The Mystical Ship, Part 1: Aquinas’ Homily Notes on Matt 8:23

THE MYSTICAL SHIP (Part I)
FOURTH SUNDAY AFTER THE EPIPHANY.
“And when He was entered into a ship His disciples followed Him.”
Matt 8:23.

FOUR things are to be considered in this Gospel. Firstly, the entering of Christ and His disciples into a ship. Secondly, the “great tempest in the sea.” Thirdly, the prayer of His disciples “Lord save us, we perish.” Fourthly, the obedience
of the storm to the command of Christ “There was a great calm.”

Morally, we are taught also four things. Firstly, to enter into holiness of life. Secondly, that temptations rage after we have entered. Thirdly, in our temptation to cry unto the Lord. Fourthly, to look for a calm according to His
will.

I. On the first head it is to be noted, (1) That he enters into a ship who follows a holy life S. Matt 9:1, “He entered into a ship and came into His own city,” just as by holiness of life man passes over and comes to his heavenly city. In the following Homily it will be explained why a holy life is likened unto a ship. (2) The disturbance of the sea by the tempest represents the temptations which rise up against holiness Sirach 2:1, “Son, when thou comest to the Service of God stand in justice and in fear, and prepare thy soul for temptation.” (3) The cry of the disciples in the tempest is the prayer of the saints in tribulations and temptations Ps 120:1, “In my distress I cried unto the Lord, and He heard me.” (4) The calm of the tempest is the cessation of temptation Tobit 3:22,
“After a storm Thou makest a calm.” Of these four Ps 69:3, 4, 30 , “I am come into deep waters”  in the ship of holiness, behold the first; “The floods overflow me,” behold the second; “I am weary of my crying,” behold the third; “Thy salvation, O God, set me up on high” above my temptations, behold the fourth.

II. On the second head it is to be noted that the tempest in the sea arose from the winds. Holy Scripture speaks of four winds when temptation arises, and trouble to the saints. Firstly, from the infestation of demons: this is a cold wind Sirach 43:22, “The cold north wind bloweth, and the water congealeth into crystal.” Secondly, from the perverseness of heretics: this is a blasting wind Gen 41:6, 7, “Seven thin ears and blasted with the east wind sprung up
after them,” and “devoured the seven rank and full ears.” Thirdly, from the cruelty of tyrants: this is a vehement wind Job 1:19, “Behold there came a great wind from the wilderness.” Fourthly, from the malignity of false Christians: this is a burning wind Sirach 11:4, “He that observeth the wind shall not sow.” Of these four, Dan 7:2 “The four winds of heaven strove upon the great sea.”

III. On the third head it is to be noted that in the prayer of the Apostles there were three things which moved the Lord to help them. Firstly, because they besought Him instantly, “they awoke Him.” Secondly, they asked humbly, “Lord.” Thirdly, because they prayed for a useful thing, “Save us.” Of (1), Rom 12:12. “Continuing instant in prayer;” of (2), S. Luke 18:13, 14, “The prayer of the humble publican penetrated Heaven itself;” of (3), S. John 16:24, “Ask and ye shall receive, that your joy may be full.”  Of these three, S. Matt 7:7 “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”  “Ask” humbly, and ye shall receive; “seek” what is profitable, and “ye shall find;” “knock” continually, and the Kingdom of Heaven shall be opened unto you. Unto which Kingdom may we be brought.

Resources for Sunday Mass, Jan 30 (Ordinary and Extraordinary Forms)

This post contains resources (mostly biblical) for the Ordinary and Extraordinary Forms of the Roman Rite. Some further resources may be added before Sunday, these will be marked UPDATE. Please keep in mind that the readings for the two forms differ from one another.

ORDINARY FORM
FOURTH SUNDAY IN ORDINARY TIME

Readings.

My Notes on Zeph 2:3, 3:12-13. Pending. I ain’t promisin’ nothin’.

Pope John Paul II on Psalm 146.

UPDATE: My Notes on Psalm 146.

Cornelius a Lapide on 1 Corinthians 1:26-31 for Sunday Mass.

Bernardin de Piconio (Picquigny) on 1 Corinthians 1:26-31. Actually, this post in on verses 18-31 but it is not very long.

Father Callan on 1 Corinthians 1:26-31 for Sunday Mass.

Aquinas’ Catena Aurea on Matt 5:1-12 for Sunday Mass.

UPDATE 01/29/11: Cornelius a Lapide on Matt 5:1-12 for Sunday Mass.

UPDATE 01/30/11: Catholic Matters. Readings with notes, reflections.

Dr. Scott Hahn’s Podcast. Brief, does good job of highlighting the theme(s) of the readings.

St Martha’s Podcast. Goes into some detail on all the readings.

Father Robert Barron Podcast. A homily on the Gospel.

UPDATE Franciscan Sisters Bible Study Podcast. Looks at all three readings.

Word Sunday: Notes on the readings, catechism links, children’s reading, etc.

• MP3 PODCAST In this week’s audio podcast, we discuss the true source happiness. That source is not the self, but the gift we receive from God.
• FIRST READING The prophet Zephaniah spoke of the coming day of YHWH, a day of final judgment and abundant mercy.
• PSALM Psalm 146 praised God for his creation and his activity in the lives of his people.
• SECOND READING Despite our standing in the world, St. Paul reminded us (as he reminded his readers in Corinth) that our self importance is nothing compared to our status before the living Father.
• GOSPEL In Matthew 5, Jesus preached the guides to the Kingdom, the Beatitudes.
• CHILDREN’S READINGS In the story for the first reading, Mark and Daniel lived across the street from each other, but there the similarities ended. Mark was self absorbed, Daniel was self giving. In Zephaniah, the selfish would be cursed, but the self giving would be saved. In the story for the gospel, the tale of Mark and Daniel continued with an accident and a response. The response was illogical to some, but showed the Kingdom to all, just as Jesus taught in the Beatitudes.
• CATECHISM LINK In this week’s Catechism Link, we explore the Beatitudes.
• FAMILY ACTIVITY What are the results of living the Beatitudes? Have your family members draw the heavenly results of the person who lived out the Beatitudes.

Catholic Mom Resources: Resources can be printed out for use by children.

• Sunday’s Gospel
• Coloring Page
• Lesson Plan
• Mass Worksheets –ages 7-10, ages 11-14
• Word Search – Puzzle, Solution
• Crossword – Puzzle
• Crossword Solution – Across: 2.  Righteousness;  4. Reward; Down: 1. Peacemakers; 3. Heaven
• Catholic Quiz of the Week Questions and Solutions

Meditation on the Gospel.

Lector Notes. Provides historical and theological background. Can be copied and used for bulletin inserts.

Thoughts From the Early Church. An excerpt on the Gospel by St Symeon the New Theologian.

Historical Cultural Context. Brief.  The Beatitudes against the background of Jesus’ culture.

The Scripture in Depth. Brief, and usually very good.

Gospel Summary With Life Implications. St Vincent’s Archabbey.

Today’s Good News. Brief commentary on the Gospel.

A Lectio Divina Reading of the Gospel. Meditation, prayer, reflection on the Gospel in the Carmelite tradition.

Sunday Reflections. Father Eugene Lobo, S.J.

Bible Study. St Charles Borromeo Parish.
*******************************************************************

EXTRAORDINARY FORM
FOURTH SUNDAY AFTER EPIPHANY

NOTE: The readings used in the Extraordinary Form usually differ from those in the Ordinary Form, such is the case this week.

UPDATE: Latin/English Missal for This Sunday.

Bernardin de Piconio on Romans 13:8-10.

Father Callan on Romans 13:8-10.

Bishop MacEvily on Romans 13:8-10.

Aquinas’ Catena Aurea on Matt  8:23-27.

Cornelius a Lapide on Matt 8:23-27.

NOTE: The following links are to online books. You can increase the text size by using the site’s zoom feature (the magnifying glass icon).

Homily on the Gospel. Fr. Augustine Wirth.

Homily on the Gospel. Bishop Bonomelli.

Homily on the Epistle. Fr. Augustine Wirth.

Homily on the Epistle. Bishop Bonomelli.

Paying Our Debts: Sermon Notes on Romans 13:8. Can be used to provide points for meditation, further study, homilies, etc.

The Decalogue: Sermon Notes on Romans 13:10. Can be used to provide points for meditation, further study, homilies, etc.

The Storm a Type of the Church and the Soul: Sermon Notes on Matt 8:24. Can be used to provide points for meditation, further study, homilies, etc.

The Storm at Sea as a Type of Our Passions: Sermon Notes on Matt 8:24. Can be used to provide points for meditation, further study, homilies, etc.

The Mystical Ship, Part 1: Aquinas’ Homily Notes on the Gospel. 

The Mystical Ship, Part 2: Aquinas’ Homily Notes on the Gospel. (Pending)

 

 

 

Pope John Paul II on Psalm 146

During the final years of his Pontificate Pope John Paul II used his Wednesday audiences to deliver a series of meditative commentaries on the morning and evening Psalms and Canticles used in the Divine Office. He died before he was able to finish the series and it was completed by Pope Benedict XVI. Below is Pope John Paul II’s reflection on Psalm 146 (145) from which this Sunday’s Responsorial Psalm is taken.

GENERAL AUDIENCE OF JOHN PAUL II
Wednesday, 2 July 2003

Psalm 146[145]
“Praise the Lord, O my soul!

1. Psalm 146[145] that we have just heard is an “alleluia”, the first of five which complete the entire collection in the Psalter. The Jewish liturgical tradition formerly used this hymn as a morning song of praise; it culminates in the proclamation of God’s sovereignty over human history. Indeed, the Psalm ends with the declaration: “The Lord will reign for ever” (v. 10).

From this follows a comforting truth: we are not left to ourselves, the events of our days are not overshadowed by chaos or fate, they do not represent a mere sequence of private acts without sense or direction. From this conviction develops a true and proper profession of faith in God, celebrated in a sort of litany in which the attributes of his love and kindness are proclaimed (cf. vv. 6-9).

2. God is the Creator of heaven and earth who faithfully keeps the covenant that binds him to his people; it is He who brings justice to the oppressed, provides food to sustain the hungry and sets prisoners free. It is He who opens the eyes of the blind, who picks up those who have fallen, who loves the just, protects the foreigner, supports the orphan and the widow. It is he who muddles the ways of the unjust and who reigns sovereign over all beings and over all ages.

These are 12 theological assertions which, with their perfect number, are intended as an expression of the fullness and perfection of divine action. The Lord is not a Sovereign remote from his creatures but is involved in their history as the One who metes out justice and ranks himself on the side of the lowliest, of the victims, the oppressed, the unfortunate.

3. Man, therefore, finds himself facing a radical choice between two contrasting possibilities: on one side there is the temptation to “trust in princes” (cf. v. 3), adopting their criteria inspired by wickedness, selfishness and pride. In fact, this is a slippery slope, a ruinous road, a “crooked path and a devious way” (cf. Prv 2: 15), whose goal is despair.

Indeed, the Psalmist reminds us that man is a frail, mortal being, as the very word ‘adam implies; in Hebrew, this word is used to signify earth, matter, dust. Man – the Bible constantly states – is like a palace that crumbles [to dust] (cf. Eccl 12: 1-7), a spider’s web that can be torn apart by the wind (cf. Jb 8: 14), a strip of grass that is green at dawn but has withered by evening (cf. Ps 90[89]: 5-6; 103[102]: 15-16). When death assails him, all his plans disintegrate and he returns to dust: “When his breath departs he returns to his earth; on that very day his plans perish” (Ps 146[145]: 4).

4. However, there is another possibility open to man, and the Psalmist exalts it with a beatitude: “Happy is he whose help is the God of Jacob, whose hope is in the Lord his God” (v. 5). This is the path of trust in God, eternal and faithful. The amen, which is the Hebrew word for faith, precisely means being based on the steadfast solidity of the Lord, on his eternity, on his infinite power. Above all, however, it means sharing his choices, on which the profession of faith and praise described above has shed light.

We must live in consistency with the divine will, offer food to the hungry, visit prisoners, sustain and comfort the sick, protect and welcome foreigners, devote ourselves to the poor and the lowly. In practice this corresponds exactly to the spirit of the Beatitudes; it means opting for that proposal of love which saves us already in this life and will later become the object of our examination at the last judgment, which will seal history. Then we will be judged on our decision to serve Christ in the hungry, the thirsty, the foreigner, the naked, the sick, the prisoner. “As you did it to one of the least of these my brethren, you did it to me” (Mt 25: 40): this is what the Lord will say at that time.

5. Let us conclude our meditation on Psalm 146[145] with an idea for reflection which is offered to us by the Christian tradition that followed.

When Origen, the great third-century writer, reaches verse 7 of our Psalm which says: “[the Lord] gives food to the hungry, the Lord sets the prisoners free”, he finds in it an implicit reference to the Eucharist: “We hunger for Christ and he himself will give us the bread of heaven. “Give us this day our daily bread’. Those who say these words are hungry; those who feel the need for bread are hungry”. And this hunger is fully satisfied by the Sacrament of the Eucharist, in which man is nourished by the Body and Blood of Christ (cf. Origene-Gerolamo, 74 Omelie sul Libro dei Salmi, Milan 1993, pp. 526-527).

Cornelius a Lapide on Matt 8:23-27 for Sunday Mass, Jan 30 (Extraordinary Form)

Mat 8:23  And when he entered into the boat, his disciples followed him:

And when he entered into the boat, &c. The Vulgate has navicula, “a little ship,” because they were small boats, which were used for crossing the lake, and for fishing. S. Mark adds (Mark 4:36), they received him as he was, i.e., as he was teaching the multitudes who were standing upon the shore. 

Mat 8:24  And behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep.

And behold a great tempest arose in the sea. S. Luke adds, the waves were filling the ship, and they were in danger (Lk 8:23). Bede and Strabus and the Gloss are of opinion that in this storm Christ’s ship alone was tossed, but not the other little ships which accompanied them, that Christ might show thereby that He was the Author of the storm arising, as well as of its being made to cease. But it is more correct to suppose that the other boats were also storm-tossed, for these boats were near, yea, close to Christ’s ship, that there might be shown the greater fury of the tempest, and the greater power of Christ in calming it. Moreover, God permitted this storm to arise from natural causes, such as vapours, and winds concurring with them, so that Christ raised and sent this storm.

He did this—1. That He might declare His power, and show that He is Lord of the sea as well as the land, says Origen. (Hom. 6 in Diver.) Hence the angel who appeared to S. John set his right foot upon the sea, as though commanding it. (Rev 10:2.) For this angel represented Christ, as Bede, Richard of S. Victor, and others say.

2. That He might exercise His disciples in bearing, as well the persecutions of men as the storms and tempests of wind and rain which they must often experience in going about the world to evangelize it. So Theophylact. Whence also S. Chrysostom gives this reason, “that He might exercise the athletes of the world in temptations and terrors.”

3. That His disciples and the other passengers in the ship might, through the miracle of the quelled tempest, believe in Him that He was very and omnipotent God.

Tropologically, this tempest in the sea, says S. Chrysostom, was a type of the future trials of the Church. For the ship in the waves represents the Church and the soul in temptations, by which they are quickened and profited. For a life without trial is like a dead sea, as Seneca says (Epist. 67). And thus a man who is without temptation is like one who is in a swoon, or dead. Temptation rouses him up to exert his faculties, that he may vanquish it.

Again, as a tempest drives ships before it, that they may the more speedily arrive at their wished-for haven, so does temptation stimulate a man to greater zeal for virtue, whereby he may he borne on towards heaven. As Chrysologus says (Ser. 20), “It is not serene weather which proves the skill of the pilot, it is tempestuous weather which does that. Any sort of a sailor can manage a ship in a gentle breeze, but for the confusion of a tempest the skill of the best captain is needed.”

The tempest therefore of the waves and winds is the temptation of pride, gluttony, lust, envy, and so on.

Let him then who is beaten by temptation do as sailors do in a storm. First they furl their sails, that the fury of the wind may not have so much power over the ship to hurry it to destruction. Thus let him who is tempted furl the sails of his pleasures, and give himself up to fasting and penance.

2. Sailors make for the open sea, that their ship may not strike against rocks. So let him who is tempted flee from the world and worldly things, and let him betake himself to God as a haven of refuge; and let him say with the Psalmist, “My soul refused comfort. I thought upon God and was refreshed.” (Ps. 77)

Sailors cast fittings and merchandise into the sea, that they may lighten the ship; so let the tempted unburden themselves by means of contrition and confession of the heavy weight of their sins, and lighten their minds. Hence doctors teach that they who are about to go on a voyage, especially a long and perilous one, ought to go to confession, that they may place themselves in a state of grace, as persons drawing nigh to the article of death, not once only, but in a manifold manner.

Lastly, a good captain, maintaining his courage, and having presence of mind, tries every way of escaping from the peril of the storm. Let the mind of him who is tempted do the same. A master of a ship, says S. Cyprian (Tract. de Mortal.) is proved by a storm, as a soldier is by a battle.

But he was asleep. This was voluntary, but at the same time natural sleep. 1. That the winds and storm might increase, so that Christ’s power and authority might be the more manifested by His quelling them.

2. “There is set forth,” says S. Ambrose, “the security of His power, that whilst all others were afraid He abode in calm serenity, so that when we are in any similar tribulation we might flee unto Him, and fix our hopes firmly upon Him, according to the saying in Proverbs xxviii. 1: “The righteous is bold as a lion.”

Moreover the pillow upon which, as S. Mark relates, Christ rested is mystically, 1. A good conscience. 2. Resignation to the will of God. 3. Confidence in God’s power and providence. For on this a believer rests, and as it were sleeps, in all adversities.

Origen (Hom. 6 in Diversis) says, Christ slept as to His body, but was awake as to His Deity. The sleep of Jonah when the rest who were in the ship were in peril was a type of this. See what I have there said. Moreover what kind of sleep this of Christ’s was, and wherein it differed from ours, see in Toletus, Annotat. 43, in 8. cap. Luc.

Tropologically, says the Gloss, Christ sleeps when we are negligent: but when faith revives He commands the winds and the waves.

Mat 8:25  And they came to him, and awaked him, saying: Lord, save us, we perish.
Mat 8:26  And Jesus saith to them: Why are you fearful, O ye of little faith? Then rising up, he commanded the winds, and the sea, and there came a great calm.

And Jesus saith to them: Why are you fearful, &c.  He said this before He had stilled the tempest, according to S. Matthew’s order in this place, though S. Mark and S. Luke mention it afterwards. It was fitting that the extreme terror of the disciples should be calmed before the raging of the sea, and that their waning faith should be strengthened that it might be rewarded by the cessation of the storm. So Jansen and others.

O ye of little faith. For ye do not seem perfectly to believe that I am God; and ye do not trust to My providential care, nor believe that whilst I am asleep I know of your peril, and will deliver you from it. So S. Chrysostom.

1. Faith here may be taken in the strict use of the word. Or, 2. for confidence, which is produced and sharpened by faith. On the other hand, little faith is the cause of little confidence. S. Luke gives the striking question of our Lord to them, Where is your faith? Hear S. Bernard: “Though the world rages, though the enemy roars, though the flesh itself lusts against the spirit, yet will I put my trust in Thee.”

Then rising up he commanded the winds and the sea. For commanded, the Greek has ε̉πετίμησε which corresponds to the Hebrew נער (gaar). He chided, as the Arabic translates, as a master does his servant. Whence S. Mark says, according to the literal translation of the Greek, He threatened the wind, and said unto the sea, Be silent, be muzzled.

By these expressions is denoted the great violence by which the sea was tossed with the winds, such as no human power but only Divine, could make to cease. Here, therefore, Christ shows that He was God, since He, as their Master, commanded the winds and the sea.

Tropologically. Christ thought of, and invoked in the mind, commands the persecutors of the Church, and the temptations of the soul, as S. Augustine teaches: “Hast thou heard reviling? It is the wind. Art thou angry? It is the waves. For when the wind blows, the waves arise, the ship is in peril, thy heart is in danger, for thy heart is tossed by waves. When thou hearest reproach, thou desirest to vindicate thyself. Lo, thou art avenged, and yielding to another’s evil, thou hast shipwrecked thyself. And why is this? It is because Christ is asleep within thee. Thou hast forgotten Christ. Awake Him therefore; call Him to remembrance. Let Christ keep vigil within thee. And think thou upon Him. Why shouldst thou wish to be avenged? He hath cut thee off from vengeance by His cry upon the Gross, ‘Father, forgive them, for they know not what they do.’” And after some other remarks, S. Austin proceeds: “I will refrain from anger, and will return to the quiet of my heart. Christ commanded the sea, and there was a calm. What I have said with reference to anger, you may apply to all your other temptations. Temptation arises, it is the wind. Thou art troubled, it is the waves. Awake Christ and let Him speak with thee.”

Allegorically, Bede says: “The ship with its yard-arm is the tree of the Cross, by the help of which we who were sunk in the waves of the sea, proceed as Christ’s disciples to the privileges of the eternal country. For Christ says, ‘If any man will come after Me, let him take up the Gross and follow Me.’”

Anagogically, “Christ slept in the time of His Passion. The tempest arose which was stirred up by the blasts of the devil. The disciples awake the Lord, whose death they had witnessed, by desiring His Resurrection. He rises with a speedy Resurrection. He rebukes the wind—that is, the pride of the devil. He calms the tempest—that is, the insulting madness of the Jews. He chides His disciples, for He upbraided them for their incredulity after His Resurrection.”

And there came a great calm, for as S. Jerome says, “All creatures feel their Creator; and things which are senseless to us are sensible to Him.” Or, as Origen says, “It became Him who was so great to do great things.”

Mat 8:27  But the men wondered, saying: What manner of man is this, for the winds and the sea obey him?

What manner of man is this. The Greek is ποταπὸς, which is not simply a particle of interrogation, but is uttered with an emphasis of wonder and admiration. “Who is this? He does not seem to be like other men, but a Being of a different race.”

Aquinas’ Catena Aurea on Matt 8:23-27 for Sunday Mass, Jan 23 (Extraordinary Form)

Ver 23. And when he was entered into a ship, his disciples followed him.24. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.25. And his disciples came to him, and awoke him, saying, “Lord, save us: we perish.”26. And he saith unto them, “Why are ye fearful, O ye of little faith?” The he arose, and rebuked the winds and the sea; and there was a great calm.27. But the men marvelled, saying, “What manner of man is this, that even the winds and the sea obey him!”

Pseudo-Origen, Hom. in div. vii: Christ having performed many great and wonderful things on the land, passes to the sea, that there also He might shew forth His excellent power, presenting Himself before all men as the Lord of both earth and sea. “And when he was entered into a boat, his disciples followed him,” not being weak but strong and established in the faith. Thus they followed Him not so much treading in His footsteps, as accompanying Him in holiness of spirit.

Chrys., Hom., xxviii: He took His disciples with Him, and in a boat, that they might learn two lessons; first, not to be confounded in dangers, secondly, to think lowly of themselves in honour. That they should not think great things of themselves because He kept them while He sent the rest away, He suffers them to be tossed by the waves. Where miracles were to be shewn, He suffers the people to be present; where temptations and fears were to be stilled, there He takes with Him only the victors of the world, whom He would prepare for strife.

Pseudo-Origen: Therefore, having entered into the boat He cause the sea to rise; “And, to, there arose a great tempest in the sea, so that the boat was covered by the waves.” This tempest did not arise of itself, but in obedience to the power of Him Who gave commandment, “who brings the winds out of his treasures.” [Jer_10:13] There “arose a great tempest,” that a great work might be wrought; because by how much the more the waves rushed into the boat, so much the more were the disciples troubled, and sought to be delivered by the wonderful power of the Saviour.

Chrys.: They had seen others made partakers of Christ’s mercies, but forasmuch as no man has so strong a sense of those things that are done in the person of another as of what is done to himself, it behoved that in their own bodies they should feel Christ’s mercies. Therefore He willed that this tempest should arise, that in their deliverance they might have a more lively sense of His goodness. This tossing of the sea was a type of their future trials of which Paul speaks, “I would not have you ignorant, brethren, how that we were troubled beyond our strength.” [2Co_1:8]

But that there might be time for their fear to arise, it follows, “But he was asleep.” For if the storm had arisen while He was awake, they would either not have feared, or not have prayed Him, or would not have believed that He had the power to still it.

Pseudo-Origen: Wonderful, stupendous event! He that never slumbereth nor sleepeth, is said to be asleep. He slept with His body, but was awake in His Deity, shewing that He bare a truly human body which He had taken on Him, corruptible. He slept with the body that He might cause the Apostles to watch, and that we all should never sleep with our mind. With so great fear were the disciples seized, and almost beside themselves, that they rushed to Him, and did not modestly or gently rouse Him, but violently awakened Him, “His disciples came to him, and awoke him, saying, Lord, save us, we perish.”

Jerome: Of this miracle we have a type in Jonah, who while all are in danger is himself unconcerned, sleeps, and is awakened.

Pseudo-Origen: O ye true disciples! ye have the Saviour with you, and do ye fear danger? Life itself is among you, and are ye afraid of death? They would answer, We are yet children, and weak; and are therefore afraid; whence it follows, “Jesus saith unto them, Why are ye afraid, O ye of little faith?” As though He had said, If ye have known me mighty upon earth, why believe ye not that I am also mighty upon the sea? And even though death were threatening you, ought ye not to support it with constancy? He who believes a little will be reasoned with; he who believes not at all will be neglected.

Chrys.: If any should say, that this was a sign of no small faith to go and rouse Jesus; it is rather a sign that they had not a right opinion concerning Him. They knew that when wakened He could rebuke the waves, but they did not yet know that He could do it while sleeping. For this cause He did not do this wonder in the presence of the multitudes, that they should not be charged with their little faith; but He takes His disciples apart to correct them, and first stills the raging of the waters. “Then he arose, and rebuked the winds and the sea, and there was a great calm.”

Jerome: From this passage we understand, that all creation is conscious of its Creator; for what may be rebuked and commanded is conscious of the mind commanding. I do not mean as some heretics hold, that the whole creation is animate [ed. note: Origen is accused of maintaining that the sun, moon, and stars had souls, (which had been originally created incorporeal, and for sinning had been united with the heavenly bodies,) that they were in consequence rational, that they knew, praised, and prayed to God through Christ, that they were liable to sin, and that they, and the elements also, would undergo the future judgment. vid. Jerom. ad. Avit. 4] – but by the power of the Maker things which to us have no consciousness have to Him.

Pseudo-Origen: Therefore He gave commandment to the winds and the sea, and from a great storm it because a great calm. For it behoves Him that is great to do great things; therefore He who first greatly stirred the depths of the sea, now again commands a great calm, that the disciples who had been too much troubled might have great rejoicing.

Chrys.: Observe also that the storm is stilled at once entirely, and no trace of disturbance appears; which is beyond nature; for when a storm ceases in the course of nature, yet the water is wont to be agitated for some time longer, but here all is tranquility at once. Thus what is said of the Father, “He spake, and the storm of wind ceases,” [Psa_107:25] this Christ fulfilled in deed; for by His word and bidding only He stayed and checked the waters. For from His appearance, from His sleeping, and His using a boat, they that were present supposed Him a man only, and on this account they fell into admiration of Him; “And the men marvelled, saying, What manner of man is this, for the winds and the sea obey him?”

Gloss., non occ.: Chrysostom explains thus, “What manner of man is this?” His sleeping and His appearance shewed the man; the sea and the calm pointed out the God.

Pseudo-Origen: But who were the men that marvelled? You must not think that the Apostles are here meant, for we never find the Lord’s disciples mentioned with disrespect; they are always called either the Disciples or the Apostles. They marvelled then who sailed with Him, whose was the boat.

Jerome: But if any shall content that it was the disciples who wondered, we shall answer they are rightly spoken of as ‘the men,’ seeing they had not yet learnt the power of the Saviour.

Pseudo-Origen: This is not a question, “What manner of man is this?” but an affirmation that He is one whom the winds and the sea obey, “What manner of man then is this?” that is, how powerful, how mighty, how great! He commands every creature, and they transgress not His law; men alone disobey, and are therefore condemned by His judgment.

Figuratively; We are all embarked in the vessel of the Holy Church, and voyaging through this stormy world with the Lord. The Lord Himself sleeps a merciful sleep while we suffer, and awaits the repentance of the wicked.

Hilary: Or; He sleeps, because by our sloth He is cast asleep in us. This is done that we may hope aid from God in fear of danger; and that hope though late may be confident that it shall escape danger by the might of Christ watching within.

Pseudo-Origen: Let us therefore come to Him with joy, saying with the Prophet, “Arise, O Lord, why sleepest thou?” [Psa_44:23] And He will command the winds, that is, the daemons, who raise the waves, that is, the rulers of the world, to persecute the saints, and He shall make a great calm around both body and spirit, peace for the Church, stillness for the world.

Rabanus: Otherwise; The sea is the turmoil of the world; the boat in which Christ is embarked is to be understood the tree of the cross, by the aid of which the faithful having passed the waves of the world, arrive in their heavenly country, as on a safe shore, whither Christ goes with His own; whence He says below, “He that will come after me, let him deny himself, and take up his cross, and follow me.” [Mat_16:24]

When then Christ was fixed on the cross, a great commotion was raised, the minds of His disciples being troubled at His passion, and the boat was covered by the waves. For the whole strength of persecution was around the cross of Christ, on which He died; as it is here, “But he was asleep.” His sleep is death. The disciples awaken the Lord, when troubled at His death; they seek His resurrection with earnest prayers, saying, “Save us,” by rising again; “we perish,” by our trouble at Thy death. He rises again, and rebukes the hardness of their hearts, as we read in other places. “He commands the winds,” in that He overthrew the power of the Devil; “He commanded the sea,” in that He disappointed the malice of the Jews; “and there was a great calm,” because the minds of the disciples were calmed when they beheld His resurrection.

Bede: Or; The boat is the present Church, in which Christ passes over the sea of this world with His own, and stills the waves of persecution. Wherefore we may wonder, and give thanks.

Bishop MacEvily on Romans 13:8-10

Note: This post includes Bishop MacEvily’s brief summary analysis of all of Romans 13 in order to help provide context. The commentary on the Sunday reading follows the analysis. The commentary includes the Bishop’s paraphrase (in purple) of the verses he is commenting on.

Summary of Romans 13~The Apostle employs the first seven verses of this chapter in inculcating the duty of obedience to temporal authority or it should be rather said, in enforcing the natural duty of obedience to legitimate authority by the sanction of Christianity: his reason for so doing shall be explained in the Commentary. He grounds the duty of obedience-first, on the source of all authority, God (verses 1, 2); secondly, on the end and object of the institution of supreme and governing authority (3, 4); thirdly, on the fact that supreme rulers are appointed as ministers of God in securing the general welfare, by protecting the good and punishing the wicked. Hence, their claims to obedience on religious grounds; hence, their claim to tribute on the same grounds (5, 6). In vene 7, he draws a general conclusion regarding the payment of their respective dues to all men in authority. He again reverts to the duty of charity due to all men, of which he treated more at large in Rom 12:8-10; and, finally, he exhorts all to enter on a life of greater fervour, to lay aside the works of darkness, and put on Jesus Christ (11).

Rom 13:8  Owe no man any thing, but to love one another. For he that loveth his neighbour hath fulfilled the law.

Finally, discharge all your debts of what kind soever, so as to owe nobody any debt, save the debt of charity and love, which is of such a nature as to be always paid, and yet still due. By this exhibition of mutual charity, you shall fulfill the law.

All other debts, once paid, cease to be any longer clue, but the debt of charity is of such a nature, that though always paid, it remains always due; for, our neighbour is to be always loved by us He that loveth his neighbour, hath fulfilled the law. By the law, both in this and verse 10, some understand the entire law, as regards God and our neighbour; since the love of God is included in the love of our neighbour, as a cause in its effect; for, the supernatural love of our neighbour and the love of God, have the same motive, the same formal object, viz., God loved for his infinite good in se. By loving our neighbour, we wish him the enjoyment of sovereign happiness, which is to enjoy God; and by loving God, we Avish him to be enjoyed, known, and loved by all his creatures. Others say, the word law only refers to the second table, which regards our neighbour, for it is of the precepts which regard our neighbour he speaks in the next verse.

Rom 13:9  For: Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet. And if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbour as thyself.

For the precepts of the law, Thou shalt no commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness against thy neighbor, Thou shalt not covet, and every other precept of the law whatsoever, regarding our neighbor, are briefly recapitulated and summed up in this short precept of charity, Thou shalt love thy neighbor as thyself.

For all the precepts of the law regarding our neighbour, viz., Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not bear false witness is wanting in the Greek copies), and if there be any other commandment, i.e., every other commandment regarding our neighbour, are comprised, i.e., recapitulated or summed up in this word, i.e., in this general precept: Thou shalt love thy neighbour as thyself. The word as does not imply love in an equal degree, but love of the same kind, as is expressed by our Redeemer: whatsoever you would that men should do to you, do you also to them (Matthew 7:12). The Apostle omits quoting the only positive precept contained in the second table of the Decalogue, honour thy father and thy mother; because, it was sufficiently expressed in verse 7, to whom honour, honour.&

Rom 13:10  The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.

The love of neighbor, in the prescribed degree, neither prompts nor even allows us to inflict injury on him (It, on the contrary, procures for him every possible good).  Love, therefore, is the perfect fulfillment of the law.

The love of our neighbour worketh no evil.  There is here, a Meiosis. The
Apostle intends more than he expresses. He wishes to convey that it prompts not only not to work evil, but also to procure for him all possible amount of good. And hence, by loving our neighbour, we fulfil the entire law which regards him, both as to abstaining from inflicting any injury on him and doing him a service. The fulfilling of the law, may regard the entire law, which has reference to God and our neighbour, as in verse 8.

Father Charles Callan on Romans 13:8-10 for Sunday Mass, Jan 30 (Extraordinary Form)

Note: This post contains a very brief summary of Romans 13:8-14 followed by commentary on the first reading (Rom 13:8-10) for Sunday, Jan 30, The Fourth Sunday After Epiphany in the Extraordinary Form of the Rite.

THE NECESSITY OF CHARITY AND VIGILANCE
A Summary of Romans 13:8-14

That which is fundamental to all our duties to all men, whether superiors or equals, is charity, the distinctive mark of the Christian. In it are summed up all the precepts of the Decalogue. There is special need for us to practice this virtue, since our lives are drawing to a close.

8. Owe no man anything, but to love one another. For he that loveth his neighbour, hath fulfilled the law.

Owe no man anything, etc., i.e., have no debt to any man, except the debt of love or charity. All other debts besides this latter can be paid finally and completely, so as no longer to exist; but the debt of charity, however constantly paid, is ever due, because it rests on God’s abiding precept and upon the relations of nature and of grace that we have in common with our neighbor. Semper autem debeo caritatem quae sola etiam reddita definet redditorem (St. Aug.). St. Thomas gives the reasons why we can never pay our debt of charity to our neighbor: “First, because we owe our neighbor love for the sake of God, whom we can never sufficiently recompense (1 John 4:21); secondly, because the motive of love always remains, being likeness in
nature and grace (Ecclus 13:19) ; thirdly, because charity does not diminish, but increases by love (Phil 1:9).”

He that loveth his neighbour, hath fulfilled the law, because the love of one’s neighbor is founded on the love of God (John 15:17), and the love of God implies the fulfillment of all the precepts of “the law” of Moses. Cf. Matt 22:35 ff.; Gal 5:14; 1 John 4:20, 21.

9. For Thou shalt not commit adultery: Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not covet: and if there be any other commandment, it is comprised in this word, Thou shalt love thy neighbour as thyself.

This verse proves that “law” of the preceding verse meant the Law of Moses, of which only certain precepts are here cited. St. Paul does not recite the whole Decalogue, but only those precepts of it regarding the neighbor which one might fail to see were involved in the general precept of charity. That he
did not wish the other Commandments regarding God and the neighbor to be omitted is evident from the words, “and if there be any other commandment,” etc. The order here differs from the Hebrew text in Exod 20:13 ff.; Deut 5:17 ff.; Mark 10:19; Luke 18:20.

Thou shalt not bear false witness. These words are omitted in the best Greek copies, but they are included in the statement, and if there be any other commandment, etc.

Thou shalt love thy neighbour, etc. These words are taken from Lev 19:18, and signify that we should love all men with the same kind of love with which we love ourselves.

The instauratur of the Vulgate would better be recapitulatur (St. Jer., St. Aug.).

10. The love of our neighbour worketh no evil. Love therefore is the fulfilling of the law.

Summing up what he has said about charity the Apostle observes that love of our neighbour worketh no evil to the neighbour, as it is in the Greek. That over and above this negative good it works positive good to the neighbor is clear from what follows in the verse, which is a repetition of the end of verse 8. To love perfectly is to fulfil the law, because, as said above, the love of the neighbor is based on the love of God, and this, when perfect,
means the fulfilling of all the precepts of the law.

In the Vulgate dilectio proximi should be dilectio proximo, according
to the Greek.

 

Bernardin de Piconio on Romans 13:8-10 for Sunday Mass, Jan 30 (Extraordinary Form)

To see Piconio’s entire commentary on Romans 13 go here. To see his entire commentary on Romans go here.

7. Render, therefore, to all their due: to whom tribute, tribute: to whom taxes, taxes: to whom fear, fear: to whom honour, honour.
8. Owe nothing to any man, except to love one another: for who loveth his neighbour, has fulfilled the law.
9. For, thou shalt not commit adultery: thou shalt not kill: thou shalt not steal: thou shalt not give false testimony: thou shalt not covet: and if there is any other commandment, it is summed up in this word: Thou shalt love thy neighbour as thyself.
10. Love of our neighbour worketh no ill. Therefore love is the fulfilment of the law.

To all orders and ranks of civil society, into which you are brought into any relation, render what is their due. Christ, the Creator of the world, did not intend to throw human society into uproar and confusion, but to preserve it in good order, tranquillity and peace, for the sake of higher ends than these.

Tribute is an impost on persons, or on real property; taxes, vectigal (i.e., tribute, revenue), on personal property. Fear is due caution not to offend the law. Honour, the respect due to every person in his several office or station.

Owe no man anything. Do not get into debt. But there is one debt which is never paid. If we love our neighbor we shall never wrong him, in his goods, his reputation, his person, or his honor. To love our neighbor therefore includes all the commandments of the Second Table. This is in effect the statement of our Lord in Matt 22:39-40.

As thyself. Not in an equal degree. Saint Thomas says, for in the order of charity every man ought to love himself more than his neighbour; but in a similar manner, 1. As regards the reason, for God’s sake: 2. As to form, with sincerity, not for gain or covetousness: 3. As regards the effect, by seeking his good and relieving his wants as if they were your own. Virtue, Saint
Augustine says, may be briefly defined to be, ordo amoris, the regulation of affection. Love and do what you will. If you are silent, be silent for love. If you exclaim, exclaim for love. If you reprove, reprove for love. If you spare, spare for love. Let there be the root of love within, and from that root nothing but good will grow.

The same Father writes, I gladly pay the debt of mutual charity, and joyfully receive it. What I receive I continue to claim: What I pay, I continue to owe. Ep. 62, ad Coelestin.

Free Online Resources for the Feast of the Conversion of St Paul

This post contains free online resources relating to the life, letters and theology of St Paul. The resources include both written and audio material. At the very end of the post I’ve included some links to books available for purchase.

Pope Benedict XVI’s Catechesis on St Paul:

• On Paul’s World and Time
• The World of St Paul
• The Life of Paul
• The Conversion of St Paul
• Apostleship According To St Paul
• St Paul’s relation to the Church and Apostles(1)
• St Paul’s Relation to the Church and Apostles (2)
• St Paul’s Knowledge of Christ
• St Paul’s Teaching on the Church
• On St Paul’s Christology: Pre-existence & Incarnation
• On St Paul’s Christology: Theology of the Cross
• Son St Paul’s Christology: The Decisiveness of the Incarnation
• Eschatology: the Expectation of the Parousia (Second Coming)
• The Doctrine of Justification: From Works to Faith
• Paul’s Teaching on Faith and Works
• The Relation Between Adam and Christ
• Theology of the Sacraments
• Spiritual Worship
• Letter to Colossians and Ephesians
• The Pastoral Letters
• St Paul’s Life and Legacy.

In The Footsteps Of St Paul. Audio series of 13 one-half hour shows by Father Mitch Pacwa.

St Paul’s Epistle to the Ephesians. Audio series of 13 one-half hour shows by Father Mitch Pacwa.

Taylor Marshall Podcasts:

• Rabbi Saul Becomes the Apostle Paul.
• Will the Real Paul Please Stand up. Looks at differing interpretations
• Did Paul Believe in the Catholic Church?
  
• Justified by Faith or by Faith Alone?
• St Paul on Baptism and Being Born Again.
• St Paul on Confession and Mortal Sin.
• Paul on Purgatory and Prayers for the Dead.
  
• Paul on the Eucharist as Sacrifice.
• Was Paul a Catholic Priest?
• The Celibacy and Fatherhood of Paul.
• Paul on Matrimony and Marital Roles.

Conversion of Heart: The Conversion of St Paul. Podcast by David Higbee delivered at the Chesterton Society Conference in Rochester, NY.

The Life of St Paul: (podcasts by David Higbee)

• Life of St. Paul – Introduction
• Life of St. Paul – Upbringing and Conversion
• Life of St. Paul – Preparation for Ministry
• Life of St. Paul – Context of Paul’s Ministry
• Life of St. Paul – First Missionary Journey
• Life of St. Paul – Ending the First Missionary Journey, Beginning the Second
• Life of St. Paul – Closing the Second Missionary Journey
• Life of St. Paul – Paul in Jerusalem and Rome

First Corinthians Podcast Study: (David Higbee)

• 1st Corinthians – Introduction
• 1st Corinthians – Origins of Corinthian Christianity
• 1st Corinthians – Mission
• 1st Corinthians – Foundation of the Epistle
• 1st Corinthians – Chapter 3
• 1st Corinthians – Chastising the Corinthians
• 1st Corinthians – Principles of Pastoral Care and Holiness
• 1st Corinthians – Personal Disputes and Sexual Guidance
• 1st Corinthians – Liberality and Constraints
• 1st Corinthians – Defending Paul’s Apostolic Authority
• 1st Corinthians – Spiritual Gifts and Body Life
• 1st Corinthians – Love and Spiritual Gifts
• 1st Corinthians – The Resurrection
• 1st Corinthians – Paul Begins His Final Arguments
• 1st Corinthians – Chapter 16 and Review
• 1st Corinthians – Closing the Letter
• 1st Corinthians – Reflections and Questions
• 1st Corinthians – Conclusion

Second Corinthians Podcast Study: (David Higbee)

• 2nd Corinthians – Beginning the Second Corinthian Epistle
• 2nd Corinthians – Suffering and Christ’s Comforts
• 2nd Corinthians – Pastoring the Corinthians
• 2nd Corinthians – Chapter Two
• 2nd Corinthians – Covenant, Law, and Life in the Spirit
• 2nd Corinthians – The Holy Glory of God
• 2nd Corinthians – Holiness: A Serious Separation from Sin
• 2nd Corinthians – Titus and the Collection for Jerusalem
• 2nd Corinthians – Paul’s Bold Counter-Argument
• 2nd Corinthians – Concluding the Epistle
• 2nd Corinthians – Context
• 2nd Corinthians – Final Review

Romans Podcast Study: (David Higbee)

• Romans – Introduction and Salutation
• Romans – Faith and Purity
• Romans – On Judgment
• Romans – Judgment, part 2
• Romans – Holiness and the Law
• Romans – Faith
• Romans – Faith, Hope, and Love
• Romans – Jesus and Adam
• Romans – Faith and Works
• Romans- Grace and Sin
• Romans – Sin and the Law
• Romans – Grace versus Sin
• Romans – The Spirit versus the Flesh
• Romans – Hope
• Romans – Sonship of the Jews
• Romans – Vessels of Wrath
• Romans – All who Call upon the Name
• Romans – Mission
• Romans – The Elect
• Romans – Will Israel be Saved?
• Romans – The Body
• Romans – Humility
• Romans – Meeting Obligations
• Romans – Scruples
• Romans – Pleasing Others
• Romans – Conclusion

Paul’s Letters. A Podcast by Jeff Crandall, St Martha’s Church, Texas.

Contested Letters of Paul’s. Podcast by Jeff Crandall. I think all the letters of St Paul were written by St Paul. However, I also think one should be acquainted with why some reject his authorship of certain letters.

Paul’s Trials and Tribulations. Podcast by Jeff Crandall.

Acts of Apostles and Captivity Letters. 11 Podcasts by Jeff Crandall.

Romans. Several podcast on Romans and some other NT letters by Jeff Crandall.

SUGGESTED READING:

Catholic Commentary on Sacred Scripture: (This is an excellent new series of commentaries on the NT).

• Ephesians.
• 2 Corinthians.
• First and Second Timothy and Titus.

Ignatius Study Bible (New Testament). A good place for those with little time or little knowledge of St Paul’s writings to begin.

A Pocket Guide to St Paul. An overview of his life, thought and letters by Dr. Scott Hahn.

St Paul and the Power of the Cross. An excellent introduction to one of St Paul’s dominant themes by Fr. Mitch Pacwa.

The Catholic Perspective on Paul: Paul and the Origins of Catholic Christianity. By Taylor Marshall, popular blogger, author and speaker.

Aquinas’ Catena Aurea on Mark 16:15-18 for the Feast of the Conversion of St Paul

This post contains commentary on verse 14 as well.

Ver 14. Afterward He appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen Him after He was risen.15. And He said unto them, “Go ye into all the world, and preach the Gospel to every creature.”16. “He that believeth and is baptized shall be saved; but he that believed not shall be damned.”17. “And these signs shall follow them that believe; In My name shall they cast out devils; they shall speak with new tongues;”18. “They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.”

Gloss: Mark, when about to finish his Gospel, relates the last appearance of our Lord to His disciples after His Resurrection, saying, “For the last time He appeared unto the eleven as they sat at meat.”

Greg.: We should observe that Luke says in the Acts, “As He was eating with them [convescens] He commanded that they should not depart from Jerusalem,” [Act_1:4] and shortly afterwards, “while they beheld He was taken up.” [Act_1:9] For He ate, and then ascended, that by the act of eating, the truth of the flesh might be declared.

Wherefore it is also here said that “He appeared to them for the last time as they sat at meat.”

Pseudo-Jerome: But He appeared when all the eleven were together, that all might be witnesses, and relate to all men what they had seen and heard in common.

It goes on: “And upbraided them with their unbelief and hardness of heart, because they believed not them who had seen Him after His Resurrection.”

Augustine: But how was this done “the last time?” The last occasion on which the Apostles saw the Lord upon earth happened forty days after the Resurrection; but would He then have upbraided them for not believing those who had seen Him risen, when they themselves had so often seen Him after His Resurrection? It remains therefore that we should understand that Mark wished to say it in few words, and said “for the last time,” because it was the last time that He shewed Himself that day, as night was coming on, when the  disciples returned from the country into Jerusalem, and found, as Luke says, [Luk_24:33] the eleven and those who were with them, speaking together concerning the Resurrection of our Lord.

But there were some there who did not believe; when these then were sitting at meat, (as Mark says,) and were still speaking, (as Luke relates,) “The Lord stood in the midst of them, and saith unto them, Peace be unto you;” [Luk_24:36] as Luke and John [Joh_20:19] say. The rebuke therefore which Mark here mentions must have been amongst those words, which Luke and John say, that the Lord at that time spoke to the disciples. But another question is raised, how Mark says that He appeared when the eleven sat at meat, if the time was the first part of the night on the Lord’s day, when John plainly says that Thomas was not with them, who, we believe, had gone out, before the Lord came in to them, after those two had returned from the village, and spoken with the eleven, as we find in Luke’s Gospel. But Luke in his relation leaves room for supposing that Thomas went out first, while they spoke these things, and that the Lord entered afterwards; Mark however from his saying, “for the last time He appeared to the eleven as they sat at meat,” forces us to believe that he was there, unless indeed, though one of them was absent, he chose to call them, the eleven, because the company of the Apostles was then called by this number, before Matthias was chosen into the place of Judas.

Or if this be a harsh way of understanding it, let us understand that it means that after many appearances, He shewed Himself for the last time, that is, on the fortieth day, to the Apostles, as they sat at meat, and that since He was about to ascend from them, He rather wished on that day to reprove them for not having believed those who had seen Him risen before seeing Him themselves, because after His ascension even the Gentiles on their preaching were to believe a Gospel, which they had not seen.

And so the same Mark immediately after that rebuke says, “And He said unto them, Go ye into all the world, and preach the Gospel to every creature.” And lower down, “He that believeth not shall be condemned.” Since then they were to preach this, were not they themselves to be first rebuked, because before they saw the Lord they had not believed those to whom He had first appeared? [p. 345]

Greg.: Another reason also why our Lord rebuked His disciples, when He left them as to His bodily presence, was, that the words which He spoke on leaving them might remain more deeply impressed upon the hearts of His hearers.

Pseudo-Jerome: But He rebukes their want of faith, that faith might take its place; He rebukes the hardness of their stony heart, that the fleshy heart, full of love, might take its place.

Greg.: After rebuking the hardness of their hearts, let us hear the words of advice which He speaks. For it goes on: “Go ye into all the world, and preach the Gospel to every creature.” Every man must be understood by “every creature;” for man partakes something of every creatures; he has existence as have stones, life as trees, feeling as animals, understanding as have Angels. For the Gospel is preached to every creature, because He is taught by it, for whose sake all are created, whom all things are in some way like, and from whom therefore they are not alien.

By the name of every creature also every nation of the Gentiles may be meant. For it had been said before, “Go not into the way of the Gentiles.” [Mat_10:5] But now it is said, “Preach the Gospel to every creature,” so that the preaching of the Apostles which was thrust aside by Judaea, might be an assistance to us, since Judaea had haughtily rejected it, thus witnessing to her own damnation.

Theophylact: Or else; to every creature, that is, whether believing or unbelieving.

It goes on: “He that believeth and is baptized shall be saved.” For it is not enough to believe, for he who believeth and is not baptized, but is a catechumen, has not yet attained to perfect salvation.

Greg.: But perhaps some one may say in himself, I have already believed, I shall be saved. He says what is true, if he keeps his faith by works; for that is a true faith, which does not contradict by its deeds what it says in words.

There follows: “But he that believeth not shall be damned.”

Bede: What shall we say here about infants, who by reason of their age cannot yet believe; for as to older persons there is no question. In the Church then of our Saviour, children believe by others, as also they drew from others the sins which are remitted to them in baptism.

It goes on: “And these signs shall follow them that believe; In My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents.”

Theophlyact: That is, they shall scatter before them serpents, whether intellectual or sensible, as it is said, Ye shall tread upon serpents and scorpions, [Luk_10:19] which is understood spiritually. But it may also mean sensible serpents, as when Paul received no hurt from the viper.

There follows: “And if they drink any deadly thing, it shall not hurt them.” We read of many such cases in history, for many persons have drank poison unhurt, by guarding themselves with the sign of Christ.It goes on: “They shall lay hands on the sick, and they shall recover.”

Greg.: Are we then without faith because we cannot do these signs? Nay, but these things were necessary in the beginning of the Church, for the faith of believers was to be nourished by miracles, that it might increase. Thus we also, when we plant groves, strong in the earth; but when once they have firmly fixed their roots, we leave off irrigating them.

These signs and miracles have other things which we ought to consider more minutely. For Holy Church does every day in spirit what then the Apostles did in body; for when her Priests by the grace of exorcism lay their hands on believers, and forbid the evil spirits to dwell in their minds, what do they, but cast out devils?

And the faithful who have left earthly words, and whose tongues sound forth the Holy Mysteries, speak a new language; they who by their good warnings take away evil from the hearts of others, take up serpents; and when they are hearing words of pestilent persuasion, without being at all drawn aside to evil doing, they drink a deadly thing, but it will never hurt them; whenever they see their neighbours growing weak in good works, and by their good example strengthen their life, they lay their hands on the sick, that they may recover.

And all these miracles are greater in proportion as they are spiritual, and by them souls and not bodies are raised.