DOMINICA I. POST EPIPHANIAM.

Commentary by Giuseppi Mansi

Gospel from the 2nd Chapter of Luke.
42. When Jesus was twelve years old, as they went up to Jerusalem according to the custom of the feast day, 43. And when
the days were fulfilled, as they returned, the boy Jesus stayed in Jerusalem, and His parents did not know it. 44. But thinking
that He was in the company, they traveled a day’s journey, and they sought Him among their relatives and acquaintances.
45. And not finding Him, they returned to Jerusalem, seeking Him. 46. And it came to pass after three days, they found
Him in the temple, sitting in the midst of the doctors, listening to them and asking them questions. 47. And all who heard
Him were astonished at His understanding and His answers. 48. And seeing Him, they wondered. And His mother said to
Him: Son, why have You done this to us? Behold, Your father and I have sought You sorrowing. 49. And He said to them:
Why were you looking for Me? Did you not know that I must be about My Father’s business? 50. And they did not
understand the word that He spoke to them. 51. And He went down with them and came to Nazareth and was subject to
them. And His mother kept all these words in her heart. 52. And Jesus advanced in wisdom, age, and grace with God and
men.
Verse 42, “Cùm factus esset Jesus annorum duodecim”
1. Following the opinion of St. Ambrose, the gloss interprets the number twelve in this age as symbolizing the twelve
apostles, whom our Savior would employ to spread His faith among the people. Accordingly, He reveals the initial teachings
of faith at the age of twelve, which were to be propagated throughout the world by the twelve apostles. The interlinear gloss
adds: “By twelve years, the twelve tribes of Israel are signified, which come to Christ.”
2. Furthermore, concerning the question that could be raised in this context, namely why Christ did not reveal His divine
wisdom sooner, and before this time, Salmeron responds, saying that it was done so that He would not be considered a
mere apparition or appear similar to a monster. Additionally, providing another moral reason, he says: lest He would set a
bad example by freely acting, preaching, ascending pulpits, and occupying the highest positions in the Church before the
appropriate age.
3. Didacus Stella considers this age capable of celestial enlightenments: In this age, the reasoning of a person begins to be
illuminated, and it is fitting that, since a person begins to use reason, they should know God, their creator, and serve Him
alone. Salmeron, introducing a certain age distinction, says that in legal contracts such as marriages, wills, and professions,
the age of twelve is not sufficient, even though it can subsist for listening to and following God’s calls. He provides this
reason: Because God, who calls to Himself, does not deceive, being of great counsel and an Angel; however, dealing with
humans who are prone to deceit, it requires fourteen years in children for negotiation.
“Ascendentibus illis” (As they went up).
4. They could indeed have undertaken this journey without the presence of the boy Jesus. Nevertheless, rightly choosing
not to distance themselves from His divine presence, they did not wish to embark on the journey without Him. For these
holy pilgrims, it could be more accurately and truthfully said, as stated by Lucas Burgensis, that they had set out not for
the sake of pleasure or curiosity but for the purpose of religion and celebration, to pray and worship God.
5. Albertus Magnus observes a moral lesson in this event, which parents passed on to their children, namely, to always strive
to be in the company and presence of their parents. It is commendable for a young person to proceed with their parents,
for it is disobedient to shun the comfort and advice of parents. Parents should accompany their children, not only to shield
them from harmful associations, which are so easily acquired in their age, leading to seduction and bad habits, but also to
be witnesses to the life and behavior of their children during the period when the individual typically sets the rules for the
rest of their years. For, as the proverb goes, “The youth of today is the man of tomorrow.”
6. While it is certain that Christ did not need exhortation or command to go with His parents, in this action, He wanted
to provide an example for those who depend on paternal obedience. Jansenius states: “To all sons, the form has been shown
of how they should present themselves obediently to their parents, urging them to what is honorable.” Indeed, the
obligation of good education of children is so imprinted on paternal authority that Origen states: “All the sins committed
by children are required from their parents who have not educated or corrected them.” This is evident in the case of Eli,
the high priest, who was severely punished because he neglected to reprimand and punish his sons. Knowing this, the
glorious servant of God, Job, not only observes his sons regarding obvious sins but also regarding hidden ones, so that they
may not entertain any evil thoughts in their hearts.
7. As for the potential concern that could arise in this context, namely, why the blessed Virgin and St. Joseph did not fear
that King Herod, who then reigned, would persecute the divine infant and lay traps for Him? St. Augustine, cited from
Toledo, responds: “They still ascended, present to the fear of the Lord, more than to that fear.”
“Jerosolymam” (to Jerusalem).
8. Albertus Magnus states that it is a place of religion and study. For it is fitting for a young person to go there according to
the direction of their parents, just as our Savior provides us with an example. The Holy Spirit, in portraying the eminent
holiness of Tobias, also desires to show us the initial principles of that holiness. He said: “Though he was young in the tribe
of Nephtali, yet he did not act childishly in his work. Finally, when all were going to the dead calves which King Jeroboam
had made, he alone fled the company of all but went to the temple of the Lord in Jerusalem.”
“Secundùm consuetudinem” (according to the custom).
9. It is worth noting here that St. Luke does not say “according to the command” because, even though God commanded
in Deuteronomy that all males should present themselves in the temple three times a year, namely, during the feasts of
Passover, Pentecost, and Tabernacles, those from Galilee were not bound by this law due to their considerable distance
from Jerusalem, as noted excellently by Lyranus. Therefore, the journey undertaken by the parents of Jesus, Mary and
Joseph, was initiated solely by the motive of their own devotion. They aimed to teach us, by this example, that it is not only
fitting to give to God what is due but also that we should be generous towards God in performing other works beyond
obligatory offerings if we wish to make ourselves more worthy of increased grace before God. Woe to us if God were to be
sparing and stingy in distributing His gifts to us, granting only what He is obligated to give us.
“Dies festi” (the day of the feast).
10. Behold the reason for the journey, says Albertus Magnus, for movement does not occur without reason, as one does
not travel from place to place aimlessly. St. Anthony of Padua attributes the approach to Jerusalem to devotion and
reverence. Lyranus believes that our Savior wanted to insinuate by His example to the youth that from their earliest years,
they should be accustomed to the worship of God, devoutly attending churches, engaging in prayers, and other pious
acts—a sentiment born of piety. By this, He shows that people should be habituated to divine things from childhood.
Indeed, parents should precede their children in this matter by setting a good example. To demonstrate this, Didacus Stella
made the reflection that St. Luke first mentions the blessed Virgin and St. Joseph ascending to the temple and later affirms
the same of the son. Thus, just as you, being a father, should ascend first so that your children may ascend. Ecclesiasticus
inquires: “Do you have sons? Instruct them, and bow down their necks from their youth.” Clement of Alexandria, in his
Paedagogus, calls this age of adolescence the rich part of life: “In us, the rich part of life is youth itself.”
Versus 43. “Consummatisque diebus, cùm redirent, remansit puer Jesus in Jerusalem, & non cognoverunt parentes ejus.”
1. From these words, Salmeron deduces that festivals should be completed by persisting in the holy exercises of those days
until the end. Festivals should be celebrated and observed entirely, not only in part. One should not return from the temple
to the house until the ministry of sacred duties or the divine purpose for which the festival is observed is fulfilled. Albertus
Magnus teaches us from these words how festive days should be transformed. He says, “Festive days are completed with
three things: sacrifices, prayers, and the blessing of the priests.” Some people do this, but they empty the festival; some even
disgrace it, while others lead it to ruin. The idle empty it with games, not focusing on divine praises. Others disgrace it with
obscene indulgences in drinks, food, and sensual pleasures, while some, to the festival’s harm, indulge in these activities.
“Cum redirent” (when they were returning).
2. Haymo Halberstadiensis observes that both men and women traveled separately when going to Jerusalem as well as when
returning from there. However, infants and small children would accompany any one of their parents. Toletus notes that
mothers used to allow their sons to travel with other children, and therefore, the blessed Virgin did not deny her son what
other mothers permitted. She knew that even though He was a child in terms of physical age, He was God, and thus she
allowed many things according to His will, being confident that nothing would happen against His desires. Origen suggests
that the child made Himself invisible before the eyes of His mother and St. Joseph, similar to what is mentioned in Luke
4:30, where it is said that Jesus passed through the midst of them and went His way.
 “Remansit puer” (the boy remained).
3. What he had not done in previous years, says Lucas Burgensis, he did not do out of disobedience or error but by a certain
divine plan.
4. Regarding the lodging in which He stayed during that time, some believe that He begged for it, fulfilling the Davidic
oracle about Himself: “I am a beggar and poor.” The Apostle also seems to bear witness to this when he says, “For your
sakes, He became poor though He was rich” (2 Corinthians 8:9). Lucas Burgensis states that it is more credible that He
gained the favor of some scholars or citizens who willingly accommodated Him.
5. Saint Thomas explains the reason why the boy secretly decided to stay in Jerusalem without communicating His plan to
His parents: He remained hidden to avoid hindering the discussion with the experts in the law, even if He had not consulted
with His parents. Perhaps He was avoiding seeming disobedient to His parents’ commands. Euthymius also notes that He
did not want to leave an example of disobedience to His elders, even if it was related to the service of God. Such discretion
does not pertain to that age. Additionally, obedience is better than sacrifices, and therefore, paternal commands should be
promptly sought by children and not curiously examined.
In Jerusalem.
6. Albertus Magnus interprets Jerusalem as a vision of peace and extracts a moral lesson from this: By staying behind for
three days when others were leaving Jerusalem, Jesus showed that He loves peace and willingly dwells in it. Hence, it is said
in Psalm 76:2, “In peace His dwelling will be.”
Et non cognoverunt. “And they did not recognize Him.”
7. However, Albertus Magnus states that Jesus is not reproached for any injury or negligence around Him.
8. Didacus Stella adds: “For if they had recognized Him, they would not have lost Him. Many now lose Christ because they
sin out of ignorance of what is good. Hence, the torrent of this world, which is poured into the abyss of eternal perdition,
sins recklessly. Due to this deficiency in sufficient knowledge, every committed sin is excused.” He quotes Wisdom 5:6-7:
“So we have erred from the way of truth, and the light of righteousness has not shined on us, and the sun of understanding
has not risen upon us.”
Parentes ejus. “His parents.”
9. Saint Bonaventure justifies the action of the young Jesus, that He did not seek permission from His parents, with the
following words: “He set an example that in the divine service, counsel need not be sought from earthly parents: ‘If anyone
says to his father and mother, “I do not know you,” and to his brothers, ‘I do not recognize you,’ they have kept your
word.’” (Song of Solomon 8:6).
10. The separation must have been painful for the mother due to the love she bore for her son and the enjoyment of His
most amiable presence. However, a subsequent difficulty arises: why did the son, knowing that His loss would cause such
great sorrow to His mother, not warn her beforehand about His stay in Jerusalem? Perhaps He feared that the permission
to engage in the execution of the eternal Father’s commands might be denied by them? Not at all. Rather, He deemed it
expedient to provide His mother with an opportunity to earn new merits by withdrawing from her. At the same time, He
indicated to us that when, without causing any harm to us, He temporarily deprives us of consolation or spiritual sweetness,
He does so not to punish us but to test us and offer an opportunity to exercise virtue. Moreover, the blessed Virgin and St.
Joseph were the holiest and most beloved among all humans, yet they were not exempted from occasions of affliction,
suggesting a greater merit. As the Archangel said to Tobit, “Because you were acceptable to God, it was necessary that
temptation should prove you” (Tobit 12:13).
11. It should be known that God can be lost in two ways: by losing His grace through our own fault, a mode impossible in
the case of the Blessed Virgin Mary, or by God being said to be lost when He withdraws His consolations from us, as
explained earlier. Consider David, who experienced both the state of consolation and desolation: “But I said in my
abundance, ‘I shall never be moved.’ O Lord, in your will, you have granted strength to my beauty. But in the state of
desolation: ‘You have turned your face away from me; I became troubled.’” It should also be noted that the lost boy was
not found fleeing to Egypt, a rebellious region, or on long, troublesome, and perilous journeys. Instead, He was admitted
to Jerusalem, the metropolis of all Palestine, on such a solemn feast. In this, Didacus Stella says, it is easily implied that the
world’s prosperity and abundance are harmful to us, as Christ is more easily lost in them than in persecutions and
tribulations. He also did not choose Nazareth, a humble and poor place, but was admitted to opulent, populous, and
powerful Jerusalem. This signifies that where there is a multitude of opportunities and the chance to witness evil examples,
it is more likely to fall, and God is more easily lost than in narrow and solitary places.
12. We can also reflect on the timing of this loss of Christ, namely, on a festive day during the significant solemnity of
Passover, just as in another Passover, after twenty-one years, they inflicted death on Him. “And those who hated you have
boasted in the midst of your solemnity; they have set up their signs, signs.” On festive days, when due worship and homage
should be paid to the Divine Majesty with greater reverence, God, as daily experience demonstrates, is most often and most
ignominiously offended. Hence, Hugo Cardinalis says: “Demons have set up their signs because more sins are committed
on festive days. God once commanded palm branches to be carried on one of the principal solemnities: ‘You shall take for
yourselves on the first day the fruit of beautiful trees, branches of palm trees.’” Saint Bruno, the Carthusian patriarch,
explains the mystery of this command with these words: “Branches are very necessary on feasts because that’s when we are
most beset by the snares of enemies. Therefore, not without reason, God laments through Ezekiel about the desecration of
these sacred days and places: ‘They have profaned my sanctuary and profaned my Sabbaths.’” Hugo Cardinalis says:
“Because more sins are committed on feasts, and others are incited to sin, and this is frequently lamented in the Scriptures.”
Versus 44. “Existimantes autem illum esse in comitatu, venerunt iter diei, & requirebant eum inter cognatos, & notos.”
Existimantes autem illum esse in comitatu.
1. One might question why the Blessed Virgin allowed her beloved Son, whom she loved as the apple of her eye, to vanish
from her sight. I answer that in those times, it was customary for boys, both when going to Jerusalem and returning from
there to their homes, to have the freedom to travel in the company of women, men, or other boys. The Blessed Virgin did
not want to deprive her beloved Son of this satisfaction that all other boys enjoyed. Alternatively, it can be said that the
separation of this Virgin from Christ, done for the benefit and common good of humanity, is more admirable than
reprehensible. In the sacred Canticles, Chapter 1, Verse 3, the Bride says: “Draw me after you; we will run in the odor of
your ointments.” Here, an excellent commentator notes that the Bride did not say, “draw me with you,” but rather “draw
me after you, we will run,” thus clearly manifesting her love for the human race. She rejoiced that others might become
participants in this incomparable treasure of her Son. She did not desire to be alone with her Son but wanted her Son to
come to all the sons of the Church, even the uneducated ones.
2. It was a common practice that men and women would walk separately on the streets. As Didacus Stella says: “It was the
custom of the sons of Israel (and even now among us) that on feast days, when going to Jerusalem or returning from there,
men and women would take different paths, and this was done for the sake of modesty. However, infants and boys could
accompany either parent indifferently. Saint Bonaventure also says: “This custom was introduced for the sake of modesty
and the preservation of chastity.” Although this practice was primarily intended for modesty, it is noteworthy that they
sought the boy Jesus among men, not among women. “Among relatives and acquaintances.” This situation provides us
with a valuable lesson: although Christ Himself is the Son of God, the Radiance of Eternal Light, the Spotless Mirror, and
always fed among the lilies, being a tender adolescent at the age of twelve, He nevertheless behaved in such a way that there
was never even a hint to the minds of Mary and Joseph, let alone by conjecture, that He might have been found among
women, closely related to Him by the strictest ties of kinship. This teaches us that no one, regardless of age, time, place, or
circumstance, should act too freely or confidently with the opposite sex. Hence, Saint Basil does not accept the excuse of
those who claim they are not affected by the stimuli of desire: “If anyone says that he is not much affected by constant
conversation, association, and interaction with women, he is undoubtedly not a participant in manhood or has no
fellowship with human nature.”
3. From the same moral standpoint, Hugo Cardinal derives a useful lesson for ecclesiastics of high rank and those given to
the pomp of the world: Some prelates who think that the honor of their dignity lies in the multitude of attendants and
horses, considering that they sin against the honor of their dignity unless they walk with a multitude of attendants and
horses or chariots. Concerning them, it is said in the Psalms: “They trust in chariots and horses; we trust in the name of
our God.”
Venerunt iter unius diei.
4. The sorrow that the Blessed Virgin and Saint Joseph experienced when they arrived at the inn in the evening and did not
find their Son can hardly be explained. The Blessed Virgin had gone to Jerusalem to attend the festival solely out of a higher
sense of devotion and love for divine worship, as she was not otherwise obligated to undertake the troublesome pilgrimage.
Yet, as a reward for such a holy action, she found herself losing her most beloved treasure along the way. What motive led
God to impose this affliction on the Mother of His Son precisely at a time when she was so solicitous about pleasing and
serving Him, presenting herself with her Son in the temple to be in His presence? Nevertheless, there is no record of her
complaining or losing the peace of her heart. It is probable that, fearing she might have failed in some duty, even though
she never failed in the slightest, she willingly accepted this affliction as a punishment for any perceived shortcoming.
Therefore, let everyone reflect on the example of this most holy Virgin, observing how, in a situation where one who acts
well and sanctifies their sufferings and adversities is rewarded with trials, they should conform themselves entirely to the
Divine Will. God often permits contradictions to occur through virtues and meritorious deeds for our benefit, to keep us
humble or to test and prove our steadfastness.
5. Lucas Burgensis does not disapprove of the opinion of those who say that Mary and Joseph suspected that the Child did
not want to stay with them any longer but had decided to remain in Jerusalem to begin the work of human redemption.
They could not fear that He was lost or had lost His way since they knew Him to be the Son of God. Considering this
suspicion, it is said that they were anxious about the Child intending to abandon them and conjecturing what feelings they
had towards Him, whom they desired and sighed to see at least once more. They endeavored to recommend themselves to
Him, lest He abandon them. Finally, the same author adds: “A more solid answer, however, is that they feared the Child,
having been lost in the crowd, might wander from the way and suffer more evils and inconveniences. Indeed, in matters
related to the body, He conducted Himself according to the common rules of living, using His wisdom and all His
superhuman power, and, therefore, He could willingly expose Himself to dangers.”
Et requirebant eum. “And they sought Him.”
6. Without delay, they turned back to diligently search for Him, not allowing any loss of time to hinder them. This holy
restlessness with which they sought the lost God was commended by Albertus Magnus in Luke, as he said: “Solicitude to
seek God is commendable; every other solicitude is reprehensible, except this one.”
Inter cognatos & notos. “Among relatives and acquaintances.”
7. Saint Bonaventure, quoting Saint Bernard, says: “How will I find You, good Jesus, among my relatives, when You are
not found even among Your own?” Indeed, Christ’s relatives according to the flesh were adorned with eminent holiness:
“Their seed was mighty upon earth.” Saint James the Less, the first Bishop of Jerusalem, cousin of Christ, had three other
holy brothers and an equally holy mother, and yet, He was not found among them. Origen, cited from the Gloss, says:
“Jesus is not found among relatives and fleshly kinsfolk, for human kinship cannot contain the Son of God; He is not found
among acquaintances, for divine knowledge is greater than human acquaintance.” Saint Bernard, in one of his letters
(Epistle 107), writes: “The Church is commanded to desire the beauty of her King, to forget her people, and the house of
her Father. The Child Jesus is sought among relatives and acquaintances but is not found. Flee, both you and your brothers
if you want to find your salvation. Christ had not yet said, ‘Come to separate man against his father, and daughter against
her mother,’ for it is likely that they had not sought Him among them when Peter had just declared His divinity, confessing
Him as the Son of God, suddenly heard Him say: ‘Flesh and blood did not reveal this to you.’”
8. Hugo Cardinalis speaks in this way in a moral sense: “The parents of the Lord are the Prelates, their relatives are their
nephews, brothers, and kinsfolk, among whom Jesus is not truly found because they are introduced into the Church not
for Jesus’ sake but for the sake of fleshly kinship, desiring to possess it as if by hereditary right. Hence it is said in the Psalms:
‘Let us possess the sanctuary of God by inheritance,’ and elsewhere it is said about them: ‘They have humbled Your people,
and vexed Your inheritance.’”
9. It is the prerogative of parents to alienate and detach us from God. Hence Cardinal Toletus, commenting on the
aforementioned words, says: “Parents, friends, and family according to the flesh often turn away from Christ, and rarely
does one find Christ who indulges in their affection.”
Verses 45. “And not finding Him, they returned to Jerusalem, seeking Him.”
1. Salmeron reflects on the individuals who did not find Jesus when seeking Him, namely, the Blessed Virgin and Saint
Joseph, of whom the Evangelist says, “And not finding.” He argues that Jesus is lost even to the just and holy individuals,
withholding the taste of consolation when they are preoccupied with fleshly concerns and parental duties. This divine
consolation is withdrawn to acknowledge it as a gift from God, to be more diligently guarded when possessed, and to savor
it more sweetly when found. Saint Bernard, the great master of spiritual life, writes on the Holy Songs: “Perhaps, therefore,
He withdrew to be more eagerly recalled, to be held more firmly. As they were leaving for Emmaus, He pretended to go
further. But where do you think He went without them? He withdrew to kindle their desire so that He might be more
eagerly recalled. Hence, they inflicted that amiable violence upon Him, expressing it when they said: ‘Stay with us, Lord.’”
2. Albertus Magnus explains why they returned with these words: “Knowing that He had not stayed behind them, except
attracted by the beauty of the house of God. Psalm 81: ‘I have chosen to be an abject in the house of my God, rather than
to dwell in the tabernacles of sinners.’ They sought only in Jerusalem, using wise counsel, knowing that He would be found
only in divine matters.”
3. The same author, glossing on the phrase “Ly requirentes,” says: that is, seeking again and again. Psalm 104: “Seek the
Lord and be strengthened; seek His face continually.” Indeed, if God is sought with such care and solicitude when neither
His grace nor friendship has been lost, but only His bodily presence is withdrawn, how much more diligently should He
be sought by a faithful soul when, due to its own fault, it has lost God, heaven, and every good thing, and has been
condemned with the demons to hell. Through daily experience, we observe that when we lose something of great value to
us, be it a scripture of significant importance, a precious gem, or anything else highly esteemed, we do not grant ourselves
any peace. Instead, we incessantly and with every effort and skill search for it until we find it. On the contrary, we often lose
God, and without any care or anxiety of heart, we sleep and rest. Hence, Saint Bonaventure says: “A man loses an ox and
seeks it diligently; he loses a horse, does not rest; loses a sheep and goes after it. But when a man loses Christ through sin,
he rests, eats, drinks, and does not seek.” Moreover, the reason why the most holy parents lost the child Jesus was, “And
they did not know”; thus, to draw an excellent moral lesson from these words, we can say with Saint Bernard: “What is it
that drives all men to sin if not the ignorance of the good that is lost and the evil that is incurred through sin?”
4. Hugo Cardinalis morally explains the return of the parents to Jerusalem with these words: “In this way, Prelates not
finding Jesus in the world must return to Jerusalem, that is, to contemplation, and there seek Him through prayer and
desire until they find Him. Similarly, those cloistered individuals who, not finding Jesus outside the cloister in their parents’
house, must return to the cloister where He is truly found.”
Verse 46. Et factum est, post triduum, invenerunt illum in templo, sedentem in medio Doctorum, audientem illos, &
interrogantem eos. “And it came to pass, after three days, they found Him in the temple, sitting in the midst of the
doctors, hearing them and asking them questions.”
Et factum est post triduum.
1. Toletus counts three days until Jesus is found. The first day is when they departed from Jerusalem. The second is when
they returned and prepared to seek the lost treasure. The third day, persevering in their search, they happily found Him.
Jesus did not want to be found immediately, as Lucas Burgensis says, because what is sought with difficulty is usually found
more sweetly.
2. Saint Ambrose says: “After three days, He is found in the temple, as an indication that after the triumphant Passion of
those three days, He would present Himself resurrected in the heavenly abode and divine glory, who was believed to be
dead.”
3. In the Exodus of the people of God, it is written that when they were preparing to free themselves from the Egyptian
slavery and the tyranny of Pharaoh, they said, “We will go on a journey of three days into the wilderness to sacrifice to the
Lord our God.” Albertus Magnus comments on this, saying: “The three days signify the contrition of the heart, the
confession of the mouth, and the satisfaction of deeds, in which Jesus is found perfectly.” Saint Bonaventure, in sermons
written for this Sunday (sermons 2, 3, 4), extensively elaborates on these three days for beginners, proficients, and perfect
ones: For beginners, the first day is the contrition of the heart, the second is confession, and the third is sanctification.
Regarding proficients, he writes: The first day of this three-day period is voluntary poverty, the second is continence, and
the third is obedience. For perfect ones, he distinguishes the three days as follows: The first day is a day of quieting, where
the soul is calmed and appeased from the assaults that can disturb the peace of the mind; the second day is a day of
contemplation, and the third day is a day of perfect love.
4. Saint Anthony of Padua says: “The three days are the knowledge of one’s own iniquity, compassion for a brother’s need,
and admiration and consideration of divine piety.”
5. Didacus Stella states that the soul of the righteous carefully weighs the moments when God begins to distance Himself.
Saint Luke counts the days, but Blessed Virgin Mary, considering every instant and moment with the utmost precision,
seems to have said: “When will I come and appear before the face of God? My tears have been my food day and night, while
they say to me daily: Where is your God?” The words of Stella are as follows: “How rightly the righteous one counts the
days on which God has departed from him! He diligently computes the days of labor and even numbers those days as
divine. He does not allow himself or his own to endure more than three days in labor and bear the absence of God. ‘I have
pity on the multitude, for behold, they have now sustained me for three days. He did not want to stay in the tomb for more
than three days.”
Invenerunt illum in templo.
6. It is likely that on this occasion, the prophecy of the sacred Canticles was fulfilled: “I sought him whom my soul loves; I
sought him, and did not find him. I will rise and go through the city; through the streets and squares I will seek him whom
my soul loves. I sought him, and did not find him. The watchmen who go about the city found me; to whom I said, ‘Have
you seen him whom my soul loves?’ Scarcely had I passed by them when I found him whom my soul loves; I held him and
would not let him go until I had brought him into my mother’s house.” Indeed, the Blessed Virgin Mary introduced her
beloved Son into the house of her mother, St. Anne, in Nazareth, which still stands as the Holy House of Loreto, where
He stayed for about thirty years. He is not found in the streets and squares, but in the temple, as Albertus Magnus says: “As
one who loves the worship of God, He frequented the temple, not the theater; because he immediately goes on to criticize
Christians, albeit by name only, who on feast days attend not the Church but taverns. For this reason, they are often afflicted
in their vineyards, crops, and other things. He quotes the text of Haggai, ‘Because my house is deserted, and you each hasten
to your own house.’ Because of this, the heavens are forbidden to give dew, and the earth is forbidden to yield its produce.
I called for a drought on the land, on the mountains, on the grain, on the wine, on the oil, etc.” Finally, Albertus Magnus,
addressing Christians departing from Jews, argues: “If the Jews were thus afflicted, who left the house of the Lord deserted
and hurried to their own houses, then Christians, who despise the word of God as if it were poison and flee from the
Church to hasten to the tavern to indulge in games, drinks, and shouts, are much more liable to be punished.”
7. “Christ is found in the temple,” says Euthymius, whether in a sacred place, a sacred task, or a sacred person. Jansenius
writes on this matter: “That He who could not be found among relatives and acquaintances was discovered in the temple
in Jerusalem signifies to us that Christ cannot be comprehended by human kinship or knowledge.” However, Saint
Bonaventura states: “Him they could not find in the company of relatives, they found in the place of prayer.” The same
Holy Doctor, displaying a Crucifix to Saint Thomas Aquinas, used to say that this is the book in which he continually
applied himself, indicating that he primarily acquired all his theological knowledge through prayer alone. This sentiment
was also expressed by the Angelic Doctor, Saint Thomas Aquinas, regarding himself.
8. Furthermore, God is found in sacred places in multiple ways, notably in the Sacraments, especially in the Most August
Sacrament of the Altar, which is offered as a sacrifice in the Mass and received as the nourishment of souls in Communion.
He is also found in the Word of God, in prayers, and in the celebration of divine services. God is found in the presence of
the poor at the church doors, soliciting alms. Moreover, He is especially found in the Sacramental confession, where the
soul, previously lost through sin, is rediscovered. The good examples of devout faithful contribute significantly to finding
Him, as well as the constant reflection on death, which is evident in the graves that are commonly seen in the Church,
containing the ashes of parents and friends.
9. Also to be considered are those words: “They found Him in the temple,” for indeed, many dissolute and impious
individuals frequent churches not to find God but rather to lose Him there. They do so by daring to profane these sacred
places with lascivious looks, thoughts, sometimes even with impure gestures, nods, and unholy actions. Concerning this
matter, David lamented heavily when he said: “They have set fire to thy sanctuary: they have defiled the dwelling place of
thy name on the earth.” Here, Hugo Cardinalis writes: “They have set fire to the fire of desire; in desire and thought, they
have defiled thy holy temple in speech and deed.” It is also lamentable that many incur a serious guilt by losing God in those
places where they should have most securely found Him. Some religious individuals in monastic cloisters are condemned,
and many clerics in the choir seriously offend God because they do not correspond worthily to their vocation, while they
might have been saved if they had lived in the secular world.
10. Dionysius the Carthusian gives us another reason why the incarnate Wisdom wanted to be found in the temple: “So
that He might provide an example for children and all to persist in the temple and in the worship and work of God, to
declare His zeal for the divine honor and the Father’s glory from childhood, to show that carnal parents should be left for
the love of spiritual progress in wisdom, knowledge, and virtues.”
Sedentem in medio.
11. By saying “in medio” (in the midst), Hugo Cardinalis notes that God chooses the middle because there is security in
the middle and danger at the extremes: an infant born is placed in the middle of two animals, a young boy is found in the
midst of doctors, a young man dying is suspended in the middle of two others; the immortal rising is in the midst of
disciples, offering peace, and wisdom is given in the middle of the Church to the just: “In the midst of the Church, he
opened his mouth, and the Lord filled him with the spirit of wisdom and understanding.”
12. Euthymius admonishes teachers to be very circumspect in educating others and to ensure that they have this divine
master in the midst of their hearts. “Let us, who are instructors, fear,” he says, “since Christ is in our midst, paying attention
to how we teach.”
13. Furthermore, knowledge often tends to be the motive for pride: “Knowledge puffs up, but love builds up.” Therefore,
Christ is found in the midst of doctors, not anywhere, but in the temple of the congregation. This signifies to us that true
wisdom and knowledge should never be separated from serving in prayer, charity, and divine love and Christian virtue.
Virtue resides in the middle: “Not to be more wise than is necessary, but to be wise unto sobriety.”
Doctorum.
14. Our Saviour wanted to teach us that young people should be taught and educated, especially in literature and Christian
doctrine: “Well does that reasoning fit into Christ’s own words in the Psalm: ‘I have more understanding than all my
teachers, for your testimonies are my meditation; I understand more than the aged, because I have sought your
commandments.’”
15. Saint Bonaventure says: “Christ is to be sought among the doctors because He is found in teachings and scriptures.”
However, it should be noted that a little earlier, the same Doctor had reflected on the fact that Christ was found in
Jerusalem, in the temple, and in the midst of doctors — that is, He is found in contemplation, in prayer, in preaching.
Audientem illos.
16. Salmeron believes that the topics discussed among the doctors at that time were of great importance, particularly
regarding the Messiah, His nature and condition, and the imminent advent, which Christ openly demonstrated through
strong reasons and testimonies from the Scriptures.
17. Albertus Magnus admires the humility and modesty of Christ in this instance, while strongly reproving our own pride
and arrogance. “Therefore, if He who was the fount of wisdom and knew all things listened to and questioned the teachers,
much more fittingly should we, who are unlearned men, listen to the word of God: indeed, for our instruction, the sacred
scripture has been written.” Jansenius notes that although young people at this age, when reason precedes years, commonly
tend to be bold and rash, nevertheless, the Son of God, though being the only master of all, did not display his full wisdom
with arrogance and impudence (traits often found in precocious children). Instead, he sat among them as if eager to learn,
listening to and questioning them—not because He needed to inquire from men what to learn, but to set an example of
modesty and discipline for all the younger ones. As Ecclesiasticus 32 says, “Listen quietly, and for the sake of reverence,
grace will come to you.”
18. Saint Bonaventure, through this example, suggests to us that we should first be disciples and later teachers. This is to be
understood spiritually, meaning that Christ teaches us that we should learn before we teach, according to the saying: “Learn
before you speak.” Therefore, He chose to be found among the doctors and in the temple, as truth is found in the reading
of scriptures and in prayer.
Et interrogantem eos.
19. Salmeron notes that Christ was not teaching but listening with a questioning heart, even though He Himself is the one
who imparts knowledge to humanity.
20. Saint Gregory, with vigilant consideration, remarks that when Jesus, at the age of twelve, is said to be found sitting
among the doctors, He is not teaching but asking questions. This example shows that a weak person should not presume
to teach. If the child Jesus, who, by the power of His divinity, provided knowledge to His own teachers, wanted to be taught
by asking questions, then it teaches us that even wise and educated children should prefer to listen to their teachers rather
than desire to teach and boast in vain display. Origen also touches upon this point, noting that although Christ was the
wisdom of the eternal Father, as a child or young boy, He was found among the doctors, listening to them and asking
questions. This serves to teach us that even if children are wise and learned, it is more fitting for them to listen to their
teachers than to desire to teach and boast in empty display.
21. Nevertheless, Lucas Burgensis notes that the questioning was indeed similar to some form of teaching and instruction
when he says, “As if wanting to learn and understand what they were teaching, but in reality to teach them.” Similarly,
Toletus also believes, stating, “For although questioning may seem to be of the learner, sometimes it is of the teacher, and
to question wisely is to instruct.” Origen, cited from the gloss, provides a compelling reason, saying, “For from one source
of teaching both questioning and answering flow wisely.”
Versus 47. Stupebant autem omnes, qui eum audierunt super prudentia & responsis ejus, & videntes admirati sunt. — But
all who heard him were amazed at his understanding and his answers, and those who saw him were astonished.”
1. Beda notes that Jesus questioned the elders as if a man questioning elders, and as God, He responded with answers that
amazed the elders.
2. Toletus suggests that Christ, the Son, sitting among the doctors at this tender age, aimed primarily at two purposes, the
first being to stimulate the doctors and the wise to contemplate and inquire about the coming of Christ. The second was
to ensure that His future manifestation would not seem too unexpected and sudden.
3. Indeed, a highly notable sentiment is the astonishment and admiration that the remarkable wisdom and teaching of
Christ, operating among these doctors (who, as is evident from many reproofs in the Gospels, were otherwise proud and
arrogant), produced. This serves as a significant lesson for us, as noted by Salmeron, namely, that when we are dealing with
individuals, especially those in higher positions of dignity whom we should respect and obey, even if we surpass them in
knowledge and learning, we should use such skill that we admonish them regarding the truth of the matters at hand.
Simultaneously, we should present considerations about their dignity with modest and prudent words, more through
proposing and inquiring than through direct teaching.
4. Today, truly fulfilled was what was prophesied many centuries ago about the wisdom of this true Solomon: “I shall have
honor among the elders, for the youth will be found keen in judgment, and in the presence of the powerful, I shall be
admirable.” Bede, considering on one hand the years of the twelve-year-old Jesus, and on the other hand His divine wisdom
and eloquence, says: “Through the divine tongue, wisdom was manifested, but the weakness of age displayed humanity.
Hence, the Jews are troubled with doubtful admiration between the lofty things they hear and the frail things they see.”
5. Toletus observes the difference between the admiration and astonishment of the doctors and the admiration of Mary
and Joseph. The doctors were amazed at the wisdom in the child that exceeded his age, but they did not think he
transcended the human condition. On the other hand, Mary and Joseph, knowing that he was the Son of God, admired
him for a different reason. They had seen him engaging in discussions among the elders, contrary to their expectations and
his usual behavior during moments of distress. From this, they realized that he did not remain behind because he wandered,
as other children might, but that it was a deliberate choice and purposeful action.
Versus 48. Et dixit mater ejus ad illum: Fili quid fecisti nobis sic? ecce pater tuus & ego dolentes quærebamus te. — And His
mother said to Him, “Son, why have you treated us so? Look, your father and I have been anxiously searching for you.”
Et dixit mater ejus ad illum.
1. Sacred commentators unanimously agree that these words were not an expression of reproach but rather a manifestation
of tender love. Jansenius remarks, “She could not speak harshly to Him whom she loved so uniquely, and whom she revered
because she had learned from the Angel that He was the Son of God.” Cajetanus expresses the same sentiment, saying, “She
does not accuse Him but utters the voice of her own ignorance, and does not seek the reason for what He has done or why
He caused them sorrow but rather expresses her emotion.”
Fili.
2. The first word that came from her mouth, as Didacus Stella remarks, was a sign of her profound love. He says, “She said,
‘Fili,’ which in Greek is the same as ‘love,’ by which word the Virgin is not complaining but asking. However, if there was
any complaint, it came forth from maternal affection and love.” Simon de Cassia, in his second book, chapter 24, astutely
observes that she rarely used this term “Fili” or “Son” on other occasions. He says, “The matter itself leads to a great mystery
when Christ, found by His Virgin Mother, is addressed as ‘Son.’ This is to make our hope more solid, as if a loving son
could never abandon his pious mother.”
3. Lucas Burgensis says that a mother, languishing with love, cannot address with a more endearing term. Salmeron
describes the Virgin’s sorrow, if it can be called so, with these words: “This is a certain holy and silent complaint arising
from an extraordinary and peculiar love and trust bestowed divinely.”
4. Certainly, the most gracious Mother of Christ wished to teach us that we should address and admonish others with
kindness and love rather than with severity and harsh reproaches, especially when there is no urgent need for sternness.
Quid fecisti?
5. According to Lucas Burgensis, the question is not of reproach, accusation, or complaint, but of admiration.
6. Albertus Magnus believes that with these words, the parents of the boy wanted to explore the reason why he had
separated from them, yet had not informed them of his intentions. “Open the cause, so that your wise deeds may not be
without purpose,” meaning, do not act without a significant reason, for you have not done this without a great cause.
Nobis.
7. It is noteworthy that the Blessed Virgin Mary did not say “mihi” (to me), as she considered Saint Joseph, her indivisible
companion, to have his own emotions. This aligns with true and perfect charity, as Charity does not seek its own.
Sic.
8. This expression is indicative of an emotion placed in a certain eminent degree. Thus, when Saint John, wanting to declare
how much the Eternal Father loved the world by giving His Son for its salvation, uses the same wording and says, “For God
so loved the world.” Similarly, when expressing the anxiety of Christ in trying to bring back the erring sheep of Samaria to
His fold, he writes: “Being wearied with His journey, sat thus on the well.” In the same manner, the Blessed Virgin, who is
called the Seat of Wisdom, wanting to express the excessive grief she felt in the loss of her Son, uses this phrase as if that
degree of sorrow was, as it were, the utmost limit of that emotion.
Ecce Pater tuus & ego.
9. Although the Divine child Jesus honored Saint Joseph in the place of a father, he did not dare to lament this loss even a
little. Lyranus points out that Jesus did not dare to reprove Saint Joseph because he firmly believed that Jesus was the Son
of God. Instead, it was the mother, out of her great love for him, who did so. This emphasizes that profound love does not
recognize authority, as expressed by the saying: “Love that is excellent knows no master.”
Dolentes.
10. Because what is possessed with great love is not lost without great sorrow, says Saint Bonaventure. Hence, the Blessed
Virgin, due to the loss of the bodily presence of her beloved and only Son, whom she loved above all, was struck in her soul
with the affect of manifold grief. Salmeron assigns the motives of their grief: the privation of consolation from the absence
of the sweet Child, from compassion, lest the delicate Child would suffer any inconvenience during that interval; also from
the fear of her own negligence in safeguarding such a trust, for those of good conscience recognize fault where there is none.
The mother of the younger Tobias wept with irremediable tears, not over the loss of her son, but the delay of his return:
“Alas, alas, my son, the light of our eyes.” All things happened in figure to them. The Blessed Virgin was afflicted because,
although she knew that the service rendered by her to her Son was pleasing to Him, as much as all the obsequies of the
heavenly spirits, nevertheless, she was anxious, as Didacus Stella says, and remained doubtful, not understanding whether
perhaps she had done something displeasing to the eyes of Christ. But you, who daily fall into a thousand faults and sins,
live happily, thinking that God considers your deeds as friendly and propitious.
11. Saint Bernardine notes that Mary’s sorrow was somewhat different, asking, “Whom were you grieving for? I believe not
for hunger, not for thirst; you did not fear hunger for the child you knew to be God, but only the deprivation of His
ineffable presence, and you lamented that His delights were withdrawn even for a short time.”
12. Origen, writing about Mary Magdalene, of whom Saint John says, “She stood outside by the tomb weeping; and as she
wept, she stooped down and looked into the tomb,” says: Learn from Mary to seek Jesus. Remove every stone from the
door of God’s tomb; take all your desires away from your heart, and carefully examine if Jesus is in it. But if you do not find
Jesus in it, go outside and weep, and, by weeping, pray to Jesus that He may deign to enter into you.
13. The divine child Jesus conceived here in Nazareth was named Nazareus, which means flourishing, and accordingly, in
the Song of Songs, He says of Himself, “I am the flower of the field.” It is important to note that the same Song of Songs
in chapter 2, verse 1, invites the soul to seek this flower with these words: “Arise, make haste, my love, my dove, my beautiful
one, and come; for the winter is now past, and the rain is over and gone. The flowers have appeared in our land; the fig tree
has put forth her green figs; the vines in flower yield their sweet smell. Arise, my love, my beautiful one, and come.”
Subsequently, in the same context, the text abruptly adds: “The voice of the turtle is heard in our land.” This is well worth
observing in the context of our present subject, as it serves it well. For whenever the turtledove moans, that is, when a devout
soul is saddened and mourns out of love for God, then Christ is surely found. Hence, Peter Cellensis says, “The tear of one
who sorrows inclines the Son of God towards us.” Saint Ambrose, commenting on the words of the royal prophet, “I will
wash my bed every night,” writes, “He seeks while washing every night his bed; therefore, David merited that a virgin would
be chosen from his family, who, by her own giving birth, would bring forth Christ for our salvation. The promised Messiah,
long-awaited through many centuries with deep sighs, was found through the lament of David. Indeed, he was esteemed
worthy by God so that from his lineage would come forth a mother who, grieving for us, would bring forth this Son of the
world, our Savior.”
Quærebamus te.
14. Didacus Stella teaches us particularly how heavy a sorrow it is to lose God. He says rightly that we grieve what we love,
and the dearer something lost is, the more it is sought with pain. Laban lamented over Jacob not so much because he had
secretly departed from him, but because God had taken him away from them. Michaeas, for the same reason, lamented,
saying: “You have taken away my gods that I made, and the priest, and all that I have, and you say to me: What is it to you?”
Surely, his misery was deplorable, as he believed that he had lost everything good, when, in fact, everything evil had been
removed from him. The false idols of the gods were truly pitiable, who, having lost all that is good—namely, God, who is
my God and my all—still laugh and do not strive to find it again. Hence, St. Augustine says, “Are the bowels of Christian
compassion not such that you weep for the body from which the soul has departed and do not weep for the soul from
which God has departed? People mourn the death of a friend or for the loss of any other earthly thing, and when God is
unfortunately lost in some sensual pleasure or in any other form of dissipation, they laugh and applaud. St. Bonaventura,
commenting on the passage in Isaiah 55:6, “Seek the Lord while he can be found,” writes as follows: “The same Prophet,
as if showing how He should be sought, adds: ‘Let the wicked man forsake his way; but He says well, ‘while He can be
found.’ Now, if someone were to seek cold in summer, or heat in winter, or the sun’s rays at night, it would be exceedingly
difficult to find any of these things, because to find something, it must be sought at a fitting and opportune time. The same
Doctor eventually determines when this opportune time is and says that this time is none other than the present three days;
He is found after three days of contrition, confession, and satisfaction. The same saint continues: ‘Seek Him through the
continuation of devout prayer, in the simplicity of the heart, through the purity of intention, and the innocence of action,
so that there may be no duplicity inwardly and no falsehood outwardly.’ He quotes Jeremiah 29:13-14, where God says:
‘When you seek me with all your heart, I will be found by you,’ says the Lord. In this regard, the Seraphic Doctor says:
‘Hence, the Blessed Virgin sought with her whole heart, not dividing it for earthly things. Indeed, he who wishes to find
God should not incline his heart and affection to other earthly things because he desires to be alone in our hearts.’ St.
Bonaventura sermonizes in the fifth sermon, saying: ‘He must be sought in the whole heart, not as those who seek the devil
in one part of the heart and the Lord in another; He must be sought in the whole heart.’ Psalm 119:2 says, ‘With my whole
heart I have sought you.’
15. He also cites St. Bernard, who says, ‘How will I find you in joy when your mother found you with difficulty in sorrow?’
In confirmation of this, Didacus Stella meditates as follows: ‘Christ is lost in the festivities and joys of this world, but He is
found in sorrow and anguish of the heart. O God, I beg you, do not seek Him among pleasures. Moses found Him in the
bush. When you seek the Lord your God, you will find Him, if indeed you seek Him with your whole heart, with all the
tribulation of your soul.’ Hence, the Psalmist says, ‘When He slew them, they sought Him; they returned and came to Him
in the morning.’
Versus 49. Et ait ad illos: Quid est, quod me quærebatis? Nesciebatis, quia in his, quæ Patris mei sunt, oportet me esse? — And
He said to them, “Why did you seek Me? Did you not know that I must be about My Father’s business?”
1. Salmeron, in his commentary on verse 47, believes that this sternness in expression was directed towards a specific end—
to temper maternal affection and love. Christ wanted to temper the carnal affection and teach that the love of God should
be prioritized over all parental love. He showed that there is no more pernicious pestilence in the Church of God than the
love of parents, as it is the cause of all evils.
2. Haymo writes that Christ did not reproach them for seeking Him but rather used these words as a means to lift their
minds to the mystery. He forced them to rise to understanding, to comprehend that man should obey the true God the
Father more than human Mother.
3. With the words, “Nesciebatis, quia in his, quæ Patris mei sunt, oportet me esse?” Christ seems to imply that they should
have considered Him to be the eternal Son of His Father. He suggests that as such, He is bound by His obedience and
service to the Father. While the Mother referred to Joseph as the Father, Jesus responds, according to Lucas Burgensis, to
make them understand that it is not Joseph but another, more eminent and sublime Father, God, whom He recognizes.
He contrasts His heavenly Father with everything human, even the company of parents, in terms of obedience and
consolation.
4. St. Bonaventura notes a significant difference between the response Christ gave to His Virgin Mother today and the one
He gave at the wedding in Cana when He was thirty. In today’s response, when corrected, He humbly excuses Himself,
while when invited by His mother to perform a miracle at the wedding, He responded harshly. This gives us an example
and a model of humility—preferring to be corrected rather than praised. St. Ambrose, however, responds to the two
incidents of the Blessed Virgin Mary differently from St. Bonaventura. He says, “In one place, the mother impels Him to
the mystery, here the mother is reproached because she still demands what is human. But when He is described as twelve
years old here, and elsewhere, He is taught to have disciples. You see the mother learning from the son so that she, who
marveled at the miracle in the younger, would not demand the mystery.”
Versus 50. Et ipsi non intellexerunt verbum, quod locutus est ad eos. — But they did not understand the statement which He
spoke to them.
1. Indeed, how can it be that the Blessed Virgin, who is honored with glorious epithets, including the title “Seat of
Wisdom,” did not comprehend or understand the things that were being said? Albertus Magnus says, “They understood
that He was the Word and Wisdom of the Father, but they did not understand that He would reveal it at that age.” Didacus
Stella suggests that due to the overwhelming joy of finding the lost treasure, they were so stupefied by the excess of joy that
their minds were not focused on what was being said: “Their joy at finding the boy was so great that they thought of
nothing else; absorbed in joy, they did not grasp the words of the boy.” Lucas Burgensis believes that this lack of
understanding did not prejudice the perfection of the Virgin. At that time, she was perfect in charity primarily, and her
knowledge was limited to what she needed to know at that time. For the time had not yet come for her to understand this
Word of Christ, as He would not be undertaking such matters of the Father for many subsequent years.
Versus 51. Et descendit cum eis, & venit Nazareth, & erat subditus illis, & Mater ejus conservabat omnia verba hæc in corde
suo.
1. Lucas Burgensis praises the obedience exhibited by the heavenly youth to His parents, noting that although He took
Himself away from His parents for a time, He immediately returned to the accustomed subjection. He emphasizes that
Saint Luke took great care to show that Jesus, found at the age of twelve by His parents, promptly returned to the yoke of
obedience as it was evident to everyone. This was to prevent anyone from thinking that Jesus, without consulting His
parents, neglected obedience to them and went wherever He pleased under the pretext of His Father’s business or to attend
to His Father’s affairs, thereby disregarding the obedience due to His parents.
2. Hugo Cardinalis comments on the phrase “Et descendit,” stating that it is rightly said “descendit” because it is fitting
both in terms of the location and the mystical interpretation. The word “descendit” expresses the mode of humility.
3. Saint Anthony of Padua uses this example to reproach human pride, stating that the sight of Jesus, crawling at the feet
of His mother, should make our unrestrained pride blush. He admonishes humanity, saying, “Let now unrestrained pride
be ashamed, let swollen arrogance collapse; wretched man, crawling with hands and feet, seeks to ascend to the rank of his
own dignity. Good Jesus postponed the matter He had begun at twelve concerning the temple, where He sat among the
teachers. He descended.”
4. Richard from Saint Lawrence reflects on the scene of the divine Son pursuing His mother with his eyes in Nazareth and
meditates on the message this scene conveys. He compares this to the praise given to other virgins in the Book of Revelation,
suggesting that just as they follow the Lamb wherever He goes, the Virgin Mary, the Virgin of virgins, can be praised for
having the Lamb following her wherever she goes.
5. S. Bernardus connects this biblical narrative with a passage from the Book of Chronicles, “Dominus vobiscum, quia
fuistis cum eo” (The Lord is with you because you have been with Him), and uses it to emphasize the importance of seeking
the Lord and holding onto Him once found. He quotes Gregory, “If you seek Him, you will find Him, but if you abandon
Him, He will abandon you.” Bernardus draws a parallel to the verse, “Et descendit cum eis, & venit Nazareth” (And He
descended with them and came to Nazareth), suggesting that the descent with them symbolizes the advantage of seeking
the Lord.
Et venit Nazareth. — And He came to Nazareth.
3. Beautiful is the consequence,” says Salmeron, “that we descend from Jerusalem to Nazareth, that is, from obedience and
worship of God to obedience and service to parents and superiors. Thus, what belongs to God will be given to God, and
what belongs to man will be attributed to man.
4. Saint Anthony of Padua considers this event to fulfill the oracle in the Canticles: ‘My beloved has gone down to his
garden, to the beds of spices,’ that is, to humility, which is the generator of other virtues. Nazareth, a humble place, is
interpreted as a flower and signifies humility, which is blessed as a flower.
Et erat subditus. — And He was subject.
5. That is, quietly, modestly,” says Lucas Burgensis, “and He fitly accommodated Himself to them, obeying in all things
that which free-born sons usually and should obey their parents, even those related to family matters: assisting them in
external affairs to procure sustenance. Behold where the supreme craftsman, who created the world with a single word –
‘He spoke, and it came to be; He commanded, and it stood forth’ – lodges and lives, working in the workshop of a carpenter
to earn His daily bread. For, as S. Basilius says, in His early years, Christ subjected Himself to His parents and endured all
bodily labor meekly and obediently. As those people were just and pious but poor and not abundant in necessary resources,
they were genuinely dedicated to the bodily labor, acquiring necessary things for themselves. This example left us the
message that we are instructed to earn our daily bread with daily sweat. As Beda says, ‘What other reason is there between
us than that He wants to be done by us? Indeed, that same Lucas Burgensis reports that Christ continued this life until the
thirtieth year of age, when He permitted Himself to be baptized, and it must be understood that He was subject to Joseph
and Mary until the thirtieth year of His age. So, if we were curious to inquire what the Son of God did on earth from the
twelfth to the thirtieth year, Saint Luke, guided by the Holy Spirit, who is the Spirit of truth, says nothing more than these
two words: ‘He was subject to them.’ It is as if he wanted to say that true and solid holiness consists in imitating Him,
submitting ourselves to our elders, attending to the household, and each one practicing the art he has learned to earn his
daily bread if laboring for the necessities of life. Salmeron writes, ‘Many, desiring to know what Christ did from the eleventh
to the thirtieth year, are tormented. To them, Lucas satisfies with this word: “And Jesus was subject to them.” He prayed,
fasted, worked, cooperated with his poor parents, from which the son of a carpenter is called by the crowd.’
6. Saint Ambrose suggests various reasons to induce us to be obedient and respectful to our parents: ‘Learn,’ he says, ‘what
you owe to your parents. You owe your mother the harm to her modesty, the loss of her virginity, the danger of childbirth,
long toils, long dangers.’ Then, descending to our parents, he briefly considers what they did for our benefit: ‘What should
I say of anxious fathers? Should they not be at least rewarded with obedient service for their multiple cares, long toils, and
long troubles?’ Jansenius observes that although this divine child truly said of Himself, ‘I must be about My Father’s
business,’ He nevertheless left all these things and set them aside to obey their will and wishes most willingly. He, who had
previously shown by His example in which matters we do not resist the authority of our parents, now shows again how
much reverence and submission are owed to our earthly parents. It is to be considered that the Evangelist immediately adds:
‘But Jesus increased in wisdom and in stature and in favor with God and man.’ Thus, the good outcome of a humble
submission to elders, perfection in virtues, and the gaining of grace and goodwill with God and men is the effect of a good
upbringing.”
Illis
7. Saint Anthony of Padua says: To whom were they subject? To a carpenter and a poor virgin. The creator of heaven is
subjected to a carpenter, God of eternal glory is subjected to a poor virgin. Therefore, let no one disdain to obey a
philosopher, a wise man to a simple one, or an educated person to an unlearned one. The son of a prince should not disdain
to obey someone of lowly birth. From this example, Origen deduces that we should not disdain to show obedience to our
parents and others in their place, who indeed hold a higher position among us. If Jesus, the Son of God, subjected Himself
to Joseph and Mary, should I not submit to a Bishop ordained by God as my Father? Should I not submit to a priest placed
over me by the dignity of the Lord? Consider how Christ surpasses Joseph, and, on the other hand, contemplate the
humility and submission from His side. Knowing that He is greater, He meekly governed Himself under their authority.
Therefore, let everyone see that, often, the superior is subjected to the inferior, and sometimes, the one who is subjected is
better than the one who seems to be superior, for when he understands the sublime dignity, he will not be lifted up in pride
because he is greater but will know that he is better when subjected, just as Jesus was subject to Joseph.
8. Saint Bernard, addressing the same point, initiates a similar reflection, saying: Who to whom? God to humans; indeed,
God to whom angels are subject, to whom principalities and powers obey, is subjected to Mary. Learn, O man, to obey;
learn, O earth, to be subjected; learn, O dust, to obey. Be ashamed, proud ashes; God humbles Himself, and you exalt
yourself. God subjects Himself to men, and you, desiring to rule over men, place yourself above your Creator. That
ingenious conception of the very devoted Mary client, Saint Idelphonsus, saying: ‘In that spirit of humility, I will speak
lofty things about Jesus, in whom you confess to be the handmaid of the Lord?’ I truly fear this Jesus as much as it is true
that, even though He was God, He was subject to your earthly parent. The most blessed Virgin, as Saint Bernard says,
conceived in humility, that is when she said, ‘Behold the handmaid of the Lord, let it be done to me according to your
word.’ What wonder, then, that since she obtained such a large portion of humility in this birth, she is also said of Him,
‘And He was subject to them?’ She herself declared to be His handmaid; He, however, as long as He lived, exhibited Himself
as a servant most subjected and obedient to her, not allowing Himself to be conquered or surpassed by His Mother in this
virtue of humility.
9. Saint Bernard’s words are very significant, where in a certain sermon, he says: ‘Consider what the Angel of great counsel
did, how he placed his counsel afterward to the counsel or rather the will of one woman, I mean the most blessed Virgin,
and of a poor craftsman, that is Joseph. That counsel was good, ‘I must be about My Father’s business,’ but because they
did not understand it, He changed His counsel to cleanse us from that leprosy which is the counsel of self-will. Who would
not be ashamed to be obstinate in his counsel when wisdom itself deserts its own counsel? Moreover, among the three vows
of religious life, obedience is the most arduous virtue because through poverty we despise earthly goods, through chastity,
we suppress bodily desires by subjecting them to right reason. But indeed, through obedience, we submit our own will,
which is something far greater because it is the freedom of the will and reason. Simon de Cassia, turning the eye of his
consideration to Jesus subject to Mary and Joseph, declares in a singular praise of the most blessed Virgin: ‘Christ became
subject to two virgins so that men may know this mystery that Christ fulfills their vows, perfects their desires, who have
surrendered themselves to purity and cleanliness.’”
10. Cardinal Hugo says: That is, she stored everything in the ark of her memory, not only words but also deeds, for
sometimes the word is used for the deed. It should be noted that she preserved everything, for it should not be allowed that
even a single morsel fall uselessly from that abundant table of the Word of God. Not even a jot or a tittle shall pass away,
for sometimes in a single word, our salvation will be stored. Euthymius makes a beautiful observation, saying, “As the words
were not merely those of a child but also of the Son of God, she preserved everything, examining them within herself. The
Word of God should be attended to in itself and in its origin, and not judged or examined by the one who announces it.
He who hears you hears Me.” It should be kept in the heart because, as Ecclesiasticus warns us, “The heart of the foolish is
like a broken vessel, and it shall not hold any wisdom.” Bede, whose testimony Lucas Burgensis cites, says of Mary,
“Whatever she understood, whatever she could not yet understand, she stored away all in her heart to be meditated on and
carefully examined.”
Verse 52. Et Jesus proficiebat sapientia, & ætate &gratia apud Deum & homines. — “And Jesus increased in wisdom, and in
age, and in grace with God and men.”
“And Jesus increased in wisdom.”
1. Saint Bernard resolves a certain doubt that could be raised about these words with these words: “Perfect from the
beginning, He was full from the beginning with the spirit of wisdom and understanding, the spirit of counsel and fortitude,
the spirit of knowledge and piety. Do not be moved that you read about Him in another place: ‘But Jesus advanced,’ etc.,
for what is said here about wisdom and grace should be understood not as He was but as He appeared.” Cardinal Hugo,
following the doctrine of Saint Gregory, notes the same distinction, saying, “Not by access of time, which He did not have
by receiving, but by unfolding the gifts of grace He possessed, for the praise of God and the benefit of men, and therefore
He increased with God and men: to God for the honor of God, to men for their benefit.”
2. Lyranus observes that Christ demonstrated this wisdom according to congruence and opportunity when he says: “He
did not show this perfection except as the suitability of the time required, according to that of Sirach: ‘A fool’s answer’ he
understands the heart of the wise man, and every business has its time and opportunity; and in this, He gave an example to
the learned and wise, that they do not show their wisdom except according to the suitability of place and time.”
“In age, and in grace with God and men.”
3. Lucas Burgensis says: “Others translate ‘for age’ as ‘stature’; the age of the body is, indeed, wisdom and grace are of the
soul, whose wisdom perfects understanding, and grace perfects affection. He neither became holier nor better as far as
virtue and sanctity are concerned, but He devoted Himself to more perfect works of grace and sanctity. A doubt arises here
about how St. Luke could truly assert that Jesus was loved by men when He was fiercely and incessantly attacked by
Judaism. The answer is, therefore, that the Evangelist is to be understood about the years preceding the thirtieth, before He
engaged in preaching and worked miracles. From the time, however, that He began to reprehend vices, to manifest the
disordered passions and scandals of others, He stirred up hatred against Himself from the wicked, just as miracles and the
company of disciples generated great envy against Him; however, as long as He led a private life, as Gertrude testifies, the
fame of that spread throughout Nazareth and all Judea, declaring that whoever needed consolation should go to the Son
of Joseph and Mary: ‘Let us go to the son of Joseph and Mary, and he will comfort us.’ Lucas Burgensis also responds,
saying: “He speaks of Jesus’ private life in the home of His parents. Indeed, this life is quiet, most suitable for
contemplation, and easy and convenient for obtaining salvation. Hence, St. Arsenius, deliberating on how to secure his
soul’s salvation, heard this voice: ‘Flee, be silent, and hide.’”
5. Theophilactus observes that the Evangelist first mentions with God and afterward adds the mention of men. First with
God and afterward with men because first, one must please God and then men. Jansenius says: “The same is written about
Samuel in 1 Kings 2:26: ‘And the child Samuel grew, and grew up, and was in favor both with the Lord, and also with men.’
Concerning Moses, in Sirach 45:1: ‘Moses was beloved of God and men, whose memory is in benediction.’” Guerricus
Abbot weighs this prerogative in this life, namely to please God and men simultaneously, with these words: “Scripture
expresses in a few words a good and blessed man; it comprehends in a few words the summit of perfection, the fullness of
grace and virtue. What can be lacking for eternal happiness for the one who is loved by God? What for present consolation
for the one who is loved by men afterward?”
DOMINICA I. POST EPIPHANIAM.
Evangelium Ex cap. 2. Lucæ.
42. Cum factus esset Jesus annorum duodecim, ascendentibus illis Jerosolymam, secundum consueudinem diei festi. 43.
Consumatisque diebus, tum redirent, remansit puer Jesus in Jerusalem, & non cognoverunt parentes ejus. 44. Existimantes
autem illum esse in comitatu, venerunt iter diei, & requirebant eum inter cognatos & notos. 45. Et non invenientes, egressi
sunt in Jerusalem, requirentes eum. 46. Et factum est, post triduum invenerunt illum in templo, sedentem in medio Doctorum,
audientem illos, & interrogantem eos. 47. Stupebant autem omnes, qui eum audiebant, super prudentia & responsis ejus. Et
videntes admirati sunt. 48. Et dixit mater ejus ad illum: Fili, quid fecisti nobis sic? Ecce pater tuus & ego, dolentes quærebamus
te. 49. Et ait ad illos: Quid est quòd me quærebatis? nesciebatis, quia in his, quæ Patris mei sunt, oportet me esse? 50. Et ipsi
non intellexerunt verbum, quod locutus est ad cos. 51. Et descendit cum eis, & venit Nazareth, & erat subditus illis. Et mater
ejus conservabat omnia verba hæc in corde suo. 52. Et Jesus proficiebat sapientia, & ætate, & gratia apud Deum & homines.
Versus 42. Cùm factus esset Jesus annorum duodecim.
1. Glossa opinionem S. Ambrosii consectans, in duodenario hoc annorum numero, duodecim notat Apostolos, quos
Salvator noster ad suam in populis fidem sectandam adhibiturus erat: Congruè duodecimo annoprima fidei rudimenta
revelat, quæ per duodecim Apostolos per totum mundum erant propaganda. Glossa interlinearis dicit: Per duodecim annos
significantur duodecim tribus Israel, quæ ad Christum veniunt.
2. Porrò quæstioni, quæ hoc in loco excitari posset, nimirum cur Christus super humanam sapientiam suam non citius, &
ante hoc tempus manifestarit? Salmeron respondet, dicens, id factum fuisse, ne phantasma putaretur, aut monstro similis
videretur; qui insuper aliam quandam rationem moralem assignans, dicit: Ne malum exemplum daret liberè antè tempus
agendi & prædicandi, & conscendendi cathedras, & gradus Ecclesiæ supremos ante ætatem occupandi.
3. Didacus Stella hanc ætatem cælestium illustrationum capacem fuisse considerat: In hac ætate ratio hominis incipit
illuminari, & ita æquum est, ut, quia homo ratione incipit uti, Deum cognoscat, & suum conditorem, eique soli serviat.
Salmeron quandam in ætate distinctionem adducens dicit, quod in contractibus v. g. matrimoniis ratis, in testamentis &
professionibus, ætas duodecim annorum non sufficiat, quantumvis ad auscultandas & consectandas Dei vocationes
subsistere possit, ejusque hanc reddit rationem: Quoniam Deus, qui vocat ad se, non decipit, cùm sit magni consilii, &
Angelus: ad tractandum autem cum hominibus, qui decipi decipere solent, opus est annis quatuordecim in pueris.
Ascendentibus illis.
4. Poterant quidem beatissima Virgo & S. Joseph iter hoc sine puero Jesu aggredi, meritò tamen se ab ejus divina præsentia
elongare, aut iter illud sine illo ingredi minimè voluerunt, siquidem sanctis hisce peregrinantibus longe melius & verius dici
poterat, quod Tobias senior, filio suo, in Archangeli societate constituto, dixit: Bene ambuletis, & Deus sit in itinere vestro,
Angelus ejus comitetur vobiscum. In suo etenim comitatu illum magni consilii Angelum præsentem habebant. Ascendentibus
illis non voluptatis ergo aut curiositatis, inquit Lucas Burgensis, sed religionis ac festi causa, ad orandum & colendum Deum
profecti fuerant.
5. Albertus Magnus in hoc facto morale quoddam documentum observat, quod filiis per hoc tradiderunt, scilicet ut in
parentum comitatu & præsentia semper esse studeant. Hic ponitur honestus suæ ascensionis comitatus, cum parentibus enim
procedere juvenem, commendabile est; contumax enim est, qui confortia & monita declinat parentum. Parentes filios suos
conducere secum debent, non solum ut filii ipsorum malas hac ratione declinent societates, illi ætati ad seductionem &
malos mores imbibendo adeo facili noxias; verùm etiam ut pro eo tempore, quo toti residuæ hominis annorum ætati ut
plurimum leges statuere solet, oculati sint vitæ & conversationis filiorum suorum testes; siquidem adolescentes juxta viam
suam, etiam cùm senuerit, non recedet ab ea.
6. Enimvero tametsi certum sit, quod Christus ad hoc, ut cum parentibus suis iret, exhortatione aut præcepto nequaquam
indiguerit, in hac tamen actione documentum illis, qui à paterna dependent obedientia, tradere voluit; unde Jansenius ait:
Omnibus filiis ostensa est forma, quomodo debeant morigeros sese præbere parentibus, ad ea quæ honesta sunt hortantibus. Et
quidem debitum hoc bonæ educationis filiorum adeo est authoritati paternæ impressum, ut Origenes dicat: Omnia quæ
deliquerint filii de parentibus requiruntur, qui non erudierint, neque corripuerint; cujus in Heli summo sacerdote
manifestum habemus exemplum, qui severissimè punitus fuit, eo quòd filios suos repræhendere & punire neglexerit: Hæc
sciens gloriosus Dei famulus Job, non solum à manifestis peccatis observat filios suos, sed ab occultis, ne malt aliquid in corde
suo cogitarent.
7. Porrò ad instantiam, quæ hoc loco fieri posset, nimirum cur beatissima Virgo & S. Joseph non timuerint, ne Archelaus,
qui tunc regnabat, divinum infantulum persequeretur, insidiasque illi strueret? S. Augustinus à Toleto citatus respondet:
Ascendebant adbuc præserentes timorem Domini, timori illius.
Jerosolymam.
8. Locum religionis ac studii, inquit Albertus Magnus, illuc enim decet ire juvenem, secundùm ordinationem parentum,
sicut nobis formam dat Salvator, Spiritus sanctus eminentem Tobia sanctitatem nobis delineare, simulque prima ejusdem
sanctitatis principia ostendere volens, dixit: Cùm esset junior in tribu Nephtali, nihil tamen puerile gessit in opere; Denique
cum irent omnes ad vitulos mortuos, quos Jeroboam fecerat Rex Israel, hic solus fugiebat consortia omnium, sed pergebat in
Jerusalem ad templum Domini.
Secundùm consuetudinem.
9. Advertendum hic est, quòd S. Lucas non dicat secundum præceptum, quia tametsi Deus in Deuteronomio præceperit, ut
omnes mares ter in anno præsentarentur in templo, nimirum in Paschate, Pentecoste, & festo Tabernaculorum; de Galilæa
tamen oriundi, ut Lyranus optimè notat, hac lege, ob nimiam corum à Jerosolymis distantiam, non obstringeban tur; ac
proinde iter istud à parentibus Jesu, Maria & Joseph ex solo propriæ devotionis motivo inchoatum suit, ut hoc exemplo
nos docerent, non solùm conveniens esse ut Deo detur id quod debitum est, verùm etiam liberales nos erga Deum esse
debere in præstandis aliis operibus super erogationis, si aliàs nos apud Deum majori gratiæ augmento dignos facere velimus.
Væ etenim nobis, si Deus erga hos adesset in distribuendis donis suis parcus & avarus, ut nonnisi id, ad quod dandum est
obligatus nobis concederet.
Dies festi.
10. Ecce ratio motus; inquit Albertus Magnus, non enim sine ratione movetur, de loco ad locum discurrent. S. Antonius
Paduanus, in Jerusalem accessus devotionis & reverentiæ. Lyranus Salvatorem nostrum juvenibus exemplo suo insinuare
voluisse existimat, quod ipsis à primis annis induendus sit quidam ad cultum Dei, ad devote frequentandum Ecclesias, ad
faciendas orationes, aliaque opera pietatis pius affectus: Per hoc ostendit, quòd à pueritia debent assuefieri homines ad divina.
Et quidem patres hac in re filiis bono exemplo præcedere debent; In cujus probationem Didacus Stella hanc fecit
reflexionem, quod S. Lucas prius Virginem beatissimam & S. Josephum, templum ascendisse dicat, & postea idipsum
quoque de filio asserat: Sic tu qui Pater es, debes prius ascendere, ut ascendant filii tui. Ecclesiasticus quærit: Filii tibi sunt?
erudi illos, & curva illos à pueritia eorum. Clemens Alexandrinus in suo pædagogio, hanc adolescentiæ ætatem uber appellat
vitæ reliquæ: Est in nobis uber ætatis, ipsa juventus.
Versus 43. Consummatisque diebus, cùm redirent, remansit puer Jesus in Jerusalem, & non cognoverunt parentes ejus.
1. Salmeron ex illis verbis deducit, festa perficienda esse, perseverando in sanctis eorundem dierum exercitiis usque ad finem:
Debent festa integrè, non ex parte tantùm celebrari & coli; ex templo non est in domum revertendum, nisi prius ministerio
sacrorum officiorum, vel divini quod promitur finis imponatur. Albertus Magnus ex hisce verbis nos docet, quomodo
transfigendi sint dies festivi. Consummantur, inquit, dies festi tribus: sacrificiis, orationibus, & benedictione Sacerdotum.
Sunt quidam qui hoc faciunt, sed festum evacuant, quidam etiam deturpant, quidam verò ad perniciem festo determinant;
Evacuant otiosi lusibus, & non laudibus divinis intendentes: alii per obscæna deturpant potibus, & escis, & venereis
intendentes.
Cum redirent.
2. Haymo Halberstadiensis observat quod tam viti quàm fœminæ tam eundo Jerosolymam, quam inde revertendo,
separatim processerint. Infantes verò & parvuli cum quolibet parente. Præterea advertit Toletus, matres filiis suis, ut cum
aliis coætaneis pucris proficisci possent, indulgere solebant; adeoque beatissima Virgo, quod aliæ matres permittebant, filio
suo denegare noluit, quia et si parvum ætate carnis, Deum tamen esse non ignorabat, idcirco ejus arbitrio multa permittebat,
secura, nihil inde præter illius voluntatem eventurum. Origenes puerum se coram oculis Matris & S. Josephi invisibilem
reddidisse existimat ad eum modum, quo coram illis, qui venerant ut caperent cum, fecisse legitur Lucæ cap. 4. v. 30.
Remansit puer.
3. Quod aliis annis non fecerat, inquit Lucas Burgensis, non inobedientia aut errore faciente, sed certo divinoque consilio fecit.
4. Porrò quod hospitium attinet, in quo pro illo tempore demoratus fuit, nonnulli ipsum mendicasse illud existimant, ut
Davidicum adimpleretur de ipso oraculum, quo dicitur: Ego autem mendicus sum & pauper. Apostolus pariter hac de re
testimonium, perhibere videtur, dum ait: Propter vos egenus factus est, cùm esset dives. Lucas Burgensis ait: Credibilius est,
alicujus Doctorum aut civium gratiam sibi conciliasse, qui libenter hospitio exceperit.
5. Sanctus Thomas finem explicat, ob quem puer clam, consilio suo cum parentibus minimè communicato, manere
Jerosolymis voluerit: Ideo latenter remanet, ne parentes impedimento essent disputationi peragendæ cum legisperitis: vel
forsitan hoc evitans, ne videatur parentes contemnere, si mandantibus non pareret. Idem quoque Euthymius advertit. Noluit
malum hoc majoribus non obediendi exemplum post se relinquere, etiamsi de servitio Dei ageretur; Non enim ad illam
ætatem hæc discretio pertinet; Cui accedit, quòd melior est obedientia, quàm victimæ, ac proinde præcepta paterna à filiis
prompte exquirenda, non verò curiosè examinanda sunt.
In Jerusalem.
6. Albertus Magnus Jerusalem visionem pacis interpretans, hec inde eruit documentum morale: Per hoc, quod aliis à
Jerusalem recedentibus, remansit per triduum, ostendit, quòd pacem amat, & quòd cum ipsa libenter babitet. Unde dicitur
in Psal. 75. Factus est in pace locus ejus.
Et non cognoverunt.
7. Non tamen de injuria, inquit Albertus Magnus, circa juvenem Jesum & negligentia repræbenduntur.
8. Didacus Stella ait: Nam si cognovissent, non utique amisissent, multi enim nunc amittunt Christum, qui cum non
cognoscant bonum, ex ignorantia peccant. Unde torrens mundi hujus, qui in æternæ perditionis præcipitia effunditur,
temerè peccat, & per hunc cognitionis sufficientis defectum omne commissum de Sap... lictum excusat: Ergo erravimus à
via veritatis, & justitiæ lumen non luxit nobis, & sol intelligentiæ non est ortus nobis.
Parentes ejus.
9. Sanctus Bonaventura hanc pueri Jesu actionem quod scilicet à parentibus licentiam manen di non petierit, sequentibus
verbis justificat: Præbuit exemplum, quod in divino obsequio faciendo non est à parentibus carnalibus consilium requirendum:
Qui dixerit Patri suo & matri suæ, nescio vos, & fratribus suis ignoro vos, hi custodierunt eloquium tuum.
10. Porrò quàm pænosa matri hæc separatio fuerit, ex amore, quo erga filium suum ferebatur, & ex amabilissimæ præsentiæ
suæ fruitione facilè potest colligi. Inde tamen sequens nascitur difficultas; quare scilicet filius amissionem hanc, tantam
matri mæstitiam & dolorem conciliaturam esse sciens, illam prius de sua Jerosolymis mansione facienda non monuerit?
Num forte timebat, ne sibi ab iis denegaretur, sese in præceptorum æterni Patris executionem ingerendi licentia?
Nequaquam; sed potiùs expediens fore judicavit, si Mariæ matri sua novorum meritorum comparandorum subministraret
materiam, sese ab ipsa subducendo, simulque nobis insinuaret, quòd, dum nos nonnunquam citra ullum detrimentum
nostrum consolatione, aut dulcedine spirituali privat, id non faciat, ut nos castiget, sed ut nos probet virtutisque exercendæ
occasionem subministret. Porrò beatissima Virgo, & S. Joseph ex omnibus hominibus, qui unquam in mundo vixerunt,
aut deinceps vivent, sanctissimi pariter & acceptissimi fuere, nec tamen propterea illis afflictionum subeundarum
occasionem subministrare non prætermisit, ut hac ratione majoris quoque meriti occasionem eisdem suggereret: Quia
acceptus eras Deo (inquit Archangelus ad Tobiam) necesse fuit, ut tentatio probaret te.
11. Porrò sciendum est, Deum duobus modis posse amitti; vel gratiam ipsius amittendo per propriam culpam nostram,
qui modus in B. Maria dari non poterat; vel etiam Deus amitti dicitur, quia consolationes suas, modo jam à nobis explicato,
subtrahit nobis. Videte Davidem in utroque statu consolationis & desolationis constitutum: Ego autem dixi in abundantia
mea non movebor in æternum: Domine in voluntate tua præstitisti decori meo virtutem; at verò in statu desolationis: Avertisti
faciem tuam à me, factus sum conturbatus. Notandum quoque est, quòd puer hic amissus non fuerit in fuga in Ægyptum,
regionem ipsi rebellem, vel in adeò longis, ærumnosis, & periculosis itineribus, sed admittitur in Jerosolyma Palestinæ totius
Metropoli, in festo adeò solemni; In quo facilè innuitur, (inquit Didacus Stella) quòd mala sit nobis mundi felicitas &
abundantia, quandoquidem in ea potius, quàm in persecutionibus & tribulationibus Christus amittitur. Noluit quoque in
Nazareth loco humili & paupere, sed Hierosolymis in civitate nimirum opulenta, copiosa, & potente admitti ad
denotandum, quòd ubi est frequentia occasionum, malorumque exemplorum videndorum opportunitas, ibi facillimè
lapsus fuit, Deusque amittatur, quàm in locis angustis & solitariis.
12. Reflexionem quoque ad tempus facere possumus, quo hæc Christi amissio accidit, nimirum in die festo, in præcipua
Paschatis solemnitate, sicut & in alio Paschate post viginti & unum annos elapsos ei necem intulerunt. Et gloriati sunt, qui
oderunt te; in medio solemnitatis tuæ, posuerunt signa sua, signa. In diebus etenim festivis, in quibus Divinæ Majestati cultus
& obsequium debitum majori cum reverentia præstandum esset, Deus, prouti experientia quotidiana demonstrat, quàm
maximè & ignominiosissime offendi solet. Unde Hugo Gardinalis ait: Dæmones posuerunt signa sua, quia in diebus
solemnibus plura peccata fiunt. Deus olim in una præcipuarum solemnitatum, ramos palmarum portari jussit: Sumetis vobis
de primo, fructus arboris pulcherrimæ, spatulasque palmarum. Cujus præcepti mysterium Sanctus Bruno Carthusiæ
Patriarcha hisce verbis exponit: Sunt spatulæ valdè necessaria in festivitatibus, quia tunc maximè inimicorum insidiis
infestamur, ac proindè non immeritò Deus de hac dierum & locorum sacrorum prosanatione per Ezechielem ita
lamentatur: Polluerunt sanctuarium meum & sabbata mea profanaverunt. Ubi Hugo Cardinalis ait: Quia in festis magis
peccant, & alios provocant ad peccatum, & de hoc conqueritur frequenter in scripturis.
Versus 44. Existimantes autem Illum esse in comitatu, venerunt iter diet, & requirebant eum inter cognatos, & notos.
Existimantes autem illum esse in comitatu.
1. Quæri hoc loco potest, cur beatissima Virgo Filium suum, quem velut oculorum suorum pupillam dilexit, ab oculis suis
evanescere seu disparere permiserit? Respondeo proinde, quòd cùm olim in usu fuerit, ut pueri tam eundo Jerosolymam,
quàm inde ad domos proprias denuo redeundo, plena essent in libertate, vel societate mulierum, vel in virorum comitatu,
vel etiam in aliorum coætaneorum puerorum progredi consortio, beatissima Virgo dilectum filium hac satisfactione, qua
omnes alii pueri fruebantur, privare minimè voluerit; vel etiam dici potest, quòd hæc Beatæ Virginis à Christo divulsio,
utpote ad utilitatem & beneficium commune humani generis facta, admiranda potius sit, quàm reprehendenda. In sacris
Canticis c. 1. v. 3. Sponsa dicit: Trahe me post te, in odorem curremus unguentorum tuorum; ubi interpres quidam optimè
notat, quod Sponsa Non dixit: trahe me tecum, sed trahe me post te, carremus, quo charitatem suam erga genus humanum
clarissimè manifestat. Gaudebat etenim, si hoc de inæstimabili Filii sui thesauro alii quoque redderentur participes. Non
petit cum filio sola esse, sed volebat, filium ad omnes Ecclesiæ filios rudes venire.
2. Olim in usu passim erat, quòd viri seorsim, & seorsim quoque mulieres per vias incederent. Unde Didacus Stella ait: Mos
erat filiis Israel (& nunc apud nos etiam esset) ut in diebus festis euntes in Jerusalem, vel ab ea redeuntes, differentibus viis,
homines & mulieres tenderent, idque fiebat honestatis causa; infantes autem & pueri utrumque parentem indifferenter
poterant comitari. S. Bonaventura quoque ait: Hæc consuetudo introducta est causa honestatis, & ad custodiam castitatis. Et
tametsi res ita quoad hoc, ut præsertur, se habeat, nihilominus advertendum est, quòd puerum Jesum non inter mulieres,
sed inter viros requisierint. Inter cognatos, & notos. Qua in re utilissimum nobis documentum suggeritur; nimirum quod
licet Christus ipsemet Filius Dei: Candor lucis æternæ Speculum sine macula esset, qui proindè semper pascitur inter lilia,
essetque insuper tener adolescentulus, in ætate annorum duodecim constitutus, nihilominus, ad nostram spiritualem
instructionem in sua tamen converfatione tam se servavit semper ab illo sexu alienum, ut Matris & Josephi menti, ne
quidem per conjectu ram occurreret, ipsum in hoc itinere inter mulieres etiam strictissimo parentele vinculo cum ipso
conjunctas, inveniri forsitan potuisse, idque ut nos doceret, nullum adeò temerarium esse debere, in quacunque sit ætate,
tempore, loco, vel occasione constitutus, ut cum hoc sexu liberè aut confidenter nimis agat. Unde S. Basilius excusationem
quoque non admittit eorum, qui se nullis concupiscentiæ stimulis agitari asserunt: Quod si quis dicat ex assiduo cum
mulieribus colloquio congressuque & convictu non admodum lædi, hic sine dubio maris particeps non est; seu nullum habeat
cum natura humana consortium.
3. Hugo Cardinalis ex eodem puncto moralitatem quandam deducit Ecclesiasticis in dignitate positis, & mundi pompis
deditis perutilem: Redarguuntur quidam Prælati, qui in multitudine comitum & equorum, putant consistere honorem
dignitatis, putantes se peccare contra honorem dignitatis suæ, nisi in multitudine comitum & equorum, vel curruum
ambularent; de quibus dicitur in Psalmo: Hi in curribus & biin equis, nos autem in nomine Dei nostri.
Venerunt iter unius diei.
4. Quantum sanctissima Virgo, & sanctus Joseph contristati fuerint, dum vesperi ad diversorium venientes, filium suum
ibidem non invenerunt, nemo facile explicare poterit. Enimverò Beata Virgo Jerosolymam ad frequentandum festum, ex
solo majoris devotionis instinctu, & affectu ad cultum divinum, profecta fuerat, cùm cæteroquin ad molestum illud
peregrinationis iter obligata minimè esset; & ecce pro tam sanctæ actionis remuneratione, hoc sibi lucrata fuit, quòd
thesaurum suum longe charissimum in via amiserit. Quonam obsecro motivo Deus ducebatur, ut hanc matri Filii sui
afflictionem immitteret eo præcipuè tempore, quo ad ei complacendum, & inserviendum adeò sollicita erat, sese unà cum
filio suo in templo conspectui ejus sistendo? Et tamen eam conquestam fuisse, aut cordis sui pacem amisisse nusquam
legitur. Verisimile quidem est quòd cùm metueret, ne fortasse in re quapiam officio suo desuisset, tametsi in eodem
nunquam vel in minimo defecerit, hanc sibi afflictionem in pœnam illius commissi defectus libenter in se sumpserit. Hujus
igitur sanctissimæ Virginis exemplo, unusquisque ad seipsum reflectat, videatque quomodo in casu, quo benè & sancte
operans ærumnis & adversitatibus, loco præmii afficitur, Divinæ se voluntati per omnia conformet. Porrò Deus virtutibus
operibusque meritoriis contradictiones evenire sæpè permittit, sed in utilitatem & beneficium nostrum, ut in humilitate
contineat, vel ut nostram constantiam experiatur & probet.
5. Lucas Burgensis opinionem illorum minimè reprobat, qui Mariam & Josephum suspicatos fuisse dicunt, puerum illis
amplius cohabitare nolle, sed Hierosolymis deinceps commorari decrevisse, ut humanæ redemptionis opus tandem
inchoaret; neque enim ipsum amissum esse, aut viam amisisse timere poterant, cùm ipsum Filium Dei, & consequenter
eum esse scirent, quid de se dicit: Ego sum via, veritas, & vita; supposito igitur hac illos suspicione agitatos fuisse, quasi
illos deserere statuisset, & quosnam in illis existimatis fuisse affectus, quibus eum saltem vel semel revidere desiderabant &
suspirabant, seque illi, ne ipsos desereret recommendare satagebat. Tandem verò idem Author subjungit: Solidius tamen
respondetur, quod metuerint, ne puer parentibus in turba amissis, à via aberrans, mala & incommoda plura pateretur.
Etenim rebus ad corpus attinentibus, secundùm communes aliisque hominibus usitatas vivendi regulas procedebat,
sapientia & omni potentia sua superhumana non utendo; atque ideò poterat volens subjacere periculis.
Et requirebant eum.
6. Sine mora retrogressi sunt, ut eum studiosè inquirerent, donec invenirent, nullam passi sunt temporis dispendium se
impedire: sicut juravit Domino, votum, vovit Deo Jacob: si introiero in tabernaculum domus meæ, si ascendero in stratum lecti
mei, si dedero somnum oculis meis, & palpebris meis dormitationem, & requiem temporibus meis, donec inveniam locum
Domino. Hæc sancta inquietudo qua Deum amissum requirebant, ab Alberto Magno in Luc. commendata fuit, dum ait:
Commendatur nobis sollicitudo ad inquirendum Deum; omnis alia sollicitudo repræhensibilis est, hac solùm excepta.
Inter cognatos & notos.
7. S. Bonaventura citans S. Bernardum dicit: Quomodo te bone Jesu inter cognatos meos inveniam, qui inter tuos minimè
inventus es? Etenim cognati Chriti secundùm carnem eminenti sanctitate præditi fuere: Potens in terra fuit semen eorum. S.
Jacobus Minor primus Episcopus Hierosolymitanus, frater illius consobrinus, tres alios fratres sanctos, & matrem pariter
sanctam habuit & tamen inter hosce minimè inventus fuit. Origenes à Glossa citatus dicit: Non inter cognatos & carnis
propinquos invenitur Jesus, neque enim poterat humana cognatio Dei filium continere non invenitur inter notos, quia major
est humana notitia. Sanctus Bernardus in quadam epistola sua 107. scribit: Ecclesiæ jubetur, ut concupiscat Rex decorem
tuum, oblivisci populum suum, & domum Patris sui. Puer Jesus inter cognatos & notos quæritur, nec tamen invenitur, fuge
fratres tuos & tu, si tuam vis invenire salutem. Nondum Christus dixerat; Veni separare hominem adversus patrem suum,
& filiam adversus matrem suam, & inimici hominis domestici, siquidem verisimile est, quod ipsum inter illos non
requisivissent, quando Petrus divinitatem ipsius protestatus fuit, filium Dei ipsum confitendo, subitò sibi dici audivit: Caro
& sanguis non revelavit tibi.
8. Hugo Cardinalis in sensu morali hac dere ita loquitur dicens; Parentes Domini sunt Prælati, cognati eorum sunt nepotes
eorum, fratres & consanguinei, inter quos revera non invenitur Jesus, quia non propter Jesum, sed propter carnis cognationem
introducuntur in Ecclesiam, quasi jure hæreditario possidere volentes. Unde dicitur in Psalmo: Hæreditate possideamus
sanctuarium Dei; & alibi de iisdem dicitur: Populum tuum humiliaverunt, & hæreditatem tuam vexaverunt.
9. Parentum proprium est, nos à Deo potius alienare & avellere Unde Cardinalis Toletus super prædicta verba dicit:
Parentes, amici, familiares secundum carnem, non rarò à Christo avertunt, vixque Christum invenit, qui eorum affectui
indulget.
Versus 45. Et non invenientes, regressi sunt in Jerusalem; requirentes eum.
1. Salmeron, quales personæ illæ fuerint, considerat, quæ Christum requirentes non invenerunt, nimirum fuere beatissima
Virgo, & sanctus Joseph, de quibus Evangelista dicit: Et non invenientes. Unde ita arguit: Perditur etiam Jesus, à justis,
sanctisque hominibus, per gustum consolationem, neque invenitur, dum vacant carni & parentibus; subtrahitur verò hæc
divina consolatio, quo agnoscatur Dei donum esse, diligentiusque custodiatur, dum habita est, & sapiat dulcius inventa.
Sanctus Bernardus, magnus ille vitæ spiritualis magister, super sacra Cantica ita scribit: Fortè ideò subtraxit se, quæ avidius
revocaretur, tenereturque fortius. Apud discipulos in Emaus abeuntes, finxit se longias ire: sed quo sine ab illis putas,
recedebat? ut sui desiderio magis magisque effervescerent, quo avidius revocaretur. Unde est, quod amabilem illam ei
violentiam intulerint, quam Evangelista exprimit, dum ait; & congerunt eum dicentes: Mane nobiscum Domine.
2. Porrò causam, cur reversi fuerint, Albertus Magnus hisce verbis optimè explicat: Scientes quod non remansit post eos, nisi
decore domus Dei illectus. Psal. 81. Elegi abjectus esse in domo Dei, magis quam habitare &c. Non quæsierunt nisi in
Jerusalem, sapienti uti consilio, scientes, quod non nisi in Divinis inveniretur.
3. Idem Author Ly requirentes, ita glossat: hoc est, iterum & iterum quærentes. Psalm. 104. Quærite Dominum &
confirmamini, quærite faciem ejus semper. Enimverò si tanta cura, & sollicitudine Deus quæritur, quando & gratia &
amicitia illius amissa non fuit, sed sola præsentia ejus corporalis est subtracta, quanto majori cum anxietate ab anima fideli
quærendus est, quando hæc culpa sua, Deum, cœlum, & omne bonum illius amisit, & cum dæmonibus condemnata est in
infernum. Per quotidianam experientiam videmus, quod, quando aliquam magni momenti scripturam, vel gemmam
aliquam pretiosam, vel aliud quidlibet, maximi à nobis æstimatum amisimus, nullam nobis indulgeamus quietem, sed
incessanter, & omni adhibita industria, & arte illud inquiramus, donec inveniamus; econtrà verò Deum persæpè amisimus,
& sine ulla cura vel cordis anxietate, dormimus & requiescimus. Unde sanctus Bonaventura ait: Perdit homo bovem, &
sollicitè eum quærit; perdit equum, non quiescit perdit ovem & post cam vadit: sed perdit homo peccando Christum quiescit,
comedit, bibit, & non quærit. Porrò causa cur parentes sanctissimi puerum Jesum amiserint, fuit, Et non cognoverunt; unde
ad eliciendam ex hisce verbis optimam quandam moralitatem, cum S. Bernardo dicere possumus: Quid est, quod omnes
homines ad peccandum infligat, nisi ignorantia boni quod perditur, & mali quod peccando incurritur?
4. Hugo Cardinalis reditum parentum Jerosolymam versus, moraliter his verbis exponit: Sic non invenientes Jesum Prælati
in sæculo, debent redire in Jerusalem, id est, ad contemplationem, & ibi eum requirere per orationem & desiderium donec
inveniant. Sic claustrales extra claustrum in domo parentum non invenientes Jesum, debent redire ad claustrum ubi revera
invenitur.
Versus 46. Et factum est, post triduum, invenerunt illum in templo, sedentem in medio Doctorum, audientem illos, &
interrogantem eos.
Et factum est post triduum.
1. Toletus tres dies numerat, donec inventus fit Jesus. Primus dies, quo ab Hierosolymis discesserunt. Secundus est, quo eò
denuò fuere reversi, seque ad perditum thesaurum inquirendum accinxerunt. Tertius denique; quo inquirendo
perseverantes, eundem feliciter invenerunt. Noluit statim inveniri Jesus, inquit Lucas Burgensis, quia quod difficilius
quæritur, solet dulcius inveniri.
2. Sanctus Ambrosius ait; Post triduum reperitur in templo, ut esset indicium, quia post triduum triumphalis illius Passionis
in sede cœlesti, & honore divino fidei nostræ se resurrecturum offeret, qui mortuus credebatur.
3. In exodo de populo Dei scribitur, quod, quando se è servitute Egyptiaca, & Pharaonis tyrannide eximere parabant,
dixerint; Ibimus viam trium dierum in solitudinem ut immolemus Domino Deo nostro. Ubi Albertus Magnus ait: Triduum
pœnitentiæ compunctio cordis, confessio oris, & satisfactio operis, in quo perfectè invenitur Jesus. Sanctus Bonaventura in
sermonibus serm. 2. 3. 4. quos in hanc Dominicam scripsit, in declarandis tribus hisce diebus incipientium, proficientium,
& perfectorum late diffunditur: Tridui incipientium, primus dies contritionis, secundus confessionis, tertius sanctificationis.
De proficientibus scribit: primus dies hujus tridui est paupertas voluntaria, secundus continentia, tertius obedientia. Tres verò
perfectorum dies hunc in modum distinguit: Primus dies est quietationis quo anima quietatur & placatur ab incusu eorum,
quæ turbare possunt quietem mentis secundus est dies contemplationis, tertius dies perfecte dilectionis.
4. Sanctus Antonius de Padua dicit, Triduum est, propriæ iniquitatis cognitio, fraternæ necessitatis compassio divine pietatis
admiratio & consideratio.
5. Didacus Stella dicit animam justi accurate ponderare, quo Deus ab ea elongari cœpit; Sanctus Lucas numerat porro dies,
at verò beatam Virgo omnia instantia & momenta accuratissime censet, videturque dixisse: Quando veniam & apparebo
ante faciem Dei? Fuerunt mihi lachrymæ panes die ac nocte dum dicitur mihi quotidie: ubi est Deus tuus? Verba Stellæ sunt
hæc sequentia: Quam recte justus enumerat dies quibus ab eo discessit dies laborum quam diligenter supputat, quofque etiam,
& dies Deas enumerat, neque patitur suos plus quam triduo in laboribus esse,& ejus absentiam sustinere; misereor super
turbam, quia ecce jam triduo sustinent me: noluit se in sepulchro manere plus quam triduo.
Invenerunt illum in templo.
6. Verisimile est in hac occasione adimpletum fuisse illud sacrorum Canticorum oraculum: Quæsivi, quem diligit anima
mea, quæsivi illum, & non inveni, surgam & circuibo civitatem per vicos & plateas quæram quem diligit anima mea, quæsivi
illum, & tatem, num quem diligit anima mea vidistis? paulunon inveni; invenerunt me vigiles, qui custodiunt civilum cum
pertransissem eos, inveni, quem diligit anima mea, tenui eum, nec dimittam, donec introducam illum in domum matris
meæ; siquidem beata Virgo dilectum filium suum in Nazareth in domum sanctæ Annæ matris suæ introduxit, quæ
etiamnum sancta domus Lauretana existit, in quæ adusque triginta annos demoratus fuit. Non in vicis & plateis; sed in
templo invenitur, unde Albertus Magnus ait: Tanquam cultum Dei diligens, templum, non theatrum frequentabat; quia
idem mox pergit, reprehendendo Christianos, solo autem nomine tales, qui diebus festis non Ecclesias, sed tabernas
frequentant: Propter hoc sæpe plagantur in vineis suis & frugibus, ac aliis rebus, adducitque illum Aggæi textum: Quia
domus mea deserta est, & vos festinatis unusquisque in domum suam, propter hoc prohibiti sunt cœli, ne darent rorem, &
terra prohibita est, ne daret germen suum; & vocavi siccitatem super terram, & super montes, & super triticum, & super viam,
& super oleum, &c. Demum verò idem Albertus Magnus à Judæis ad nos Christianos digrediens, ita argumentatur: Si igitur
Judæi sic plagabantur, qui domum Domini reliquerunt desertam, & in domos suas festinaverunt, multo forties plagandi sunt
Christiani, qui verbum Dei borrent ut venenum: & qui fugiunt Ecclesiam, festinant ad tabernam, ut ibi vacent ludis,
potionibus, & clamoribus.
7. In templo invenitur Christus, inquit Euthymius, sive in loco sacro, & in sacro negotio, & in sacro homine. Jansenius hac de
re ita scribit: Qui quæsitus inter cognatos & notes inveniri non potuit, Jerosolymis in templo repertus est, id nobis significat,
Christum humana nec cognatione, nec cognitione comprehendi: at vero fančtus Bonaventura ait: Quem non poterant invenire
in consortio cognationis, invenerunt in loco orationis. Idem Sanctus Doctor Sancto Thomæ Aquinati Crucifixum ostendens,
hunc librum esse dicebat, in quo continuò studiis operam dabat, innuere nimirum volens, se omnem suam Theologicam
scientiam præcipuè oratione sola mediante sibi comparasse, quod idem Angelicus quoque Doctor de se fuit contestatus.
8. Porro Deus in locis sacris multipliciter invenitur nimirum in Sacramentis, & præcipuè in Augustissimo Altaris
Sacramento, quod tanquam sacrificium in Missa offertur, & tanquam cibus animarum in Communione recipitur;
invenitur item in verbo Dei, in orationibus, & divinorum officiorum celebratione, in pauperibus ad Ecclesiarum valvas,
Eleemosynas efflagitantibus; invenitur denique & quidem præcipuè in confessione Sacramentali, qui antea per peccatum
amissus erat. Multum quoque ad illum inveniendum conferunt bona devotorum fidelium exempla, nec non continua
mortis consideratio passim nobis in sepulchris, quæ in Ecclesia conspiciuntur obvia, utpote in quibus parentum &
amicorum cineres recluduntur.
9. Consideranda quoque sunt verba illa: Invenerunt in templo, siquidem multi dissoluti & impii homines Ecclesias
frequentant, non ut Deum inveniant, sed potius eundem ibidem amittant, dum easdem lascivis obtutibus, cogitationibus,
aliquando etiam gestibus, nutibus, & actibus immundis prophanare non dubitant, qua de re David graviter lamentabatur,
dum ait: Incenderunt igne fanduarium tuum, in terra polluerunt tabernaculum nominis tui. Ubi Hugo Cardinalis ita
scribit: Incenderunt igne cupidinis: in desiderio cogitatione polluerunt templum sanctum tuum, in colloquio & operatione.
Deplorandus quoque est multorum gravis culpæ reatus, qui Deum iis in locis perdunt, ubi illum securissime invenire
debuissent; damnantur nonnulli religiosi in claustris monasticis, nec non in choro multi Clerici Deum graviter offendunt,
eò quod vocationi suæ dignè non correspondeant, qui alias in sæculo viventes, salvandi fortasse fuissent.
10. Dionysius Carthusianus aliam nobis rationem assignat, cur incarnata Sapientia in templo inveniri voluerit. Ut pueris,
imò & cunctis exemplum persistendi in templo, & in cultu, & opere Dei præberet, ut zelum suum circa Divina & Patris
bonorem, à pueritia declararet: ut amore spiritualis profectus, in sapientia, scientia, atque virtutibus carnales parentes
ostendere relinquendos.
Sedentem in medio.
11. Per hoc quod dicitur, in medio, inquit Hugo Cardinalis, notatur, quod medium eligat Deus, quia ibi securitas, in
extremitatibus periculum: infans nascens in medio duorum animalium reponitur, puer adolescens in medio Doctorum
reperitur; juvenis moriens in medio duorum suspenditur: immortalis resurgens in medio discipulorum pacem offert, & justo
in medio Ecclesiæ sapientia datur: in medio Ecclesie aperuit os ejus, & implevit eum Dominus spiritu sapientia & intellectus.
12. Euthymius doctores admonet ut in erudiendis aliis valde sint circumspecti, curentque ut Divinum hunc magistrum in
medio cordis sui habeant; Timeamus qui præceptores sumus, quoniam in medio nostrum est Christus, attendens quo pacto
doceamus.
13. Porro scientia motivum esse solet superbiæ: Scientia instat, charitas autem ædificat, & ideo Christus in medio
Doctorum reperitur, non tamen ubicunque, sed in templo congregatorum, quod domus est orationis, ad insinuandum
nobis, quod vera sapientia & scientia, à serventi oratione, charitate & amore divino, virtuteque Christiana disjungi
nequaquam debeat; siquidem in medio consistit virtus: non plus sapere, quam oportet sapere, sed sapere ad sobrietatem.
Doctorum.
14. Salvator noster docere nos voluit, juvenes in hac ætate docendos & erudiendos esse, maximè in literis & doctrina
Christiana: Bene ratione istius facti, inquit Jansenius, quadrat in Christum illud Psalmi; Super omnes docentes me intellexi,
quia testimonia tua meditatio mea est; super senes intellexi, quia mandata tua quæsivi.
15. Sanctus Bonaventura ait: Inter Doctores Christus quærendus est, quia in doctrinis & scripturis invenitur. Advertendum
est autem, ad quod paulò ante idem Doctor sese reflexerat nimirum quod inventus fuerit Jerosolymis, in templo, & in
medio Doctorum, id est, in contemplatione, in oratione in prædicatione invenitur.
Audientem illos.
16. Salmeron materias inter Doctores tunc agittas magni momenti fuisse existimat: Nempe (ut mihi pium est credere) de
Messia, ejus conditione & natura, atque ejusdem adventu, quem magnis rationibus scripturarumque testimoniis imminere
jam, atque instare apertè probabat.
17. Albertus Magnus Christi in hac occasione humilitatem admiratur, atque modestiam; nostram verò superbiam &
elationem econtra graviter reprehendit; Si igitur ille qui erat fons sapientiæ, & qui omnia sciebat, Doctores audivit &
interrogavit; multò convenientius nos, qui homines illiterati sumus, verbum Dei audire debemus: propter nostram quippe
doctrinam conscripta est pagina sacræ scripturæ. Jansenius considerat quod licèt juvenes in hac ætate, quando apud illos ratio
ætatis præcurrit annos, audaces esse communiter soleant, & temerarii, nihilominus tamen Filius Dei, Quanquam unus esset
omnium magister, nec cum fastu & procacitate (quæ vitia solent adesse pueris præcocis ingenii) jacabat eam qua plenus erat,
sapientiam, sed velut discendi cupidus inter eos sedebat audiens eos & interrogans, non quod necessitas illi esset sciscitari ab
hominibus, quod disceret, sed quo omnibus junioribus exemplum modestiæ & disciplinæ præberet. Eccles. 32. Audi tacens, &
pro reverentia veniet tibi gratia bona.
18. Sanctus Bonaventura per hoc exemplum nobis insinuat, quod prius discipuli, ac postea magistri esse debeamus. In hoc
spiritualiter est intelligendum, quod Christus docet nos, quod ante debemus discere, quam docere, secundum illud: Antequam
loquaris, disce; & ideo voluit in medio Doctorum inveniri, & in templo, quia in scripturarum lectione, & in oratione veritas
invenitur.
Et interrogantem eos.
19. Non inquit docentem, sed audientem cor & interrogantem, inquit Salmeron, quanquam ipse fit, qui docet homines
scientiam.
20. Vigilanti consideratione pensandum est, inquit S. Gregorius, quod cum Jesus duodecim annorum dicitur in medio
Doctorum sedens, non docens, sed interrogans invenitur, quo exemplo ostenditur, ne infirmus docere quis audiat, si ille puer
doceri interrogando voluit, qui per Divinitatis potentiam, verbum scientiæ ipsis suis Doctoribus ministravit. Origenes quoque
hoc idem monitum tangit, dum Christum licet sapientia esset Patris æterni quamdiu tamen puer fuit seu juvenis in medio
Doctorum positum eos audiisse & interrogasse: ut nos doceret, quod pueri, quamvis sapientes & eruditi sint, convenire ut
audiant potius magistros; quam docere desiderent, & se vana ostentatione jactent.
21. Veruntamen Lucas Burgensis optimè interrogationem ad instar alicujus doctionis & instructionis fuisse notat, dum ait;
Quasi discere & intelligere gestiens quæ docerent, revera autem ut ipsos doceret. Idem quoque Toletus censet, dum ait: Nam
interrogatio etsi discentis esse videatur, aliquando docentis est, & sapienter interrogare est instruere. Cujus Origenes á Glossa
citatus efficacem rationem reddit dicens: Ex uno quippe doctrinæ fonte manat, & interrogare respondere sapienter.
Versus 47. Stupebant autem omnes, qui eum audierunt super prudentia & responsis ejus, & videntes admirati sunt.
1. Beda dicit: Quasi homo seniores interrogat, quasi Deus, quæ seniores & docti mirentur, respondet.
2. Toletus Christum filium in hac tenera ætate inter Doctores sedentem, atque in cunctis admirationem & stuporem
excitantem duos præcipuè fines intendisse dicit, quorum primus erat: Excitare Doctores & sapientes ad cogitandum, & quid
inquiren dum de Christi adventu. Secundus erat, ne ejus futura manifestatio inopinata & repentina nimis videretur.
3. Enimverò valde considerabilis est affectus quem in his Doctoribus (qui alias prout ex multis Evangelistarum
repræhenfionibus constat superbi & elati erant) operata fuit admirabilis Christi sapientia & doctrina, videlicet stupor &
admiratio, qua in re insigni nobis documento, ut Salmeron notavit, præluxit, nimirum quod quando nobis agendum
incumbit cum personis, nobis in dignitate superioribus, quos revereri, quibus parere nos oporteat, nimirum, ut tametsi
eruditione & scientia simus illis superiores, ea utamur tamen dexteritate, ut eos quidem admoneamus veritatis rerum, de
quibus agitur, sed rationem interea dignitatis eorum, modestis atque prudentibus verbis proponendo potius & interrogando,
quam docendo, habeamus.
4. Hodie vere adimpletum fuit, quod tot retro sæculis de hujus veri Salomonis sapientia prophetizatum fuit: Habebo
honorem apud seniores juvenis, & acutus inveniar in judicio, & in conspectu potentium admirabilis ero. Beda ex una parte
annos pueri Jesu duodennis, ex altera verò divinam ejus sapientiam & eloquentiam exactissimè ponderans dicit: Divina
lingua sapientiam prodebat, sed infirmitatem etas prætendebat humanam: unde Judæi inter alta que audiunt, & infirma
quæ vident, dubia admiratione turbantur.
5. Toletus differentiam considerat, quæ inter admirationem & stuporem Doctorum, & admirationem Mariæ & Joseph
intercedit; etenim illi in puero sapientiam admirantur ætate longè superiorem, attamen illum conditionem humanam
excedere minimè arbitrantes at verò hi ipsum filium Dei esse scientes, ex alio motivo admirationem de eo conceperunt,
nimirum Quia præter eorum opinionem, & Christi consuetudinem inter Dolores disputantem viderunt, indeque noverunt
non remansisse, quia aberrare voluit, sicut cæteri pueri aberrant, sed consilio & proposito.
Versus 48. Et dixit mater ejus ad illum: Fili quid fecisti nobis sic? ecce pater tuus & ego dolentes quærebamus te.
Et dixit mater ejus ad illum.
1. Sacri expositores unanimiter in eo consentiunt, quod scilicet verba illa non repræhensionis alicujus, sed potius tenerrimi
amoris expressiva fuerint; Neque enim dure illi loqui potuit, inquit Jansenius, quem tam unicè amabat, quemque, quod
Filium Dei esse ex Angelo didicerat, reverebatur. Idipsum quoque Cajetanus his verbis dicit: Non arguit, sed propriam
nescientiæ propriæ vocem depromit, nec quærit causam cur fecerit, cur intulerit eis dolorem? sed affectum manifestat.
Fili.
2. Primum verbum, quod ab ore emisit, inquit Didacus Stella, signum fuit illius summi amoris; nam dixit, Fili, quod verbum
in Græco idem est quod amor, quo verbo non virgo conqueritur, sed interrogat, si autem querela fuit, ex maternis visceribus &
amore exiit. Simon de Cassia libr. 2. capit. 24. argute ipsam in aliis occasionibus hoc Filii nomine & appellatione minime
usam fuisse, considerat, dum ait: Ad magnum mysterium res ipsa deducitur, quod reinventus Christus à Matre Virgine
Filius appellatur, ut sit spes nostra solidior, quod velut piam matrem impossibile sit à pio filio derelinqui.
3. Lucas Burgensis dicit, quod blandiori nomine nequeat compellare mater amore languens. Salmeron dolorem Virginis (si
tamen is talis dici meretur) hisce verbis describit: Hæc est sancta quædam & tacita querela, ex excellenti quodam & peculiari
matris amore & fiducia; divinitus collata proveniens.
4. Nimirum benignissima hæc Christi Mater docere nos voluit, cum charitate potius & amore alloquendos & monendos,
quam cùm austeritate & rigorosis repræhensionibus repræhendendos esse, maximè dum non est tanta austeritatis
adhibendæ necessitas.
Quid fecisti?
5. Interrogatio est, inquit Lucas Burgensis, non repræhensionis, accusationis, aut queremoniæ, sed admirationis.
6. Albertus Magnus parentes pueri hisce verbis causam ab illo explorare voluisse existimat, cur scilicet ab illis se
sequestrasset, nec tamen eos propositi sui vel minimum certiores fecisset. Aperi causam, ut non sint vacua sapientiæ tuæ
opera, hoc est, absque causa facta, non enim sine magna causa fecisti.
Nobis.
7. Observa Beatam Virginem non dixisse mihi, quia individua sancti Josephi conjux, affectus illius proprios esse reputabat,
id quod ad veram quandam & perfectam charitatem propriè spectat, quia Charitas non quærit, quæ sua sunt.
Sic.
8. Dictio hæc affectus in gradu quodam eminenti positi expressiva est, sic enim sanctus Joannes declarare volens, quantum
nos, Filium suum pro salute mundi dando, æternus Pater dilexerit, eadem dictione utitur & ait: Sic deus dilexit mundum.
Idem quoque anxietatem Christi, qua errabundam Samaria oviculam ad ovile suum reducere satagebat, in summo gradu
exprimere volens, ita scribit: Fatigatus ex itinere sedebat sic supra fontem. Eodem quoque modo beatissima Virgo, quæ sedes
sapientiæ appellatur, excessivum dolorem, quem in Filii suil amissione persenserat, exprimere volens, utitur hac dictione
sic, quasi gradus ille doloris fuerit quasi quoddam non plus ultra illius affectus.
Ecce Pater tuus & ego.
9. Porro tametsi Divinus puer Jesus sanctum Josephum loco patris veneraretur, ipse tamen quoad hanc amissionem vel
minimum lamentari ausus non suit, unde Lyranus inquit: Non fuit ausus illum arguere cum firmiter crederet ipsum esse
Dei filium, sed mater ex maxima dilectione, quam habebat ad illum, hoc fecit, quia amor excellens dominium nescit.
Dolentes.
10. Quoniam non sine magno dolore amittitur, inquit sanctus Bonaventura, quod cum magno amore possidetur, hinc est,
quod Beata Virgo de amissione corporalis præsentia dilecti ac unici Filii sui, quem tenerrime ac super omnia diligebat,
multiplicis doloris affectu in anima colaphizabatur. Salmeron hæc doloris ipsorum assignat motiva: Ex privatione
consolationis, tam dulcis pueri ex commiseratione, ne puer delicatulus illo triduo aliquod pateretur incommodi; ad hæc ex
timore negligentiæ propriæ in custodiendo tali deposito; bonarum enim mentium est, ibi culpam agnoscere ubi culpa non est.
Mater junioris Tobia flebat irremediabilibus lachrymis, non amissionem filii, sed reditus ejusdem dilationem: Heu heu fili
mi, lumen oculorum nostrorum. Omnia in figura contingebant illis. Beatissima Virgo afflictabatur quia tametsi obsequium
ab ipsa Filio suo præstitum gratum eidem esse sciret, quam omnia spirituum cœlestium obsequia, Nihilominus tamen ipsa
anceps, inquit Didacus Stella, & dubia manet non intelligens an forte aliquid fecisset, quod Christi oculis displiceret: tu vero
qui quotidie in mille defectus & peccata incidis, lætus vivis, existimans tuis factis Deum amicum & propitium habere.
11. Sanctus Bernardinus hanc Mariæ tristitiam interessatam aliquantulum fuisse notat; dicit enim Quem dolebas? credo non
famem, non sitim; non inediam timebas puero, quem Deum noveras, sed tantum subtractas vel ad modicum ineffabiles
præsentiæ ejus delitias conquerebaris.
12. Origenes de Magdalena scribens, de qua sanctos Joannes ait: Stabat ad monumentum foris plorans; cum ergo fleret,
inclinavit se, prospexit in monumentum, dicit: Disce à Maria quærere Jesum, omnem revolve lapidem ab ostio monumenti
Dei, tolle omnem concupiscentiam tuam à corde tuo, & diligenter perscrutare, si sit Jesus in eo; si autem non inveneris in eo
Jesum, ito foris & plora, plorando ora Jesum, ut dignetur intrare ad te.
13. Enimverò divinus hic puer in Nazareth conceptus fuit: Nazareus vocabitur, quod idem signif cat ac floridus, ac proinde
in sacris Canticis de semetipso dicit: Ego flos campi. Sciendum autem hic est, quòd anima in eodem Canticorum libro 2. v.
1. ad hunc florem inquirendum perhumaniter invitetur hisce verbis: Surge, propere amica mea, veni: flores apparuerunt in
terra nostra; subitò autem facer textus subjungit: Vox turturis audita est; id quod bene hoc loco observandum est, utpote
præsenti proposito nostro multum deserviens; quotiescunque enim turtur gemit, id est, quando devota aliqua anima ex
amore Dei tristatur & plangit, tunc Christus securè invenitur. Unde Petrus Cellensis ait: Dolentis lachryma filium Dei
amissum ad nos inclinat. Sanctus Ambrosius super illa regii Prophetæ verba, Lavabo per singulas noctes lectam meum,
scribens ait: Quærit lavans per singulas node lectum, ideo meruit David, ut ex ejus familia virgo eligeretur, quæ nobis partu
proprio Christum ederet. Messias promissus quidem, sed tot sæculis profundis suspiriis desideratus, per Davidis planctum
fuit inventus siquidem dignus à Deo æstimatus suit, ut ex ejus progenie dolens hæc mater descenderet quæ pro salute nostra
hunc nobis filium mundi Salvatorem ederet.
Quærebamus te.
14. Potissimum nobis docetur, inquit Didacus Stella, quam gravis dolor jactura sit, Deum amittere, dolentes ait & non
immeritò, quia quanto aliqua res amissa charior est, tanto majori dolore quæritur. Laban non tam ideo super Jacob
lamentabatur quod ab eo clam recessisset, quam quòd Deus ipsis ei sustulisset; Michæas ob eandem quoque causam
lamentabatur, dicens: Deos meos, quos mihi feci, tustulistis, & Sacerdotem, & omnia quæ habeo, & dicitis mihi: quid tib iest?
Deploranda profectò erat illius miseria, qui se omne bonum amisisse credebat, quando potius omne malum ab eo sublatum
fuerat, falsa nimirum Deorum simulachra at vero longe lachrymabilior est illorum miseria, qui dum omne bonum, id est
Deum, Deus meus & omnia, amiserunt, etiamnum rident, nec illud denuò reinvenire satagunt. Unde S. Augustinus ait: An
non inte sunt viscera Christianæ miserationis, ut plangas corpus, à quo discessit anima, & non plangas animam, àquarecessit
Deus. Ploratur ob amici cujusdam mortem, seu propter cujusvis alterius rei terrenæ jacturam, & quando Deus in aliqua
delectatione sensuali, vel in dissolutio ne alia quacunque infelicissime amittitar, ridetur & plauditur: S. Bonaventura circa
locum illum Isaiæ cap. 55. Quærite Dominum, dum inveniri potest, ita scribit; Idem Propheta quasi ostendens, quomodo
quærendus sit, adjungit; develinquat impius viam suam: bene autem dicit, dum invemiri potest. Quod si quis in æstate frigus,
vel in hyeme calorem, aut nocturno tempore radios solares quæreret, difficulter admodum illorum aliquid invenire posset,
quia ad hoc ut aliquid inveniatur, tempore congruo & opportuno inquirendum est: idem verò S. Doctor tandem quale
hoc tempus opportunum sit, determinat, & dicit tempus illud aliud non esse, quam præsens triduum; Invenitur autem
post triduum contritionis, confesionis & satisfactionis. Idem quoque sanctus agit: Quærite illum per continuationem devote
orationis, in simplicitate cordis per puritatem intentionis, & innocentiam operis, ut nulla sit duplicitas interius nulla falsitas
exterius. Citatque Jeremiam cap. 29. vers. 13. 14. ubi Deus ita loquitur: Cum quæsieritis me ex toto corde vestro, inveniar à
vobis dicit Dominus. Ubi Seraphicus Doctor ait: Unde B. Virgo quæsivit in tote corde non dimidiando eum ad terrena.
Etenim qui Deum vult invenire, cor & affectum suum ad alias res terrenas nequaquam inclinet, quia solus esse vult in corde
nostro. Unde sanctus Bonaventura serm. 5. dicit: Non in uno angulo cordis sicut illi, qui in una parte cordis diabolum, in
alia Dominum quærunt; in toto corde quærendus est. Psalm. 118. In toto corde meo exquisivi te.
15. Idem quoque Sanctum Bernardum adducit, dicentem; Quomodo te invenero in gaudio, cum ma ter tua dolens vix te
invenerit? In cujus confirmationem Didacus Stella ita meditatur: Christus in festis & gaudiis hujas mundi amittitur, dolore
autem & angustia cordis invenitur. Ne obsecro Deum inquiras inter oblectamenta, Moyses in rubo reperit, Cum quæsieris
Dominum Deum tuum invenies eum si tamen toto corde quæsieris tota tribulatione animæ tuæ. Unde Psalmista ait: Cum
occideret eos quærebant eum revertebantur, & diluculo veniebant ad eum.
Versus 49. Et ait ad illos: Quid est, quod me quærebatis? Nesciebatis, quia in his, quæ Patris meisunt oportet me esse?
Et ait ad illos; quid est, quod me quærebatis.
1. Salmeron tr. 47. hanc loquendi asperitatem in eum duntaxat finem directam fuisse existimat, ut affe&tum & amorem
maternum nonnihil reprimeret. Ut temperaret affectum carnis, doceretque omnium parentum amorem divino
postponendum: ostenditque proinde non esse in Ecclesia Dei pestem perniciosiorem quam sit amor parentum, utpote qui
causa est omnium malorum.
2. Haymo scribit, Christum illos his verbis non reprehendisse, quod eum quæsierint, sed potius illis usum fuisse tanquam
quoddam ad mentem ipsorum ad mysterium sublevandam motivo: Cogis cos surgere ad intellectum ut intelligant, quia plus
debet homo obedire vero Deo Patri, quam homini Matri.
Nesciebatis, quia in bis, quæ Patris mei sunt, oportet me esse?
3. Quasi dicere voluisset: considerandum vobis erat, quod pariter æterni Patris mei filius existam. ac proinde ut talis, ejus
obedientiæ & servitio obstrictus sim. Porro Mater S. Josephum Patrem nominaverat at verò Jesus respondens, inquit Lucas
Burgensis, dat intelligendum, quod non illum, sed alium præstantiorem ac sublimiorem, Deum, inquam, agnoscat Patrem;
opponit Patrem suum cœlestem ipsis, & negotiaillius humanis omnibus, etiam parentum societati, etiam parentum societati,
obedientiæ, consolationi.
4. Sanctus Bonaventura magnam, inter responsionem, quam Christus hodie Virgini Matri suæ dedit, & aliam, qua in
trigesimo ætatis anno eidem in nuptiis Chananæis respondit, differentiam observant: in hoc autem, quod correptus humiliter
se excusavit, & invitatus à matre ut miraculum faceret, respondit dure dedit nobis exemplum & formam humilitatis, ut
malimus corripi, quam laudari. S. Ambrosius nihilominus super duabus hisce factis B. V. diversimodè à S. Bonaventura
respondet: Alibi eum ad mysterium mater impellit, hic mater arguitur, quia adhuc, quæ humana sunt, exigat; sed cum hic
duodecim describatur annorum, illie discipulos habere doceatur, vides matrem didicisse à filio, ut non exigeret à validiore
mysterium, quæ stupebat in juniore miraculum.
Versus 50. Et ipsi non intellexerunt verbum, quod locutus est ad eos.
1. Verum enimvero qua ratione fieri potest, ut Beata Virgo, quæ inter illa gloriosa epitheta etiam hoc encomio honoratur,
ut appelletur sedes sapientiæ, ut inquam, illa non caperet aut intelligeret ea, quæ dicebantur? Albertus Magnus dicit:
Intellexerunt esse verbum & sapientiam Patris, sed quod jam tunc in tali ætate ostensura erat, non intellexerunt. Didacus
stelladicit, quod propter amissum thesaurum reinventum, præ lætitiæ excessu stupefacti mentem ad ea, quæ dicebantur,
non applicarint: Tantum erat illis gaudium de invente puero, ut Nihil amplius cogitarent; lætitia absorpti, verba pueri non
capiebant. Lucas Burgensis hanc ignorantiam perfectioni Virginis minime præjudicasse existimat. Perfecta enim tunc
temporis erat charitate præcipuè, scientia vero eatenus duntaxat, quod nihil eorum ignoraret, quæ eo tempore eam scire
oporteret: nondum enim aderat tempus, quo intelligere eam oporteret hoc Christi Verbum, quia per multos consequentes annos,
non erat Christus obiturus amplius hujusmodi Patris negotia.
Versus 51. Et descendit cum eis, & venit Nazareth, & erat subditus illis, & Mater ejus conservabat omnia verba hæc in corde
suo.
Et descendit cum eis.
1. Lucas Burgensis in laudem obedientiæ ab hoc cœlesti juvene, parentibus suis exactè exhibitæ, advertit, quod quamvis ad
horam exemerit se à parentibus, statim tamen reversus est adsolitam subjectionem. Notandum verò, S. Lucam expressam
dedisse operam, ut Jesum duodennem à parentibus reinventum subitò ad pristinum obedientiæ jugum rediisse omnibus
manifestum evaderet, ne quis filium immorigerum, rebellem deinde fuisse cogitaret parentibus, sine quorum consilio & scitu
domo se absentaret, quoties luberet prætextu negotiorum Dei Patris, aut ut Dei Patris ageret negotia, parentum dehinc
obedientiam neglexisse. Imò adeo fuit in obediendo exactus, ut idem scribat, quod nunquam seipsis subtraxerit, nisi consciis
quo iret; & quando rediret: Congrua verba sunt: Et descendit, inquit interlinearis, verè descendit, qui humiliatur sub illis.
Hugo Cardinalis ait: Congruè dictum est: Descendit, congruit enim & quantum ad loci situm, & quantum ad mysticum
intellectum; verbo enim descensionis exprimitur modus humiliationis. Sanctus Antonius Paduanus per hoc exemplum
nostram, nobis exprobrat superbiam, dicens: Erubescas jam infrænata superbia, cencidat turgida arrogantia, miser homo
manibus & pedibus reptans ad honores sui decoris gradum nititur ascendere bonus Jesus ad interrogationem piæ matris
dicentis: Filii, quid fecisti nobis sic? usque ad triginta annos negotium distulit, quod inceperat duodennis & de templo, in quo
in medio Doctorum sedebat, descendit. S. Bernardus diu ante similem quandam considerationem in sermone quodam super
cantica instituit, dicens: Cum dixisset, in his quæ Patris sui erant oportere se esse, non acquiescentibus parentibus ejus, sequi
eos in Nazareth non despexit, magister discipulos, Deus homines verbum & sapientia fabrum & fœminam. Richardus à
Sancto Laurentio libr. 1. defixis in divinum hunc filium matrem in Nazareth consectantem oculis, ita meditatur: In laude
aliarum virginum dicitur, quodsequuntur Agnum, quocunque ierit, Apocal. 14. v. 4. de virgine autem virginum Maria
potest securè dici, quod agnus sequebatur eam, quocunque ivit. S. Bernardus in Hom. super Missus est ait: In laudibus
virginum singulariter canitur, sequuntur Agnum quocunque ierit, quibus ergo laudibus judicas dignam, quæ etiam præit?
2. In lib. Paralipom. scribitur: Dominus vobiscum, quia fuistis cum eo, si quæsieritis eum, invenietis, si autem dereliqueritis
eum, derelinquet vos. Hisce verbis ad propositum nostrum pariter S. Bonaventura utitur, dum Dom. ait: Ecce utilitas
quærendi Dominum; ad hoc enim quærere debemus, ut inventus nobiscum sit per gratiam, & non derelinquamus, sed ne nos
derelinquat, fortiter teneamur, inquit Gregorius, prius non inventus quæritur, ut post inventus strictius teneatur, hoc
significatur, ubi dicitur: Descendit cum illis, & venit Nazareth.
Et venit Nazareth.
3. Pulchra consequentia, inquit Salmeron, ut à Jerusalem descendamus in Nazareth, hoc est, ab obedientia & cultu Dei ad
obedientiam & obsequium parentum ac superiorum: ità enim fiet, ut quod est Dei, Deo, & quod est hominis, homini tribuatur.
4. S. Antonius Paduanus in hoc facto adimpletum esse censet illud canticorum oraculum: Dilectus meus descendit in
hortum suum, ad areolam aromatum, id est, ad humilitatem, quæ est procreatrix virtutum cæterarum: Nazareth locus
humilis, interpretatur flos, & significat humilitatem, quæ benedicitur flos.
Et erat subditus.
5. Id est, quietè, modestè, inquit Lucas Burgensis, & amicè eis conveniebat, obediebat in omnibus, in quibus ingenui filii
obedire atque obsequi parentibus solent & debent, etiam quæ ad rem familiarem spectarent: adjuvans illos in negotiis
exterioribus ad victum comparandum. Ecce tibi ubinam supremus ille artifex commoretur & degat, qui unico verbo fecit
mundum: Dixit & facta sunt, ipse mandavit & creata sunt; nimirum in fabri cujusdam lignarii officina laborat, ut victum
sibi quotidianum comparet, non obstante quod ipse idem ille sit, de quo æterna veritas testimonium perhibet, dicens:
Aperis tu manum tuam, & imples omne animal benedicione. S. Basilius ait: In prima ætate Christus subditus parentibus,
omnem laborem corporalem mansuete & obedienter sustinuit cum enim homines illi essent justi quidem ac pii, verùm pauperes
& rebus necessariis non abundantes, meritò laboribus corporis assiduis dediti erant, propter hoc necessarias res sibi ipsis
acquirentes; nimirum exemplum nobis reliquit, quo victum nostrum sudoribus quotidianis lucrari monemur; Nam ut
Beda ait; Quid inter nos aliud, quam quod à nobis agi velet, ageret? Imò idem Lucas Burgensis Christum hanc vitam ad
trigesimum usque ætatis annum, quo se baptizari permisit, continuasse tradit: Intelligendum est autem, subditum fuisse
Joseph & Mariæ, usque ad annum ætatis trigesimum. Adeoque si curiose indagare velimus, quidnam filius Dei à duodecimo
usque in trigesimum ætatis annum hic in terra fecerit? Sanctus Lucas, cujus calamus à Spiritu Sancto, qui Spiritus est
veritatis, gubernatus semper fuit, aliud nihil dicit, quam duo hæc verba: Erat subditus illis, quasi dicere vellet, vera & solida
quædam sanctitas consistit in eo, quod ad imitationem ejus, majoribus nos subjiciamus, domui intentus fit, ac demum
unusquisque pro victu suo quotidiano acquirendo in ea se arte exerceat, quam didicit; siquidem labores manuum tuarum
quia manducabis, beatus es & bene tibi erit, Salmeron scribit: Multi hoc desiderio sciendi, quid ab anno undecimo usque
ad trigesimum fecerit Christus, discruciantur, quibus hoc verbo Lucas satisfacit: Et erat Jesus subditus illis, orabat,
jejunabat, filebat, pauperibus parentibus collaborabat, ex quo & fabri filius à turba vocitatur.
6. S. Ambrolius varia nobis motiva insinuat, quibus nos inducere nititur, ut parentibus nostris obsequiosi & obedientes
simus: Disce, inquit, quid parentibus tuis debeas: Tumatri debes pudoris injuriam virginitatis dispendium, partus periculum,
longa fastidia, longa discrimina. Demum verò ad genitores nostros descendens, breviter ea, quæ in utilitatem nostram
fecerint, considerat: Quid anxios Patres loquar? Pro filiorum proseu & multiplicatos alienis usibus census, nonne pro iis
obsequiosa saltem oportet rependi, Jansenius considerat, quod tametsi divinus hic puer de se vere dixisset, In his, quæ Patris
mei sunt, oportet me esse, hæc tamen omnia reliquerit & seposuerit, ut nutibus & voluntati ipsorum promptissimè obediret:
Qui prius ostenderat suo exemplo, in quibus negotiis parentum potestati non subsimus, rursus ostendit; quanta parentibus
carnalibus debeatur reverentia & subjectio. Ponderandum est autem, quod Evangelista protinus subjungat: Jesus autem
proficiebat sapientia, & ætate, gratia apud Deum, & homines. Siquidem bonæ educationis effectus est humilis majoribus
exhibita subjectio, perfectus in virtutibus, nec non gratiæ & benevolentiæ apud Deum & homines conciliatio.
Illis.
7. S. Antonius de Padua dicit: Quibus illis? Fabro & pauperculæ virgini; cœli creator subditur fabro, Deus æternæ
gloriæsubditur virgini pauperculæ, non ergo dedignetur obedire Philosophus piscatori, sapiens simplici, literatus idiotæ, filius
Principis ignobili. Ab hoc exemplo Origenes deducit, nequaquam nos dedignari debere obedientiam exhibere nostris
genitoribus, & aliis vice illorum, qui nimirum superiorum inter nos locorum & gradum obtinent: Si Jesus filius Dei
subjicitur Joseph & Mariæ, ego non subjiciar Episcopo, qui mihi à Deo ordinatus est Pater; non subjiciar presbytero, qui mihi
Domini dignatione præpositus est? Considera, quantum Christus Josepho præcellat, & ejus ex altera parte perpende
humilitatem & subjectionem: Sciens majorem esse subjectum, trepidus moderabatur imperium. Videat ergo unusquisque,
quod melioribus sæpe præpositus sit inferior, & nonnunquam accidet, quod ille qui subjectus est, melior sit eoqui sibi videtur
esse præpositus, quod cum intellexit dignitate sublimior non elevabitur superbia ex eo quod major est, sed sciet; ita sibi meliorem
esse subjectum, quo Jesus subjectus fuit Joseph.
8. S. Bernardus circa idem ly illis, similem quandam ponderationem instituit, dum ait: Quis quibus? Deus, hominibus; Deus
inquam, cui Angeli subjecti sunt, cui principatus & potestates obediunt, subditus est Marie, Disce homo obedire, disce
terrasubdi, disce pulvis obtemperare; Erubesce superbe cinis; Deus se humiliat, & tu te exaltas, Deus se hominibus subdit, & tu
dominari gestiens hominibus tuo te præponis authori? ingeniosus fuit ille sancti Idelphonsi devotissimi Mariæ clientis
conceptus dicentis: In illo spiritu humili excelsa loquar de Jesu, in quo è Domina confiteris esse te ancillam Domini? Tam
verè timeam hunc Jesum, quam vere idem cum esset Deus, erat subditus tibi parenti. Beatissima Virgo ut sanctus Bernardus
ait: Humilitate concepit id est, quando dixit, ecce ancilla Domini, fiat mihi secundum Verbum tuum, quid mirum igitur,
quod ex quo humilitatis in hoc partu tantam partem obtinuit de illo quoque dicatur & erat subditus illi? Ipsa se ancillam
ejus esse protestata fuit, ipse verò, quoadusque vixit, servum se illi subjectissimum & obedientissimum exhibuit, nimirum
se à Matre sua in hac humilitatis virtute vinci aut superari permittere noluit.
9. Valde considerabilia sunt illa S. Bernardi verba, quibus in sermone quodam ita dicit: Attende quid fecerit magni consilii
Angelus, quomodo consilium suum post posuit consilio vel potius voluntati mulieris unius (beatissimam Virginem loquor) &
fabri pauperis, ipse est Joseph. Bonum erat illud consilium; In his, quæ Patris met sunt, oportet me esse, sed quia illi non
intelligunt mutavit consilium, ut nos mundaret ab ea lepra, quæ proprii consilii est. Quis non erubescat obstinatus esse in
consilio suo, quando suum sapientia ipsa deseruit? Porro inter tria religiosorum vota, obedientia virtus est magis ardua, quia
per paupertatem bona terrena despicimus, per castitatem, sensus corporis supprimimus, subjiciendo eosdem rectæ rationi;
at verò per obedientiam, propriam voluntatem subjicimus, quæ quid longe amplius est, quia libertas est arbitrii & rationalis.
Simon de Cassia oculum considerationis suæ in Jesum Mariæ & Joseph subjectum deflectens, in singulare beatissimæ
Virginis præconium dicit: Christus duobus virginibus factus est subditus, ut noverint hoc Sacramentum homines, quod illorum
Christus complet vota, desideria perficit, qui se puritati & munditici tradiderunt.
Et mater ejus conservabat omnia verba hæc in corde suo.
10. Hugo Cardinalis ait: Id est in arca memoriæ reponebat omnia, non solum verba, sed etiam facta verbum enim interdum
ponitur prore. Ubi notandum est ly amnia, neque enim permittendum est, ut ex copiosa illa Verbi Dei mensa, vel unica
etiam mica inutiliter cadat: Jota unum aut unus apex non præteribit, nonnunquam vel in unico duntaxat verbo, salus nostra
reposita erit. Pulchra est iila Euthymii observatio dicentis: Tanquam verba non simpliciter pueri, sed etiam Filii Dei,
conservabat omnia examinans apud se; Verbum Dei in femetipso & in origine sua attendendum est, non verò cenfurandus
aut examinandus is, qui illud annuntiat. Qui vos audit me audit. In corde custodiendum est, quia ut monet Ecclesiasticus;
Cor fatui quasi vas confractum, & omnem sapientiam non tenebit. Beda, cujus testimonium Lucas Burgensis adducit, de
Maria ait, Sive quæ intellexit, sive quæ necdum intelligere potuit, omnia suo pariter in corde quas iruminanda & diligentius
scrutanda, recondebat.
Versus 52. Et Jesus proficiebat sapientia, & ætate &gratia apud Deum & homines.
Et Jesus proficiebat sapientia.
1. S. Bernardus dubium quoddam, quod circa hæc verba moveri poterat, hisce verbis resolvit: A principio perfectus, à
principio plenus fuit spiritu sapientiæ & intellectus, spiritu consilii & fortitudinis, spiritu scientiæ & pietatis: nec te moveat,
quod de illo legis in alio loco: Jesus autem proficiebat, &c. nam quod de sapientia & gratia hic dictum est, non secundum quod
erat, sed secundum quod apparebat intelligendum est. Hugo Cardinalis ex doctrina Sancti Gregorii eandem distinctionem
advertit, dicens; Non per accessum temporis, quod non habebat accipiendo, sed dona gratiæ, quæ habebat, cæteris pandendo,
ad Dei laudem & hominum utilitatem, & ideo proficiebat apud Deum & homines: Deo ad honorem Dei, hominibus ad
utilitatem illorum.
2. Lyranus Christum hanc sapientiam secundum congruentiam & opportunitatem demonstrasse observat dum ait: Hanc
perfectionem non ostendebat, nisi prout convenientia temporis exigebat, secundum illud Ecclesiastici: Tempus responsionem
cor sapientis intelligit, omni negotio tempus est & opportunitas; Et in hoc literaris & sapientibus dedit exemplum, ut non
ostendant sapientiam suam, nisi secundum loci & temporis opportunitatem.
Ætate, & gratia apud Deum & homines.
3. Lucas Burgensis ait: Pro ætate alii vertunt statura; ætas corporis est, sapientia & gratia sunt animi, cujus sapientia quidem
intellectum, gratia autem affectum perficit, non per incrementa ætatis evasit aut sanctior aut melior, sed perfectioribus gratiæ
sanctitatisque operibus incubuit.
4. Nascitur hoc loco dubium, quomodo sanctus Lucas verè asserere potuerit, Christum ab hominibus amatum fuisse, cum
à Judaismo atrociter & inceffanter persecutionibus impetitus fuerit? Respondetur igitur, Evangelistam de annis
præcedentibus ad trigesimum usque intelligendum esse, priusquam scilicet prædicationi insisteret, & miracula patrasset;
Ex quo autem vitia reprehendere, aliorumque passiones inordinatas & scandala manifestare cepit, perversorum erga
seipsum odio concitavit, sicut & miracula & comitatus discipulcrum magnam ipsi conciliavit invidiam; Cæterum quamdiu
privatam vitam egit teste Gersone, fama illa per Nazareth, & totam Judæam universim divulgabatur quod qui consolationis
indigus esset, ad Josephi & Mariæ filium sese reciperet: Eamus ad filium Joseph & Maria: & consolabitur nos. Idem quoque
Lucas Burgensis respondet, dum ait: Loquitur de privata Jesu vita, in domo parentum. Etenim hæc vita quieta est, &
contemplationi aptissima, & saluti obtinendæ facilis & commoda. Unde sanctus Arsenius de modo, quo se de animæ salute
assecurare posset, deliberans, hanc vocem audivit: Fuge, late, tace.
5. Theophilactus observat, quod Evangelista prius dicat apud Deum, & postea subjungat de hominibus mentionem. Primò
apud Deum, & postea apud homines, quia prius debet placere Deo, & postea hominibus. Jansenius ait: Simile scribitur 1. Reg.
2. de Samuele: Puer autem Samuel proficiebat atque crescebat, & placebat tam Deo, quam hominibus. De Moyse quoque
Ecclesiast. 45. vers. 1. dicit; Dilectus Deo & hominibus Moyses, cujus memoria in benedictione est. Guerricus Abbas hanc
prærogativam in hac vita scilicet præsenti placendi simul Deo & hominibus optimè his verbis ponderat: Paucis expressit
scriptura bonum ac beatum virum, paucis comprehendit summam perfectionis, plenitudinem gratie & virtutis, quid enim
deesse potest ad æternam felicitatem illi, qui à Deo diligitur? ad præsentem consolationem illi, qui ab hominibus postea
amatur.