The PurveyProject

Dominica secunda post octauis epiphanie : Iohannes II [1-11]
Glossed Gospels (John 2:1-11)

Par Isabelle LANOUE
Publication en ligne le 18 janvier 2013

1/24v/ And þe þridde dai weddyngis ben maad in þe chane or cuntree of Galile; and þe modir of Ihesu was þere. Soþeli Ihesu is clepid, and his disciplis, to þe weddyngis. And wyn failinge, þe modir of Ihesu seide to him, þei han not wyn. And Ihesu seiþ to hir, what to me and to þee, womman? Myn our cam not ȝit.

2Weddyngis. Þe errour of eretikis dampnyng wedlock is distried, bi þis þat Crist was present in weddyngis and dide a myracle þere. If wedlock were synne, Crist wolde not come to it and halewe it, þorou bigynnyng of his myracle. Chastite of wedlock is good, chastite of widewis is betere, perfeccioun of uirgyns is best. For to appreue alle þese statis and to discerne þe merit of ech of hem, Crist wolde be borun of þe vnwemmed wombe of þe Virgyn Marie. Crist born is blessid anoon bi þe mouþ of prefete of Anne þe widewe. He is clepid to feeste of þe makeris of weddyngis, and onouriþ hem wiþ þe precense of his uertu, and figuriþ hiȝer vndurstondyng of heuenli mysteries. For þe sone of God doynge myraclis in erþe, comeþ to weddingis for to teche þat he is þe spouse of hooli chirche, of whom Dauiþ and hym silf speken. Crist is þe spouse, hooli chirche is þe spousesse; sones of þese weddyngis ben alle feiþful men. Tyme of weddyngis is tyme of Cristis incarnacioun, whanne he associede to

3/25r/ hooli chirche bi mysterie of incarnacioun. Þerfor not wiþout cause, but for grace of certeyn mysterie, Crist cam to fleischli weddyngis maad in erþe, whiche cam doun fro heuene to erþe, for to couple hooli chirche to hym þorouȝ gostli loue. Þe chaumbre of þis spouse was þe wombe of þe vndefoulid modir, in whiche God was ioyned to mankynde, and of whiche he cam forþ, as a spouse for to ioyne hooli chirche to him silf. Þe firste place of weddyngis was Iudee, in which þe sone of God wolde be maad man, and halewe þe chirche bi part ȝyuyng of his bodi, and conferme it in feiþ bi ȝifte of his spirit. But whanne heþene men weren clepid to feiþ, þe desireful ioies of þe same weddyngis camen til to endis of þe world. Þese weddyngis weren maad in þe þridde dai, to signifie þat þe Lord ioyned to hym hooli chirche in þe þridde tyme of þe world. Þe firste tyme of þe world was of patriarkis bifore þe lawe; þe secounde [was]1of profetis vndur þe lawe; þe þridde is of gospeleris vndur grace, in which oure Lord ‘and Sauyour’ maad man apperide for þe aȝenbiyng of mankynde. Þis þat þese weddingis ben in Chana of Galilee, þat is in feruour of passyng ouer, schewiþ hem to be moost worþi of Crist grace, whiche kunnen brenne in feruent loue of pitouse deuocioun, and loue betere ȝiftis of þe Hooli Goost, and passe ouer fro uyces to uertues in worchyng good þingis and fro erþeli þingis to heuenli in hopynge and louynge. Whanne Crist sat at þe weddyngis, wyn failide, þat betere wyn maad bi hym þorou wondurful ordre, þe glorie of God hid in man were schewid, and þe feiþ of men bileuynge in hym encreessid schulde profite. Also whanne Crist cam in fleisch, þe swetnesse of wyn, þat is wit of þe lawe, bigan to faile of his vertu. For fleischli intrepretyng of Farisees, whiche anoon turnyde to gostli doctryn, þo maundementis þat semyde fleischli and chaungide al þe ouer part of þe lettre of lawe bi uertu of þe gospel of heuenli grace, which is to haue maad of watir. Bede in x omeli.

4Þe myracle of oure Lord Ihesu Crist þat he made wyn of þe water, is no wondur to hem þat knewen for God made. Eueri ȝeer, he turneþ watir comynge of clowdis into wyn, as þe watir whom þe mynysteris senten into watir steenes, is turned into wyn bi his werk. For þe Lord Ihesu made heuene and erþe and alle creaturis. Crist cam to weddyngis, not oneli for þe myracle of wyn maad water, but for oþere mysterie. We weren water, and he made us wyn. He made us wise men, for we vndurstonden þe feiþ of hym, whiche weren vnwiis bifore, and in hap, it perteyneþ to wisdom for to vndurstonde what is doon in þis myracle wiþ onour of God, and wiþ preisyng of his maieste, and wiþ charite of his myȝtiest uertu. Þe Lord clepid cam to weddyngis, what wondur þouȝ he cam to weddyngis into þat hous. He cam into þis world to weddyngis. He haþ here a spousesse, whom he aȝenbouȝt wiþ his preciouse blood, to whom he ȝaf þe Hooli Goost, confermyng of loue; and he delyueride hir fro seruage of þe deuele. He was deed for þe trespassis of hir, he roos aȝen for iustefiyng of hir. Who offriþ so grete þingis to his spousesse, men offren alle ournementis of londis, gold, siluer, preciouse stoones, horsis seruauntis, houses and feeldis, wher ony man offriþ his blood. Treuli if he haþ ȝouen his blood to spousesse, noon schal be þat schal wedde þe wiif. But þe Lord, sikir diynge, ȝaf his blood for his spousesse, whom he risyng aȝen2, whom he hadde now ioyned to hym in þe wombe of þe Virgyn. For Goddis sone is þe spouse, and mannis fleisch is þe spousesse. And euere eiþer is þe sone of God, and þe same is þe sone of man. Where he is maad heed of hooli chirche, þilke

5/25v/ wombe of þe Uirgyn Marie was his chaumbre, fro þennes he cam forþ as a spouse of his chaumbre. Austin here.

6What to me and to þee, þou womman?Þei þat deprauen þe gospel seyn, þat Ihesu was not bore of þe Virgyn Marie. "Hou was sche modir of hym?" , þei seien. To whom he seide: What to me and to þee, þou womman? It is to answere and declare whi þe Lord seide þus, lest þe chastite of þe spousesse uirgyn be corrupt, þat is lest þe feiþ of hooli chirche be defoulid. For treuli, briþeren, þe feiþ of hem is corrupt, which setten leesyng bifore treuþe. Þei þat bilden leesyng in men, putten awei treuþe fro hem, insenden þe deuele, and excluden þe Crist. Þei insenden þe auouter, and excluden þe spouse. Þan þe serpent, þat is þe deuele, weldiþ mannis soule, whanne a leesing weldiþ, whanne falsnesse weldiþ. Whanne treuþe weldiþ mannis soule, þanne Crist weldiþ it, for Crist is treuþe. Soþeli so Crist is treuþe, þat þou take al þing trewe in Crist. He is veri Goddis sone, and God euene to þe fadir; veri soule, veri fleisch, verei man, uerei God, uerei birþe, uerei passioun, uerei deþ, uerei risyng aȝen. If þou schalt seie ony false of þese, rot entriþ of þe uenym of serpent, wormes of leesyngis ben bred, and noþing schal dwelle hool. But Ioon þe gospeler, þat telliþ þese wordis of Ihesu, "What to me and to þee, þou womman?" seiþ, bifore, þat þe modir of Ihesu was þere, and efte, þe modir of Ihesu seiþ to hym: "Þei han no wyn". Oure Lord Ihesu Crist was boþe God and man. Up þat he was God, he had no modre; up þat he was man, he had a modre. But he was to makynge þilke myracle up godhed, not up sikenese, þat is mankynde. Þe modir axide myracle, but he to doynge dedis of God, as knowiþ not mannis entrailes; as if he seie, þou, womman, gendridist not my godhed which doiþ myracle, but for þou gendridist my sikenesse, þan I schal knowe þee whanne my sikeness shal hange in þe cros. Treuli þis, it is myn our cam not ȝit. Treuli, þan he knew hir, whanne þat þat sche baar diede. Þe godhed bi whom Marie was maad, diede not. But þe sikenesse of fleisch þat was maad of Marie, diede. Þerfor he answeride þus: "What to me and to þee, þou womman?". For to discerne in feiþ of men bileuynge, who cam fro whennes, for God and Lord of heuene and erþe cam bi modir womman. He is lord of his modir, and sone of his modir, as sone of Dauiþ up fleisch, and lord of Dauiþ up godhed. So he is sone of Marie up fleisch, and lord of Marie up maieste. Þerfor for sche was not modir of þe godhed, and bi þe godhed þe myracle which sche axide was to comynge, he seide: "What to me and to þee, þou womman? ". Austin here.

7Crist here dispiside not his modir, which comaundiþ to us to onoure fadir and modir. Neiþer he denyed hir to be his modir, of whos uirgyn fleisch, he dispiside not to take fleisch. But in þis þat he is to doyng myracle seiþ "What to me and to þee, þou womman?", he signefieþ þat he took not bigynnyng of godhed of his modir, bi which godhed þe miracle was to be doon. But euere wiþout bigynnyng, he hadde it of þe fadir. What is comyn to þe godhed, whiche I had euere of þe fadir, wiþ þi fleisch, of which I took fleisch? Myn our cam not ȝit, þat in diynge I schewe þe freelte of manhed takun of þee. Firste it is þat in worchyng uertues, I schewe or make knowe þe power of euerelastynge godhed. But þe our cam, þat he schulde schewe what was comyn to hym, and to þe modir, whanne he to diynge in þe cros, bitook þe uirgyn to disciple virgyn. For whi, he suffryng þe siik þingis of fleisch, þat is deeþ, bitook þe modir pitousli knowun of whom he resseyuede þese to þe disciple whom he louyde moost. Which modir he doynge werkis of

8/26r/ godhed dissymelide to knowe as vnknowun, for he knew not hir to be autor of natyuyte of his godhed. Bede in x omelie.

9Bi þis þat Crist seiþ: "Myn our cam not ȝit", weiward men seiden þat Crist was vndur constellacioun, þat is nedid bi sterris and planetees, to do þingis þat he schulde do. Þese weiward schepders or tilers, or astronomyeris, sillen men for monei to uanytees as hem likiþ. Crist seiþ: "Myn our comeþ not ȝit", for he hadde in his power whanne he schulde die, but he sai not ȝit conuenable for to vse þat power. I woot whanne I schal suffre conuenabli, whanne my passioun schal be profitable. Þilke our cam not ȝit, þan I schal suffre bi wille. Þe our cam not ȝit, couenablete was not ȝit. Disciplis weren to be clepid, þe rewme of heuenes was to be teld, vertues weren to be doon. Þe godhed of þe Lord was to be comendid bi myraclis, and þe manhed of compassioun of dedlynesse. For he þat hungride for he was man, fed so many þousyndis wiþ fyue looues, for he was God. He þat slepte for he was man, comaundide to wyndis and wawis for he was God. Alle þingis weren to be comendid bifore þat þe þing were, whiche þe gospeleris schulden write, whiche schulde be prechid to þe chirche. But where so myche was doon, hou myche he demyde to suffice, þe our cam, not our of nede but of wille, not of condicioun, but of power. Austin here.

10Þe modir of hym seiþ to þe mynystris: "What euere þing he schal seie to ȝou, do ȝe". Forsoþe þer weren put sixe stoonen pottis, up þe clensyng of Iewis, takyng ech tweyne or þre mesuris. Ihesu seiþ to hem, fille ȝe þe pottis wiþ water. And þei filliden hem, til to þe hiȝeste part.

11Modir. Þouȝ, Crist hadde seid: ""What to me and to þee, womman? Myn our cam not ȝit", neþeles aftirward he dide þat þat his modir seide. Þat sufficient schewyng were of þis þat he was not suget to þe our. For if he was suget to þe our, hou dide he þis dewe our not ȝit maad? Aftirward, for onour of modir, he dide þis, þat he were not seyn to aȝenseie hir fynalie, neiþer make hir aschamed bifore so many men present. Sche brouȝt to hym mynystris þat þe axyng schulde be made of moo. Wherfor þe modir seiþ: "What euere þing he schal seie to ȝou, do ȝe"; as if sche seide: "þouȝ he seme to denye, neþeles he schal do", for his modir knew hym pitouse and merciful. Alquyn here rehersynge Crisostom.

12Crist cam to weddyngis, for to appreue weddyngis aȝenes eretikis, þat wolden seie weddyngis maad of þe deuele. Profecie whanne Crist was not vndurstondun in it, was watir. Þe hidyng of Moyses face, þat is hidyng of profecie, is doon awei, whanne þou hast come to þe Lord; so vnwisdom is doon awei, whanne þou hast passid to þe Lord Ihesu. Rede alle bookis of profecie, Crist not vndurstondun, what schalt þou fynde so vnsaueri and fonned? Vndurstonde Crist þere, not oneli þat þat þou redist saueriþ, but also it fulfilliþ þe soule chaungynge þe mynde fro þe bodi. Þat þou forȝetynge þingis passid þat is erþeli, be strecchid forþ into þoo þingis þat ben bifore, þat is euerelastynge and heueneli. Crist made wyn of þe watir, whanne he openyde wit to hem, and expownyde scripturis to hem. Þei vndursto-

13/26v/ -den Crist in þese bookis in whiche þei knewen not hym. Þerfor oure Lord Ihesu Crist chaungide watir into wyn, and þat þing saueriþ, whiche sauyride not, and þat þing filliþ, whiche fillide not. If Crist hadde comaundide þe watir to be sched out, he had semed to repreue þe old scripturis of þe olde testament. But whanne he turnyde þilke watir into wyn, he schewide to us þat þe old testament was of hym. For bi comaundement of hym, þe watir steenes weren fillid. Treuli þe olde testament is of þe Lord, but it saueriþ noþing if Crist is not vndurstondun þere. Austin here.

14Sixe steenys. Watir bitokeneþ kunnyng of hooli writ, whiche is wont to waische his hereris fro filþe of synnes, and for to ȝyue drynk bi welle of Goddis knowyng. Sixe vessels in whiche it was conteyned, ben deuoute hertis of hooli men, whos perfeccioun of liif and of feiþ is riȝtli set for ensaumple to mankynde of bileuyng and lyuynge bi sixe agis of þe world, þat is til to tyme of þe Lordis prechyng. And wel þe uessels ben of stoon, for þe hertis of iust men ben stronge, as maad sad bi feiþ and loue of þe stoon Crist. Þe pottis ben wel seid up purifiyng of Iewis, for þe lawe was ȝouen bi Moyses, oneli to þe puple of Iewis. For grace and treuþe of þe gospel is maad bi Ihesu Crist, not lesse to þe heþene men þan to Iewis. Bede in x omely.

15Þese sixe pottis bitokenen sixe agis of þe world, to whiche profecie failide not. Þo tymes hadden be as voide uessels, no but þei had be fillid of Crist. Þese tymes runnen ueynli, no but þe Lord Ihesu were prechid in hem. Þe profecies ben fillid, þe pottis ben ful. But þat þe watir be turned into wyn, Crist must be vndurstondun in al þat profecie. Austin here.

16Twei mesures. If he had seid oneli þre mesures, oure iuwit schulde not renne, no but to þe mysterie of þe trinite. But in hap, we owen not soone turne awei þe wit fro þennes, for he seide tweine or þre. For whanne þe fadir is named and þe sone, þe Hooli Goost is to be vndurstondun. For þe Hooli Goost is not oneli spirit of þe fadir or oneli of þe sone, but he is spirit of þe fadir and of þe sone. For it is writun: If ony man loueþ þe world, þe spirit of þe fadir is not in hym. Efte it is writun: Who euere haþ not þe spirit of Crist, þis is not of hym. Þerfor þe same is spirit of þe fadir and of þe sone. Þerfor it is not seid takynge mesures, eþer tweine eiþer þre, but þo sixe steenes token twei mesures eiþer þre, as þe gospeler seide. And whanne I seie þre, I telle out openliere þilke trinite. Who euere nameþ þe fadir and þe sone, it bihoueþ þat he vndurstonde þere as charite togidere of þe fadir and of þe sone, which charite is of þe Hooli Goost. Hou greet is charite, if charite failiþ, in ueyn oþere þingis ben had. If charite is present, riȝtli alle þingis ben had. Austin here.

17For profetis autours and mynystris of hooli scripture, now speken oneli of þe fadir and of þe sone. As þilke þou hast maad alle þingis in wisdom. Treuli Crist is uertu and wisdom of God. Now also þei maken mynde of þe Hooli Goost, as Dauiþ seiþ. Heuenes ben maad stidfast bi word of þe Lord, and al þe uertu of hem bi þe spirit of his mouþ. Vndurstonde þou þe word, þe Lord and spirit al þe trinite which is o god. Hou grete difference is bitwixe watir and wyn, so greet difference is bitwixe þilke wit, bi whiche scriptures ben vndurstondun bifore þat þe comyng of þe Sauyour and bitwixe þat vndurstondyng, whiche he comynge schewid to þe postlis and lefte to her disciplis to sue euerelastyngli. Þe Lord myȝte fille wiþ wyn þe voide steenes, whiche at þe bigynnyng made alle þingis of nouȝt. But he had leuere to make wyn of þe watir, for to teche þat he cam not to breke and repreue, but to fille raþere þe lawe and profetis. Neiþer to do and

18/27r/ teche oþere þingis bi grace of þe gospel, þan þo þingis þat þe lawe and profetis signefieden hym to doynge and to techynge. Bede in x omely.

19Þei filliden til to þe hiȝeste part. Crist disciplis ben vndurstondun bi þese mynystris. Not fillynge þe ages passid of þe world, wiþ scriptures of þe lawe and of profetis. But in vndurstondyng prudentli and openynge feiþfuli, for þe scripture, whiche was mynystrid bi profetis, was heelful to birlyng of heuenli wisdom, and profitable to chastisyng of werkis. Þei filliden hem til to þe hiȝeste part, for þei vndurstoden riȝtli, þat no tyme of þe world was alien fro hooli techeris, whiche schewiden to dedli men þe weie of liif, eiþer bi wordis, eiþer bi ensaumplis, eiþer bi writingis. Bede in x omeli.

20And Ihesu seide to hem: Drawe ȝe now, and bere ȝe to Architriclyn, þat is prynce in þe hous of þre stages. And þei token. And as Architriclyn taastide þe watir maad wyn, and he wiste not wherof it was, soþeli þe mynystris wisten whiche drowen watir, Architriclyn clepiþ þe spouse, and seiþ to hym, Ech man puttiþ firste good wyn, and whanne men schulen be fillid, þan þat þat is worse ; soþeli þou hast kept good wyn til to now.

21Architriclyn is sum wiys man of þe lawe of þat tyme. In hap, Nychodeme or Gainahel or Saul, þan his disciple, but now Poul apostle, maister of þe al chirche. And while þe word of þe gospel is bitakun to siche men whiche was hid pryuy in þe lettre of lawe and profetis, treuli wyn maad of watir is birled to Architriclyn. And wel in þe hous of þese weddyngis, whiche figuriden þe sacramentis of Crist and of þe chirche, weren þre ordres dyuerse in hiȝte of men sittynge at mete. For þre ordres ben of feiþful men of whiche þe chirche is maad, þat is of weddid men, of contynent and of techeris. Wherfor, in Eȝechiel, God affermeþ þre men oneli to be delyuerid in þe dai of dom, þat is Noe, Danyel, and Iob. In Noe, þat gouernyde þe schip in watris, ben vndurstonden alle trewe gouenours of þe chirche. In Danyel, whiche among þe plenteuouse richessis in þe kyngis halle of Babiloyne kepte syngulerli contynence, ben vndurstonden alle men whiche, in lyuynge chastli, scornen lustis of þe world. In Iob, in whiche ledynge liif of weddyng, hauntide werk of vertues and of pacience worþi to be sued of alle men, ben vndurstonden alle weddid men deuoute to god. Þerfor þe firste ordre of men sittynge at mete at þe weddyngis of heuenli spouse, þat is ioyyng in feiþ of hooli chirche and good worchyng is þe degreee of feiþful weddid men. Þe secounde is of contynent men. Þe hiȝeste is of prechours. Bede in x omeli.

22For summen myȝten seie, þat þe men etynge togidere were drunken, and þe wit of men ‘demynge’ was corrupt, þat wisten not wher it we-

23/27v/ -re watir or wyn. But þei þat han þe mynystracioun of feestis, ben moost wakyng hauynge oo werk, þat alle þingis be disposid in good ordre. Þerfor into witnessyng of þoo þingis þat weren doon, þe Lord seide: "Bere ȝe to Architriclyn, for his wakynge wit" and seide not: "Birle ȝe to men sittynge at þe mete". Þe Lord wolde þat þe uertu of his signes be knowun litle and litle, and þerfor neiþer he schewide þat þat was doon, neiþer Architriclyn clepide þe mynystris. For Crist schulde not be bileued to hem ȝeldynge witnessyng to hym, þat was gessid oneli man, but he clepiþ þe spouse, which myȝt moost biholde þat þat was doon. Crist made not sympli wyn, but made best wyn. Alquyn here rehersynge Crisostom.

24Good wyn. For it is of techeris to knowe dyuersite of þe lawe and of þe gospel, of schadewe and of treuþe, and to sette þe newe grace of feiþ of þe gospel and euerelastynge ȝiftis of heuenli cuntree, bifore alle þe olde ordenaunces, and bifore alle biheestis of erþeli kyngdom. Bede in x omelie.

25Þe myraclis of Crist ben siche, þat þei ben myche fairere and myche profitablere, þan þese þingis þat ben maad bi kynde. Þe mynystris weren witnessis, þat þe watir is maad wyn, but Architriclyn is þe witnesse of good wyn maad. But þe gospeler leeueþ what þe hosebonde answeride, and touchiþ oneli þat þat is nedeful to wite; þat is þat he made þe watir wyn. Alquyn here rehersynge Crisostom.

26Ihesu dide þis þe bygynnyng of signes in þe Cana of Galilee, and schewide his glorie; and hise disciplis bileuyden into him.

27Glorie. Crist schewid bi þis signe, for he was þe kyng of glorie; and þe same is spouse of hooli chirche, which as a comyn man cam to weddyngis, but as Lord of heuene and erþe, he turnyde elementis as he wolde. Bede in x omeli.

28Þan it was moost nede to do signes, whanne disciplis weren now gaderid and deuoute, and ȝyuyng tent to þoo þingis, þat weren doon. Þis semeþ þe firste signe þat Ihesu dide, for in ȝong age he dide noon open signes. For þanne it hadde be no nede þat men of Israel hadden an oþere schewer for to make hym knowun, for if he hadde do myraclis bifore, he hadde be knowun of alle men. Alquyn here rerhersynge Crisostom.

29Þese weren not disciplis whanne þei camen to þe weddyngis, if þei bileuyden þanne in hym. But þis is seid bi þat maner of spekyng bi which we seyn þe postle Poul borun at Cilicie, treuli he was not þanne apostle. So we owen to vndurstonde þe disciplis of Crist clepid to weddyngis, not now disciplis, but whiche weren to beynge disciplis. Alquyn here rehersynge Austin.

Notes

Pour citer ce document