1. Jesus took Peter, James and his brother John, and led
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SERMON 16: THE SECOND SuNDAY IN LENT
1. Jesus took Peter, James and his brother John, and led them up a high mountain, and was transfigured before them. Matthew 17:1.
[Protheme] Teach me goodness, discipline and knowledge. Psalm 18:6. According to the second proposed verse taken from the psalms, what is required for a preacher is understood: first, one must be inflamed with charity toward neighbor; second, one must be adorned with personal sanctity; third, one must be illuminated by truth with regard to God. First the preacher must be inflamed with charity toward neighbor and this is noted, when it says: teach me goodness; for goodness pours itself out through charity to another, which pertains properly to the office of the preacher, because, according to Blessed Gregory, "the person who does not have charity toward another should by no means assume the office of preacher."""° Second, one must be adorned with personal sanctity and this is noted, when it adds: teach me discipline, by which a person is spiritually adorned like a body in a garment. Third, one must be illuminated by truth in regard to God, which is why it adds: teach me knowledge. Therefore, dearly beloved, since I am not totally inflamed by charity, adorned in personal sanctity, and truthfully not even illuminated by the truth of scripture, let us then at the beginning of our sermon humbly ask the God of all consolation and 276 See Homily 17 n. 1 in GGHG in CCSL cxli, 117. The citation is virtually identical.
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Father of mercy,2" that he might inflame us with the ardor of charity, adorn us with sanctity of life, and illuminate us with the truth of the Holy Spirit, so that thus inflamed with charitable love, adorned with sanctity of life and illuminated by the truth of the Holy Spirit, we may be able to offer something of benefit, which would be to the praise and glory, etc.
[Sermon] 2. Jesus took Peter, James and his brother John and led them a high mountain, and was transfigured before them. The mystery of the Lord's Resurrection, which is the model of our glorification, is the most admirable and difficult to believe among all works of recreation. Therefore, Our Lord Jesus Christ, in order to lead the apostles and, in them, other Christians to believe more easily the miraculous work of his resurrection at that time when it would be accomplished, willed by divine dispensation to be transfigured "before three suitable witnesses" previously selected from God, "such ones through whom the whole world would believe" to show to them the foretold glory which he would have in the resurrection. And because it is impossible for someone to fix the gaze of one's eyes on the glory of the divine majesty, unless previously elected and calied by divine grace, and then predisposed by the highest diligence and elevated by the highest desire of love, one proceeds then in a well arranged, just order in the verse cited. First, the divine dignity of mystical assumption is noted. Second, the devout preparation of affective elevation is noted. Third, the dispensative proof of future glorification in noted. First, the divine dignity of mystical assumption is noted, when it says: Jesus took Peter, James and John. Second, the devout preparation for affective elevation is noted, when it adds: and led them upon a high mountain; The Gloss:
277 See 2 Cor 1:3.
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"Wishing to be transfigured, he ascended the mountain to announce to those awaiting the resurrection that they must rise upward and persevere in continual prayer."2"°
Third, the dispensative proof of future glorification is noted, when it includes: and was transfigured before them.
3. It says therefore: Jesus took etc, where the divine dignity of mystical assumption is noted. That assumption is spoken of as mystical, because in the assumption of the three the raising up of three states of the Church militant, namely, prelates, those active, and the contemplatives is mystically symbolized and represented. The prelate state is signified by Peter, because he would be the first to govern the Church by taking up the prelacy. The active state is signified by James, because he would be the first in the bitterness of penance in the torment of the passion: in fact he was the first among the apostles to suffer. The contemplative state is signified by John, because he would be the first in the fullness of grace through the increase of love. First then, Jesus took Peter and, in Peter, others from the prelate state to preside, with virtuous care, when governing the Church. Second, he took James and, in James, others from the active state to abstain from carnal delights in the bitterness of penance. Third, he took John and, in John, all from the contemplative state to the affluence of spiritual consolation in the plenitude of grace.?"
4. First, Jesus took Peter and, in Peter, others from the prelate state to preside, with virtuous care, when govern278 The critical edition says that this is from Glossa Ordinaria.
277 Bonaventure's interpretation of Peter, James, and John is slightly different in his Commentary on the Gospel of Luke in order to conceptualize a threefold manner of prayer. On this point, see Timothy
J. Johnson, The Soul in Ascent: Bonaventure on Poverty, Prayer and Union with God (Quincy: Franciscan Press, 2000), 133-76.
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ing the Church. Whence Haggai 2:24 says: I will take you Zorobabel my servant, and I will place you as a signet for I have chosen you. Zorobabel prince of Judah, who is interpreted as the prince who is transferred," signifies any prelate who is a leader and prince of the Church militant, which the Lord has seized from the yoke of diabolical power caused by original or actual sin, and transferred into the reign of his beloved Son.*! Here, however, the Lord says: I will take you, through the grace of benign adoption; my servant, through submission to the Lord in reverence; and I will place you as a signet, that verifies doctrine to advance faith, promotes the fight in the battle against the enemy, and directs along the way that leads into celestial glory; for this reason, I have chosen you, for the chair of apostolic prelacy.
5. Second, he took James and, in James, others from the active state to abstain from carnal delights in the bitterness of penance. Whence Psalm 26:10 says: For my father and my mother have left me, but the Lord has taken me up. Set me, O Lord, a law in your way, and guide me in the right path, because of my enemies. For my father, the devil, and my mother, concupiscence, have left me, due to the bitterness of painful penance; therefore, the Lord has taken me up, due to the reception of gratuitous justification. And for this reason, the true penitent petitions with desire, saying: Set me, Lord, a law in the way of precepts; and direct me in the path of counsels, lest I fall again into the hand of enemies. Ezekiel 3:14 speaks of this: The Spirit of the Lord raised me and took me and I went away bitter, indignant in spirit. The Spirit of the Lord raised me, on the cross through the affection of tearful compas78° See CCSL Ixxii, 125: "Zorobabel means prince or teacher of Babylon or foreign born or one who has his origin in Babylon."
281 See Col 1:13.
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sion; and took me, through the excess of inflamed love; and now one goes away bitter, indignant in spirit, when through the consideration of the Lord's passion, a person considers how he crucifies the Son of God within himself?*? once again through the repetition of sin.
6. Third, he took John and, in John, all from the contemplative state to the affluence of spiritual consolation in the plenitude of grace. Whence Psalm 64:5 says:
Blessed is the one, whom you chose and took, he will dwell in your courts. Blessed is the one, whom you chose, for the active state through the exercise of good works; and took, for the contemplative state through the increase of love; he will dwell in your courts, through the continuation of devout prayer. And the prophet proceeds in proper order, because the leisure of the contemplative life, which is the end of the active life, presupposes the exercise of action.
Thus Gregory, in the Sixth Book of Moralia: "One who desires the place on high of contemplation, must prove oneself through exercise in the field of works."?*
7. The second follows, that is, the devout preparation of affectionate elevation, when it says: and led them up upon a high mountain. This indicates that whoever wishes to see the glory of divine majesty must raise the mind to the heights of devotion. Indeed the three qualities of the mountain conveniently explain the preparation required of the prelates, the active, and the contemplatives."* For 282 See Hebr 6:6: "and then have fallen away, to be renewed again to repentance, since they crucify again for themselves the Son of God and make him a mockery."
283 See Book VI, c. 37 n. 59 in Gregory's Moralia in Iob in CCSL cxliii, 329. The citation is virtually verbatim.
284 Bonaventure also utilizes the metaphor of the mountain in reference to Mary in Sermo 49, De assumptione B. Mariae Virginis, in Sermones de diversis, vol. 1, 642-53.
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a mountain is eminent as a site, unmovable in stability, and openly communicative, this is, capable of communicating an influence. We see in the mountain the altitude of the site, strength of immovability, and the diffusion of communication. He led then the prelates first onto the mountain as an eminent site for the primary reception of divine radiance, second he led the active onto the mountain of unmovable stability for the virtuous toleration of all kinds of tribulation, and third he led contemplatives onto the mountain of open communication for the charitable diffusion of gratuitous preaching.
8. First, he Jed the prelates on to the mountain since it is an eminent site for the primary reception of divine radiance. In fact, the sun first radiates the mountains, and then it illuminates the valleys; so also the prelates, like the sublime mountains, must receive within themselves the illuminations of divine light and then, by the example of a good life, likewise pass them on to their subjects in the valleys. Exodus 25:40 speaks of the good prelate: Look, and make it according to the exemplar that I showed you on the mountain. This is because the life of the prelate is imprinted on the heart of a subject as the form of a seal is imprinted on wax, because they move the hearts of their subjects more with works than with words.
Whence Gregory in the Pastoral Rules states: "Let the leader excel in activity and so by living, convey a way of life to subjects since the flock, which follows the voice and the conduct of the pastor, makes better progress through examples than words."**° Micah 4:1 speaks of this: The mountain of the house of the Lord will be prepared on the top of the mountains and high above the hills and all the people shall flow to it. This mountain prepared on the top
85 See Part II, c. 3 of Regulae Pastoralis liber in PL 77:28B. The quotation is verbatim.
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of mountains and high above all hills is the perfect prelate because of the eminent excellence of evangelical perfection, with which he surpasses all subjects inasmuch as they are perfect in life, otherwise, as Bernard says: "It is a monstrous thing to have the prime seat and the lowest life, the highest rank and the basest soul."28° And then all the people shall flow to it, because of the liberal affluence or benevolence of pious subvention. But woe today due to the avarice of certain prelates, who appropriate for themselves the treasures of the Crucified, as if they had received them from carnal parents and thereafter fatten nephews, enrich relatives, and give themselves to choice food and drink! But surely such as these are thieves and robbers with money bags,"*' because everything that is to be given to the poor, they bring to relatives and nephews and carnal gluttony. And this is why many prelates, who given their states lead Jesus to the brow of the mountain,"*°> nevertheless then cast him over in the hearts of their subjects through bad examples. It would have been much better for them, if they had remained for the entire time of their lives on the plain, since "The higher the state, the graver the downfall.""°° 9. Second, he led the active onto the mountain of unmovable stability for the virtuous toleration of all kinds of tribulation. The mountains, in fact, are unmovable al286 See Book II, c. 7 n. 14 of De consideratione in SBOp 3.422.
Bonaventure's citation has a slight variation in word order.
287 See John 12:6 and 13:29.
288 See Luke 4:29: "And they rose up and put him (Jesus) forth out of the town and led him to the brow of the mountain, on which their town was built, that they might throw him down headlong."
289 This seems a paraphrase from Pope Sylvester II, Sermon "De informatione episcoporum." See PL 139:171D: "Certainly the honor of episcopacy among men is great; but after a fall (God forbid) the pain is great. It is a high position in the Church; but, if one should fail through negligence, everyone considers him pitiable."
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though exposed to winds, buffets of air, and hail. Thus, the active have to be exposed in order to tolerate all tribulations through the example of Christ, who exposed his body to the blows of the lance and nails, and carried the shield of patience right up until the end of his mortal life.
Psalm 124:1 speaks of these good people engaged in the active life: Those who trust in the Lord are like Mount
Zion; one who dwells in Jerusalem will never be moved.
Since timidity is the cause of ruin and confidence the cause of constancy, they are spoken of as those who trust in the Lord, firm like Mount Zion, because of steadfast fortitude and peace; one who dwells in Jerusalem because of tranquil peace and concord, not getting disturbed internally in soul and not scandalizing exteriorly by example or word; and will not be moved, by vehement fury and anger.
10. Third, he led contemplatives onto the mountain of open communication or communicable influence for the charitable diffusion of gratuitous preaching. Indeed the mountains are of such communication and diffusion that everything they receive immediately flows out, and as if they are freeing themselves from weight, they send everything to the plains; for the rain, as soon as it runs down, immediately overflows and the rivers share with the valleys all they bring forth, and even the stones and metal and almost everything else they produce, passes on to the plains. Contemplatives should irradiate in this manner, passing on to others the rains or irrigation of their thoughts and even the dewdrops of charisma and gifts like Mount Zion, through the preached word and example of honest conduct; because then the words of Joel
3:18 will be fulfilled in them: On that day the mountains shall drop down sweetness and the hills shall flow with
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milk and honey; and water shall flow through all the rivers of Judah. Contemplatives should drop down the sweetness, of pious compassion to treat the afflicted; and the hills flow with the milk, of pious preaching to nourish the weak; and then through all the tearful rivers of Judah, that is of penitents: for Judah is interpreted as the one who confesses; they shall drop down the waters of grace to multiple works of justice and piety. Thus what Ezekiel 36:8 says: Mountains of Israel shoot forth your branches, and leaf and blossom, and yield your fruit, is fitting for contemplatives, most of all those who are bound by the profession of a rule. Israel, in fact, is interpreted as one who sees God"! and signifies the contemplative who should see God within one's own conscience.
Whence it says: Mountains of Israel, that is contemplatives; shoot forth your branches, by gathering a wandering people, leaf by preaching of the divine word; and blossom, by demonstrating fragrant example; and yield fruit, by the acquisition of your salvation and the advancement of neighbors; because then you will be the mountain of God, a mountain of abundance, etc.
11. The third and last shows the dispensative display of future glory, when it says: was transfigured before them.
Our Lord Jesus Christ wished to be transfigured before these three, through whom prelates, those engaged in the active life, and contemplatives are understood, and show them his future glory, so that through this, properly speaking, he might first illuminate prelates, in Peter, with the splendor of truth and understanding, second so he might confirm those engaged in the active life, in James, with the hope of expected glory; third, so he might
290 See CCSL lxxii, 152: "Judah means praising or glorifying."
291 See CCSL lxxii, 139: "Israel means the man who sees God. But better: the upright of the Lord."
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inflame contemplatives, in John, with love of charity and benevolence.
12. First, he was transfigured before Peter, so that in Peter he might illuminate prelates with the splendor of truth and understanding, and through these others might be illuminated in faith. Whence the Gloss says that: "He wished to be transfigured before three witnesses whom the entire world could believe.""" In his transfiguration, one does not have the testimony of a person of the world, but also a testimony beyond this world from the highest heaven of God the Father, the testimony of Moses from the depths of limbo, and the testimony of Elijah from the middle so to speak, that is, from earthly paradise. In his transfiguration he wanted, therefore, to have divine, prophetic, and human testimony, First, so that through the testimony of God the Father who says: This is my beloved
Son, through whom all things were made," he might be known as the one who, glorious in creating, is the foundation of all things; second, so that through the testimony of Moses who was the "Lawgiver," and Elijah who was the "Greatest of the prophets,"** he might be known as the one who, most pious in redeeming, is the reconciler of all according to what had been promised and prophesized in the Law; third, so that through the human or apostolic and the testimony of the apostles, who will be judges on the Day of Judgment, he might be known as the one who, most just in rewarding, is the restorer of all. Wisdom
16:25 is able to explain this transfiguration: All things transfigured are obedient to your grace that nurtured all, according to the will of those who desired it from you. It
* The critical edition says that this is the Glossa Interlinearis.
**8 This is a conflation of Matt 17:5 ("This is my beloved Son") and John 1:3 ("Through whom all things were made').
2% The critical edition refers to the Glossa Interlinearis on Matt Mise
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O17 says, however, all things transfigured in the transfiguration of Christ because whatever there was of creation was transfigured: for Christ, as a human being, shares with all creatures; "Indeed he possesses being with rocks, lives among the plants, senses with animals, and understands with angels." Since Christ, as a human being, has something from all of creation, and was transfigured, all is said to be transfigured in him; are obedient to your grace that nurtured all, because that transfiguration did not happen in order to receive the gift of splendid glory but, with the dispensation of divine grace, so he might receive the action of splendid glory that would nourish the apostles, who were weak in faith, most of all in the hour of Christ's death. For All things transfigured are obedient to your grace that nurtured all, according to the will of those, that is, of the apostles, because of the satisfying love, which they had in the world because of Christ's glory. Whence Peter said: Lord, it is good that we are here;?* who desired it from you, because of the mutual indwelling of mutual love; for the delights of the Son of God are to be with the apostles and prelates.?"
13. Second, he wished to be transfigured before James, so that in James he might confirm those engaged in the active life with the hope of expected glory. Whence, Bede says in the Gloss about the preceding words: "He ascended the mountain of the transfiguration to announce that those who await the resurrection should raise the mind on high and persevere in continual prayer." This
295 Bonaventure adapts Homily 29 n. 2 of GGHG. See CCSL cxli, 246.
296 See Matt 17:4.
297 See Prov 8:31: "... and my delights were with the children of men and women."
; 298 The critical edition says that this is from the Glossa Ordinaria.
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can be explained by what the Apostle says in 1 Corinthians 4:5-6: Do not pass judgment before the time, until the Lord comes, who will bring to light the things hidden in the darkness, and manifest the counsels of hearts, then everyone will have praise from the Lord. Now brethren, I have applied these things to myself and Apollo so you may learn from us not to be puffed up, one against the other, and transgress what is written. By means of Paul and Apollo, one of whom is interpreted as chosen or wonderful and the other as admirable, one may signify our Lord
Jesus Christ, whose name is called Admirable.2" Here, however, he wished to be transfigured before James, so that through this, those engaged in the active life might learn to expect the future glory of the resurrection with modesty in speech; therefore it says: Do not pass judgment before the time, until the Lord comes; with innocence of heart and works, because on judgment day the Lord will bring to light the things hidden in the darkness, and manifest the counsels of hearts; and with patient support in works so as, not to be puffed up, one against the other, and transgress what is written; and then everyone will have praise from the Lord, when each one receives the proper reward of glory.
14. Third, he was transfigured before John, so that in John, he might inflame contemplatives with love of charity and benevolence. This was said in the previously stated theme: He led them up a high mountain, and was transfigured before them. And his face shone as the sun, and his garments became white as snow.® To show that no one can see God distinctly in one's own conscience, unless a person is first raised up by mental devotion, and then removed from the tumult of temporal solicitudes by 299 See Isa 9:6: "... and his name will be called: Wonderful...."
300 See Matt 17:1-2.
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quieting the heart, our Lord Jesus Christ wished to lead the apostles, that is, contemplatives, on a high mountain, by raising them seemingly through an excess of mental devotion; privately, by sequestering them from the tumult of worldly restlessness; and then he was transfigured before them, to display the excellence of his future glory. Since from this divine vision the contemplative is, in fact, inflamed with the ardor of charity and desire and sweetened with the brightness of chastity and modesty through the immeasurable love of the sun of justice*®! and the brightness of eternal light; therefore, it says that: his face shone as the sun, and his garments became white as snow. Let us ask, etc.
301 See Mal 4:2.
302 See Wis 7:26.