Sermon on the First Sunday after Epiphany¹

Sermon of brother Thomas Aquinas on the First Sunday after Epiphany.

Luke 2:52

The boy Jesus advanced in age and wisdom and in grace with God and the people.¹

Prologue

All the things together that the Lord has done or undergone in the flesh are salutary lessons and examples.¹ Hence we read this in John 13:15: I have given you an example, that whatever I have done you may do likewise.² And because there is not any age from which the way of salvation is absent—and to the highest extent this applies to the years in which one comes to discernment— the adolescence of Christ is made an example for adolescents.³ Growth and progress are proper to adolescents. Therefore, the progress of Christ is made an example for adolescents.

But, to begin, let us ask God to enable us to say something about the progress of Christ for the honor of God and for the salvation of our souls.

Sermon

The boy Jesus.If we want to consider these words carefully, we will find in them four progresses of Christ, namely,

(1) the progress of age in regard to the body,

(2) the progress of wisdom in regard to the intellect,

(3) the progress of grace with God,

and (4) the progress also of grace in view of his living together with the people.

0. Truly, all these progresses are amazing, yes, even full of astonishment and amazement.

0.1. For we must be amazed that eternity advances in age, for the Son of God is eternity¹ and from eternity. Psalm 117 and Psalm 119: in eternity, Lord, your truth remains (Ps 119:90, 160; cf. 117:2).

0.2. Likewise we must be amazed that the truth advances in wisdom, because the progress of wisdom is knowledge of the truth, whereas Christ is himself the truth, as we read in John 14:6: I am the way, the truth, and the life.¹

0.3. Likewise we must be amazed that the one from whom grace originates advances in grace; Christ is the one who renders grace. Thus we read in John 1:17: grace and truth came through Christ.¹

0.4. Likewise we must be amazed that the one who exceeds all people advances with the people. Even more, the people ought to advance in grace with him. Psalm 113:4 says: the highest is he above all the nations.

How, then, would Christ advance in these respects? I say that if we want to consider this properly, immediately the reason regarding his progress in age comes to our mind:

We must say that someone is said to advance in wisdom, not only when he acquires a greater wisdom, but also when the wisdom in him is more evident. It is true that Christ from the beginning of his conception was full of wisdom and grace, but he has not shown it from the beginning, but at an age when others usually show it. In that case we speak of advancing in wisdom, not in the absolute sense of the word, but in view of the effect through which he advanced amidst other people.¹

If he had willed to show his wisdom when he was seven years of age, people could have doubted the truth of the assumed human nature.¹ And because of this, Christ wanted to be similar to others. Thus the Apostle says in Philippians 2:7: he has emptied himself, taking the form of a slave, being made in the likeness of men. Christ has made himself little by taking on our littleness, in order to show that he truly was little: he was made in the likeness of men. Baruch 3:38 reads: he is seen on earth, and he has lived with the people. At the time when a sign of wisdom normally appears for the first time in a human being, Christ manifested his wisdom for the first time, namely, when he was twelve years of age: thus little by little. He did not will to show his [full] wisdom, so that the truth of the human nature in him would be acknowledged and in order to give us an example of advancing in wisdom.²

So, fourfold, as was said, is Christ’s progress, namely,

(1) of age,

(2) wisdom,

(3) grace,

and (4) the human life.

1. Let us first take a look at the progress of Christ’s age, which is physical. It is set as an example for us so that we may advance in the age of body and mind as he did, because the progress of age in the body is empty if there is no progress in the soul as well. Therefore, we discuss the progress of Christ’s age and of his wisdom and of his grace in one and the same sermon. Because if someone does not advance through a progress of the mind together with the progress of the body, four improper things would follow:

(1.1) it would be monstrous,

(1.2) damaging,

(1.3) burdensome or troublesome,

and (1.4) dangerous.

1.1. First, I say, advancing in age of the body and not of the mind is monstrous.¹ A human being is composed of a soul and a body, just as the body is composed of various members. But imagine that a body would grow in one member and would be little in the other members. This is monstrous. Likewise, when someone is a man according to the body and not according to the mind. Because of this the Apostle says in 1 Corinthians 13:11: when I was a little child, I understood as a little child, I spoke as a little child; but now that I have become a man, I have left the things that belong to a little child. Little children think of playing and the like.²

It is true that the Lord ordered that we be like little children, saying, in Matthew 18:3: unless you will be converted and become like little children, you will not enter into the Kingdom of the heavens. There is something in little children that we ought to preserve, because little children are not wicked and they are humble.¹ But there is another thing in little children that we should get rid of: the lack of wisdom.² Because of this the Apostle says in 1 Corinthians 14:20: do not become little children with your mind, but be little children in respect of wickedness.

We ought to think with the mind of the perfect man (Col 1:28, Eph 4:13),¹ so that insofar as we advance in the age of the body we advance in the age of the mind. If only one of the feet of a man is growing and not the other one, he focuses all his attention on a doctor, so that the other foot may grow in the same way. Likewise should you, whose body grows in age, focus all your attention in such a way that also your mind grows in age.²

1.2. Furthermore, growing in age of the body and not of the mind is damaging. Someone who had the time to acquire a great thing and wasted it, doing nothing (cf. Luke 19:16), would consider this a great damage. It is with a market vendor in the time of trading, who believes that then much profit can be gained, as with a student who believes that listening to a lecture is useful: if he lets that time pass by, he believes that he has damaged himself a lot.

Time is given to you, that you may not gain those cheap things, but God and heavenly goods, which no one can grasp. Hence the Apostle says in 1 Corinthians 2:9: eye has not seen, and ear has not heard, neither did it come up in the heart of a man, what you, God, have prepared for those who love you.¹ And because of this, Sirach 14:14 says: let even a small piece of the good gift not escape you, that is: a part of the good time.

And Solomon says in Proverbs 5:9–10: that you may not give your honor to others and your years to the cruel one; that foreigners may not take their fill of your strength, and that your labors may not be in a strange house.

(a) That you may not give your honor to others. Honor is given to a man in war, when it is given to him because he triumphs over his enemies. Such honor is given to you, namely, if you triumph over the world (1 John 5:4), the flesh (2 Cor 10:3–5), and the devil (Jas 4:7; cf. 2 Tim 4:7–8). But when you give your natural strength for service to the devil, although it is given that you may triumph over him, then you give your honor to a stranger.

(b) Solomon continues: that you may not give the years of your youth to the cruel one, that is, the devil; he is cruel, because he will not give you rest¹ no matter how well you serve him. Thus we read in Jeremiah 16:13: you will serve strange gods, who will not give you rest.

(c) And that your labors may not be in a stranger’s house. Maybe you do good works, in which you have labored. If you are converted to the Lord, those labors will be in your house. Yet if you are not converted to the Lord, your labors, that is, your good works, will be in a stranger’s house, because the saints in the heavenly homeland will rejoice in your good works, but not you.¹ Hence it says in Revelation 3:11: hold on to what you have, that someone else may not take your crown.²

1.3. Furthermore, growing in age of the body and not in mind is troublesome.¹ But you may say: “I am a young man; I want to play in my youth; when I am an old man, I will convert myself to the Lord.” Surely, thus you commit yourself to great labor. Doing something is easy for someone if he is accustomed to it from his youth.² And this is clear, because it is easy for a farmer to work on the land, because he accustomed himself to it, whereas it is difficult for you.

If you accustom yourself to doing your will and live in sins, either you despair about eternal life¹ or you preserve yourself with great labor. Therefore, Solomon says: the adolescent will walk on his path, and when he gets older, he will not turn away from it (Prov 22:6).² And Jeremiah says: it is good for a man when he carries the yoke of the Lord from his adolescence (Lam 3:27),³ because such a man can raise himself above himself from what is easy. And therefore Christ has given us the example of working well from a young age, because when he was twelve years of age, he grew in wisdom (Luke 2:42).

1.4. Moreover, it is dangerous when someone grows in age of body if he does not grow in age of mind. The Lord demands from all people an account. Thus we read in the Gospel, in Matthew 18:23: the kingdom of the heavens is like a man who demanded an account from his household.

God has given you time, that you may serve him. But it is said in Job 24:23: he has given him time, and he abuses it in pride. The Lord will require an account from you regarding how you spent your time. In Isaiah 49:4 we read: and I said: ‘without a reason and in vain I have consumed my strength.’ He consumes his strength in vain and without a reason who passes his time doing useless things. And therefore Isaiah 49:4 continues: hence my judgment is with the Lord. And Solomon says in Ecclesiastes 11:9: rejoice, young man, because of your adolescence. Know that for these things the Lord will lead you to judgment. But is that judgment not light? No! Because Isaiah 65:20 says: a boy of a hundred years of age, that is, a sinner, will be cursed. Hence we read in Baruch 3:11: you have grown old in a strange land; you are counted among these who go down into hell. But, although you deserve it [hell], do not despair about God’s mercy.¹

So the first point of attention is this: that we may grow in mind as we grow in age. But how does a human being grow in mind? Certainly when he grows in wisdom and grace. And although in the verse that is the point of departure for this homily, wisdom is mentioned before grace, we will nevertheless speak about grace first, since the beginning of wisdom is the fear of the Lord,¹ according to Sirach 1:14.

2. Grace is something hidden, because it is in the soul. Hidden causes are not known except through manifest effects. Well, among all the effects none is as manifest as peace.¹ Hence the Apostle always connects peace with grace: the fruits of the Spirit are joy, love, peace (Gal 5:22). And when someone has peace, it is a sign that he has grace, because there is no peace for unbelievers, says the Lord in Isaiah 48:22. And this is what God has signified in the progress of grace [in Christ]: when he was twelve years of age, he went to the city of peace, Jerusalem, which is interpreted as the idea of peace (cf. Ps 122:7, Sir 24:11).² Hence, when we have the age of discretion, we ought to attempt to attain peace.

But many are deceived, because, while they believe they have peace, they do not have it. Thus the false prophets have said: ‘peace, peace,’ but there was no peace, as we read in Jeremiah 6:14. In order to know true peace, we must see that peace must have four characteristics:

(2.1) it should be high,

(2.2) customary,

(2.3) persevering and constant,

and (2.4) cautious.

2.1. First, the peace that comes from grace should be high. A human being is constituted between two, and in accordance with this there can be a twofold peace. In one respect he is constituted between flesh and spirit. These are at war with one another, because the flesh desires against the spirit and the spirit against the flesh (Gal 5:17). The spirit is high,¹ and the flesh is low.

According to this a human being can make peace in two ways: if he makes peace in such a way that the spirit consents with the flesh, this is neither a high peace, nor is it true peace; rather, it is low and false. Hence we read in Wisdom 14:22: those who live in a great war of ignorance regard so many and great evils which they undergo as peace. Such people are in a great war, because they fight against ignorance¹ and are tormented by their conscience.²

The other peace is when the flesh consents with the spirit. And how does this peace come to pass? Surely, when the flesh is subjected to the spirit by means of wearing out the flesh.

Someone will say: “I want to make peace in such a way that the spirit consents somehow to the flesh and thus there will be peace; and then later on the flesh will be subjugated under the spirit.” This cannot come to pass, since the flesh has a servile nature, and the more one indulges a slave, the more brazen he becomes.

Thus we read in Proverbs 29:21: the one who gives his slave something delicate to eat will find him stubborn. And the Philosopher says: the appetite for what is delightful cannot be satisfied, and from all sides the operation of concupiscence increases the urge for the unwise.¹ If you satisfy the delight of the flesh, it is not calmed down because of this; the urge rather increases, because someone who drinks from this water will be thirsty again (John 4:13).²

This true peace, how must it be brought about? Certainly, by wearing out the flesh.¹ Therefore, it says in Isaiah 27:5: in the fight I walk over it, and this will bring about peace for me. Because of this we read that the Lord went to Jerusalem, not that he descended to it. Thus it is said: as they went up into Jerusalem,² he went with them, Luke 2:42.

2.2. Some practice abstinence when they want to bring about peace of the spirit with the flesh, but they do not comply with what is customary. They want to distinguish themselves from others, contrary to the command of the Lord in the Gospel: when you fast, he says, do not become sad as the hypocrites; they neglect their appearance, so that they may appear to others to be fasting (Matt 6:16). A man ought to do good works in secret (cf. Matt 6:1–4, 18) and in public he ought to be like others. Hence we read in Sirach 32:1: amidst them he must be like one of them. When Augustine came to Milan, the people there did not fast, whereas the Romans and the Carthaginians fasted. His mother was very troubled: should she fast or not? So Augustine, then a catechumen, asked Ambrose whether she ought to fast or not. And Ambrose said: to whatever church you go, comply with its manners if you do not want to be scandalized or scandalize others.¹ Hence Jesus went up according to the custom (Luke 2:42). Do not distinguish yourself, because God really seems to abhor attracting attention to yourself.

But note what is said: for the feast day (Luke 2:42). If companions want something contrary to virtue, as for that you ought not to be as they are.¹ Therefore, it says in Exodus 23:2: do not follow the crowd doing evil. And Jeremiah 6:16: inquire about the ancient paths, and see which is the good way and walk in it. That pertains to peace. Psalm 122:3: Jerusalem, which is built as a city whose union through fellowship is in itself. In itself meaning: “according to the concord of rules and other manners.”

2.3. Furthermore, that peace ought to be constant, because it is not enough to have it for a time; it is necessary that a man be persevering in it.¹ Thus we read in Job 27:6: until I depart, I will not recede from my innocence; the justification which I began to have I will not abandon. He says two things. First he says: until I depart, meaning: “to my death,” and: from my innocence I will not recede.

A human being recedes from his innocence by sinning. Hence we read in Sirach 26:28: who passes over from justice to iniquity, God has prepared him for the rhomphaia, that is, for the sharpened sword.¹

It is not enough that someone would not sin. But if you have accustomed yourself to doing good, you ought not to abandon the good works.¹ Thus it says: that I may not abandon the justification which I began to have.² And therefore we read in Revelation 2:4: I hold against you that you have left behind your first love.³ This is also signified in the Gospel today, in Luke 2:43: when the feast days were over, Jesus remained in the Temple. Some may well abstain from sin during a feast, but after the feast they return to sin. Truly, man ought to remain in justice and in his innocence, which is designated in 1 Kings 2:36–37, where Solomon says to Shimei, who is regarded as obedient: build yourself a house in Jerusalem, and live there; and do not leave it hither or thither; if one day you would leave, know that you must die.⁴ This means that this peace should be constant.

2.4. Fourth, it ought to be cautious. You want to make peace with the spirit against the flesh? If you want to make peace with someone else and subject him to you, watch out for his friends. You want to make peace with the spirit against the flesh? You ought to watch out for the friends of the flesh.¹ Hence Jeremiah 9:4 says: let everyone watch out for his neighbor, that is, the carnal neighbor, and let him not put his trust in any of his brothers, that is, the flesh. For it says in Micah 7:6: the enemies of man are the ones who live in his house.² And this is signified in today’s Gospel, when the Lord wanted to remain in Jerusalem: his parents did not know (Luke 2:43). Those who apply themselves to the perfection of the peace of the spirit ought to watch out for the friends of the flesh and for familiarity with the flesh. Psalm 45:11 reads: forget your people and the house of your father, and the king will desire your beauty, namely, in the present by carrying you, and in the future by leading you, to glory.

May he deem it worthy to bestow this upon us, who lives and reigns, et cetera.

Evening Collation

Jesus advanced (Luke 2:52). Today we have spoken about the double progress of Christ, that is, about (1) the progress of age and (2) that of grace. So it remains that we must speak about the other two progresses,

namely, about (3) the progress of wisdom

and (4) his life with the people.

3. And just as the progress of grace is shown in peace, so the progress of wisdom is shown in contemplation.¹ Therefore, Solomon says in Ecclesiastes 1:16: I have surpassed all who were before me in Jerusalem; and he adds why: my mind has contemplated many things wisely.

Someone who contemplates many things wisely advances in wisdom. Behold: a building is called a temple by reason of the contemplating that takes place in it, or we speak of contemplation by reason of the fact that it takes place in a temple.¹ So, since the Lord is found in the Temple, he shows us the application to contemplation and that by the Temple contemplation is signified. Psalm 27:4 reads: one thing I have asked from the Lord, this I will seek: that I may live in the house of the Lord all the days of my life and may go and see his holy Temple. He truly goes and sees the Temple, who goes to it not for foolish and trivial things, but in order to contemplate God’s will.²

Let us see what Christ has done in the Temple; and on the basis of these things we can know whether someone advances in the Temple.

Now four things are necessary for man in order to advance in wisdom:

(3.1) that he listens open-heartedly,

(3.2) inquires diligently,

(3.3) answers prudently,

and (3.4) meditates attentively.

3.1. First, I say that it is necessary for a man who advances in wisdom that he listen open-heartedly, because wisdom is so profound that no one is by himself sufficient to contemplate it.¹ So it is in itself necessary that he listen. Hence it says in Sirach 6:33: if you love to listen, you will be wise.² You will say: “I am wise enough; I do not want to listen.” Because of this it is said in addition: a wise man who listens to wisdom will be wiser, in Proverbs 1:5. No one is so wise that he would not learn anything by listening. Thus his parents found Jesus as he was listening (Luke 2:46).

But how should you listen? Surely, with perseverance.¹ Some want to listen, in passing, to just one lecture in one academic field. Their heart is not there. In contrast: after three days they found that Jesus had been [in the Temple] constantly. Thus you, too, ought to listen constantly. Hence it says in Proverbs 8:34: happy the one who listens to me and keeps watch over my gates daily.²

Furthermore, we should not just open our ears to one teacher only, but to many, because the Apostle says in 1 Corinthians 12:4 that there are different graces. One man has not advanced in all fields. St. Gregory knew the morals very well; St. Augustine was very good at finding solutions to problems; and St. Ambrose was very good at giving the allegorical meaning of sacred texts. What you do not learn from one, you learn from someone else. Thus we read in Sirach 6:34: stand in the midst of prudent elders, and dwell in the wisdom of their hearts, so that you may be able to hear what God is telling. And what one does not tell is told by another.

I am not saying that I believe that it is useful that those who are just beginning to study a certain academic field open their ears to different teachers. They should rather study with one until they are well-grounded; and when they are well-grounded, let them study with different teachers, so that they can “pick the flowers” from different teachers, that is to say: learn from different teachers the things that are useful (cf. Song 2:5 [Vg]).

Moreover, Jesus is found listening to many while he is standing in their midst. This is proper to a just judge. The office of judge is entrusted to someone who listens, because in a just way he ought to form a judgment about the things he hears.¹ Job 12:11: does the ear not assess words? A just judge should be a listener. Now some follow the opinion of teachers, because they attend their lectures.² No one, however, ought to have a friend in truth; we ought to cling only to the truth, because the Philosopher says that disagreement in opinions is not incompatible with friendship.³ Christ was in the midst, because it says in Sirach 15:5: he has opened his mouth in the midst of the Church, and the Lord has filled him with the Spirit of wisdom and understanding.⁴

3.2. Second, for progress in wisdom it is required that someone inquire diligently, because wisdom is more precious than all things that can be desired. Therefore, it says in Proverbs 3:15: wisdom is more precious than all jewels together; and all the things that people desire do not have value compared to it.¹ And in Wisdom 7:8: I have preferred it to thrones and kingdoms.

Take a look: for those who cannot do without a [certain] temporal thing, waiting until it is offered to them is not satisfying; they seek it diligently. In this way we ought to seek wisdom diligently. Hence Solomon says in Proverbs 2.4: if you seek it as if it were money, you will find it.¹ Some travel over mountains and seas in order to acquire money. In this way you too ought to labor for wisdom (cf. Eccl 1:13). Thus they also found Jesus in the Temple as he put questions and sought wisdom, so as to give us an example of seeking wisdom.²

But where ought we to seek wisdom and from whom? Surely from three:

3.2.1. First, from a teacher or from people who are wiser [than you are]. Hence it says in Deuteronomy 32:7: ask your father, that is, a teacher. Because, as a father has brought you forth physically, a teacher brings you forth spiritually;¹ and he will tell you; ask the greater ones, that is, the wise, and they will tell you (ibid.).

Besides, you should not be satisfied inquiring only of the ones present, but you ought to inquire also of the old ones who are not with us any longer. If you do not have an abundance of people, you still have an abundance of texts. When you see texts of Augustine and Ambrose, examine these. Job 8:8: examine the former generation, and inquire diligently what we remember of the fathers,¹ that is, the texts which they left for you to keep in mind.

3.2.2. Furthermore, it is not only enough that you inquire of people or even these texts, but you ought to seek in the contemplation of creatures as well, for it says in Sirach 1:9: God has poured out his wisdom over all his works. God’s works are his judgments of wisdom.¹ In the same way we can conjecture in a piece of art a lot² about the wisdom of the artist. Thus we read in Job 12:7: examine the yoked animals, and they will teach you; the winged animals of the sky will also tell you.

3.2.3. Furthermore, man ought to acquire wisdom by sharing with other people.¹ Hence the Wise says: I have learned without delusion, and I share without envy, in Wisdom 7:13.² Everyone can perceive that no one can advance in knowledge so well as when he shares with others what he knows himself. This is even an obligation: that someone tells others in return about the thing he got to know. Thus it says in Proverbs 22:21: I have given insightful advice to you, that I may show you the firmness and words of truth, so that you may give answers on the basis of these to the people who sent you.

3.3. Christ gave answers, and all were amazed at his prudence¹ and his responses (Luke 2:47).

In an answer prudence is required in three ways:

3.3.1. First, that the answer be in proportion with the one who gives the answer.¹ If someone asked from you what is beyond your knowledge and strength, you should not consider yourself obliged to respond. Therefore: if you have the knowledge, answer your neighbor. If not, place your hand over your mouth, that you may not be captured in a foolish word and be confounded, as Sirach 5:12 puts it.

3.3.2. Furthermore, prudence in an answer requires that it be in proportion with the listener. Not just everybody must be answered, because maybe someone seeks something from you in order to attack or to accuse you (cf. John 19:9–10). Hence it says in Proverbs 26:4: do not answer a fool with the same foolishness, in order to avoid your becoming like him. But what is a sign that someone is a fool? Certainly when he asks with insolent words, as we read in Proverbs 20:3: the questions of a fool come with insolent words.¹ But you ought to respond to a fool with the same foolishness, so that you may not seem unknowing in his eyes, as Solomon says in Proverbs 26:5.² Christ has done this well; when some people asked him with which power he worked miracles, he replied to them by asking them another question in return (Matt 21:23–27).³

3.3.3. Furthermore, there ought to be prudence in an answer so that it is in proportion with the question, not with elegant epithets of words, but to the point.¹ Otherwise the answer would be full of wind. Thus it is said in Job 15:2: will the wise answer in the wind? Christ responded prudently: all were amazed at his prudence and his responses, in Luke 2:47.

3.4. The fourth thing that makes prudence complete is that someone meditates with attention.¹ Psalm 19:14: the meditation of my heart is always directed towards you.

We have an example in the blessed Virgin; she kept all these words with her in her heart, Luke 2:51 reads.¹ In an explanation of this verse, a certain Graecus says quite remarkably: consider Mary, the most prudent woman and the mother of true wisdom, how she was made the mother of a scholarly boy: already she was focused on him, neither as a boy, nor as a man, but as God. And just as she had conceived the Word itself in her womb, she then conceived all his deeds and words in her heart.²

Take a look at three things concerning the meditation of the Blessed Virgin Mary:

3.4.1. First, that it was fruitful. What is the fruit of meditation? I say that meditation is the key to the memory of someone who can read and listen to many things, but cannot keep it unless he meditates.¹ Psalm 119:99: I have understood more than all who taught me, because your testimonies are my meditation. For, just as food does not nourish unless it is first chewed, so you cannot advance in knowledge except by chewing, through frequent meditation, the things that you have heard.

3.4.2. Furthermore, the meditation of the blessed Virgin was complete, because she kept all the words.¹ A man ought to meditate on all the things he has heard.

3.4.3. Furthermore, the meditation of the blessed Virgin was profound. Some only want to meditate superficially. If you cannot meditate on all things at once, you may meditate another time. Mary kept all the words with her in her heart.¹ The Psalmist says: I have meditated at night in my heart, and I trained my spirit and kept it focused.²

There is no doubt that someone who listens open-heartedly, responds prudently, inquires diligently, and meditates with attention will advance much in wisdom. This is the way to advance in wisdom.

4. Now it remains to speak about the progress of his living together with the people. It is true that on the basis of this Gospel passage someone who wishes to do so could well conceive this living together as with subservient people as well as with highly placed people. And since there are few highly placed people here and very many subservient people, we will speak about the subservient people.¹

And we must note that if you want to advance in living together with people, you ought to have four characteristics:

(4.1) devotion,

(4.2) purity,

(4.3) humility,

and (4.4) discretion.

4.1. First, I say that if you want to advance in living together with people, you ought to have devotion. Some are only devoted to themselves, that they may live in peace and advance in wisdom, but do not want to reach out to others. Such people can advance in grace with God, but not with people. But Jesus advanced in grace and wisdom with God and the people (Luke 2:52). This is signified in his coming down [to be] with them: Jesus remained in Jerusalem during his time, but he came down when he wanted.¹ Hence it says in Song of Songs 6:2: my beloved has come down into his garden, that is, the garden of delights. And on the ladder that Jacob saw, he saw the angels of God going up and down; Genesis 28:12. Thus we also should go up by a spiritual progress and go down by devotion to our neighbor.²

4.2. Some reach out to others, but too much, even to the point of sinning.¹ That is the reason why Christ came down to Nazareth,² which means “flower,” which stands for purity (cf. Sir 50:8).³ Therefore, it says in Song of Songs 1:14: our couch is made of flowers. Happy the one whose conscience is free of what stinks or what is scandalous, but holds only the odor of a good name. Thus we read in Sirach 24:17: my flowers are the fruits of honor and honesty: fruits, namely, in merit. Therefore, the Apostle says in Romans 6:22: you have fruit in sanctification. The flowers are in the future homeland (cf. Song 2:10b-13).⁴

4.3. Third, we ought to have humility.¹ As Augustine says: let the proud man blush with shame, because God has become humble.² Christ was subservient to the people, so that you may be subservient to highly placed people.³ Gregory says: he never loses whatever by his progress advances obedience (cf. Phil 2:8).⁴ Before someone arrives at progress in living with people, it is necessary that he be obedient, since obedience leads to what is good (cf. Rom 16:19). And Christ had the ultimate obedience (cf. Heb 5:8–9).

Some obey well in light things, yet not in great things, but Christ was obedient in great things [too].¹ Hence a gloss on he was obedient to them, (Luke 2:51) says [about his parents]: they were righteous and honest people, though poor and in need of necessary things, as is witnessed for instance by the manger of the child to be adored (cf. Luke 2:7); they sought the physical necessities of life by continual labor, and Christ toiled with them, as Psalm 88:15 reads: I am poor and in labor from my youth.² Many come to study, many want to advance in wisdom, but they do not make an effort to go down, [to reach out,] but only to go up. They are not in Nazareth, but in the foulness of sin. For they do so not in order to become subservient people, but highly placed people.³ But Christ went down to Nazareth, where he was subservient to them.⁴

4.4. The fourth necessary characteristic is discretion, which is discretion in being obedient. For certain we ought to be obedient to our superiors in those things that do not lead us away from God. Thus St. Peter says in Acts 5:29: we must obey God more than people.¹ Christ had this discretion; in the things that did not lead him away from God he was subservient to them: did you not know, he says in Luke 2:49, that I had to be in these places that are my Father’s? And Psalm 73:28 says: it is good for me to cling to God, namely, in the present through grace² and in the future through glory, which for us and for you, et cetera.