Volume 13 · pp. 493–495
Sermon XVIII. On the Feast of Saint Mark the Evangelist
A marker with ≈ is an approximate page boundary, placed by measure of the text; the page photographs remain the authority. In the paired views, clicking a page marker brings that page into view.
SERMO XVIII.
IN FESTO S. MARCI EVANGELISTÆ.
Animal primum simile leoni... Et quatuor animalia singula eorum habebant alis senas, et in circuitu, et intus plena sunt oculis. Apoc. IV, 7 et 8.
Nota, quod quatuor Evangelistæ per illa quatuor animalia figurantur, quæ vidit Joannes in Apoc. IV, 6 et 7: In circuitu sedis Dei, quorum primum simile fuit leoni. Secundum simile vitulo. Tertium erat quasi faciem habens hominis. Et quartum simile erat æquilæ volanti.
Tria igitur sunt hic notanda:
I. Quare per leonem S. Marcus significetur? II. Quid per senas animalium alas intelligi detur? III. Quid per oculos quos in circuitu et intus habebat, figuretur?
I.
De primo nota, quod natura leonis hæc est, quod rugitu suo tertia die resuscitat catulos suos, quos leæna profuderat mortuos: et propter hoc Beatus Marcus per leonem accipitur, quia plenius quam alii Evangelistæ, scribit de resuscitatione seu resurrectione Filii Dei.
Nota etiam, quod quemlibet Christianum oportet assimilari illis quatuor animalibus, quæ stant ante thronum Dei. Oportet igitur et nos quamdam naturam leonis imitari: leo enim cum se senserit agitari, delet cauda sua vestigia pedum suorum, ut sic cautius persecutiones venatoris evadat. Sic et nos facere debemus: necesse siquidem nobis est, ut vestigia malorum operum, quæ fecimus ad infernum, cauda boni finis, videlicet per contritionem, confessionem, et satisfactionem mature deleamus, ne in manus diaboli, qui est animarum venator acerrimus, incidamus. De isto venatore dicitur in Gen. X, 8 et 9: Nemrod cœpit esse potens in terra, et erat robustus venator, scilicet, hominum coram Domino. Nemrod interpretatur tyrannus, vel apostata, et signat diabolum, qui tyrannidem crudelitatis exercet super animas damnatorum: qui etiam ad hoc laborat, ut apostatare faciat a Deo fideles, qui ad consortium pertinent electorum.
II.
De secundo nota, quod per sex alas animalium, sex intelliguntur virtutes, quas si non habuerit anima, non poterit volare ante speciosissimum Dei vultum, sed quasi plumbum demergetur in profundum.
Prima ala est veritas, de qua dicit Dominus, Matth. V, 37: Sit sermo vester, est, est: non, non. Glossa: « Ideo dicit bis, Est est, non non: ut quod dicis, operibus comprobes: quod verbis negas, factis non comprobes, vel confirmes. » Sed, heu! pauci hanc alam vere possident, quod deploratur Jerem. IX, 1, 3, 5: Quis, inquit, dabit capiti meo aquam, et oculis meis fontem lacrymarum? Et infra: Extenderunt linguam suam quasi arcum mendacii, et non veritatis... Docuerunt enim linguam suam loqui mendacium.
SERMON XVIII.
ON THE FEAST OF SAINT MARK THE EVANGELIST.
The first living creature was like a lion... And the four living creatures, each one of them, had six wings, and around and within they are full of eyes. Apocalypse 4:7 and 8.
Note that the four Evangelists are figured by those four living creatures which John saw in Apocalypse 4:6 and 7: Around the throne of God, of which the first was like a lion. The second was like a calf. The third was as if having the face of a man. And the fourth was like a flying eagle.
Therefore three things are to be noted here:
I. Why is Saint Mark signified by the lion? II. What is given to be understood by the six wings of the living creatures? III. What is figured by the eyes that it had around and within?
I.
On the first, note that the nature of the lion is this: that by his roar on the third day he raises his cubs, whom the lioness had brought forth dead. And on account of this Blessed Mark is taken by the lion, because he writes more fully than the other Evangelists concerning the resuscitation or Resurrection of the Son of God.
Note also that every Christian ought to be assimilated to those four living creatures that stand before the throne of God. Therefore we too ought to imitate a certain nature of the lion: for when the lion has felt himself to be pursued, he erases with his tail the tracks of his feet, so that he may more cautiously escape the pursuits of the hunter. So we too ought to do: indeed it is necessary for us maturely to erase with the tail of a good end, namely through contrition, confession, and satisfaction, the tracks of evil works which we have made toward hell, lest we fall into the hands of the devil, who is the sharpest hunter of souls. Concerning this hunter it is said in Genesis 10:8 and 9: Nimrod began to be powerful on earth, and he was a strong hunter, namely of men, before the Lord. Nimrod is interpreted tyrant or apostate, and signifies the devil, who exercises the tyranny of cruelty over the souls of the damned, who also labors for this, that he may make the faithful apostatize from God, those who pertain to the fellowship of the elect.
II.
On the second, note that by the six wings of the living creatures are understood six virtues; if the soul has not had them, it will not be able to fly before the most beautiful face of God, but will be sunk like lead into the depth.
The first wing is truth, concerning which the Lord says, Matthew 5:37: Let your speech be yes, yes; no, no. The Gloss says: "Therefore he says twice, Yes yes, no no, so that what you say you may prove by works; what you deny with words, you may not prove or confirm by deeds." But alas, few truly possess this wing, which is lamented in Jeremiah 9:1, 3, 5: Who, he says, will give water to my head and a fountain of tears to my eyes? And below: They have stretched out their tongue like a bow of falsehood, and not of truth... For they have taught their tongue to speak a lie.
Secunda ala est æquitas sive justitia. De hac dicitur Sapient. I, 1: Diligite justitiam, qui judicatis terram. Sequitur, V, 16, 17: Justi in perpetuum vivent, et apud Dominum est merces eorum, et cogitatio illorum apud Altissimum... Ideo accipiunt regnum decoris, et diadema speciei de manu Domini.
Tertia ala est tranquillitas, sive mansuetudo. De hac dicit Dominus, Matth. V, 4: Beati mites: quoniam ipsi possidebunt terram, subaudi, viventium. Item, de hac dicitur in Psal. XXXVI, 11: Mansueti autem hæreditabunt terram, et delectabuntur in multitudine pacis.
Quarta ala est largitas sive misericordia. De hac dicitur in Jacob. II, 13: Judicium sine misericordia illi, qui non fecit misericordiam: superexaltat autem misericordia judicium, hoc est, misericordia et largitas tenet manum judicis, ne per sententiam feriat misericordem. Monet autem Jacobus, ut pauperum misereamur: quia ipsi judices divitum erunt: unde dicitur, V, 9: Ecce judex ante januam assistit.
Quinta ala est castitas, sive continentia. De hac dicitur, II ad Corinth. VI, 17, 18 et VII, 1: Immundum ne tetigeritis: et ego recipiam vos: et ero vobis in patrem, et vos eritis mihi in filios, et filias, dicit Dominus omnipotens. Has ergo habentes promissiones, charissimi, mundemus nos ab omni inquinamento carnis, et spiritus, perficientes sanctificationem in timore Dei.
Sexta ala est sobrietas. Et nota, quod diffinitio sobrietatis hæc est: Sobrietas est virtus, qua excessum cibi et potus cohibemus. Sobrietas vero ita necessaria est, ut et Episcopis et presbyteris, senibus et juvenibus, viduis et conjugatis ab Apostolo præcipiatur. De primo, I ad Tim. III, 2: Oportet Episcopum sobrium esse. De secundo, ad Titum, I, 8: Oportet presbyterum sobrium esse. De tertio, ad Tit. II, 1: Tu loquere quæ decent sanam doctrinam: senes ut sobrii sint. De quarto, ad Tit. II, 2: Juvenes similiter hortare, ut sobrii sint. De quinto, I ad Timoth. III, 11: Oportet mulieres similiter sobrias esse, et fideles in omnibus. De sexto, ad Tit. II, 4 et 5: Adolescentulas hortare sobrias esse..., domus curam habentes.
The second wing is equity or justice. Concerning this it is said in Wisdom 1:1: Love justice, you who judge the earth. It follows in 5:16, 17: The just will live forever, and their reward is with the Lord, and the thought of them with the Most High... Therefore they receive the kingdom of beauty and the diadem of loveliness from the hand of the Lord.
The third wing is tranquillity or meekness. Concerning this the Lord says, Matthew 5:4: Blessed are the meek, for they will possess the earth, understand, of the living. Likewise, concerning this it is said in Psalm 36:11: But the meek will inherit the earth and will delight in the multitude of peace.
The fourth wing is largess or mercy. Concerning this it is said in James 2:13: Judgment is without mercy to him who has not done mercy; but mercy super-exalts judgment, that is, mercy and largess holds the hand of the judge, lest through sentence he strike the merciful man. But James admonishes that we have mercy on the poor, because they themselves will be judges of the rich; hence it is said in 5:9: Behold, the judge stands before the door.
The fifth wing is chastity or continence. Concerning this it is said in 2 Corinthians 6:17, 18 and 7:1: Do not touch the unclean thing, and I will receive you, and I will be a father to you, and you will be sons and daughters to me, says the almighty Lord. Therefore having these promises, dearest ones, let us cleanse ourselves from every defilement of flesh and spirit, completing sanctification in the fear of God.
The sixth wing is sobriety. And note that the definition of sobriety is this: Sobriety is the virtue by which we restrain excess of food and drink. But sobriety is so necessary that by the Apostle it is enjoined on Bishops and priests, old men and young men, widows and married women. Concerning the first, 1 Timothy 3:2: It is necessary that a Bishop be sober. Concerning the second, to Titus 1:8: It is necessary that a priest be sober. Concerning the third, to Titus 2:1: Speak the things that befit sound doctrine: that old men be sober. Concerning the fourth, to Titus 2:2: Likewise exhort young men that they be sober. Concerning the fifth, 1 Timothy 3:11: It is necessary that women likewise be sober and faithful in all things. Concerning the sixth, to Titus 2:4 and 5: Exhort young women to be sober..., having care of the house.
III.
De tertio nota, quod sicut animalia pennata, oculos in circuitu debemus habere. Oportet ergo oculatos nos esse retrorsum, antrorsum, dextrorsum, et sinistrorsum.
Primo igitur oculos habere debemus retrorsum, ut mundum, qui retro abjiciendus est, respiciamus, et contemnamus. Unde Nahum, III, 1, 7: Væ civitas sanguinum, universa mendacii... Omnis, qui viderit te, resiliet a te. Per civitatem sanguinum intelligitur mundus iste, qui contemnendus est propter tria. Est enim instabilis. Unde I Joan. II, 17: Mundus transit, et concupiscentia ejus. Est etiam immundus: unde sicut pix inquinat inhærentes sibi. Qui enim tetigerit picem, inquinabitur ab ea 1. Est etiam infidelis: quia quos inquinavit immundis osculis, et amplexibus, tradit æternæ damnationi, dicens cum impio Juda: Quemcumque osculatus fuero, ipse est, tenete eum 2.
Secundo, oculos antrorsum habere debemus, ut videlicet judicium Dei videamus et paveamus. Unde Nahum, I, 1: Deus æmulator, et ulciscens Dominus: ulciscens Dominus, et habens furorem: ulciscens Dominus in hostes suos, et irascens ipse inimicis suis. Ter ponit ulciscens. Ulciscetur enim Dominus in die judicii fœdas et pravas cordium machinationes. Ulciscetur etiam turpes et nocivas oris locutiones. Ulciscetur nihilominus immundas et iniquas manuum et totius corporis operationes.
Tertio, sinistrorsum oculos habere debemus, ut gehennam, in quam stantes ad sinistram mittendi sunt, videamus. Fugiamus quæ merito fugienda sunt propter pœnarum diversitatem, atrocitatem, et interminabilitatem. Unde Angelus clamat, Zachar. II, 6: O, o fugite de terra Aquilonis.
Quarto, dextrorsum oculos habere debemus, ut regnum Dei, in quod ad dexteram statuendi introducentur, intueamur, et concupiscamus: quod dignum est concupisci propter tria: propter Regis illius, qui illi regno præerit, bonitatem: propter proprii corporis et animæ felicitatem: propter imperturbabilem charissimorum societatem.
Nota etiam, quod intus oculos habere debemus per jugem nostri ipsius discussionem et correctionem, ut defectus nostros quotidie discutiamus et corrigamus, et ad virtutum profectus jugiter ascendamus.
Rogate ergo Dominum, ut sic per prædicta sanctis Evangelistis similes esse laboremus, ut throno Dei cum laudibus adstare mereamur. Quod, etc.
III.
On the third, note that like winged living creatures, we ought to have eyes around. Therefore it is necessary that we be eyed backward, forward, rightward, and leftward.
First, therefore, we ought to have eyes backward, so that we may look back upon the world, which is to be cast behind, and contemn it. Hence Nahum 3:1, 7: Woe to the city of bloods, wholly of lying... Everyone who has seen you will recoil from you. By the city of bloods is understood this world, which is to be contemned for three reasons. For it is unstable. Hence 1 John 2:17: The world passes away, and its concupiscence. It is also unclean; hence like pitch it stains those clinging to it. For he who touches pitch will be stained by it 1. It is also faithless, because those whom it has stained with unclean kisses and embraces it hands over to eternal damnation, saying with impious Judas: Whomever I shall kiss, he is the one; hold him 2.
Secondly, we ought to have eyes forward, namely so that we may see and fear the judgment of God. Hence Nahum 1:1: God is a jealous God and the Lord avenging; the Lord avenging and having fury; the Lord avenging upon his enemies and he himself being angry with his enemies. Three times he places avenging. For the Lord will avenge on the day of judgment the foul and depraved contrivances of hearts. He will also avenge the shameful and harmful utterances of the mouth. He will nevertheless avenge the unclean and unjust operations of the hands and of the whole body.
Thirdly, we ought to have eyes leftward, so that we may see gehenna, into which those standing at the left are to be sent. Let us flee the things that are deservedly to be fled, on account of the diversity, atrocity, and endlessness of the punishments. Hence the Angel cries out, Zechariah 2:6: O, O flee from the land of the North.
Fourthly, we ought to have eyes rightward, so that we may behold and desire the kingdom of God, into which those to be placed at the right will be introduced; it is worthy to be desired for three reasons: on account of the goodness of that King who will preside over that kingdom, on account of the happiness of one's own body and soul, and on account of the untroubled society of the dearest ones.
Note also that we ought to have eyes within through continual examination and correction of our own self, so that we may daily examine and correct our defects and continually ascend to advancements of virtues.
Therefore pray to the Lord that through the aforesaid things we may so labor to be like the holy Evangelists, that we may merit to stand by the throne of God with praises. May he grant this, etc.
If a page does not appear, its photograph has not been uploaded yet.