However, the mind is more vehement than the fever of the body: and therefore, for the pleasure of the mind, the health of the body is often disregarded, and it is not abstained from dangers. Hence it does not seem out of place to repeat how Theotimus, suffering from a serious eye ailment and loving his wife, being prohibited by the doctor from engaging in sexual activity, unable to control his desire and driven by the impetuosity of lust, was unable to moderate himself. Understanding and knowing that he would lose his eyes, before he met with his wife, in the very heat of fervent desire and the preparations of habit, he said, Farewell, dear light. Thus when fever is hotter, it is more severe and hastens and inflames.
But when someone returns from madness, then the inner sight of conscience is opened, and repentance follows, and each person is ashamed of their shameful deeds. Then God is feared, and the sinner desires to hide but cannot. Then the flesh is accused, the devil is accused. The former is like a pimp of vices, the latter like the author of error. Deformity is revealed; for every secret is bare before God, and not even the leaves of His fig tree, that is, the cover of the body, or the boasting of worldly secrets, can conceal the shame of sins. And each person, conscious of divine sin, fears the judgment in their mind, saying: 'The mountains will fall on me, in which will I hide myself, in the crevices of the rocks, when the earth is shattered?' Then the flesh generates thorns and thistles in the mind, that is, the bites of cares and the heat of anxieties, which the soul itself has surrounded itself with through the desire of the flesh. For indeed, the soul is attached to bodily pleasures like keys, and once it has adhered to earthly desires, it is difficult for it to return to the heights from which it descended without the favor of God. For she is now held captive by the chains of her actions, and subject to the enticements of worldly pleasures.
Therefore, the Lord came to save Adam and Eve: one of whom was made in the image of God, and the other, receiving the power of her man, as long as she was subject to the stronger, they both had one pleasing will in one Godly spirit: and placed in the paradise of God, they worked with heavenly food for their sustenance. But afterwards, when the flesh began to persuade them otherwise, and they started to not obey their own law, they became exiles from paradise and fell into this lower and submerged place of sin by their own fault. And let no one think it incongruous, if Adam and Eve are considered in the image of soul and body; since they are considered in the image of the Church and of Christ. For when the Apostle says that two are in one flesh, he added: This is a great mystery: but I speak in Christ and in the Church (Ephesians 5:32). In which, therefore, of the most high God, in that much more can our souls be a mystery.
67. But he is stuck, attached, captured, and overwhelmed by bodily fevers; he weakens with compassion for the suffering of the flesh. A doctor must be sought. But who is this great person who heals the wounds of a wounded mind? Who is this great person who can help others when he himself cannot? Who can give life to others when he cannot avoid death himself? For all have died in Adam; because through one man sin entered into this world, and through sin death: and thus death has passed upon all men, in whom all have sinned (I Cor. XV, 12). Therefore, death is the fault of all. (See Augustine, Book I against Julian of Pelagius, Chapter 3). In the end, saints were sent, prophets were also sent, to speak divine oracles, but they could not accomplish anything. Let us seek, therefore, a doctor among the angels or archangels. But how can they provide me with protection against sin when the archangel himself could not refrain from sin? How can an angel bring me back to paradise when Satan himself and his angels are unable to preserve the place they received?
(Chap. V. — Vers. 3.)
(Chapter 5 - Verse 3) And getting into one of the boats, which was Simon's, he asked him to put out a little from the land.
68. When the Lord had generously bestowed various kinds of healings on many people, he did not begin to be hindered by the crowd's desire for healing, either by time or place. Evening fell, and they followed him; he came across a lake, and they pressed upon him. And so he got into Peter's boat. This is the same boat that, according to Matthew, was tossed by the waves (Matt. VIII, 24), and according to Luke, was filled with fish; so that you may recognize both the beginnings of the struggling Church and its later abundance; for the fish are those who navigate this life. Here Christ still sleeps for the disciples, but here he commands. For he sleeps for the fearful, he stays awake for the perfect. But how Christ sleeps, you have heard him say in the Prophet: I have slept, and my heart has stayed awake (Cant. V, 2).
69. And Saint Matthew rightly considered it necessary to not omit the demonstration of eternal power, where he commands the winds (Matt. VIII, 26). For it is not human teaching, as you have heard the Jews say, to command spirits with a word (Luke IV, 36): but it is a sign of celestial majesty. That the troubled sea is calmed, and the elements obey the command of the divine voice, and even the insensible things perceive the sense of obedience; the mystery of divine grace is revealed. When the waves of the world calm down, the unclean spirit is quieted by the word; one is not rejected by the other, but both are celebrated. You have a miracle in the elements, you have evidence in the mysteries.
Therefore, because Saint Matthew had mentioned that boat, Saint Luke chose it for himself, in which Peter was fishing. It is not troubled by the fact that it belongs to Peter, but it is troubled by the fact that it belongs to Judas. Although many disciples had merits there, still the faithlessness of the traitor was troubling it. In both cases, it is Peter who is troubled: but the one who is firm in his own merits is troubled by those of others. Therefore, let us beware of the faithless one, let us beware of the traitor; lest through one person, many people be tossed by waves. Therefore, this ship in which prudence navigates is not disturbed, treachery is absent, faith breathes. For how could it be disturbed, when he who is in charge, in whom the foundation of the Church is, is present? There, therefore, is turmoil where there is little faith; here is security where there is perfect love.
71. (Verse 4) Finally, although others are commanded to loosen their nets, only Peter is told: 'Cast into the deep,' that is, into the depths of discussions. For what is so deep as to see the heights of riches, to know the Son of God, and to assume the profession of divine generation? Although the human mind may not be able to fully comprehend through rational investigation, faith embraces fullness. For even though I am not allowed to know the manner in which he was born, I am not allowed to be ignorant that he was born. I am ignorant of the series of generation, but I acknowledge the authority of generation. We did not witness the Son of God being born from the Father: but we did witness the Son of God being called by the Father. If we do not believe in God, in whom do we believe? For everything we believe, we either believe through seeing or hearing: sight is often deceived, but hearing is in faith. Does the person asserting something need to be refuted? If good men were saying it, we would consider it wrong not to believe: God asserts, the Son proves, the sun, fleeing, admits, the trembling earth bears witness. In this lofty discussion, the Church is led by Peter; so that from here it may see the rising Son of God, and from there the Holy Spirit flowing forth.
72. But what are the nets of the apostles that are ordered to be loosened, if not the entanglements of words, and as it were certain folds of speech, and recesses of disputations, which do not allow those whom they have taken, to escape? And the apostolic instruments of fishing are indeed nets, which do not destroy those caught, but preserve them, and bring them from the deep to the light: they lead those who are wavering from the lowest things to the highest.
There is another apostolic way of fishing (24, q. 1, c. Est aliud), in which the Lord commands Peter alone to fish, saying: 'Cast the hook, and take the fish that first comes up' (Matthew XVII, 26). It is indeed a great and spiritual lesson (11, q. 1, c. Magnum quidem) that Christian men are taught to be subject to higher powers, so that no one may think that the constitution of an earthly king can be dissolved. For if the Son of God pays tribute, who are you, who do not think it should be paid? And he paid tribute, even though he possessed nothing: but you, who pursue the profit of the world, why do you not recognize the service of the world? Why do you carry yourself above the world with a certain arrogance of mind, when you are subjected to the miserable desire of the world?
Therefore, the didrachma is paid, which was the price of our redemption and body, promised in the Law and fulfilled in the Gospel, not in vain found in the mouth of a fish: For by your words you will be justified (Matt. XII, 37). Indeed, our confession is the price of immortality for us; for as it is written: With the mouth confession is made unto salvation (Rom. X, 10).
75. And perhaps this fish is the first martyr, having a didrachma in its mouth, which is the price of the census. Our didrachma is Christ. Therefore, that first martyr, namely Stephen, had a treasure in his mouth when he spoke of Christ in his passion. But let us return to the proposed place, and let us learn apostolic humility.
(Vers. 5.)
(Verse 5.) Teacher, he said, we worked all night and caught nothing: but at your word, I will let down the nets.
And I, Lord, know that night is for me when you do not command. No one has yet given their name, I still have the night. I threw out the spear of my voice, and yet I have caught nothing. I sent during the day, I wait for you to command: in your word I will let down the nets. O empty presumption, O fruitful humility! Those who had caught nothing before, in the word of the Lord conclude a great multitude of fish. This is not the work of human eloquence, but the gift of divine calling. The arguments of men yield: the common people trust in their faith.
77. (Verse 6, 7.) The nets are torn, but the fish does not escape. The companions are called for help, who were in another boat. What is that other boat, if not perhaps Judea, from which John and James are chosen? For Judea became his sanctification (Psalm 113:2). Therefore, these people gathered from the synagogue to Peter's boat, that is, to the Church, in order to fill both boats. For everyone bows in the name of Jesus, whether Jew or Greek: Christ is everything and in everyone (Colossians 3:11). But I suspect that this abundance is dangerous, lest the ships be almost sunk by their own fullness; for it is necessary that there be heresies, in order to prove the good.
78. However, we can also understand another Church, the ship of another; for from one many Churches are derived. Behold another care of Peter, whose own prey is already suspected. But the perfect one knows how to save the hidden, who knows how to capture the scattered. Those whom he captures in word, he believes in the Word: he denies his own prey, he denies his own duty.
(Vers. 8.)
(Vrs. 8.) Depart from me, Lord; for I am a sinful man.
For divine gifts were admired; and the more he deserved, the less he presumed. Say also: Depart from me, Lord; for I am a sinner; so that the Lord may answer you; Do not fear. Confess your sin to the forgiving Lord. Do not fear to offer even what is yours to the Lord; for what is his he has granted to us. He does not envy, he does not take away, he does not steal. You see how good the Lord is, who grants so much to humans; so that they may have the power to give life.
Book Five
(Vers. 12, 13.)
(Verse 12, 13) And it came to pass, when he was in one of the cities, behold, a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. And he put forth his hand, and touched him, saying, I will: be thou clean.