Bede

(in Marc. 3, 38) In all cases, the difference between the mind of the Scribes and of the people ought to be observed; for the Scribes arc never said to have shown any devotion, faith, humility, and reverence, but as soon as the Lord was come, the whole multitude was greatly amazed and feared, and ran up to Him, and saluted Him; wherefore there follows, And running to him, saluted him.

(ubi sup.) The question, indeed, which was raised may, if I am not deceived, have been this, wherefore they, who were the disciples of the Saviour, were unable to heal the demoniac, who was placed in the midst, which may be gathered from the following words; And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; and wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away.

(ubi sup.) So far, however, is He from being angry with the person, though He reproved the sin, that He immediately added, Bring him unto me; and they brought him unto him. And when he saw him, straightway the spirit fare him, and he fell on the ground, and wallowed foaming.

Let Juliang blush, who dares to say that all men are born in the flesh, without the infection of sin, as though they were innocent in all respects, just as Adam was when he was created. For what was there in the boy, that he should be troubled from infancy with a cruel devil, if he were not held at all by the chain of original sin? since it is evident that he could not yet have had any sin of his own.

(ubi sup.) The answer of the Lord was suited to the petition; for the man said, If thou canst do any thing, help us; and to this the Lord answered, If thou canst believe. On the other hand, the leper who cried out, with faith, Lord, if thou will, thou canst make me clean, (Matt. 8:2. 3) received an answer according to his faith, I will, be thou clean.

(ubi sup.) For no man at once reaches to the highest point, but in holy living a man begins with the least things that he may reach the great; for the beginning of virtue is different, from the progress and the perfection of it. Because then faith mounts up through the secret inspiration of grace, by the steps of its own meritsh, he who had not yet believed perfectly was at once a believer and an unbeliever.

(ubi sup.) But him, whom the unholy spirit made like unto death, the holy Saviour saved by the touch of His holy hand; wherefore it goes on, But Jesus took him by the hand, and lifted him up, and he arose. Thus as the Lord had shown Himself to be very God by the power of healing, so He showed that He had the very nature of our flesh, by the manner of His human touch. The Manichæani indeed madly denies that He was truly clothed in flesh; He Himself, however, by raising, cleansing, enlightening so many afflicted persons by His touch, condemned his heresy before its birth. It goes on: And when he was come into the house, his disciples asked him privately, Why could not we cast him out?

(ubi sup.) Again, in a mystical sense, on high the Lord unfolds the mysteries of the kingdom to His disciples, but below He rebukes the multitude for their sins of unfaithfulness, and expels devils from those, who are vexed by them. Those who are still carnal and foolish, He strengthens, teaches, punishes, whilst He more freely instructs the perfect concerning the things of eternity.

(ubi sup.) For oftentimes when we try to turn to God after sin, our old enemy attacks us with new and greater snares, which he does, either to instil into us a hatred of virtue, or to avenge the injury of his expulsion.

(ubi sup.) Or by this demoniac are signified those, who are bound by the guilt of original sin, and coming into the world as criminals, are to be saved by grace; and by fire is meant the heat of anger, by water, the pleasures of the flesh, which melt the soul by their sweetness. But He did not rebuke the boy, who suffered violence, but the devil, who inflicted it, because he who desires to amend a sinner, ought, whilst he exterminates his vice by rebuking and cursing it, to love and cherish the man.

(ubi sup.) Further, our Lord, while teaching the Apostles how the worst devil is to be expelled, gives all of us rules for our life; that is, He would have us know that all the more grievous attacks of evil spirits or of men are to be overcome by fastings and prayers; and again, that the anger of the Lord, when it is kindled for vengeance on our crimes, can be appeased by this remedy alone. But fasting in general is not only abstinence from food, but also from all carnal delights, yea, from all vicious passions. In like manner prayer taken generally, consists not only in the words by which we call upon the Divine mercy, but also in all those things which we do with the devotedness of faith in obedience to our Maker, as the Apostle testifies, when he says, Pray without ceasing. (1 Thess. 5:17)

And he asked them: What are you discussing among yourselves? And one from the crowd answered: Teacher, I brought my son to you, who has a mute spirit; and wherever it seizes him, it throws him down, and he foams, and grinds his teeth, and becomes rigid. And I spoke to your disciples to cast it out, and they could not. It is noteworthy that the places always correspond to the circumstances. On the mountain, the Lord prays, is transformed, and reveals to his disciples the secrets of his majesty. Descending to the lower parts, he is met by the crowd and struck by the tears of the wretched. Above, he unveils the mysteries of the kingdom to his disciples; below, he reproaches the sins of infidelity of the crowds. Above, he reveals the Father's voice to those who can follow him; below, he expels evil spirits from those who are tormented. He still continues to do so now according to the quality of merits, letting some ascend while ceaselessly descending for others. For those who are still carnal and beginners, he strengthens, teaches, and chastises, seeking the low places. But he glorifies the perfect, whose conversation is in heaven, by exalting them more highly, instructing them more freely about the eternal matters, and often teaching them things that cannot even be heard by the crowds. As for this demoniac whom the Lord cured when descending from the mountain, Mark indeed recounts him as being deaf and mute, but Matthew recalls him as being a lunatic. It signifies those of whom it is written: The fool changes like the moon. They never remain in the same state, changing now to these, now to those vices, and growing and diminishing. They are mute for not confessing the faith: deaf for not even hearing the word of truth. They foam while they waste away in folly. For it is of fools and the languid and the dull to send foam of saliva from the mouth. They grind their teeth when they blaze with the fury of anger. They become rigid when they languish in laziness and live weakly without the zealous pursuit of virtue. But what he said: And I spoke to your disciples to cast it out, and they could not, secretly blames the apostles, since the inability to heal sometimes pertains not to the weakness of those healing, but to the faith of those who are to be healed, as the Lord says: Let it be done to you according to your faith (Matt. II).

And he asked his father: How long has it been since this happened to him? And he said: From childhood. And often it cast him into the fire and into the water to destroy him. Let Julian be ashamed who dares to say that all men are born in the flesh without any contamination of sin, and as innocent in every way as Adam was when he was created. For what did this child have that he should be tormented by the bitterest demon from childhood, if he was not held by any bond of original sin, who is agreed to have not yet been able to have any personal sin? Let the Catholic confess, because no one is born immune from the stain of the first transgression, and let him invoke the grace of God, by which he is delivered from the body of death through Jesus Christ our Lord. Let the scribe learned in the kingdom of heaven understand that in this demoniac cured by the Lord is designated the salvation of all the faithful, who come into the world bound by the guilt of original fault, and are saved only by the faith and grace of one Redeemer Jesus Christ. But what was said: And often it cast him into the fire and into the water, designates the greatest crimes of human folly. For the burning of the fire must be referred to the fervor of anger. Water to the pleasures of the flesh, which by delights are wont to dissolve the mind. Or certainly the demoniac is carried into the fire, wherein the hearts of adulterers are inflamed, and into the waters which are wont to extinguish charity.

And when He had entered into the house, His disciples asked Him privately: Why could not we cast him out? And He said to them: This kind can go out by nothing but by prayer and fasting. While teaching the apostles how the most wicked demon should be expelled, He instructed all to life, so that we may know that all the gravest temptations of either unclean spirits or men are to be overcome by fasting and prayers. The wrath of the Lord, when kindled in vengeance of our sins, can also be appeased by this singular remedy. Generally, fasting is not only to abstain from food but also to refrain from all carnal temptations, indeed, to contain oneself from all passions of vices. Likewise, general prayer is not solely in the words with which we invoke divine clemency, but also in all things which we do in devout faith as service to our Creator, as the apostle testifies, saying: Always rejoicing, pray without ceasing (I Thess. V). For how can anyone invoke God with words at all hours and moments without ceasing? But then we pray without ceasing when we conduct those works alone which commend us to the piety of our Creator. By which fasting and what prayer, with the Lord's help, we will vanquish and repel all the snares of the ancient enemy.

(in Marc. 3, 39) He always mingles together sorrowful and joyful things, that sorrow should not by its suddenness frighten the Apostles, but be borne by them with prepared minds.

(ubi sup.) This ignorance of the disciples proceeds not so much from slowness of intellect, as from love for the Saviour, for they were as yet carnal, and ignorant of the mystery of the cross, they could not therefore believe that He whom they had recognised as the true God, was about to die; being accustomed then to hear Him often talk in figures, and shrinking from the event of His death, they would have it, that something was conveyed figuratively in those things, which he spoke openly concerning His betrayal and passion. It goes on: And they came to Capernaum.

(ubi sup.) The reason why the dispute concerning the chief place arose amongst the disciples seems to have been, that Peter, James, and John, were led apart from the rest into the mountain, and that something secret was there entrusted to them, also that the keys of the kingdom of heaven were promised to Peter, according to Matthew. Seeing however the thoughts of the disciples, the Lord takes care to heal the desire of glory by humility; for He first, by simply commanding humility, admonishes them that a high station was not to be aimed at. Wherefore it goes on: And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.

(ubi sup.) By which, He either simply shows, that those who would become greater must receive the poor of Christ in honour of Him, or He would persuade them to be in malice children, to keep simplicity without arrogance, charity without envy, devotedness without anger. Again, by taking the child into His arms, He implies that the lowly are worthy of His embrace and love. He adds also, In my name, that they might, with the fixed purpose of reason, follow for His name's sake that mould of virtue to which the child keeps, with nature for his guide. And because He taught that He Himself was received in children, lest it should be thought that there was nothing in Him but what was seen, he added, And whosoever shall receive me, receiveth not me, but Him that sent me; thus wishing, that we should believe Him to be of the same nature and of equal greatness with His Father.

And sitting down, he called the twelve and said to them, "If anyone wants to be first among you, he will be the last of all and the servant of all." And taking a child, he set him in the midst of them. And embracing him, he said to them, "Whoever receives one such child in my name, receives me. Seeing the disciples' thoughts, the Lord heals the desire for glory by the struggle for humility and warns that primacy is not to be sought: first he gives a gentle command of humility, and then he teaches by the example of childlike innocence. For he said, "Whoever receives one such child in my name, receives me;" either simply Christ's poor, he shows are to be received by those who intend to be greater for his honor's sake, or certainly he advises that they themselves be without malice like little children so that they preserve simplicity without arrogance, charity without envy, and devotion without anger. But in embracing the child, he signifies that the humble are worthy of his embrace and love, and such people, when they fulfill what he has commanded: "Learn from me, because I am gentle and humble of heart" (Matthew 11), can rightly boast and say: "His left hand is under my head, and his right hand will embrace me" (Song of Songs 2). Now well did he add, after saying, "Whoever receives one such child," "in my name," so that clearly the form of virtue, which, with nature as their guide, a child observes, they themselves might follow for the name of Christ, with the help of rational industry. But since he taught that he is received in children, clearly as the head in his members, he added and said: