Expositions on the Book of Psalms 41
41.0 Psalm XLI PL 36, 464
To the people, on the Feast of the Martyrs.
41.1 Psalm XLI PL 36, 464
1. The solemn day of the Martyrs hath dawned; therefore to the glory of the Passion of Christ, the Captain of Martyrs, who spared not Himself, ordering His soldiers to the fight; but first fought, first conquered, that their fighting He might encourage by His example, and aid with His majesty, and crown with His promise: let us hear somewhat from this Psalm pertaining to His Passion. I commend unto you oftentimes, nor grieve I to repeat, what for you is useful to retain, that our Lord Jesus Christ speaketh often of Himself, that is, in His own Person, which is our Head; often in the person of His Body, which are we and His Church; but so that the words sound as from the mouth of one, that we may understand the Head and the Body to consist together in the unity of integrity, and not be separated the one from the other; as in that marriage whereof it is said, “They two shall be one flesh.” If then we acknowledge two in one flesh, let us acknowledge two in one voice. First, that which responding to the reader we have sung, though it be from the middle of the Psalm, from that I will take the beginning of this Sermon.
“Mine enemies speak evil of Me, When He shall die, then shall His Name perish” (ver. 5). This is the Person of our Lord Jesus Christ: but see if herein are not understood the members also. This was spoken also when our Lord Himself walked in the flesh here on earth.…When they saw the people go after Him, they said, “When He shall die, then shall His Name perish;” that is, when we have slain Him, then shall His Name be no more in the earth, nor shall He seduce any, being dead; but by that very slaying of Him shall men understand, that He was but a man whom they followed, that there was in Him no hope of salvation, and shall desert His Name, and it shall no more be. He died, and His Name perished not, but His Name was sown as seed: He died, but He was a grain, which dying, the corn immediately sprang up. When glorified then was our Lord Jesus Christ, began they much more, and much more numerously to trust in Him; then began His members to hear what the Head had heard. Now then our Lord Jesus Christ being in heaven set down, and Himself in us labouring on earth, still spake His enemies, “When He shall die, then shall His Name perish.” For hence stirred up the devil persecutions in the Church to destroy the Name of Christ. Unless haply ye think, brethren, that those Pagans, when they raged against Christians, said not this among themselves, “to blot out the Name of Christ from the earth.” That Christ might die again, not in the Head, but in His Body, were slain also the Martyrs. To the multiplying of the Church availed the Holy Blood poured forth, to help Its seminating came also the death of the Martyrs. “Precious in the sight of the Lord is the death of His Saints.” More and more were the Christians multiplied, nor was it fulfilled which spake the enemies, “When He shall die, then shall His Name perish.” Even now also is it spoken. Down sit the Pagans, and compute them the years, they hear their fanatics saying, A time shall come when Christians shall be none, and those idols must be worshipped as before they were worshipped: still say they, “When He shall die, then shall His Name perish.” Twice conquered, now the third time be wise! Christ died, His Name has not perished: the Martyrs died, multiplied more is the Church, groweth through all nations the Name of Christ. He who foretold of His own Death, and of His Resurrection, He who foretold of His Martyrs’ death, and of their crown, He Himself foretold of His Church things yet to come, if truth He spake twice, has He the third time lied? Vain then is what ye believe against Him; better is it that ye believe in Him, that ye may “understand upon the needy and poor One;” that “though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich.”…
[vers. 1-3.] Olim est ut desiderat anima nostra in verbo Dei gaudere vobiscum, et in illo vos salutare, qui est nostrum adjutorium et salutare. Quod ergo Dominus dat, audite per nos, et in illo exsultate nobiscum in sermone ejus, et in veritate et in charitate ejus. Psalmum enim suscepimus, de quo loquendum est vobis, congruum desiderio vestro. Coepit enim ipse psalmus a sancto quodam desiderio, et ait qui sic cantat: Quemadmodum desiderat cervus ad fontes aquarum, ita desiderat anima mea ad te, Deus. Quis ergo est qui hoc dicit? Si volumus, nos sumus. Et quid quaeras extra quisnam sit, cum in tua potestate sit esse quod quaeris? Tamen non unus homo est, sed unum corpus est: corpus autem Christi Ecclesia est . Nec in omnibus qui intrant Ecclesiam, invenitur tale desiderium: sed tamen quicumque suavitatem Domini gustaverunt, et quod eis sapit agnoscunt in Cantico, non putent se solos esse; sed talia semina sparsa credant in agro dominico, toto orbe terrarum, et cujusdam unitatis christianae esse vocem hanc: Quemadmodum desiderat cervus ad fontes aquarum, sic desiderat anima mea ad te, Deus. Et quidem non male intelligitur vox esse eorum qui, cum sint catechumeni, ad gratiam sancti lavacri festinant. Unde et solemniter cantatur hic psalmus, ut ita desiderent fontem remissionis peccatorum, quemadmodum desiderat cervus ad fontes aquarum. Sit hoc, habeatque locum intellectus iste in Ecclesia et veracem et solemnem. Verumtamen, fratres, videtur mihi etiam in Baptismate fidelibus nondum esse satiatum tale desiderium: sed fortassis, si norunt ubi peregrinentur, et quo eis transeundum sit, etiam ardentius inflammantur.
41.2 PL 36, 464
2. “Blessed is he that understandeth upon the needy and poor One: in the evil day shall the Lord deliver him” (ver. 1). For the evil day will come: will thou, nill thou, come it will: the Day of Judgment will come upon thee, an evil day if thou “understand not the needy and poor.” For what now thou wilt not believe, shall be made manifest in the end. But neither shalt thou escape, when it shall be made manifest, because thou believest not, when it is kept secret. Invited art thou, what thou seest not to believe, lest when thou see, thou be put to the blush. “Understand then upon the needy and poor One,” that is, Christ: understand in Him the hidden riches, whom poor thou seest. “In Him are hid all the treasures of wisdom and knowledge.” For thereby in the evil day shall He deliver thee, in that He is God: but in that He is man, and that which in Him is human hath raised to life, and changed for the better, He hath lifted (thee) to heaven. But He who is God, who would have one person in man and with man, could neither decrease nor increase, neither die nor rise again. He died out of man’s infirmity, but God dieth not.…But as we rightly say, Such a man died, though his soul dieth not; so we rightly say, Christ died, though His Divinity dieth not. Wherefore died? Because needy and poor. Let not His death offend thee, and avert thee from beholding His Divinity. “Blessed is he that understandeth upon the needy and poor One.” Consider also the poor, the needy, the hungry and thirsty, the naked, the sick, the prisoners; understand also upon such poor, for if upon such thou understand, thou understandest upon Him who said, “I was an hungred, I was thirsty, I was a stranger, naked, sick, in prison;” so in the evil day shall the Lord deliver thee.…
Denique titulus ejus est: In finem, in intellectum filiis Core, Psalmus. Filios Core invenimus et in aliis Psalmorum titulis , et jam tractasse nos meminimus, et locutos esse quid sibi hoc nomen velit: ita tamen nunc commemorandus est iste titulus, ut non nobis quasi praejudicet quod jam diximus, ut deinceps non dicamus: non enim ubicumque diximus, omnes adfuerunt. Core aliquis homo fuerit, sicut fuit, habueritque filios qui appellarentur filii Core : nos tamen arcanum sacramenti scrutemur, ut nomen hoc mysterium, quo gravidum est, pariat. Magni enim sacramenti res est, ut Christiani appellentur filii Core. Unde filii Core? Filii sponsi, filii Christi. Dicti sunt enim Christiani, filii sponsi . Quare ergo Core Christus? Quia Core interpretatur Calvaria. Multo remotius est hoc. Quaerebam quare Core Christus: intentius quaero quare Christus ad Calvariam pertinere videatur. Nonne jam occurrit in loco Calvariae crucifixus ? Occurrit omnino. Ergo filii sponsi, filii passionis illius, filii redempti sanguine illius, filii crucis illius, portantes in fronte quod inimici in Calvariae loco fixerunt, appellantur filii Core: illis cantatur iste psalmus in intellectum. Intellectu itaque excitemur; et si nobis cantatur, intelligamus. Quid intellecturi sumus? in quem intellectum psalmus iste cantatur? Audeo dicere: invisibilia enim ejus a creatura mundi per ea quae facta sunt intellecta conspiciuntur . Eia, fratres, aviditatem meam capite, desiderium hoc mecum communicate: simul amemus, simul in hac siti exardescamus, simul ad fontem intelligendi curramus. Desideremus ergo velut cervus fontem, excepto illo fonte quem propter remissionem peccatorum desiderant baptizandi, et jam baptizati desideremus illum fontem, de quo Scriptura alia dicit: Quoniam apud te est fons vitae. Ipse enim fons et lumen est: quoniam in lumine tuo videbimus lumen . Si et fons est, et lumen est; merito et intellectus est, quia et satiat animam avidam sciendi; et omnis qui intelligit, luce quadam non corporali, non carnali, non exteriore, sed interiore illustratur. Est ergo, fratres, quaedam lux intus, quam non habent qui non intelligunt. Unde jam eos qui desiderant hunc fontem vitae, et inde aliquid carpunt, alloquitur Apostolus obsecrans, et dicit: Ut jam non ambuletis sicut et Gentes ambulant in vanitate mentis suae, obscurati intelligentia, alienati a vita Dei per ignorantiam quae est in illis, propter caecitatem cordis ipsorum . Si ergo illi obscurati sunt intelligentia, id est, quia non intelligunt, obscurantur; ergo qui intelligunt illuminantur. Curre ad fontes, desidera aquarum fontes. Apud Deum est fons vitae et insiccabilis fons: in illius luce lumen inobscurabile. Lumen hoc desidera, quemdam fontem, quoddam lumen quale non norunt oculi tui; cui lumini videndo oculus interior praeparatur, cui fonti hauriendo sitis interior inardescit. Curre ad fontem, desidera fontem: sed noli utcumque, noli ut qualecumque animal currere; ut cervus curre. Quid est, ut cervus? Non sit tarditas in currendo, impigre curre, impigre desidera fontem. Invenimus enim insigne velocitatis in cervo.
41.3 PL 36, 465
3. “And deliver him not into the hand of his enemy” (ver. 2). The enemy is the devil. Let none think of a man his enemy, when he hears these words. Haply one thought of his neighbour, of him who had a suit with him in court, of him who would take from him his own possession, of him who would force him to sell to him his house. Think not this; but that enemy think of, of whom said the Lord, “an enemy hath done this.” For He it is who suggests that for things earthly he be worshipped, for overthrow the Christian Name this enemy cannot. For he hath seen himself conquered by the fame and praises of Christ, he hath seen, whereas he slew Christ’s Martyrs, that they are crowned, he triumphed over. He hath begun to be unable to persuade men that Christ is nought; and because by reviling Christ, he now with difficulty deceives, by lauding Christ, he endeavours to deceive. Before this what said he? Whom worship ye? A Jew, dead, crucified, a man of no moment, who could not even from himself drive away death. When after His Name he saw running the whole human race, saw that in the Name of the Crucified temples are thrown down, idols are broken, sacrifices abolished; and that all these things predicted in the Prophets are considered by men, by men with wonder astonished, and closing now their hearts against the reviling of Christ; he clothes himself with praise of Christ, and begins to deter from the faith in another manner. Great is the law of Christ, powerful is that law, divine, ineffable! but who fulfilleth it? In the name of our Saviour, “tread upon the lion and the dragon.” By reviling openly roared the lion; by lauding craftily lurks the dragon. Let them come to the faith, who doubted; and not say, Who fulfilleth it? If on their own strength they presume, they will not fulfil it. Presuming on the grace of God let them believe, presuming (on it) let them come; to be aided come, not to be judged. So live all the faithful in the Name of Christ, each one in his degree fulfilling the commands of Christ, whether married, or celibates and virgins, they live as much as God granteth them to live; neither presume they in their own strength, but know that in Him they ought to glory.…
Sed forte non hoc Scriptura solum nos in cervo considerare voluit, sed et aliud. Audi quid aliud est in cervo. Serpentes necat, et post serpentium interemptionem majori siti inardescit, peremptis serpentibus ad fontes acrius currit. Serpentes vitia tua sunt: consume serpentes iniquitatis, tunc amplius desiderabis fontem veritatis. Avaritia forte in te tenebrosum aliquid sibilat, et sibilat adversus verbum Dei, sibilat adversus praeceptum Dei: et quia tibi dicitur, Contemne aliquid, ne facias iniquitatem; si mavis facere iniquitatem, quam aliquod commodum temporale contemnere, morderi eligis a serpente, quam perimere serpentem. Cum ergo adhuc faveas vitio tuo, cupiditati tuae, avaritiae tuae, serpenti tuo; quando in te invenio tale desiderium, quo curras ad fontem aquarum? quando concupiscis fontem sapientiae, cum adhuc labores in veneno malitiae? Interfice in te quidquid contrarium est veritati: et cum te videris tanquam vacare a cupiditatibus perversis, noli remanere quasi non sit quod desideres. Est enim aliquid, quo te tollas; si jam egisti in te, ut non sit impeditor contra te. Dicturus enim es forte jam mihi, si cervus es: Deus novit non me jam avarum, non me jam cujusquam rem concupiscere, non adulterii cupiditate flagrare, non cujusquam odio invidiaque tabescere, et caetera hujusmodi; dicturus es, Non habeo haec: et quaeris forte unde delecteris. Desidera unde delecteris; desidera ad fontes aquarum: habet Deus unde te reficiat, et impleat venientem ad se, et sitientem post interemptionem serpentium, tanquam velocem cervum.
41.4 PL 36, 466
4. “The Lord help him” (ver. 3). But when? Haply in heaven, haply in the life eternal, that so it remain to worship the devil for earthly needs, for the necessities of this life. Far be it! Thou hast “promise of the life that now is, and of that which is to come.” He came unto thee on earth, by Whom were made heaven and earth. Consider then what He saith, “The Lord help him, on his bed of pain.” The bed of pain is the infirmity of the flesh; lest thou shouldest say, I cannot hold, and carry, and tie up my flesh; thou art aided that thou mayest. The Lord help thee on thy bed of pain. Thy bed did carry thee, thou carriedst not thy bed, but wast a paralytic inwardly; He cometh who saith to thee, “Take up thy bed, and go thy way into thy house.” “The Lord help him on his bed of pain.” Then to the Lord Himself He turneth, as though it were asked, Why then, since the Lord helpeth us, suffer we such great ills in this life, such great scandals, such great labours, such disquiet from the flesh and the world? He turneth to God, and as though explaining to us the counsel of His healing, He saith, “Thou hast turned all his bed in his infirmity.” By the bed is understood anything earthly. Every soul that is infirm in this life seeketh for itself somewhat whereon to rest, because intensity of labour, and of the soul extended toward God, it can hardly endure perpetually, somewhat it seeketh on earth whereon to rest, and in a manner with a kind of pausing to recline, as are those things which innocent ones love.…The innocent man resteth in his house, his family, his wife, his children; in his poverty, his little farm, his orchard planted with his own hand, in some building fabricated with his own study; in these rest the innocent. But yet God willing us not to have love but of life eternal, even with these, though innocent delights, mixeth bitterness, that even in these we may suffer tribulation, and so He turneth all our bed in our infirmity. “Thou hast turned all his bed in his infirmity.” Let him not then complain, when in these things which he hath innocently, he suffereth some tribulations. He is taught to love the better, by the bitterness of the worse; lest going a traveller to his country, he choose the inn instead of his own home.
Est aliud quod animadvertas in cervo. Traduntur cervi, et a quibusdam etiam visi sunt; non enim de illis tale aliquid scriberetur, nisi antea videretur: dicuntur ergo cervi vel quando in agmine suo ambulant, vel quando natando alias terrarum partes petunt, onera capitum suorum super se invicem ponere, ita ut unus praecedat, et sequantur qui supra eum capita ponant, et supra illos alii consequentes, et deinde alii, donec agmen finiatur: ille autem unus qui pondus capitis in primatu portabat, fatigatus redit ad posteriora, ut alius ei succedat, qui portet quod ille portabat, atque ille fatigationem suam recreet posito capite, sicut et caeteri ponebant: ita vicissim portando quod grave est, et viam peragunt, et invicem se non deserunt. Nonne quosdam cervos alloquitur Apostolus, dicens: Invicem onera vestra portate, et sic adimplebitis legem Christi ?
41.5 PL 36, 466
5. But why this? Because He “scourgeth every son whom He receiveth.” Why this? Because to men sinning was it said, “In the sweat of thy face shalt thou eat bread.” Therefore because all these chastisements, in which all our bed is turned in our infirmity, man ought to acknowledge that he suffers for sin; let him turn himself, and say what follows: “I said, Lord, be merciful unto me; heal my soul, for I have sinned against Thee” (ver. 4). O Lord, by tribulations do Thou exercise me; to be scourged Thou judgest every son whom Thou wilt receive, who sparedst not even the Only-Begotten. He indeed without sin was scourged; but I say, “I have sinned against Thee.”…
Talis ergo cervus in fide constitutus, nondum videns quod credit, cupiens intelligere quod diligit, patitur et contrarios non cervos, obscuratos intelligentia, in tenebris interioribus constitutos, vitiorum cupiditate caecatos; insuper insultantes et dicentes homini credenti, et quod credit non ostendenti: Ubi est Deus tuus? Quid ergo iste cervus fecerit contra haec verba, audiamus, ut et ipsi, si possumus, faciamus. Primo expressit sitim suam: Quemadmodum, inquit, cervus desiderat ad fontes aquarum, ita desiderat anima mea ad te, Deus. Quid si cervus ad fontes aquarum lavandi causa desiderat? Utrum ergo bibendi an lavandi causa, nescimus. Audi quid sequitur, et noli quaerere: Sitivit anima mea ad Deum vivum. Quod dico, Quemadmodum cervus desiderat ad fontes aquarum, ita desiderat anima ad te, Deus, hoc dico, Sitivi anima mea ad Deum vivum. Quid sitivit? Quando veniam et apparebo ante faciem Dei. Hoc est quod sitio, venire et apparere. Sitio in peregrinatione, sitio in cursu: satiabor in adventu. Sed quando veniam? Et quod citius est Deo, tardum est desiderio. Quando veniam et apparebo ante faciem Dei? Ex illo desiderio est et hoc, ex quo clamatur alibi: Unam petii a Domino, hanc requiram, ut inhabitem in domo Domini per omnes dies vitae meae. Quare hoc? Ut contempler, inquit, delectationem Domini . Quando veniam et apparebo ante faciem Domini?
41.6 PL 36, 467
6. “Mine enemies speak evil of Me, When He shall die, then shall His Name perish” (ver. 5). Of this we have already spoken, and from this began.
[vers. 4.] Interim dum moditor, dum curro, dum in via sum, antequam veniam, antequam appaream, Fuerunt mihi lacrymae meae panis die ac nocte, cum dicitur mihi per singulos dies: Ubi est Deus tuus? Fuerunt mihi, inquit, lacrymae meae, non amaritudo, sed panis. Suaves erant mihi ipsae lacrymae: sitiens illum fontem, quia bibere nondum poteram, avidius meas lacrymas manducabam. Non enim dixit, Factae sunt mihi lacrymae meae potus, ne ipsas desiderasse videretur sicut fontes aquarum: sed servata illa siti, qua inardesco, qua rapior ad fontes aquarum, panis mihi factae sunt lacrymae meae, dum differor. Et utique manducando lacrymas suas, sine dubio plus sitit ad fontes. Die quippe ac nocte factae sunt mihi lacrymae meae panis. Cibum istum qui panis dicitur, die comedunt homines, nocte dormiunt: panis autem lacrymarum et die et nocte comeditur; sive totum tempus accipias diem et noctem; sive diem intelligas pro hujus saeculi prosperitate, noctem vero pro hujus saeculi adversitate. Sive, inquit, in prosperis rebus saeculi, sive in adversis rebus saeculi, ego desiderii mei lacrymas fundo, ego desiderii mei aviditatem non desero: et cum in mundo bene est, mihi male est, antequam apparebo ante faciem Dei. Quid ergo dici quasi gratulari me cogis, si aliqua hujus saeculi prosperitas arriserit? nonne deceptoria est? nonne fluxa, caduca, mortalis? nonne temporalis, volatica, transitoria? nonne plus habet deceptionis quam delectationis? Cur ergo non et in ipsa fiant mihi lacrymae meae panis? Siquidem et cum felicitas saeculi circumfulget, quamdiu sumus in corpore, peregrinamur a Domino ; et dicitur mihi quotidie: Ubi est Deus tuus? Quia paganus si hoc mihi dixerit, non illi et ego possum dicere: Ubi est Deus tuus? Deum quippe suum digito ostendit. Intendit enim digitum ad aliquem lapidem, et dicit: Ecce est Deus meus. Ubi est Deus tuus? Cum lapidem irrisero, et erubuerit qui demonstravit, tollit oculum a lapide, suspicit coelum, et forte in solem digitum intendens, iterum dicit: Ecce Deus meus. Ubi est Deus tuus? Invenit ille quod ostenderet oculis carnis: ego autem non quasi non habeam quem ostendam, sed non habet ille oculos quibus ostendam. Potuit enim ille oculis corporis mei ostendere Deum suum solem: quibus ego oculis ostendam solis creatorem?
41.7 PL 36, 467
7. “And entered in to see” (ver. 6). What Christ suffered, that suffereth also the Church; what the Head suffered, that suffer also the Members. “For the disciple is not above his Master, nor the servant above his Lord.”…
If to Christ’s Members thou belongest, come within, cling to the Head. Endure the tares if thou art wheat, endure the chaff if thou art grain. Endure the bad fish within the net if thou art a good fish. Wherefore before the time of winnowing dost thou fly away? Wherefore before the time of harvest, dost thou root up the corn also with thyself? Wherefore before thou art come to the shore, hast thou broken the nets? “They go abroad, and tell it.”
Verumtamen audiendo quotidie, Ubi est Deus tuus? et in lacrymis meis quotidianis pastus, die ac nocte meditatus sum quod audivi, Ubi est Deus tuus? quaesivi etiam ego ipse Deum meum, ut si possem, non tantum crederem, sed aliquid et viderem. Video enim quae fecerit Deus meus, non autem video ipsum Deum meum qui fecit haec. Sed quoniam sicut cervus desidero ad fontes aquarum, et est apud eum fons vitae, et in intellectum scriptus est Psalmus filiis Core, et invisibilia Dei per ea quae facta sunt intellecta conspiciuntur; quid agam, ut inveniam Deum meum? Considerabo terram: facta est terra. Est magna pulchritudo terrarum; sed habet artificem. Magna miracula sunt seminum atque gignentium; sed habent ista omnia creatorem. Ostendo magnitudinem circumfusi maris, stupeo, miror; artificem quaero: coelum suspicio et pulchritudinem siderum; admiror splendorem solis exserendo diei sufficientem, lunam nocturnas tenebras consolantem. Mira sunt haec, laudanda sunt haec, vel etiam stupenda sunt haec; neque enim terrena, sed jam coelestia sunt haec. Nondum ibi stat sitis mea: haec miror, haec laudo; sed eum qui fecit haec, sitio. Redeo ad meipsum, et quis sim etiam ipse qui talia quaero, perscrutor: invenio me habere corpus et animam; unum quod regam, aliud quo regar; corpus servire, animam imperare. Discerno animam melius esse aliquid quam corpus, ipsumque inquisitorem talium rerum non corpus, sed animam video: et tamen haec omnia quae collustravi, per corpus ea me collustrasse cognosco. Terram laudabam, oculis cognoveram; mare laudabam, oculis cognoveram; coelum, sidera, solem lunamque laudabam, oculis cognoveram. Oculi membra sunt carnis, fenestrae sunt mentis: interior est qui per has videt; quando cogitatione aliqua absens est, frustra patent. Deus meus qui fecit haec, quae oculis video, non istis oculis est inquirendus. Aliquid etiam per seipsum animus ipse conspiciat: utrum sit aliquid quod non per oculos sentiam, quasi colores et lucem; non per aures, quasi cantum et sonum; non per nares quasi odorum suavitatem; non per palatum et linguam, quasi saporem; non per totum corpus, quasi duritiem et mollitiem, rigorem atque fervorem, asperitatem lenitatemque pertractem; sed utrum sit aliquid intus quod videam. Quid est, intus videam. Quod neque color sit, neque sonus, neque odor, neque sapor, neque calor, aut frigus, aut duritia, aut mollitudo. Dicatur ergo mihi, quem colorem habeat sapientia. Cum cogitamus justitiam, ejusque intus in ipsa cogitatione pulchritudine fruimur, quid sonat ad aures? quid tanquam vaporeum surgit ad nares? quid ori infertur, quid manu tractatur et delectat? Et intus est, et pulchra est, et laudatur, et videtur: et si in tenebris sunt oculi isti, animus illius luce perfruitur. Quid est illud quod Tobias videbat, quando videnti filio caecus consilium vitae dabat ? Est ergo aliquid quod animus ipse corporis dominator, rector, habitator videt; quod non per oculos corporis sentit, non per aures, non per nares, non per palatum, non per corporis tactum, sed per seipsum: et utique melius quod per seipsum, quam quod per servum suum. Est prorsus; seipsum enim per seipsum videt, et animus ipse ut norit se, videt se. Nec utique ut videat se, corporalium oculorum quaerit auxilium: imo vero ab omnibus corporis sensibus, tanquam impedientibus et perstrepentibus abstrahit se ad se, ut videat se in se, ut noverit se apud se. Sed numquid aliquid tale Deus ipsius est, qualis est animus? Non quidem videri Deus nisi animo potest, nec tamen ita ut animus videri potest. Aliquid enim quaerit animus iste quod Deus est, de quo illi non insultent qui dicunt: Ubi est Deus tuus? Aliquam quaerit incommutabilem veritatem, sine defectu substantiam. Non est talis ipse animus: deficit, proficit; novit, ignorat; meminit, obliviscitur; modo illud vult, modo non vult. Ista mutabilitas non cadit in Deum. Si dixero, Mutabilis est Deus, insultabunt mihi qui dicunt: Ubi est Deus tuus?
41.8 PL 36, 469
8. “All mine enemies whisper against Me unto the same thing” (ver. 7). Against Me all unto the same thing. How much better with me unto the same thing, than against me “unto the same thing.” What is, “Against me unto the same thing”? With one counsel, with one conspiring. Christ then speaketh unto thee, Ye consent against Me, consent ye to Me: why against Me? wherefore not with Me? That same thing if ye had always had, ye had not divided you into schisms. For, saith the Apostle, “I beseech you, brethren, that ye all speak the same thing, and that there be no division among you.” “All mine enemies whisper against Me unto the same thing:” against Me do they “devise evil to Me.” To themselves rather, for “they have gathered iniquity to themselves;” but therefore to Me, because by their intention they are to be weighed: for not because to do nothing was in their power, to do nothing was in their will. For the devil lusted to extinguish Christ, and Judas would slay Christ; yet Christ slain and rising again, we are made alive, but to the devil and to Judas is rendered the reward of their evil will, not of our salvation.…The intention wherewith they spake, not what they spake, did He consider, who related that they spake evil of Him, “Against Me they devised evil to Me.” And what evil to Christ, to the Martyrs what evil? All hath God turned to good.
[vers. 5.] Quaerens ergo Deum meum in rebus visibilibus et corporalibus, et non inveniens; quaerens ejus substantiam in meipso, quasi sit aliquid qualis ego sum, neque hoc inveniens; aliquid super animam esse sentio Deum meum. Ergo, ut eum tangerem, Haec meditatus sum, et effudi super me animam meam. Quando anima mea contingeret quod super animam meam quaeritur, nisi anima mea super seipsam effunderetur? Si enim in seipsa remaneret, nihil aliud quam se videret: et cum se videret, non utique Deum suum videret. Dicant jam insultatores mei, Ubi est Deus tuus? dicant: ego quamdiu non video, quamdiu differor, manduco die ac nocte lacrymas meas. Dicant illi adhuc, Ubi est Deus tuus? quaero ego Deum meum in omni corpore, sive terrestri, sive coelesti, et non invenio: quaero substantiam ejus in anima mea, et non invenio: meditatus sum tamen inquisitionem Dei mei, et per ea quae facta sunt, invisibilia Dei mei cupiens intellecta conspicere , effudi super me animam meam; et non jam restat quem tangam, nisi Deum meum. Ibi enim domus Dei mei, super animam meam: ibi habitat, inde me prospicit, inde me creavit, inde me gubernat, inde mihi consulit, inde me excitat, inde me vocat, inde me dirigit, inde me ducit, inde me perducit.
41.9 PL 36, 469
9. “An ungodly word do they set forth against Me” (ver. 8). What sort of ungodly word? Listen to the Head Itself. “Come, let us kill Him, and the inheritance shall be ours.” Fools! How shall the inheritance be yours? Because ye killed Him? Lo! ye even killed Him; yet shall not the inheritance be yours. “Shall not He that sleepeth add this also, that He rise again”? When ye exulted that ye had slain Him, He slept; for He saith in another Psalm, “I slept.” They raged and would slay Me; “I slept.” If I had not willed, I had not even slept. “I slept,” because “I have power to lay down My life, and I have power to take it again.” “I laid Me down and slept, and rose up again.” Rage then the Jews; be “the earth given into the hands of the wicked,” be the flesh left to the hands of persecutors, let them on wood suspend it, with nails transfix it, with a spear pierce it. “Shall He that sleepeth, not add this, that He rise up again?” Wherefore slept He? Because “Adam is the figure of Him that was to come.” And Adam slept, when out of his side was made Eve. Adam in the figure of Christ, Eve in the figure of the Church; whence she was called “the mother of all living.” When was Eve created? While Adam slept. When out of Christ’s side flowed the Sacraments of the Church? While He slept upon the Cross.…
Ille enim qui habet altissimam in secreto domum, habet etiam in terra tabernaculum. Tabernaculum ejus in terra, Ecclesia ejus est adhuc peregrina. Sed hic quaerendus est, quia in tabernaculo invenitur via, per quam venitur ad domum. Etenim cum effunderem super me animam meam, ad attingendum Deum meum, quare hoc feci? Quoniam ingrediar in locum tabernaculi. Nam extra locum tabernaculi errabo quaerens Deum meum. Quoniam ingrediar in locum tabernaculi admirabilis, usque ad domum Dei. In locum tabernaculi ingrediar, admirabilis tabernaculi, usque ad domum Dei. Jam enim multa admiror in tabernaculo. Ecce quanta admiror in tabernaculo! Tabernaculum enim Dei in terra, homines sunt fideles: admiror in eis ipsorum membrorum obsequium; quia non in eis regnat peccatum ad obediendum desideriis ejus, nec exhibent membra sua arma iniquitatis peccato, sed exhibent Deo vivo in bonis operibus: animae servienti Deo membra corporalia militare admiror . Respicio et ipsam animam obedientem Deo, distribuentem opera actus sui, frenantem cupiditates, pellentem ignorantiam, extendentem se ad omnia aspera et dura toleranda, justitiam et charitatem impendentem caeteris. Miror et istas virtutes in anima: sed adhuc in loco tabernaculi ambulo. Transeo et haec: et quamvis admirabile sit tabernaculum, stupeo cum pervenio usque ad domum Dei. De qua domo dicit in alio psalmo, cum proposuisset sibi quamdam duram et difficilem quaestionem, quare in hac terra plerumque bene est malis, et male est bonis, et ait: Suscepi cognoscere, hoc labor est ante me, donec introeam in sanctuarium Dei, et intelligam in novissima . Ibi est enim fons intellectus, in sanctuario Dei, in domo Dei. Ibi intellexit iste in novissima, et solvit quaestionem de felicitate iniquorum, et labore justorum. Quomodo solvit? Quia mali cum hic differuntur, ad poenas sine fine servantur; et boni cum hic laborant, exercentur, ut in fine haereditatem consequantur. Et hoc ille in sanctuario Dei cognovit, intellexit in novissima. Ascendens tabernaculum, pervenit ad domum Dei. Tamen dum miratur membra tabernaculi, ita perductus est ad domum Dei, quamdam dulcedinem sequendo, interiorem nescio quam et occultam voluptatem, tanquam de domo Dei sonaret suaviter aliquod organum: et cum ille ambularet in tabernaculo, audito quodam interiore sono, ductus dulcedine, sequens quod sonabat, abstrahens se ab omni strepitu carnis et sanguinis, pervenit usque ad domum Dei. Nam viam suam et ductum suum sic ipse commemorat, quasi diceremus ei, Miraris tabernaculum in hac terra; quomodo pervenisti ad secretum domus Dei? In voce, inquit, exsultationis et confessionis, soni festivitatem celebrantis. Festa cum hic homines celebrant suae quoque luxuriae, consuetudinem habent constituere organa ante domos suas, aut ponere symphoniacos, vel quaeque musica ad luxuriam servientia et illicientia. Et ubi audita fuerint haec, quid dicimus qui transimus? Quid hic agitur? Et respondetur nobis, aliqua esse festa. Natalitia, inquit, celebrant, nuptiae hic sunt; ut non videantur inepta illa cantica, sed excusetur festivitate luxuria. In domo Dei festivitas sempiterna est. Non enim aliquid ibi celebratur et transit. Festum sempiternum, chorus Angelorum: vultus praesens Dei, laetitia sine defectu. Dies hic festus ita est, ut nec aperiatur initio, nec fine claudatur. De illa aeterna et perpetua festivitate sonat nescio quid canorum et dulce auribus cordis: sed si non perstrepat mundus. Ambulanti in hoc tabernaculo et miracula Dei in redemptionem fidelium consideranti, mulcet aurem sonus festivitatis illius, et rapit cervum ad fontes aquarum.
41.10 PL 36, 470
10. “The man of My peace, in whom I trusted, which did eat of My bread, hath enlarged his heel against Me” (ver. 9): hath raised up his foot against Me: would trample upon Me. Who is this man of His peace? Judas. And in him did Christ trust, that He said, “in whom I trusted”? Did He not know him from the beginning? Did He not before he was born know that he would be? Had He not said to all His disciples, “I have chosen you twelve, and one of you is a devil”? How then trusted He in him, but that He is in His Members, and that because many faithful trusted in Judas, the Lord transferred this to Himself?…“The man of My peace, in whom I trusted, which did eat of My bread.” How showed He him in His Passion? By the words of His prophecy: by the sop He marked Him out, that it might appear said of him, “Which did eat of My bread.” Again, when he came to betray Him, He granted him a kiss, that it might appear said of him, “The man of My peace.”
[vers. 6, 7.] Sed quia, fratres, quamdiu sumus in corpore hoc, peregrinamur a Domino , et corpus quod corrumpitur aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem : etsi utcumque nebulis diffugatis ambulando per desiderium, ad hunc sonum pervenerimus interdum, ut aliquid de illa domo Dei nitendo capiamus; onere tamen quodam infirmitatis nostrae ad consueta recidimus, et ad solita ista dilabimur. Et quomodo ibi inveneramus unde gauderemus, sic hic non deerit quod gemamus. Etenim cervus iste manducans die ac nocte lacrymas suas, raptus desiderio ad fontes aquarum, interiorem scilicet dulcedinem Dei, effundens super se animam suam, ut tangeret quod est super animam suam, ambulans in locum tabernaculi admirabilis, usque ad domum Dei, et ductus interioris et intelligibilis soni jucunditate, ut omnia exteriora contemneret, et in interiora raperetur; adhuc tamen homo est, adhuc hic gemit, adhuc carnem fragilem portat, adhuc inter scandala hujus mundi periclitatur. Respexit ergo ad se, tanquam inde veniens, et ait sibi constituto inter has tristitias, et comparans haec illis ad quae videnda ingressus est, et post quae visa egressus est: Quare, inquit, tristis es, anima mea, et quare conturbas me? Ecce jam quadam interiore dulcedine laetati sumus, ecce acie mentis aliquid incommutabile, etsi perstrictim et raptim, perspicere potuimus: quare adhuc conturbas me, quare adhuc tristis es? Non enim dubitas de Deo tuo. Non enim non est quod tibi dicas, contra illos qui dicunt: Ubi est Deus tuus? Jam aliquid incommutabile persensi, quare adhuc conturbas me? Spera in Deum. Et quasi responderet illi anima ejus in silentio, Quare conturbo te, nisi quia nondum sum ibi, ubi est dulce illud, quo sic rapta sum quasi per transitum? Numquid jam bibo de fonte illo, nihil metuens? jam nullum scandalum pertimesco? jam de cupiditatibus omnibus tanquam edomitis victisque secura sum? Nonne adversus me diabolus vigilat hostis meus? nonne laqueos mihi quotidie deceptionis intendit? Non vis ut conturbem te posita in saeculo, et peregrina adhuc a domo Dei mei? Sed, Spera in Deum, respondet conturbanti se animae suae, et quasi rationem reddenti perturbationis suae, propter mala quibus abundat hic mundus. Interim habita in spe. Spes enim quae videtur, non est spes: si autem quod non videmus speramus, per patientiam exspectamus .
41.11 PL 36, 471
11. “But Thou, O Lord, be merciful unto Me” (ver. 10). This is the person of a servant, this is the person of the needy and poor: for, “Blessed is he that understandeth upon the needy and poor One.” See, as it was spoken, “Be merciful unto Me, and raise Me up, and I will requite them,” so is it done. For the Jews slew Christ, lest they should lose their place. Christ slain, they lost their place. Rooted out of the kingdom were they, dispersed were they. He, raised up, requited them tribulation, He requited them unto admonition, not yet unto condemnation. For the city wherein the people raged, as a ramping and a roaring lion, crying out, “Crucify Him, Crucify Him,” the Jews rooted out therefrom, hath now Christians, by not one Jew is inhabited. There is planted the Church of Christ, whence were rooted out the thorns of the synagogue. For truly this fire blazed “as the fire of thorns.” But the Lord was as a green tree. This said Himself, when certain women mourned Christ as dying.…“For if they do these things in a green tree, what shall be done in a dry?” When can a green tree be consumed by the fire of thorns? For they blazed as fire among thorns. Fire consumeth thorns, but whatsoever green tree it is applied to, is not easily kindled.…Yet lest ye think that God the Father of Christ could raise up Christ, that is, the Flesh of His Son, and that Christ Himself, though He be the Word equal with the Father, could not raise up His own Flesh; hear out of the Gospel, “Destroy this temple, and in three days I will raise it up.” “But,” said the Evangelist (lest even after this we should doubt), “He spake of the temple of His Body. Raise Me up, and I will requite them.”
Spera in Deum. Quare Spera? Quoniam confitebor illi. Quid ei confiteberis? Salutare vultus mei, Deus meus. A me mihi salus esse non potest; hoc dicam, hoc confitebor: Salutare vultus mei Deus meus. Etenim ut metuat in his, quae utcumque intellecta cognoscit, respexit iterum sollicitus ne obrepat inimicus: nondum dicit, Salvus sum ex omni parte. Etenim primitias habentes Spiritus, in nobismetipsis ingemiscimus, adoptionem exspectantes redemptionem corporis nostri . Illa perfecta in nobis salute, erimus in domo Dei viventes sine fine, et sine fine audantes eum cui dictum est: Beati qui habitant in domo tua, in saecula saeculorum laudabunt te . Hoc nondum est, quia nondum est salus quae promittitur: sed confiteor Deo meo in spe, et dico illi, Salus vultus mei, Deus meus. Spe enim salvi facti sumus: spes autem quae videtur, non est spes . Persevera ergo ut pervenias; persevera donec veniat salus. Audi ipsum Deum tuum de interiore tibi loquentem: Sustine Dominum, viriliter age, et confortetur cor tuum, et sustine Dominum ; quoniam qui perseveraverit usque in finem, hic salvus erit . Quare ergo tristis es anima mea, et quare conturbas me? Spera in Deum, quoniam confitebor illi. Haec est confessio mea, Salutare vultus mei, Deus meus.
41.12 PL 36, 472
12. “By this I know that Thou favourest Me, that Mine enemies shall not triumph over Me” (ver. 11.) Because the Jews did triumph, when they saw Christ crucified; they thought that they had fulfilled their will to do Him hurt: the fruits of their cruelty they saw in effect, Christ hanging on the Cross: they shook their heads, saying, “If Thou be the Son of God, come down from the Cross.” He came not down, who could; His Potency He showed not, but patience taught. For if, on their saying these things, He had come down from the Cross, He would have seemed as it were to yield to them insulting, and not being able to endure reproach, would have been believed conquered: more firm remained He upon the Cross, than they insulting; fixed was He, they wavering. For therefore shook they their heads, because to the true Head they adhered not. He taught us plainly patience. For mightier is that which He did, who would not do what the Jews challenged. For much mightier is it to rise from the sepulchre, than to come down from the Cross. “That Mine enemies shall not triumph over Me.” They triumphed then at that time. Christ rose again, Christ was glorified. Now see they in His Name the human race converted: now let them insult, now shake the head: rather now let them fix the head, or if they shake the head, in wonder and admiration let them shake.…
Ad meipsum anima mea turbata est. Numquid ad Deum turbatur? Ad me turbata est. Ad incommutabile reficiebatur, ad mutabile perturbabatur. Novi quia justitia Dei mei manet: utrum mea maneat, nescio. Terret enim me Apostolus dicens: Qui se putat stare, videat ne cadat . Ergo quia non est in me firmitas mihi, nec est mihi spes de me, Ad meipsum turbata est anima mea. Vis non conturbetur? Non remaneat in teipso, et dic: Ad te, Domine, levavi animam meam . Hoc planius audi. Noli sperare de te, sed de Deo tuo. Nam si speras de te, anima tua conturbatur ad te; quia nondum invenit unde sit secura de te. Ergo quoniam ad me conturbata est anima mea, quid restat nisi humilitas, ut de seipsa anima non praesumat? Quid restat, nisi ut omnino minimam se faciat, nisi ut se humiliet, ut exaltari mereatur? Nihil sibi tribuat ut ei ab illo quod utile est tribuatur. Ergo quia ad me turbata est anima mea, et hanc perturbationem facit superbia: Propterea memoratus sum tui, Domine, de terra Jordanis et Hermoniim a monte parvo. Unde memoratus sum tui? A monte parvo, et de terra Jordanis. Forte de Baptismo, ubi est remissio peccatorum. Etenim nemo currit ad remissionem peccatorum, nisi qui displicet sibi; nemo currit ad remissionem peccatorum, nisi qui se confitetur peccatorem; nemo se confitetur peccatorem, nisi humiliando seipsum Deo. Ergo de terra Jordanis memoratus sum tui, et de monte parvo: non de monte magno; ut de monte parvo tu facias magnum: quoniam qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur . Si autem et interpretationes nominum quaeras, Jordanis est Descensio eorum. Descende ergo, ut leveris; noli extolli, ne elidaris, Et de Hermoniim monte parvo. Hermoniim Anathematio interpretatur. Anathema teipsum, displicendo tibi: displicebis enim Deo, si placueris tibi. Ergo quia nobis Deus omnia bona praestat, quia ipse bonus est, non quia nos digni sumus; quia ille misericors est, non quia in aliquo promeruimus; de terra Jordanis et Hermoniim commemoratus sum Dei. Et quia humiliter commemoratur, exaltatus perfrui merebitur: quia non in se exaltatur qui in Domino gloriatur.
41.13 PL 36, 473
13. “But as for Me, Thou upholdest Me, because of Mine innocence” (ver. 12). Truly innocence; integrity without sin, requiting without debt, scourging without desert. “Thou upholdest Me because of Mine innocence, and hast made Me strong in Thy sight for ever.” Thou hast made Me strong for ever, Thou madest Me weak for a time: Thou hast made Me strong in Thy sight, Thou madest Me weak in sight of men. What then? Praise to Him, glory to Him. “Blessed be the Lord God of Israel.” For He is the God of Israel, our God, the God of Jacob, the God of the younger son, the God of the younger people. Let none say, Of the Jews said He this, I am not Israel; rather the Jews are not Israel. For the elder son, he is the elder people reprobated; the younger, the people beloved. “The elder shall serve the younger:” now is it fulfilled: now, brethren, the Jews serve us, they are as our satchellers, we studying, they carry our books. Hear wherein the Jews serve us, and not without reason.…With them are the Law and the Prophets, in which Law, and in which Prophets, Christ is preached. When we have to do with Pagans, and show this coming to pass in the Church of Christ, which before was predicted of the Name of Christ, of the Head and Body of Christ, lest they think that we have forged these predictions, and from things which have happened, as though they were future, had made them up, we bring forth the books of the Jews. The Jews forsooth are our enemies, from an enemy’s books convince we the adversary.…If any enemy clamour and say, “Ye for yourselves have forged prophecies;” be the books of the Jews brought forth, because the elder shall serve the younger. Therein let them read those predictions, which now we see fulfilled; and let us all say, “Blessed be the Lord God of Israel, from everlasting to everlasting, and all the people shall say, So be it, So be it.”
[vers. 8.] Abyssus abyssum invocat, in voce cataractarum tuarum. Peragere Psalmum possum fortasse, adjutus studio vestro, cujus fervorem video. De labore autem vestro non satis curo, ut audiatis; quando et me qui loquor, ita in his laboribus sudare cernatis. Aspicientes me laborantem, profecto collaboratis: non enim mihi laboro, sed vobis. Ergo audite; quia velle vos video. Abyssus abyssum invocat, in voce cataractarum tuarum: Deo dixit ille qui ejus commemoratus est de terra Jordanis et Hermoniim: hoc admirando dixit, Abyssus Abyssum invocat, in voce cataractarum tuarum. Quae abyssus, quam abyssum invocat? Vere quia iste intellectus abyssus est. Abyssus enim est profunditas quaedam impenetrabilis, incomprehensibilis: et maxime solet dici in aquarum multitudine. Ibi enim altitudo, ibi profunditas: quae penetrari usque ad fundum non potest. Denique quodam loco dictum est, Judicia tua abyssus multa : hoc volente Scriptura commendare, quia judicia Dei non comprehenduntur. Quae ergo abyssus, quam invocat abyssum? Si profunditas est abyssus, putamus non cor hominis abyssus est? Quid enim est profundius hac abysso? Loqui homines possunt, videri possunt per operationem membrorum, audiri in sermone: sed cujus cogitatio penetratur, cujus cor inspicitur? Quid intus gerat, quid intus possit, quid intus agat, quid intus disponat, quid intus velit, quid intus nolit, quis comprehendet? Puto non absurde intelligi abyssum hominem de quo alibi dictum est: Accedet homo ad cor altum, et exaltabitur Deus . Si ergo homo abyssus est, quomodo abyssus invocat abyssum? Homo invocat hominem? invocat quasi quomodo Deus invocatur? Non. Sed invocat, dicitur ad se vocat. Nam dictum est de quodam, Mortem invocat: id est, sic vivit, ut mortem ad se vocet. Nam nemo hominum est qui orationem faciat, et invocet mortem: sed male vivendo homines mortem invocant. Abyssus abyssum invocat, homo hominem. Sic discitur sapientia, sic discitur fides, cum abyssus abyssum invocat. Abyssum invocant sancti praedicatores verbi Dei. Numquid et ipsi non abyssus? Ut noveris, quia abyssus et ipsi, Apostolus ait: Minimum est ut a vobis dijudicer, aut ab humano die. Quanta autem abyssus sit, audite amplius: Neque enim ego meipsum dijudico . Tantamne profunditatem creditis esse in homine, quae lateat ipsum hominem in quo est? Quanta profunditas infirmitatis latebat in Petro, quando quid in se ageretur intus nesciebat, et se moriturum cum Domino vel pro Domino temere promittebat ! quanta abyssus erat! Quae tamen abyssus nuda erat oculis Dei. Nam hoc illi Christus praenuntiabat, quod in se ipse ignorabat. Ergo omnis homo licet sanctus, licet justus, licet in multis proficiens, abyssus est, et abyssum invocat, quando homini aliquid fidei, aliquid veritatis propter vitam aeternam praedicat. Sed tunc est utilis abyssus abysso invocatae, quando fit in voce cataractarum tuarum. Abyssus abyssum invocat, homo hominem lucratur: non tamen in voce sua, sed in voce cataractarum tuarum.