Volume 13 · pp. 567–570
Sermon XXXIX. On the Exaltation of the Holy Cross
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SERMO XXXIX.
IN EXALTATIONE SANCTÆ CRUCIS.
Ego si exaltatus fuero a terra, omnia traham ad me ipsum. Joan. XII, 32.
Quia hodie festum agitur Exaltationis sanctæ Crucis, propterea legitur Evangelium in quo Dominus mentionem facit, qualiter ipse exaltatus fuit in cruce. Unde tria sunt hic notanda:
I. Quid per Exaltationem Domini patenter intelligatur? II. Per quid Exaltatio Domini figuraliter exprimatur? III. Per quid ad ipsum omnis homo trahatur?
I.
De primo nota: Per exaltationem a terra intelligitur crucifixio Jesu Christi. De hac exaltatione idem Dominus dicit, Joan. VIII, 28: Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum. Hæc verba sic expone: Cum exaltaveritis, id est, cum crucifixeritis me Filium hominis, id est, Mariæ Virginis, tunc cognoscetis, id est, aliqui ex vobis cognoscent, quia ego sum, scilicet, Filius Dei. Unde dicit Marc. XV, 39, quod Domino mortuo in cruce, centurio qui ex adverso stabat, ait: Vere hic homo Filius Dei erat. Dicit etiam Luc. XXIII, 48, quod omnis turba eorum, qui simul aderant ad spectaculum istud, et videbant quæ fiebant, percutientes pectora sua revertebantur. Quasi per hoc innuerent, quod male actum esset contra Filium Dei.
II.
De secundo nota: Exaltationem sive crucifixionem Domini præfigurabat exaltatio ænei serpentis in deserto. Unde Dominus dicit, Joan. III, 14 et 15: Sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet Filium hominis: ut omnis, qui credit in Christum, non pereat, sed habeat vitam æternam. Nota ergo, quod legitur in libro Num. XXI, 4 et seq., quod cum filii Israel essent in deserto, tædere cœpit populum itineris ac laboris: locutusque contra Deum et Moysen, ait: Cur eduxisti nos de Ægypto, ut moreremur in solitudine? Deest panis, non sunt aquæ: anima nostra jam nauseat super cibo isto levissimo. Quamobrem misit Dominus in populum ignitos serpentes, ad quorum plagas et mortes plurimorum rogaverunt Moysen, ut oraret pro eis. Orante vero Moyse dixit Dominus: Fac serpentem æneum, et pone eum pro signo: qui percussus adspexerit eum, vivet. Fecit ergo Moyses SERPENTEM ÆNEUM, et posuit pro signo: quem cum percussi adspicerent, sanabantur.
SERMON XXXIX.
ON THE EXALTATION OF THE HOLY CROSS.
If I have been exalted from the earth, I will draw all things to myself. John 12:32.
Because today the feast of the Exaltation of the Holy Cross is being celebrated, therefore the Gospel is read in which the Lord makes mention how he himself was exalted on the cross. Hence three things are to be noted here:
I. What is plainly understood by the Exaltation of the Lord? II. Through what is the Exaltation of the Lord figurally expressed? III. Through what is every man drawn to him?
I.
On the first, note: By exaltation from the earth is understood the crucifixion of Jesus Christ. Concerning this exaltation the same Lord says, John 8:28: When you have exalted the Son of Man, then you will know that I am. Expound these words thus: When you have exalted, that is, when you have crucified me, the Son of Man, that is, of the Virgin Mary, then you will know, that is, some from among you will know, that I am, namely the Son of God. Hence Mark 15:39 says that, when the Lord had died on the cross, the centurion who was standing opposite said: Truly this man was the Son of God. Luke 23:48 also says that the whole crowd of those who were present together at that spectacle and saw the things that were happening, striking their breasts, returned. As if by this they suggested that evil had been done against the Son of God.
II.
On the second, note: The exaltation or crucifixion of the Lord was prefigured by the exaltation of the bronze serpent in the desert. Hence the Lord says, John 3:14 and 15: As Moses lifted up the serpent in the desert, so the Son of Man must be lifted up, that everyone who believes in Christ may not perish, but may have eternal life. Therefore note that one reads in the book of Numbers 21:4 and following that, when the children of Israel were in the desert, the people began to grow weary of the journey and labor; and speaking against God and Moses, they said: Why have you led us out from Egypt, so that we should die in solitude? Bread is lacking; there are no waters; our soul now loathes this very light food. For this reason the Lord sent fiery serpents among the people, and at their blows and the deaths of very many they asked Moses to pray for them. But when Moses was praying, the Lord said: Make a bronze serpent and place it for a sign; whoever, having been struck, looks upon it, will live. Therefore Moses made A BRONZE SERPENT and placed it for a sign; when those who had been struck looked upon it, they were healed.
Igitur ad intelligentiam præmissorum, tria sunt hic investiganda. Primum est, quid per serpentem æneum præfiguretur. Secundum est, quid per exaltationem ejus significetur. Tertium, quid per serpentes ignitos intelligi detur.
I. De primo nota, quod per serpentem æneum Dei Filius figuratur, et hoc propter sex causas.
1. Prima est, quia (sicut dicit Hieronymus ad Præsidium de Rerum contemptu) « serpens quando insenuerit, jejunat quadraginta diebus, ut laxetur pellis ejus, et sic per angustum foramen petræ transiens, pellem senectutis deponit. » Ita et Christus jejunavit quadraginta diebus et quadraginta noctibus, ut doceat nos idem facere, ut sic pellem veterem peccatorum deponentes, in novitate vitæ spiritualis ambulemus.
2. Secunda causa est, quia serpens contemptibilis est et oditur. Ita et Judæi Christum contempserunt et oderunt. De contemptu suo dicit ipse Dominus in Psal. XXI, 7: Ego sum vermis, et non homo: opprobrium hominum et abjectio plebis. Quod etiam oderunt eum, testatur, Joan. XV, 18: Si mundus vos odit: scitote quia me priorem vobis odio habuit. Et vere Christus adhuc a multis contemnitur. Multi enim sunt, qui nummum, et ventrem, et mulierem fornicariam præponunt optimo Deo.
3. Tertia causa est, quia serpens est animal prudens. Unde, dicitur Genesis, III, 1: Serpens erat callidior cunctis animantibus terræ quæ fecerat Dominus Deus. Ita etiam Dominus per prudentiam diabolum superavit in cruce. Unde dicitur Job, XXVI, 12: Prudentia ejus percussit superbum. Dei quippe Filius cum diabolo congressurus, habitum eorum induit, quos diabolus sæpe devicerat. Diabolus autem virtutem divinitatis sub humanitate latentem ignorans, cum Filio Dei audacter congreditur, faciens eum in cruce suspendi. Dum vero creditur vincere, vincitur, et percutitur, et conculcatur.
4. Quarta causa, quare Christus æneo serpenti comparatur, hæc est, quia videlicet æs valde durabile est. Ita et Christus æneus fuit, quia patientissimus. Summæ quippe patientiæ fuit in omnibus amaritudinibus Passionis suæ. Unde et Paulus invitat nos, ad Heb. XII, 3 et 4, ut patientiam hujus ænei serpentis intueamur et imitemur, ita dicens: Recogitate eum, qui talem sustinuit a peccatoribus adversus semetipsum contradictionem: ut ne fatigemini, animis vestris deficientes. Nondum enim usque ad sanguinem restitistis.
Therefore for the understanding of the things set forth, three things are to be investigated here. The first is what is prefigured by the bronze serpent. The second is what is signified by its exaltation. The third is what is given to be understood by the fiery serpents.
I. On the first, note that by the bronze serpent the Son of God is figured, and this on account of six causes.
1. The first is because, as Jerome says to Praesidius On Contempt of Things, "when a serpent has grown old, it fasts for forty days, so that its skin may be loosened, and thus, passing through the narrow opening of a rock, it puts off the skin of old age." So also Christ fasted forty days and forty nights, so that he might teach us to do the same, so that thus, putting off the old skin of sins, we may walk in newness of spiritual life.
2. The second cause is because the serpent is contemptible and is hated. So also the Jews contemned and hated Christ. Concerning his contempt the Lord himself says in Psalm 21:7: I am a worm and not a man, the reproach of men and the rejection of the people. That they also hated him is testified, John 15:18: If the world hates you, know that it had me in hatred before you. And truly Christ is still contemned by many. For there are many who place a coin, and the belly, and a fornicating woman before the best God.
3. The third cause is because the serpent is a prudent animal. Hence it is said in Genesis 3:1: The serpent was more crafty than all the animals of the earth that the Lord God had made. So also the Lord through prudence overcame the devil on the cross. Hence Job 26:12 says: His prudence struck the proud one. For the Son of God, about to fight with the devil, put on the habit of those whom the devil had often defeated. But the devil, ignorant of the power of the divinity hidden under humanity, boldly fights with the Son of God, causing him to be suspended on the cross. But while he is believed to conquer, he is conquered, struck, and trampled down.
4. The fourth cause why Christ is compared to the bronze serpent is this, namely because bronze is very durable. So too Christ was bronze, because he was most patient. For he was of the highest patience in all the bitternesses of his Passion. Hence Paul also invites us, Hebrews 12:3 and 4, to behold and imitate the patience of this bronze serpent, saying thus: Think upon him who sustained such contradiction from sinners against himself, so that you may not grow weary, failing in your souls. For you have not yet resisted unto blood.
5. Quinta causa est, quod æs est vocalissimum et sonorissimum inter omnia metalla. Ita et Christus clarissimas et suavissimas voces emisit in medio amaritudinum Passionis suæ, sicut testatur Luc. XXIII, 34 et 43. Dixit enim ad Patrem: Pater, dimitte illis: non enim sciunt quid faciunt. Dixit etiam ad latronem: Amen dico tibi: Hodie mecum eris in paradiso.
6. Sexta causa est, quod æs conservationi collyriorum inter omnia metalla est aptissimum. Ita et corpus Domini fuit vas efficacissimi collyrii atque optimæ medicinæ. Ex ipso quippe profluxit sanguis ille pretiosus, qui est totius mundi nobilissima medicina. Unde dicit Augustinus in libro de Anima: « O medicinam omnibus consulentem, omnia tumescentia comprimentem, omnia tabescentia reficientem, omnia superflua resecantem, omnia necessaria custodientem, omnia perdita reparantem, omnia depravata corrigentem! »
II. De secundo nota, quod exaltatio ænei serpentis quem Moyses ad adspectum populi in pertica elevavit, hoc præfiguravit, quod Jesus Christus erat suspendendus in cruce, ut quicumque eum per veram fidem, id est, per eam fidem quæ bona operatur, intueretur, ab omnibus plagis suorum criminum curaretur.
III. De tertio nota, quod per ignitos serpentes intelliguntur peccata mortalia, videlicet superbia, ira, invidia, acedia, avaritia, gula, et luxuria. Primus serpens, videlicet superbia, præcipue collum et caput invadit. Secundus, scilicet ira, cor et pectus. Tertius, videlicet invidia, medullas et ossa. Quartus vero, scilicet acedia, mordet pedes et crura. Quintus, videlicet avaritia, manus et brachia. Sextus autem, id est gula, lacerat ventrem et viscera. Septimus serpens, id est luxuria, invenenat lumbos et femora.
5. The fifth cause is that bronze is the most vocal and most resonant among all metals. So also Christ emitted clearest and sweetest voices in the midst of the bitternesses of his Passion, as Luke 23:34 and 43 testifies. For he said to the Father: Father, forgive them, for they know not what they do. He also said to the thief: Amen I say to you, today you will be with me in paradise.
6. The sixth cause is that bronze, among all metals, is most suitable for the preservation of eye-salves. So also the body of the Lord was the vessel of the most efficacious eye-salve and of the best medicine. For from it flowed forth that precious blood that is the most noble medicine of the whole world. Hence Augustine says in the book On the Soul: "O medicine consulting for all, compressing all swelling things, restoring all wasting things, cutting away all superfluous things, preserving all necessary things, repairing all lost things, correcting all depraved things!"
II. On the second, note that the exaltation of the bronze serpent that Moses lifted up on a pole for the sight of the people prefigured this, that Jesus Christ had to be suspended on the cross, so that whoever should behold him through true faith, that is, through that faith that works good things, would be cured from all the wounds of his crimes.
III. On the third, note that by the fiery serpents are understood mortal sins, namely pride, anger, envy, sloth, avarice, gluttony, and luxury. The first serpent, namely pride, chiefly invades the neck and head. The second, that is anger, the heart and breast. The third, namely envy, the marrow and bones. But the fourth, namely sloth, bites the feet and legs. The fifth, namely avarice, the hands and arms. But the sixth, that is gluttony, tears the belly and entrails. The seventh serpent, that is luxury, poisons the loins and thighs.
Dicuntur autem isti serpentes igniti propter duo. Primum est, quia omnia bona opera hominum exurunt et consumunt. Secundum est, quia animas quas invenenaverunt, æternis ignibus repræsentant et tradunt. De igne vero isto quo hi serpentes igniti sunt invenenaturi, dicitur in Job, XXXI, 12: Ignis est usque ad perditionem devorans, et omnia eradicans genimina, videlicet virtutum et bonorum operum. Quicumque ergo illis ignitis serpentibus percussus fuerit, respiciat nostrum æneum serpentem, id est, Jesum Christum in cruce suspensum, et curabitur. Pendet enim Jesus in eximia humilitate, contra superbiam: pendet in maxima cordis lenitate, contra iram: pendet in præcipua charitate, contra invidiam: stat in cruce inenarrabili dolorum acerbitate, contra acediam: stat in altissima paupertate, contra avaritiam: pendet in duræ sitis siccitate, contra gulam: stat nihilominus in laudabili corporis castitate, contra luxuriam.
III.
De tertio nota: Dominus exaltatus in cruce omnia trahit ad seipsum. Per omnia vero homo denotatur: propter ipsum quippe facta sunt omnia, et in ipso concurrunt omnia. Habet enim rationem cum Angelis, et vitam cum arboribus, sentit cum animalibus, et habet esse cum lapidibus. Trahit autem nos Dominus triplici funiculo, fidei, spei, et charitatis. Unde et istæ tres virtutes dicuntur Theologicæ, id est, divinæ. De isto funiculo triplici dicitur, Eccle. IV, 12: Funiculus triplex difficile rumpitur. Igitur homo per fidem videt Deum, et omnia quæ Deus electis præparavit. Per spem homo concupiscit apprehendere, quæ sibi fides demonstravit. Per charitatem vero laborat et fortiter operatur, ut dignus sit ea possidere quæ per fidem videt, et per spem concupiscit.
Rogate ergo Dominum, ut eum nunc in crucis patibulo tam fideliter intueamur, ut ipsum quoque in regali solio gloriose residentem tandem videre mereamur. Quod, etc.
But these serpents are called fiery on account of two things. The first is because they burn up and consume all the good works of men. The second is because they present and hand over the souls that they have poisoned to eternal fires. But concerning that fire with which these fiery serpents are going to poison, it is said in Job 31:12: It is a fire devouring unto perdition and uprooting all produce, namely of virtues and good works. Therefore whoever will have been struck by those fiery serpents should look back at our bronze serpent, that is, Jesus Christ suspended on the cross, and he will be cured. For Jesus hangs in extraordinary humility against pride; he hangs in the greatest gentleness of heart against anger; he hangs in chief charity against envy; he stands on the cross in the unutterable bitterness of sorrows against sloth; he stands in highest poverty against avarice; he hangs in the dryness of hard thirst against gluttony; nonetheless he stands in praiseworthy chastity of body against luxury.
III.
On the third, note: The Lord exalted on the cross draws all things to himself. But by all things a human being is denoted, for all things were made on account of him, and all things come together in him. For he has reason with Angels, and life with trees; he senses with animals, and has being with stones. But the Lord draws us with a threefold cord, of faith, hope, and charity. Hence these three virtues are called Theological, that is, divine. Concerning that threefold cord Ecclesiastes 4:12 says: A threefold cord is broken with difficulty. Therefore through faith a human being sees God and all things that God has prepared for the elect. Through hope a human being desires to apprehend the things that faith has shown him. But through charity he labors and works strongly, so that he may be worthy to possess those things that he sees through faith and desires through hope.
Therefore pray to the Lord that we may now behold him on the gibbet of the cross so faithfully that we may at last also deserve to see him sitting gloriously on the royal throne. May he grant this, etc.
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