latere. Nunquid enim quia nunc non videtur oculis nostris divina substantia, ideo abest a nobis, aut non vult adesse nobis? Ipse enim lumen scientiæ suae omnibus infundit, qui est lumen verum, illuminans omnem hominem venientem in nunc mondum. Ingressus est domum, sed nec in publico defuit; erat in corpore, sed non deerat cœlo; videbatur.................................. de quo loquitur in psalmo per prophetam David dicens: Qui extendit coctum ut pellem, qui tetigit in aquis superiora ejus; qui ponit nubes ascensum suum, qui ambulat super pennas ventorum, qui facit angelos suos spiritus, et ministros suos ignem urentem (Psal. CIII). Ergo ipse est qui cum Patre condidit mundum. Venit, inquit, ad eum quædam mulier Syrophænissa genere gentilis, et rogabat eum ut dæmonium ejiceret a filis ejus (Marc. VII, 25).","english":"XXI. Again from the Gospel reading. Mark 7:25.\n\nThe Lord Jesus, it says, having entered the house, wished no one to know, and he could not be hidden, etc. First let us consider what this is, brothers: The Lord, it says, having entered the house, wished no one to know, and he could not be hidden. For if he wished no one to know, why could he not be hidden? Surely the Lord does not so wish to show himself as nevertheless not to wish to be hidden. For is it because the divine substance is now not seen by our eyes that it is therefore absent from us, or does not wish to be present to us? For he himself pours the light of his knowledge into all, who is the true light, enlightening every man coming into this world. He entered the house, but he was not absent from the public square either; he was in the body, but he was not absent from heaven; he was seen . . . of whom he speaks in the psalm through the prophet David, saying: Who stretches out heaven like a skin, who touches the waters above it; who makes the clouds his ascent, who walks upon the wings of the winds, who makes his angels spirits, and his ministers a burning fire (Psalm 103). Therefore he is the one who with the Father founded the world. There came, it says, to him a certain woman, a Syrophoenician by birth, a Gentile, and she begged him to cast out a demon from her children (Mark 7:25).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Hæc mulier, ut secundum altegoriam dicamus, et error erat gentilis, et ignorantia antiqua, quae genuerat filiam dæmoni obnoxiam, miseram et infirmam progeniem, qua; non habebat vi rilem, id est fortem in fide sensum, sed iu perfidia fluxum. Concurrens hæc mulier ad Dominum cum rogaret eum, ait Salvator: Non est bonum tollere panem filiorum et dare canibus. At illa respondit, et dixit: Etiam, Domine; nam et catelli edunt de micis quæ cadunt de mensa domini sui (Marc. VII). Similem se catellis ad mensam dominorum suspirantium comparavit. Non se tantum domino humiliavit, sed etiam ad senos et filios domini, sese catulis comparavit. Et Dominus ad eam: Vade, inquit, propter hunc sermonem exibit dæmonium de filia tua. Vides ergo quia si quisquc de gentilitatis errore. venerif ad Christum, et eum agnoverit Dominum atque Salvatorem, et sibi proderit, et filiis suis salutem acquirit, ut de dæmonum potestate exempti, liberationis præmium comquanlur. Deinde recitatum est quod cuidam sunto et muto Dominus digitos in aures miserit, et sputo suo linguam ejus teligerit, atque continuo locutus fuerit auditumque receperit. Nihil est impossibile Deo (Rom. x), quidquid tetigerit valet, quidquid aspexerit vivet; sensit lingua, senserunt aures beneficium Domini sui, caruerunt impedimentis, inertiæ acceperunt usus •................................","english":"This woman, to speak according to the allegory, was both the error of the Gentiles and ancient ignorance, which had borne a daughter subject to a demon—a wretched and weak offspring, which did not have a manly, that is, a strong, understanding in the faith, but was loose in faithlessness. This woman, running to the Lord and entreating him, the Savior said: It is not good to take the bread of the children and give it to the dogs. But she answered and said: Yes, Lord; for even the little dogs eat from the crumbs that fall from their master's table (Mark 7). She compared herself to the little dogs sighing at the table of their masters. She humbled herself not only before the Lord, but also before his servants and sons she compared herself to the little dogs. And the Lord said to her: Go, because of this word the demon will depart from your daughter. You see, therefore, that if anyone from the error of the Gentiles comes to Christ and acknowledges him as Lord and Savior, he will both profit himself and acquire salvation for his children, so that, freed from the power of demons, they may obtain the reward of deliverance. Then it was read that to a certain deaf and mute man the Lord put his fingers into his ears and touched his tongue with his spittle, and immediately he spoke and received hearing. Nothing is impossible with God (Rom. 10); whatever he has touched he is able to heal, whatever he has looked upon will live; the tongue felt, the ears felt the benefit of their Lord, they were freed from impediments, they received the uses of activity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"ephetha, hoc est adaperire, cum imperio Domini subsecuta sunt beneficia, vinculum linguæ solutum est; de sputo suo tetigit linguam ejus: de substantia carnis suae largitus est sanitatem; de digitis iterum manuum suarum auribus infudit auditum. Per membra virtus operabatur Divinitatis. Ipse et nunc surdos facit audire, id est infideles credere; quia fides ex auditu; auditus autem per verbum Dei; mutos loqui: qui nesciebant loqui verbum veritatis efficit in Ecclesia doctores atque magistros, prædicatores veritatis, ut etiam doctrinæ aliorum penetrent aures, et patefaciant transpungendo, linguas etiam auditorum faciant disertas, omnesque in unitate lidei roborati exsultent semper in ipso Domino Jesu Christo, cui est gloria et imperium in sarcula. Amen.\n\nXXII. Item de lectione Evangelii Marc. VIII, u vers. i ad 26.\n\nDictum est hodie, recilanle sancto Evangelio, quod Dominus Jesus Christus de septem panibus populum Maturarent et de paucis piscibus, collecteque sint plenæ fragmentorum septem sportæ. Rex coelestis Dominus noster Jesus Christus et de terra et de mari pascit populum suum. Septem panibus saturantur omnes. Quare putamus, iste scriptus sit numerus in panibus?","english":"Ephphatha,\" that is, \"be opened,\" at the command of the Lord the benefits followed; the bond of the tongue was loosed. He touched his tongue with his spittle; from the substance of his own flesh he bestowed health; with the fingers of his hands he again poured hearing into his ears. Through his members the power of the Godhead was at work. He even now makes the deaf hear, that is, makes the unbelieving believe; because faith comes from hearing, and hearing through the word of God. He makes the mute speak: those who did not know how to speak the word of truth he makes into teachers and masters in the Church, preachers of the truth, so that they may pierce the ears of others with their teaching as well, and by opening them may make the tongues of their hearers eloquent, and all, strengthened in the unity of the faith, may always exult in the Lord Jesus Christ himself, to whom is glory and dominion for ever. Amen.\n\nXXII. Likewise from the reading of the Gospel of Mark 8, verses 1 to 26.\n\nIt was said today, as the holy Gospel was being read, that the Lord Jesus Christ fed the people with seven loaves and a few fish, and that seven baskets were filled with the fragments. The heavenly King, our Lord Jesus Christ, feeds his people both from the land and from the sea. All are satisfied with seven loaves. Why do we think this number was written in the loaves?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Arbitror quod dono gratiæ Cbristi septem sunt Ecclesiæ constitutæ, per quarum secptiformem numerum omnes populi in Christo pascuntur; sed et septem sportæ supersunt plenæ, quia nunquam Ecclesiarum minuitur gratia, sed semper Spiritus sancti largitate cumulantur. Hæc septifirmis Ecclesia perfectum in se numerum tenet, sicuti et septem dies in mundi perfectione complentur, et septem annorum millia ad ipsius mundi consummationem posita perhibentur. Nam et in Apocalypsi (Cap. v) septem oculi Domini dicuntur, qui speculantes mundum, et septem stellæ in manibus Dei. Ita enim septem sportæ plenæ superesse monstrantur, ut semper Ecclesiæ plenæ gratia Christi esse noscantur. Item de caeco illuminato in sequentibus dictum cst, quod iterum Dominus Jesus Christus videns cæcum a nativitate sua ita curaverit: Exspuit, inquit, in oculis ejus, et imposuit manum suam, et interrogavit eum si aliquid videret; et dixit ilte: Video homines sicut arbores ambulantes. Et iterum imposuit manum, et vidit clare omnia. Cæcus iste, cui nalivitas sua non dederat lucem, sed naufragium visus in ipsa nativitate susceperat, nunc consequitur a Domino medicinam: lux vera Salvatoris nostri, qui ejus oculos tenebrasque illuminavit, captivitatem visus removit, liberæ lucis donavit aspectum.","english":"I consider that by the gift of the grace of Christ seven Churches were established, through whose sevenfold number all peoples are fed in Christ; but also seven baskets remain full, because the grace of the Churches is never diminished, but is always heaped up by the bounty of the Holy Spirit. This Church holds within herself the perfect number by these sevenfold firm things, just as also seven days are completed in the perfection of the world, and seven thousand years are said to be appointed for the consummation of the world itself. For also in the Apocalypse seven eyes of the Lord are spoken of, which watch over the world, and seven stars in the hands of God. For thus the seven full baskets are shown to remain, so that the Churches may always be known to be full of the grace of Christ. Likewise concerning the blind man who was enlightened, it is said in what follows that again the Lord Jesus Christ, seeing the man blind from his birth, healed him thus: He spat, it says, into his eyes, and laid his hand upon him, and asked him whether he saw anything; and he said: I see men walking like trees. And again he laid his hand upon him, and he saw all things clearly. This blind man, to whom his birth had not given light, but who had received the shipwreck of sight in his very birth, now obtains healing from the Lord: the true light of our Savior, who enlightened his eyes and his darkness, removed the captivity of sight, and granted him the aspect of free light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Post longas tenebras luminis impetu radiatus, primo nutantibus oculis, vidcbat quasi arbores ambulantes; deinde itcrala...........................................\n\nXXIII- Fragmentum super illa verba: Duodecim apostolorum nomina sunt hæc: primus Simon, qui dicitur Petrus, et Andreas frater ejus, et reliqua, Matth. x, 3.\n\n.......sicut primus........ acceperunt........ hic primus accepit.... Simon, qui vocatur Petrus; filio......... et Israel nomina dinumc...... Moyses non dixit primus haben...... plici sermone haben.....Simon..... co omnes nunc autem magnam *.....cntiam, et singularem honorem præbens beato Petro, Evangelista dicit: Primus Simon, qui vocatur Petrus, et Petrus interpretatur superindutus super ca quæ in lege est puritas gratiæ, propter quod pastor Ecclesiæ fuit, insuper et pastor gregis. Pasce enim, illi ait Jesus, oves meas (Joan. xxi). Discipulus igitur, et Ecclesiæ fundamentum, ct apostolus, insuper et martyr capite deorsum Romæ cst crucifixus: pro quibus his omnibus dupliciter coronatus est. ProDterea ergo digne interpretatur Petrus superindutus. Andreas frater ejus interpretatur obstructus..... custoribus dein.....interpretatur circumventus..................................................................... tans dolorem, in quo enim..... mortem, et Fprevit dolorem. Cum ab Herode caput ei amputatum fuit...... in hoc circumvenit ipsum.....","english":"After long darkness, illuminated by a burst of light, at first with still wavering eyes he saw, as it were, men walking like trees; then, having repeated [his sight]...\n\nXXIII — Fragment on those words: The names of the twelve apostles are these: first Simon, who is called Peter, and Andrew his brother, and the rest, Matthew 10:3.\n\n...as the first... they received... this one first received... Simon, who is called Peter; to the son... and Israel the names... Moses did not say first to have... in a simple word to have... Simon... with him all now but great... and showing singular honor to blessed Peter, the Evangelist says: First Simon, who is called Peter, and Peter is interpreted as clothed over upon that purity of grace which is in the law, because he was shepherd of the Church, and moreover shepherd of the flock. For Jesus said to him, Feed my sheep (John 21). Therefore a disciple, and the foundation of the Church, and an apostle, and moreover a martyr, he was crucified at Rome head downward: for all these things he was doubly crowned. Therefore worthily is Peter interpreted as clothed over. Andrew his brother is interpreted as obstructed... by guards then... is interpreted as circumvented... grieving pain, in which indeed... death, and he foresaw the pain. When by Herod his head was cut off... in this he circumvented him...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"re iniquum diabolum, cum velociter ex hoc mundo in regna transiret cælestia, et Joannes frater ejus. Joannes enim interopretatur obediens Domino. Et quis sic obedivit Domino sicut ipse Joan. nes, qui sequi eum jussus est, et super pectus Domiti recubuit? llic et filius tonilrui cum Jacobo cognomi natus est, tanquam spiritali et coelesti virtute in novissimo in sancta Ecclesia tonaturus. Post hos autem Philippus, qui interpretatur confusus, sed tamen vivens; unde et Paulus dicit: Spectaculum facti sumus huic mundo; et tanquam purgamenta....................................................... Nunc et Bartholomæus interpretatur filius carissimus. Ideoque enim eum ad apostolatum vocavit, et carissimum eum filium..... nominaret. Utinam et nos omnes..... filiorum adoptione couversemur, ut carissimi filii Dei connumeremur. Deinde Thomas, qui interpretatur abyssus, vel profundum, vel inscrutabilis, sicut vas Spiritus sancti, velut templum Paracleti, qui omnia scrutatur, qui omnia profunda requirit in bis quæ facta sunt et in angelis, et in hominibus. Et Matthæus, qui interpretatur donum vitæ. Duplex enim donuin vitæ magnificentissimus Matthaeus huic mundo factus est; et ex eo quod apostolus, et ex eo quod evangelista Hebræis singulariter Hebraice hoc Evangelium scripsit, et gentibus singulariter, per quod gentibus hoc enuntiatum est Evangelium. Sed Matthæus, inquit publicanus.....","english":"thing, the wicked devil, when he would pass swiftly from this world into the heavenly kingdoms, and John his brother. For John is interpreted as obedient to the Lord. And who so obeyed the Lord as John himself, who was commanded to follow him, and reclined upon the breast of the Lord? He too was named a son of thunder together with James, as one who would thunder by spiritual and heavenly power in the holy Church at the last time. After these, moreover, Philip, which is interpreted as confounded, yet nevertheless living; whence also Paul says: We have been made a spectacle to this world; and as the refuse... Now also Bartholomew is interpreted as most beloved son. And for this reason he called him to the apostleship, and named him a most beloved son. Would that we too all... might be turned by the adoption of sons, so that we may be numbered as most beloved sons of God. Then Thomas, which is interpreted as abyss, or depth, or inscrutable, as a vessel of the Holy Spirit, as a temple of the Paraclete, who searches all things, who seeks all depths in these things which have been made, both among angels and among men. And Matthew, which is interpreted as gift of life. For the most magnificent Matthew became a double gift of life to this world; both in that he was an apostle, and in that he was an evangelist who wrote this Gospel to the Hebrews singularly in Hebrew, and singularly to the Gentiles, through which this Gospel was proclaimed to the Gentiles. But Matthew, he says, the tax collector...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"ex patris, vel ex avi, vel ex regio..... natione nominas. Te ipsum vero de publicano, o beate Matthæe: ut quid accusas Matthæum, o beate evangelista? Quare increpas evangeliptam? beate apostole, el verissime Damini discipule, ut quid tibi ipsi non parcis? Ego, inquit, Matthæus nuncupor evangelista, ct apostolus sum certissime. Non ergo Matthæum incIso, setl mutlo magis magnifico, ut ipse ex publicano apostolus fieret; nec evangelistam increpo, scd magis quasi mirabilem veritatis præconem laudo. Non tam igitur mirum ut quis inter bonos sit bonus, sed hoc est nimis præclarum, ut quis inter malos bonus demonstretur. Publicanum me scilicet nomino, ut credant omnes quia verissima hac est scriptio mea, et sine adulatione prædicatio.... enim de me ipso non loquor..... lio loquar. Si mihi ipsi in adulationem non dico, quomodo huic dicam in adulationem de quo hanc prædicationem facio, hoc est de Unigenito Dco? Matthæus publicanus. Jacobus vcro Alphæi, quod interpretatur circumvenient doctrinam, non solum hic, sed etiam omnes beali apostoli per spiritalem doctrinam cir-. cumvenerunt primo diabolum, dcinde omnes sapientes hujus mundi. Sapientia cnim hujus mundi stultitia est apud Deum. Thaddxus in primordiis a parenlibus vocatus est Lebbæus, quod est cor, disciplina, mens, augmentum istius nominis accepit. Cum Thaddæus a Domino esset vocatus, quod est laus vitæ.","english":"from his father, or from his grandfather, or you name him from the royal line. But you yourself, blessed Matthew, from a publican—why do you accuse Matthew, O blessed evangelist? Why do you reproach the evangelist? Blessed apostle, and most true disciple of the Lord, why do you not spare yourself? I, he says, am called Matthew the evangelist, and I am most certainly an apostle. Therefore I do not strike down Matthew, but much more do I magnify him, in that he himself was made an apostle from a publican; nor do I reproach the evangelist, but rather I praise him as a wondrous herald of the truth. It is not so great a wonder, then, that someone should be good among the good, but this is exceedingly splendid, that someone should be shown good among the wicked. I name myself a publican, to be sure, so that all may believe that this writing of mine is most true, and my preaching without flattery. For I do not speak of myself... let me speak of another. If I do not speak to myself for flattery, how shall I speak for flattery of him about whom I make this preaching, that is, of the Only-begotten God? Matthew the publican. But James the son of Alphaeus, which is interpreted as those who circumvented the teaching—not only he, but also all the blessed apostles through spiritual teaching circumvented first the devil, and then all the wise men of this world. For the wisdom of this world is foolishness with God. Thaddaeus in the beginning was called by his parents Lebbaeus, which is heart, discipline, mind; he received an increase of this name. When Thaddaeus had been called by the Lord, which is praise of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"quasi multis æternam vitam collaudans, vel ipsum Dominum collaudans et evangelizaus, qui est æterna vita omnium. Deindc Simon Chananæus, quod est obedientia, vel præparatus, sicut fuit beatus Simon, ct omnes apostoli, et obediens, et præparatus. Ideo celeriter Domino obedivit, et parate post ipsum secutus est, sicut alii. Et nos debemus esse, carissimi fratres, obedientes, et parati..... ne opus est sermonem bonum..... vestigia beatissimorum apostolorum ambulantes requicem possimus obtinere in die occultalionis. Sed et Judam non taceamus, quatenus beatus evangelista enim non prætermisit. Judas, inquit, Scariotha, qui et tradidit eum, novissimus omnium, posterior omnium digne et decenter tanquam ipse sibi hoc præparans, velut ipse sibi hoc providens; et non solnin hoc est magnum, quod posterior nominatur, sed est infinita longanimitas, ut et ipse omnino hic vel nominetur. Judas, inquit; quod interpretatur ultro confessus, quid est confessus? quod tradidit sanguinem justum. Peccavi, inquit. quod tradiderim sanguinem justum (Matth. XXVII).","english":"as one praising eternal life for many, or praising and proclaiming the Lord himself, who is the eternal life of all. Then Simon the Cananaean, which means obedience, or prepared, as blessed Simon was, and all the apostles, both obedient and prepared. Therefore he quickly obeyed the Lord, and prepared, he followed after him, as the others did. And we ought to be, dearest brothers, obedient and prepared... lest there be need of a good word... walking in the footsteps of the most blessed apostles, that we may be able to obtain rest on the day of hiding. But let us not pass over Judas in silence either, since the blessed evangelist did not omit him. Judas, he says, Iscariot, who also betrayed him, last of all, after all, worthily and fittingly, as though preparing this for himself, as though providing this for himself; and it is not only in this that it is great, that he is named last, but there is boundless long-suffering, that even he should be named here at all. Judas, he says; which is interpreted as having confessed of his own accord. What did he confess? That he betrayed just blood. I have sinned, he says, in that I betrayed just blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Ipse confiteris, o Juda; sed tarde conlitcris, sed male couliterise Judas Scariotha, qui ct tradidit illum, non solum scilicet ipse confundimur et dehonestatur propter suam malam audaciam, sed et provincia ejus, et regio ipsius in qua natus est, quæ Scarioth vocatur, per bujus ergo occasionem nominatur, increpationem suffert et maledictionem portat, pro eo quod talem Produxit. Sicut ergo sanctorum proviociæ et nationes magnifice ex his exaltantur et honorantur, ita scilicet et injustorum in generationes memorantur ad majorem increpationem his qui inde orti sunt. Hos nunc duodecim apostolos misit Jesus tenebrosa illuminare, torluosa corrigere. perdita reqoirere, hunc mundum illuminare, et in via vitae omnes convertere. Hos duodecim misit Jesus religiositatem omnes de. cere, fide omnes illuminare, infecti Patris singularem principatum omnibus commendare, hujus missi Filii obedientiam omnibus demonstrare, Spiritus sancti Paracleti singularem illuininationem omnibus manifestare. Hos igitnr duodecim misit Jesus, praecipiens cis, et dicens: In viam gentium ne introieritis, et in civitates Samaritanorum ne ambulaveritis (Matth. XIII).","english":"You yourself confess, O Judah; but you confess too late, but Judas Iscariot confesses badly, who also betrayed him—not only is he himself confounded and dishonored because of his wicked audacity, but also his province and his own region in which he was born, which is called Iscariot; through this occasion, therefore, it is named, and it suffers reproach and bears a curse, because it produced such a man. Just as, therefore, the provinces and nations of the saints are magnificently exalted and honored from these, so also the regions of the unjust are remembered through their generations, to the greater reproach of those who were born from there. These twelve apostles Jesus now sent to enlighten the dark, to correct the turbulent, to seek the lost, to illuminate this world, and to convert all into the way of life. These twelve Jesus sent to teach all religion, to enlighten all in faith, to commend to all the singular preeminence of the unbegotten Father, to demonstrate to all the obedience of the Son who was sent, to manifest to all the singular illumination of the Holy Spirit, the Paraclete. These twelve, therefore, Jesus sent, instructing them and saying: Do not go into the way of the Gentiles, and do not enter the cities of the Samaritans.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}