Saint Mark - Chapter 9
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| The demoniac boy. J-J Tissot |
And coming to his disciples, he saw a great multitude about them, and the scribes disputing with them.
[14] Et confestim omnis populus videns Jesum, stupefactus est, et expaverunt, et accurrentes salutabant eum.
And presently all the people seeing Jesus, were astonished and struck with fear; and running to him, they saluted him.
[15] Et interrogavit eos : Quid inter vos conquiritis?
And he asked them: What do you question about among you?
[16] Et respondens unus de turba, dixit : Magister, attuli filium meum ad te habentem spiritum mutum :
And one of the multitude, answering, said: Master, I have brought my son to thee, having a dumb spirit.
[17] qui ubicumque eum apprehenderit, allidit illum, et spumat, et stridet dentibus, et arescit : et dixi discipulis tuis ut ejicerent illum, et non potuerunt.
Who, wheresoever he taketh him, dasheth him, and he foameth, and gnasheth with the teeth, and pineth away; and I spoke to thy disciples to cast him out, and they could not.
[18] Qui respondens eis, dixit : O generatio incredula, quamdiu apud vos ero? quamdiu vos patiar? afferte illum ad me.
Who answering them, said: O incredulous generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
[19] Et attulerunt eum. Et cum vidisset eum, statim spiritus conturbavit illum : et elisus in terram, volutabatur spumans.
And they brought him. And when he had seen him, immediately the spirit troubled him; and being thrown down upon the ground, he rolled about foaming.
[20] Et interrogavit patrem ejus : Quantum temporis est ex quo ei hoc accidit? At ille ait : Ab infantia:
And he asked his father: How long time is it since this hath happened unto him? But he said: From his infancy:
[21] et frequenter eum in ignem, et in aquas misit ut eum perderet : sed si quid potes, adjuva nos, misertus nostri.
And oftentimes hath he cast him into the fire and into waters to destroy him. But if thou canst do any thing, help us, having compassion on us.
[22] Jesus autem ait illi : Si potes credere, omnia possibilia sunt credenti.
And Jesus saith to him: If thou canst believe, all things are possible to him that believeth.
[23] Et continuo exclamans pater pueri, cum lacrimis aiebat : Credo, Domine; adjuva incredulitatem meam.
And immediately the father of the boy crying out, with tears said: I do believe, Lord: help my unbelief.
[24] Et cum videret Jesus concurrentem turbam, comminatus est spiritui immundo, dicens illi : Surde et mute spiritus, ego praecipio tibi, exi ab eo : et amplius ne introeas in eum.
And when Jesus saw the multitude running together, he threatened the unclean spirit, saying to him: Deaf and dumb spirit, I command thee, go out of him; and enter not any more into him.
[25] Et exclamans, et multum discerpens eum, exiit ab eo, et factus est sicut mortuus, ita ut multi dicerent : Quia mortuus est.
And crying out, and greatly tearing him, he went out of him, and he became as dead, so that many said: He is dead.
[26] Jesus autem tenens manum ejus elevavit eum, et surrexit.
But Jesus taking him by the hand, lifted him up; and he arose.
[27] Et cum introisset in domum, discipuli ejus secreto interrogabant eum : Quare nos non potuimus ejicere eum?
And when he was come into the house, his disciples secretly asked him: Why could not we cast him out?
[28] And he said to them: This kind can go out by nothing, but by prayer and fasting.
Et dixit illis : Hoc genus in nullo potest exire, nisi in oratione et jejunio.
Saint Matthew - Chapter 17
[14] Et cum venisset ad turbam, accessit ad eum homo genibus provolutus ante eum, dicens : Domine, miserere filio meo, quia lunaticus est, et male patitur : nam saepe cadit in ignem, et crebro in aquam.
And when he was come to the multitude, there came to him a man falling down on his knees before him, saying: Lord, have pity on my son, for he is a lunatic, and suffereth much: for he falleth often into the fire, and often into the water.
A lunatic, Gr. σεληνίαζεται, that is at the changes of the moon, at new and full moon he suffers from epilepsy, not from any natural cause, but because he is beset by a devil. The Arabic has, he is grievously vexed at the time of the new moon. Whence Mark has (9:17): “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,” as is common in epilepsy. And Luke (9:39): “I beseech thee, look upon my son: for he is mine only child. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him.” Hence Origen, SS. Chrysostom and Jerome teach that the ordinary epilepsy is not to be ascribed so much to the moon and the state of the humours of the body, as to the devil, who makes use of the changes of the moon and vicious secretions.
Mahomet, who suffered from epilepsy, pretended that he was seized and influenced by the Holy Ghost, when he was really possessed by Satan. For this reason too the Turks venerate persons suffering from epilepsy, as though they were under the influence of the Holy Ghost, and were prophets. When the moon is new and at the full, she increases and agitates the humours, especially the melancholic and phlegmatic humours of the brain, over which she has power. And she so acts upon them that they disturb the brain, and cause noises, spittings, and agitation of the whole body. For they who are afflicted with mania and epilepsy, are especially troubled with black bile, that is melancholy, at the time of full moon, because then the moon brings more light and heat, though weaker than those of the sun. But the sun sets free, and puts into motion the black bile, though it does not consume it. The black bile when set in motion, will produce these foamings, and noises, and gnashing of the teeth. And epileptic patients, on account of the phlegm and crude humours, are afflicted when the moon is waning, but especially at the new moon, because then the moon has less light and heat. And phlegm and phlegmatic humours are intensified by cold, especially when it becomes excessive.
[15] Et obtuli eum discipulis tuis, et non potuerunt curare eum.
And I brought him to thy disciples, and they could not cure him.
I brought him, &c. After the manner of men, he ascribes to the Apostles what was the fault of his own want of faith.
Then Jesus answered and said: O unbelieving and perverse generation, how long shall I be with you? How long shall I suffer you? bring him hither to me.
O faithless generation, &c. Origen thinks these words were addressed to the nine Apostles who remained below, when Christ took the other three with Him to the top of Tabor. He thinks that, as far as these nine were concerned, faith was weak. As S. Hilary says, “Whilst Christ had gone up upon the mountain with three of the Apostles, a kind of torpor of faith crept over the remaining nine, who were left with the people, both because they heard from the father of the lunatic, and saw with their own eyes the magnitude of the evil, and the violence and raging madness of the demon within him.”
But, with greater probability, SS. Jerome, Chrysostom, and Theophylact think these words were spoken to the father of the lunatic, and to the Jews and Scribes. For in them was greater incredulity, and by consequence they were more to blame that the devil was not cast out, than the disciples were. This may be gathered from Mark 9:24, when the father, being asked by Christ if he believed in Him, answered: Lord, I believe; help Thou mine unbelief. Nevertheless, Christ privately rebukes the Apostles (V. 20), because they had less faith than there was need of in so great a work. To the Jews, therefore, Christ said, O faithless and perverse generation. And Christ goes on to tell them that the reason why His disciples could not heal the child was not any want of power either on His part or on theirs. It was as though He said to the father of the child, “I have given them power to cast out devils, but the obstacle is thine own unbelief and that of the Jews, which oppose the grace of God; because thou dost not believe, but doubtest whether I and they are able to heal him.” Thus S. Cyril. “The words of Christ,” says S. Jerome, “are like those of a physician, who should see a patient acting contrary to his orders. He would say, ‘How long shall I keep coming to your house? How long shall I have my trouble for nothing, whilst I order one thing and you do the contrary?’ But it was not so much that He was angry with the man, as with his fault, and that in the person of one man He reproved the Jews for their unbelief, since he added immediately, ‘bring him to Me.’ ”
Bring him, &c. Mark adds (9:20), “And they brought him unto Him: and when he saw Him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.” “After the demon perceived the Lord, he convulses the child,” says Titus of Bosra, “because, being angry at the presence of Jesus, and fearing Him, lest he should be driven out, he began to rage, and horribly to vex and torment the lunatic.” Mark proceeds, “And He asked his father how long is it ago since this came unto him? And he said, ‘Of a child. And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if Thou canst do anything’ [If Thou canst. See the incredulity which Christ reproved, for he doubted Christ’s power], ‘have compassion on us, and help us.’ Jesus said unto him, ‘If thou canst believe, all things are possible to him that believeth.’ ” By believing in Me thou mayest obtain the healing of thy child. Suitably did Christ require that he should have faith in Him. It was not fitting that he should heal those who did not believe in Him, or that He should thrust His benefits upon those who turned away from Him. Mark proceeds, “And straightway the father of the child cried out, and said with tears, ‘Lord, I believe; help Thou mine unbelief.’ ” That is, I believe, but I am weak in faith, do Thou increase and strengthen it, that whatsoever there is in me of doubt and unbelief may be taken away. We cannot doubt that Christ did hear such humble and such fervent prayers, and did take away from him all unbelief; for by and bye He healed the child, as the child of one believing.
[17] Et increpavit illum Jesus, et exiit ab eo daemonium, et curatus est puer ex illa hora.
And Jesus rebuked him, and the devil went out of him, and the child was cured from that hour.
And Jesus rebuked the devil, &c. Mark adds: “When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up; and he arose.” From all this we see how very powerful and malignant this devil was, who had made the child deaf and dumb, and who dared so to resist Christ, and to bring the lunatic to the very point of death. From hence it seems probable that this demon had belonged originally to one of the superior orders of angels. For they too invade and possess men. This was why Christ’s disciples could not cast him out, but his expulsion was reserved for Christ Himself, Who by His mighty power and command drove him forth. This is the meaning of the Greek—ἐπετίμησε, i.e., He rebuked, and with threats commanded the devil, saying, I command thee, Come out of him; and if thou dost not obey, I will punish thee severely. This, too, was why Christ said to His Apostles, when they asked Him why they could not cast him out, this kind goeth out by nothing save by prayer and fasting.
[18] Tunc accesserunt discipuli ad Jesum secreto, et dixerunt : Quare nos non potuimus ejicere illum?
Then came the disciples to Jesus secretly, and said: Why could not we cast him out?
[19] Dixit illis Jesus : Propter incredulitatem vestram. Amen quippe dico vobis, si habueritis fidem sicut granum sinapis, dicetis monti huic : Transi hinc illuc, et transibit, et nihil impossibile erit vobis.
Jesus said to them: Because of your unbelief. For, amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain, Remove from hence hither, and it shall remove; and nothing shall be impossible to you.
Jesus said, &c. The Arabic has, on account of the smallness of your faith. The Apostles had faith, but to cast out so powerful and fierce a devil greater faith was required than the Apostles possessed: whence the Syriac renders the next verse as follows—if there had been in you faith, &c.
Verily I say unto you, &c.; this mountain—viz., Tabor, from which I am coming down. This is miraculous faith, which is not different from justifying faith, as the heretics maintain, but the same; for there is only one faith (Eph. 4:5). This faith, however, is united with a sure confidence in God’s assistance to perform the miracle which is aimed at. This confidence arises,
1. first from the liberty of a holy conscience, which is familiar with God, which makes use of God as a friend, and penetrates into the treasures of His grace, that it may enjoy them; according to those words of S. John (1 John 3:21): “Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him.”
2. From an interior instigation of God, as it were animating men, and stirring them up to such a miraculous work, and tacitly promising them His help to effect it. Vide Franc. Saurez, Tract. de Fide disp. 8, sect. 1, where he teaches that the faith of miracles, as regards its substance and essence, is an act of the Catholic faith, by which we believe that God is omnipotent and faithful to His promises, and which is so drawn out and applied to the particular action, that it is able to beget the confidence which is necessary for working the miracle. From whence you may gather, that as this faith and confidence are in our own will and power, with the grace of God which He is wont to give, so also there is to some extent in our power the faculty of working miracles; and the more any one increases in faith and confidence, the more does he increase in this faculty. The more familiar any one is with God, the more gifts does he obtain from Him, and Christ here signifies this; and the same is plain from the lives and actions of the saints. Thus S. Bernard teaches, that we may gain the gift of prophecy, so that we may know the secret things of God, if in truth we cause ourselves to enter into most intimate friendship with God. For of this Christ speaks (John 15:15): “I have called you friends, for all things which I have heard of My Father I have made known unto you.”
Faith, as a grain of mustard seed, i.e., faith small in appearance, but of great virtue and efficacy; humble faith, which boasteth not itself, and therefore small in man’s judgment, but verily quick, perfect, burning like mustard seed. For when such faith is united to humility, it takes away every shadow of unbelief. It works miracles and removes mountains. This faith shone brightly in S. Gregory, Bishop of Neocæsarea; for he, when a mountain stood in the way of his building a church, by his prayers removed it to another place. (See Nyssen in his Life: and Eusebius, H. E. 7, 25.) He performed many other miracles, from which he received the name of Thaumaturgus, i.e., wonder-worker. In like manner, a mountain in Tartary was removed by Christians, when a tyrant required such a miracle of them in accordance with this promise of Christ. (See Marco Polo, On Tartary.) S. Jerome gives a similar instance in his Life of S. Hilarion. For he, when the sea, through an earthquake, raised vast masses of waters upon the shore—which threatened the city of Epidaurus with destruction—was placed by its citizens upon the shore as a bulwark against the waves. “He drew three figures of the cross on the sand, and stretched forth his hands against the sea when it was swelling to a vast height before him, when it stood still; and roaring for a long time, and (as it were) being angry with the bulwark, by degrees it sunk down to its ordinary level. Verily that which was said to the Apostles, If ye believe, ye shall say to this mountain, Be thou cast into the sea, and it shall be done, may be fulfilled even to the letter. For what difference is there between a mountain going down into the sea, and immense mountains of waters being suddenly arrested at the feet of an old man?”
Mystically: a mountain is severe temptation, especially to ambition and pride, as S. Jerome teaches. Such a temptation is best overcome by faith and hope. Wherefore S. Francis, being troubled by a dreadful temptation in spirit, betaking himself to prayer, with tears, heard a voice from Heaven, saying, “Francis, if thou shalt have faith as a grain of mustard seed, thou shalt command this mountain to pass away, and it shall pass away.” He, not knowing what was the meaning of the oracle, cried out, “Lord, what is this mountain?” The answer came, “The mountain is temptation.” Then Francis added, with many tears, “O Lord, be it unto me according to Thy word.” And immediately all the temptation was removed, and he obtained perfect tranquillity. (Wadding, in Annal. Minor. A.D. 1218, num. 2.)
[20] Hoc autem genus non ejicitur nisi per orationem et jejunium.
But this kind is not cast out but by prayer and fasting.
This kind, &c. Observe first, this kind does not mean every kind of demons, as S. Chrysostom thinks, but those of a higher order, which are most powerful, obstinate and malicious, like this one whom Christ here cast out.
Observe secondly. This sort of demons can only be driven out by prayer and fasting; because these two things lift men up from the flesh to God. As S. Chrysostom says, “Fasting is the chief work of the higher philosophy, and places men on a level with angels, and vanquishes the incorporeal powers.”
Observe thirdly. Christ does not require prayer and fasting in both the person who works the miracle and in him for whose benefit the miracle is wrought, as S. Chrysostom supposes, but in him only who works the miracle, as Origen has observed. Yet there can be no doubt that faith and prayer on the part of the recipient greatly aid in the working of the miracle.
You may say, that it is not said of Christ, when He cast out this devil, that He prayed or fasted. I answer, that He had prayed and fasted a little while before, when He was transfigured on Mount Tabor. Besides, prayer and fasting are required in mere men, not in Christ, who was God, and as God, was able by His word alone to put the devils to flight, yea to annihilate them. So Abulensis.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam
Ad Jesum per Mariam
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